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          A TREATISE CONCERNING RELIGIOUS AFFECTIONS

                        IN THREE PARTS.


                              BY


                       JONATHAN EDWARDS




            Scanned and edited by Harry Plantinga
               from the 1851 Worcester edition
              This text is in the public domain




                         INTRODUCTION.

THERE is no question whatsoever, that is of greater importance to
mankind, and what is more concerns every individual person to be
well resolved in, than this: What are the distinguishing
qualifications of those that are in favor with God, and entitled
to his eternal rewards? Or, which comes to the same thing, What is
the nature of true religion? And wherein do lie the distinguishing
notes of that virtue and holiness that is acceptable in the sight
of God? But though it be of such importance, and though we have
clear and abundant light in the word of God to direct us in this
matter, yet there is no one point, wherein professing Christians
do more differ one from another. It would be endless to reckon up
the variety of opinions in this point, that divide the Christian
world; making manifest the truth of that declaration of our
Savior, "Strait is the gate and narrow is the way, that leads to
life, and few there be that find it."
     The consideration of these things has long engaged me to
attend to this matter, with the utmost diligence and care, and
exactness of search and inquiry, that I have been capable of. It
is a subject on which my mind has been peculiarly intent, ever
since I first entered on the study of divinity. But as to the
success of my inquiries it must be left to the judgment of the
reader of the following treatise.
     I am sensible it is much more difficult to judge impartially
of that which is the subject of this discourse, in the midst of
the dust and smoke of such a state of controversy, as this land is
now in, about things of this nature. As it is more difficult to
write impartially, so it is more difficult to read impartially.
Many will probably be hurt in their spirits, to find so much that
appertains to religious affection, here condemned: and perhaps
indignation and contempt will be excited in others by finding so
much here justified and approved. And it may be, some will be
ready to charge me with inconsistency with myself, in so much
approving some things, and so much condemning others; as I have
found this has always been objected to by some, ever since the
beginning of our late controversies about religion. It is a hard
thing to be a hearty zealous friend of what has been good and
glorious, in the late extraordinary appearances, and to rejoice
much in it; and at the same time to see the evil and pernicious
tendency of what has been bad, and earnestly to oppose that. But
yet, I am humbly but fully persuaded, we shall never be in the way
of truth, nor go on in a way acceptable to God, and tending to the
advancement of Christ's kingdom till we do so. There is indeed
something very mysterious in it, that so much good, and so much
bad, should be mixed together in the church of God; as it is a
mysterious thing, and what has puzzled and amazed many a good
Christian, that there should be that which is so divine and
precious, as the saving grace of God, and the new and divine
nature dwelling in the same heart, with so much corruption,
hypocrisy, and iniquity, in a particular saint. Yet neither of
these is more mysterious than real. And neither of them is a new
or rare thing. It is no new thing, that much false religion should
prevail, at a time of great reviving of true religion, and that at
such a time multitudes of hypocrites should spring up among true
saints. It was so in that great reformation, and revival of
religion, that was in Josiah's time; as appears by Jer. 3:10, and
4:3, 4, and also by the great apostasy that there was in the land,
so soon after his reign. So it was in that great outpouring of the
Spirit upon the Jews, that was in the days of John the Baptist; as
appears by the great apostasy of that people so soon after so
general an awakening, and the temporary religious comforts and
joys of many: John 5:35, "Ye were willing for a season to rejoice
in his light." So it was in those great commotions that were among
the multitude, occasioned by the preaching of Jesus Christ; of the
many that were then called, but few were chosen; of the multitude
that were roused and affected by his preaching, and at one time or
other appeared mightily engaged, full of admiration of Christ, and
elevated with joy, but few were true disciples, that stood the
shock of the great trials that came afterwards, and endured to the
end. Many were like the stony ground, or thorny ground; and but
few, comparatively, like the good ground. Of the whole heap that
was gathered, great part was chaff; that the wind afterwards drove
away; and the heap of wheat that was left, was comparatively
small; as appears abundantly, by the history of the New Testament.
So it was in that great outpouring of the Spirit that was in the
apostles' days as appears by Matt. 24:10-13. Gal. 3:1, and 4:11,
15. Phil. 2:21, and 3:18, l9, and the two epistles to the
Corinthians, and many other parts of the New Testament. And so it
was in the great reformation from Popery. It appears plainly to
have been in the visible church of God, in times of great reviving
of religion, from time to time, as it is with the fruit trees in
the spring; there are a multitude of blossoms, all of which appear
fair and beautiful, and there is a promising appearance of young
fruits; but many of them are but of short continuance; they soon
fall off, and never come to maturity.
     Not that it is to be supposed that it will always be so; for
though there never will, in this world, be an entire purity,
either in particular saints, in a perfect freedom from mixtures of
corruption; or in the church of God, without any mixture of
hypocrites with saints, and counterfeit religion, and false
appearances of grace with true religion, and real holiness: yet it
is evident, that there will come a time of much greater purity in
the church of God, than has been in ages past; it is plain by
these texts of Scripture, Isa. 52:1. Ezek. 44:6, 7, Joel 3:17.
Zech. 14:21. Psal. 69:32, 35, 36. Isa 35:8, 10, chap. 4:3, 4.
Ezek. 20:38. Psal. 37:9, 10, 21, 29. And one great reason of it
will be that at that time God will give much greater light to his
people, to distinguish between true religion and its counterfeits.
Mal. 3:3, "And he shall sit as a refiner and purifier of silver:
and he shall purify the sons of Levi, and purge them as gold and
silver, that they may offer to the Lord an offering in
righteousness." With ver. 18, which is a continuation of the
prophecy of the same happy times. "Then shall ye return, and
discern between the righteous and the wicked, between him that
serveth God, and him that serveth him not."
     It is by the mixture of counterfeit religion with true, not
discerned and distinguished, that the devil has had his greatest
advantage against the cause and kingdom of Christ, all along
hitherto. It is by this means, principally, that he has prevailed
against all revivings of religion, that ever have been sheen the
first founding of the Christian church. By this, he hurt the cause
of Christianity, in and after the apostolic age, much more than by
all the persecutions of both Jews and Heathens. The apostles, in
all their epistles, show themselves much more concerned at the
former mischief, than the latter. By this, Satan prevailed against
the reformation, began by Luther. Zwinglius, &c., to put a stop to
its progress, and bring it into disgrace; ten times more, than by
all those bloody, cruel, and before unheard of persecutions of the
church of Rome. By this, principally, has he prevailed against
revivals of religion, that have been in our nation since the
reformation. By this he prevailed against New England, to quench
the love and spoil the joy of her espousals, about a hundred years
ago. And I think, I have had opportunity enough to see plainly
that by this the devil has prevailed against the late great
revival of religion in New England, so happy and promising in its
beginning. Here, most evidently has been the main advantage Satan
has had against us; by this he has foiled us. It is by this means,
that the daughter of Zion in this land now lies on the ground, in
such piteous circumstances as we now behold her; with her garments
rent, her face disfigured, her nakedness exposed, her limbs
broken, and weltering in the blood of her own wounds, and in no
wise able to arise, and this, so quickly after her late great joys
and hopes: Lam. 1:17, "Zion spreadeth forth her hands, and there
is none to comfort her: the Lord hath commanded concerning Jacob,
that his adversaries shall be roundabout him: Jerusalem is as a
menstruous woman among them." I have seen the devil prevail the
same way, against two great revivings of religion in this country.
Satan goes on with mankind, as he began with them. He prevailed
against our first parents, and cast them out of paradise, and
suddenly brought all their happiness and glory to an end, by
appearing to be a friend to their happy paradisaic state, and
pretending to advance it to higher degrees. So the same cunning
serpent, that beguiled Eve through his subtlety, by perverting us
from the simplicity that is in Christ, hath suddenly prevailed to
deprive us of that fair prospect, we had a little while ago, of a
kind of paradisaic state of the church of God in New England.
     After religion has revived in the church of God, and enemies
appear, people that are engaged to defend its cause, are commonly
most exposed, where they are sensible of danger. While they are
wholly intent upon the opposition that appears openly before them,
to make head against that, and do neglect carefully to look all
around them, the devil comes behind them, and gives a fatal stab
unseen; and has opportunity to give a more home stroke, and wound
the deeper, because he strikes at his leisure, and according to
his pleasure, being obstructed by no guard or resistance.
     And so it is ever likely to be in the church, whenever
religion revives remarkably, till we have learned well to
distinguish between true and false religion, between saving
affections and experiences, and those manifold fair shows, and
glistering appearances, by which they are counterfeited; the
consequences of which, when they are not distinguished, are often
inexpressibly dreadful. By this means, the devil gratifies
himself, by bringing it to pass, that that should be offered to
God, by multitudes, under a notion of a pleasing acceptable
service to him, that is indeed above all things abominable to him.
By this means he deceives great multitudes about the state of
their souls; making them think they are something, when they are
nothing; and so eternally undoes them; and not only so, but
establishes many in a strong confidence of their eminent holiness,
who are in God's sight some of the vilest of hypocrites. By this
means, he many ways damps and wounds religion in the hearts of the
saints, obscures and deforms it by corrupt mixtures, causes their
religious affections woefully to degenerate, and sometimes, for a
considerable time, to be like the manna that bred worms and stank;
and dreadfully ensnares and confounds the minds of others of the
saints and brings them into great difficulties and temptation, and
entangles them in a wilderness, out of which they can by no means
extricate themselves. By this means, Satan mightily encourages the
hearts of open enemies of religion, and strengthens their hands,
and fills them with weapons, and makes strong their fortresses;
when, at the same time, religion and the church of God lie exposed
to them, as a city without walls. By this means, he brings it to
pass, that men work wickedness under a notion of doing God
service, and so sin without restraint, yea with earnest
forwardness and zeal, any with all their might. By this means he
brings in even the friends of religion, insensibly to themselves,
to do the work of enemies, by destroying religion in a far more
effectual manner than open enemies can do, under a notion of
advancing it. By this means the devil scatters the flock of
Christ, and sets them one against another, and that with great
heat of spirit, under a nation of zeal for God; and religion, by
degrees degenerates into vain jangling; and during the strife,
Satan leads both parties far out of the right way, driving each to
great extremes, one on the right hand, and the other on the left,
according as he finds they are most inclined, or most easily moved
and swayed, till the right path in the middle is almost wholly
neglected. And in the midst of this confusion, the devil has great
opportunity to advance his own interest, and make it strong in
ways innumerable, and get the government of all into his own hands
and work his own will. And by what is seen of the terrible
consequences of this counterfeit religion, when not distinguished
from true religion, God's people in general have their minds
unhinged and unsettled in things of religion, and know not where
to set their foot, or what to think or do; and many are brought
into doubts, whether there be anything in religion; and heresy,
and infidelity, and atheism greatly prevail.
     Therefore it greatly concerns us to use our utmost endeavors
clearly to discern, and have it well settled and established,
wherein true religion does consist. Till this be done, it may be
expected, that great revivings of religion will be but of short
continuance; till this be done, there is but little good to be
expected of all our warm debates in conversation and from the
press, not knowing clearly and distinctly what we ought to contend
for.
     My design is to contribute my mite, and use my best (however
feeble) endeavors to this end, in the ensuing treatise; wherein it
must be noted, that my design is somewhat diverse from the design
of what I have formerly published, which was to show the
distinguishing marks of a work of the Spirit of God, including
both his common and saving operations; but what I aim at now, is
to show the nature and signs of the gracious operations of God's
Spirit, by which they are to be distinguished from all things
whatsoever, that the minds of men are the subjects of, which are
not of a saving nature. If I have succeeded, in this my aim, in
any tolerable measure, I hope it will tend to promote the interest
of religion. And whether I have succeeded to bring any light to
this subject or no, and however my attempts may be reproached in
these captious and censorious times, I hope ins the mercy of a
gracious God, for the acceptance of the sincerity of my endeavors;
and hope also for the candor and prayers of the true followers of
the meek and charitable Lamb of God.





                     RELIGIOUS AFFECTIONS.

                            PART 1.


           CONCERNING THE NATURE OF THE AFFECTIONS
               AND THEIR IMPORTANCE IN RELIGION.


1 Peter 1:8: 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 preceding 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 between true religion and false, and to cause the
difference between them evidently to appear. Hence they are called
by the name of _trials_, in the verse nextly preceding the text,
and in innumerable other places; they try the faith and religion
of professors, of what sort it is, as apparent gold is tried in
the fire, and manifested, whether it be true gold or no. And the
faith of true Christians being thus tried and proved to be true,
is "found to praise, and honor, and glory," as in that preceding
verse.
     And then, these trials are of further benefit to true
religion; they not only manifest the truth of it, but they make
its genuine beauty and amiableness remarkably to appear. True
virtue never appears so lovely, as when it is most oppressed; and
the divine excellency 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 "found to praise, and honor, and glory."
     And again, another benefit that such trials are of to true
religion, is, that they purify and increase it. They not only
manifest it to be true, but also tend to refine it, and deliver it
from those mixtures of that which is false, which encumber and
impede it; that nothing may be left but that which is true. They
tend to cause the amiableness of true religion to appear to the
best advantage, as was before observed; and not only so, but they
tend to increase its beauty, by establishing and confirming it,
and making it more lively and vigorous, and purifying it from
those things that obscured its luster and glory. As gold that is
tried in the fire, is purged from its alloy, and all remainders of
dross, and comes forth more solid and beautiful; so true faith
being tried as gold is tried in the fire, becomes more precious,
and thus also is "found unto praise, and honor, and glory." The
apostle seems to have respect to each of these benefits, that
persecutions are of to true religion, in the verse preceding 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 eminently 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 honor,
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 notice of in the text,
wherein these benefits appeared.
     1. Love to Christ: "Whom having not yet seen, ye love." The
world was ready to wonder, what strange principle it was, that
influenced them to expose themselves to so great sufferings, to
forsake the things that were seen, and renounce all that was dear
and pleasant, which was the object of sense. They seemed to the
men of the world about them, as though they were beside
themselves, and to act as though they hated themselves; there was
nothing in their view, that could induce them thus to suffer, and
support them under, and carry them through such trials. But
although 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 them, yet they had a
supernatural principle of love to something unseen; they loved
Jesus Christ, for they saw him spiritually whom the world saw not,
and whom they themselves had never seen with bodily eyes.
     2. Joy in Christ. Though their outward sufferings were very
grievous, yet their inward spiritual joys were greater than their
sufferings; and these supported them, and enabled them to suffer
with cheerfulness.
     There are two things which the apostle takes notice of in the
text concerning this joy. 1. The manner in which it rises, the way
in which Christ, though unseen, is the foundation of it, viz., by
faith; which is the evidence of things not seen: "In whom, though
now ye see him not, yet believing, ye 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
supernatural, 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
them this holy joy, with a liberal hand, and in large measure, in
their state of persecution.
     Their joy was full of glory. Although the joy was
unspeakable, and no words were sufficient to describe it, yet
something might be said of it, and no words more fit to represent
its 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 debase the mind, as many
carnal joys do; but did greatly beautify and dignify it; it was a
prelibation of the joy of heaven, that raised their minds to a
degree of heavenly blessedness; it filled their minds with the
light of God's glory, and made themselves to shine with some
communication of that glory.
     Hence the proposition or doctrine, that I would raise from
these words, is this:
     DOCTRINE. True religion, in great part, consists in holy
affections.
     We see that the apostle, in observing and remarking the
operations and exercises of religion in the Christians he wrote
to, wherein their religion appeared to be true and of the right
kind, when it had its greatest trial of what sort it was, being
tried by persecution as gold is tried in the fire, and when their
religion not only proved true, but was most pure, and cleansed
from its dross and mixtures of that which was not true, and when
religion appeared in them most in its genuine excellency and
native beauty, and was found to praise, and honor, and glory; he
singles out the 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 its proper glory. Here, I would,
     1. Show what is intended by the affections.
     2. Observe some things which make it evident, that a great
part of true religion lies in the affections.
     1. It may be inquired, 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 endued the soul with two faculties: one is that by
which it is capable of perception and speculation, or by which it
discerns, and views, and judges of things; which is called the
understanding. The other faculty is that by which the soul does
not merely perceive and view things, but is some way inclined with
respect to the things it views or considers; either is inclined
_to_ them, or is disinclined and averse _from_ them; or is the
faculty by which the soul does not behold things, as an
indifferent unaffected spectator, but either as liking or
disliking, pleased or displeased, approving or rejecting. This
faculty is called by various names; it is sometimes called the
_inclination_: and, as it has respect to the actions that are
determined and governed by it, is called the and the _will_: and
the mind, with regard to the exercises of this faculty, is often
called the _heart_.
     The exercise of this faculty are of two sorts; either those
by which the soul is carried out towards the things that are in
view, in approving of them, being pleased with them, and inclined
to them; or those in which the soul opposes the things that are in
view, in disapproving of 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 the state of 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 (through
the laws of the union which the Creator has fixed between the soul
and the body) the motion of the blood and animal spirits begins to
be sensibly altered; whence oftentimes arises some bodily
sensation, especially about the heart and vitals, that are the
fountain of the fluids of the body: from whence it comes to pass,
that the 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 vigorous 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 mere 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 unfixed, and not precisely limited by custom, which
governs the use of language. In some sense, the affection of the
soul differs nothing 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 any
further. But yet there are many actings of the will and
inclination, that are not so commonly called _affections_: in
everything we do, wherein we act voluntarily, there is an exercise
of the will and inclination; it is our inclination that governs us
in our actions; but all the actings of the inclination and will,
in all our common actions of life, are not ordinarily called
affections. Yet, what are commonly called affections 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 greater 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 approves 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 affections 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, it is 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 its fluids, and especially of the animal spirits. And,
on the other hand, from the same laws of the union of the soul and
body, the constitution of the body, and the motion of its 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 it is the soul only that has ideas,
so it is the soul only that is pleased or displeased with its
ideas. As it is the soul only that thinks, so it is the soul only
that loves or hates, rejoices or is grieved at what it thinks of.
Nor are these motions of the animal spirits, and fluids of the
body, anything properly belonging to the nature of the affections,
though 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 its ordinary
signification, 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 animal spirits are more violent, and the mind more
overpowered, and less in its own command.
     As all the exercises of the inclination and will, are either
in approving and liking, or disapproving and rejecting; so the
affections are of two sorts; they are those by which the 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,
complacence. 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 approbation
of some person or thing, together with vigorous opposition to what
is conceived to be contrary to it.
     There are other mixed affections that might be also
mentioned, but I hasten to,
     II. The second thing proposed, which was to observe some
things that render it evident, that true religion, in great part
consists in the affections. And here,
     1. What has been said of the nature of the affections makes
this evident, and may be sufficient, without adding anything
further, to put this matter out of doubt; for who will deny that
true religion consists in a great measure, in vigorous and lively
actings of the inclination and will of the soul, or the fervent
exercises of the heart?
     That religion which God requires, and will accept, does not
consist in weak, dull, and lifeless wishes, raising us but a
little above a state of indifference: God, in his word, greatly
insists upon it, that we be good in earnest, "fervent in spirit,"
and our hearts vigorously engaged in religion: Rom. 12:11, "Be ye
fervent in spirit, serving the Lord." Deut. 10:12, "And now,
Israel, what doth the Lord thy God require of thee, but to fear
the Lord the God, to walk in all his ways, and to love him, and to
serve the Lord thy God with all thy heart, and with all thy soul?"
and chap. 6:4, 6, "Hear, O Israel, the Lord our God is one Lord:
And thou shalt love the Lord thy God with all thy heart, and with
all thy might." It is such a fervent 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 circumcise thine heart, and
the heart of thy seed, to love the Lord thy God with all thy
heart, and with all thy soul, that thou mayest live."
     If we be not in good earnest in religion, and our wills and
inclinations be not strongly exercised, we are nothing. The things
of religion are so great, that there can be no suitableness in the
exercises of our hearts, to their nature and importance, unless
they be lively and powerful. In nothing is vigor in the actings of
our inclinations so requisite, as in religion; and in nothing is
lukewarmness 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 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 fervor 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 though 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 everyone that has the power of godliness
in his heart, has his inclinations and heart exercised towards God
and divine things, with such strength and vigor that these holy
exercises do prevail in him above all carnal or natural
affections, and are effectual to overcome them: for every true
disciple of Christ "loves him above father or mother, wife and
children, brethren and sisters, houses and lands: yea, than his
own life." From hence it follows, that wherever true religion is,
there are vigorous exercises of the inclination and will towards
divine objects: but by what was said before, the vigorous, lively,
and sensible exercises of the will, are no other than the
affections of the soul.
     2. The Author of the human nature has not only given
affections to men, but has made them very much the spring of men's
actions. As the affections do not only necessarily belong to the
human nature, but are a very great part of it; so (inasmuch as by
regeneration persons are renewed in the whole man, and sanctified
throughout) holy affections do not only necessarily belong to true
religion, but are a very great part of it. And as true religion is
of a practical nature, and God hath so constituted the human
nature, that the affections are very much the spring of men's
actions, this also shows, that true religion must consist very
much in the affections.
     Such is man's nature, that he is very inactive, any otherwise
than he is influenced by some affection, either love or hatred,
desire, hope, fear, or some other. These affections we see to be
the springs that set men agoing, in all the affairs of life, and
engage them in all their pursuits: these are the things that put
men forward, and carry them along, in all their worldly business;
and especially are men excited and animated by these, in all
affairs wherein they are earnestly engaged, and which they pursue
with vigor. We see the world of mankind to be exceeding busy and
active; and the affections of men are the springs of the motion:
take away all love and hatred, all hope and fear, all anger, zeal,
and affectionate desire, and the world would be, in a great
measure motionless and dead; there would be no such thing as
activity amongst mankind, or any earnest pursuit whatsoever. It is
affection that engages the covetous man, and him that is greedy of
worldly profits, in his pursuits; and it is by the affections,
that the ambitious man is put forward in pursuit of worldly glory;
and it is 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 motion would be gone, and the motion itself
would cease. And as in worldly things, worldly affections are very
much the spring of men╒s motion and action; so in religious
matters, the spring of their actions is very much religious
affection: he that has doctrinal knowledge and speculation only,
without affection, never is engaged in the business of religion.
     3. Nothing is more manifest in fact, than that the things of
religion take hold of men's souls, no further than they affect
them. There are multitudes that often hear the word of God, and
therein hear of those things that are infinitely great and
important, and that most nearly concern them, and all that is
heard seems to be wholly ineffectual upon them, and to make no
alteration in their disposition or behavior; and the reason is,
they are not affected with what they hear. There are many that
often hear of the glorious perfections of God, his almighty power
and boundless wisdom, 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 goodness and mercy, and hear of the great works
of God's wisdom, power and goodness, wherein there appear the
admirable manifestations of these perfections; they hear
particularly of the unspeakable love of God and Christ, and of the
great things that Christ has done and suffered, and of the great
things of another world, of eternal misery in bearing the
fierceness and wrath of Almighty God, and of endless blessedness
and 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 alteration in them, either in heart
or practice, because they are not affected with what they hear;
and ever will be so till they are affected.--I am bold to assert,
that there never was any considerable change wrought in the mind
or conversation of any person, by anything of a religious nature,
that ever he read, heard or saw, that had not his affections
moved. Never was a natural man engaged earnestly to seek his
salvation; never were any such brought to cry after wisdom, and
lift up their voice for understanding, and to wrestle with God in
prayer for mercy; and never was one humbled, and brought to the
foot of God, from anything that ever he heard or imagined of his
own unworthiness and deserving of God's displeasure; nor was ever
one induced to fly for refuge unto Christ, while his heart
remained unaffected. Nor was there ever a saint awakened out of a
cold, lifeless flame, 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
anything 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 everywhere place religion very much
in the affection; such as fear, hope, love, hatred, desire, joy,
sorrow, gratitude, compassion, and zeal.
     The Scriptures place much of religion in godly fear;
insomuch, that it is often spoken of as the character of those
that are truly religious persons, that they tremble at God's word,
that they fear before him, that their flesh trembles for fear of
him, and that they are afraid of his judgments, that his
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 everyone knows, that knows anything 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. It is mentioned as one of the three great things of
which religion consists, 1 Cor. 13:13. Hope in the Lord is also
frequently mentioned 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, and 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 together, 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
pleasure 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 Thess. 5:8, "And for a helmet,
the _hope_ of salvation;" and the sure and steadfast anchor of the
soul, which preserves it from being cast away by the storms of
this evil world.╙ Heb. 6:19, "Which hope we have as an anchor of
the soul, both sure and steadfast, and which entereth into that
within the vail." It is spoken of as a great fruit and benefit
which true saints receive by Christ's resurrection: 1 Pet. 1:3,
"Blessed be the God and Father of our Lord Jesus Christ, which,
according to his abundant mercy, hath begotten us again unto a
lively hope, by the resurrection of Jesus Christ from the dead."
     The Scriptures place religion very much in the affection of
_love_, in love to God, and the Lord Jesus Christ, and love to the
people of God, and to mankind. The texts in which this is
manifest, both in the Old Testament and New, are 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 sincerity by this; Psal. 97:10, "Ye that love
the Lord hate evil." And the Psalmist often mentions it as an
evidence of his sincerity; Psal. 2, 3, "I will walk within my
house with a perfect heart. I will set no wicked thing before mine
eyes; I hate the work of them that turn aside." Psal. 119:104, "I
hate every false way." So ver. 127. Again, Psal. 139:21, "Do I not
hate them, O Lord, that hate thee?"
     So holy desire, exercised in longings, hungerings, and
thirstings after God and holiness, is often mentioned in Scripture
as an important part of true religion; Isa. 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 to inquire in his
temple." Psal. 42:1, 2, "As the hart panteth after the water
brooks, so panteth my soul after thee, O God; my soul thirsteth
for God, for the living God: when shall I come and appear before
God?╙ Psal. 63:1, 2, "My soul thirsteth for thee, my flesh longeth
for thee, in a dry and thirsty land, where no water is; to see thy
power and thy glory, so as I have seen thee in the sanctuary."
Psal. 84:1, 2, "How amiable are thy tabernacles, O Lord of hosts!
My soul longeth, yea, even fainteth for the courts of the Lord: my
heart and my flesh crieth out for the living God." Psal. 119:20,
"My soul breaketh for the longing that it hath unto thy judgments
at all times." So Psal. 73:25, and 143:6, 7, and 130:6. Cant. 3:1,
2, and 6:8. Such a holy desire and thirst of soul is mentioned, as
one thing which renders or denotes a man truly blessed, in the
beginning of Christ╒s sermon on the mount, Matt. 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 participation 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 speaks of holy joy, as a great part of true
religion. So it is represented in the text. And as an important
part of religion, it is often exhorted to, and pressed, with great
earnestness; Psal. 37:4, "Delight thyself in the Lord; and he
shall give thee the desires of thine heart." Psal. 97:12, "Rejoice
in the Lord, ye righteous." So Psal. 33:1, "Rejoice in the Lord, O
ye righteous." Matt. 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 Thess.
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 mentioned among the principal fruits of the Spirit of
grace; Gal. 5:21, "The fruit of the Spirit is love," &c. The
Psalmist mentions his holy joy, as an evidence of his sincerity.
Psal. 119:14, "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; Matt. 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." Isa. 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 sacrifices of God are a broken
spirit: a broken and a contrite heart, O God, thou wilt not
despise." Isa. 57:15, "Thus saith 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 contrite and humble 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 do frequently speak of compassion
or mercy, as a very great and essential thing in true religion,
insomuch that good men are in Scripture denominated from hence;
and a merciful man and a good man are equivalent terms in
Scripture; Isa. 57:1, "The righteous perisheth, and no man layeth
it to heart; and merciful men are taken away." And the Scripture
chooses out this quality, as that by which, in a peculiar manner,
a righteous man is deciphered; Psal. 37:21, "The righteous showeth
mercy, and giveth;" and ver. 26, "He is ever merciful, and
lendeth." And Prov. 14:21, "He that honoreth the Lord, hath mercy
on the poor.╙ And Col. 3:12, "Put ye on, as the elect of God, holy
and beloved, bowels of mercies," &c. This is one of those great
things by which those who are truly blessed are described by our
Savior; Matt. 5:7, "Blessed are the merciful, for they shall
obtain mercy." And this Christ also speaks of, as one of the
weightier matters of the law; Matt. 23:23, "Woe unto you, scribes
and Pharisees, hypocrites, for ye pay tithe of mint, and anise,
and cummin, and have omitted the weightier matters of the law,
judgment, mercy, and faith." To the like purpose is that, Mic.
6:8, "He hath showed thee, O man, what is good: and what doth the
Lord require of thee, but to do justice, and love mercy, and walk
humbly with thy God?" And also that, Hos. 6:6 "For I desired
mercy, and not sacrifice." Which seems to have been a text much
delighted in by our Savior, by his manner of citing it once and
again, Matt. 9:13, and 12:7.
     Zeal is also spoken of, as a very essential part of the
religion of true saints. It is spoken of as a great thing Christ
had in view, in giving himself for our redemption; Tit. 2:14, "Who
gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works."
And this is spoken of, as the great thing wanting in the lukewarm
Laodiceans, Rev. 3:15, 16, 19.
     I have mentioned but a few texts, out of an innumerable
multitude, all over the Scripture, which place religion very much
in the affections. But what has been observed, may be sufficient
to show that they who would deny that much of true religion lies
in the affections, 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 Savior represents the matter, in answer to the
lawyer, who asked him, which was the great commandment of the law
Matt. 22:37-40: "Jesus said unto him, Thou shalt love the Lord thy
God with all thy heart, and with all thy soul, and with all thy
mind. This is the first and great commandment. And the second is
like unto it, Thou shalt love thy neighbor as thyself. On these
two commandments hang all the law and the prophets." Which last
words signify as much, as that these two commandments comprehend
all the duty prescribed, and the religion taught in the law and
the prophets. And the apostle Paul does from time to time make the
same representation of the matter; as in Rom. 13:8, "He that
loveth another, hath fulfilled the law." And ver. 10, "Love is the
fulfilling of the law." And Gal. 5:14, "For all the law is
fulfilled in one word, even in this, Thou shalt love thy neighbor
as thyself." So likewise in 1 Tim. 1:5, "Now the end of the
commandment is charity, out 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
everything 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 through out; for that which is
there rendered _charity_, in the original is agaph, the proper
English of which is _love_.
     Now, although 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 vigorous and fervent love which Christ
speaks of, as the sum of all religion, when he speaks of loving
God with all our hearts, with all our souls, and with all our
minds, and our neighbor as ourselves, as the sum of all that was
taught and prescribed in the law and the 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 Scriptures, 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 and 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 improbable, arise all
those other affections of desire, hope, fear, joy, grief,
gratitude, anger, &c. From a vigorous, affectionate, and fervent
love to God, will necessarily arise other religious affections;
hence will arise an intense hatred and abhorrence of sin, fear of
sin, and a dread of God's displeasure, gratitude to God for his
goodness, complacence and joy in God, when God is graciously and
sensibly present, and grief when he is absent, and a joyful hope
when a future enjoyment of God is expected, and fervent zeal for
the glory of God. And in like manner, from a fervent love to men,
will arise all other virtuous affections towards men.
     6. The religion of the most eminent saints we have an account
of in the Scripture, consisted much in holy affections.
     I shall take particular notice of three eminent saints, who
have expressed the frame and sentiments of their own hearts, and
so described their own religion, and the manner of their
intercourse with God, in the writings which they have left us,
that are a part 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 religion 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 goodness, a holy exultation and triumph of
soul in the favor, sufficiency, and faithfulness of God, his love
to, and delight in the saints, the excellent of the earth, his
great delight in the word and ordinances 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 everywhere 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, penned for the use of the church of
God in its public 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 observed, 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 Paul; who
was in many respects, the chief of all the ministers of the New
Testament; being above all others, a chosen vessel unto Christ, to
bear his name before the Gentiles, and made a chief instrument of
propagating and establishing the Christian church in the world,
and of distinctly revealing the glorious mysteries of the gospel,
for the instruction of the church in all ages; and (as has not
been improperly thought by some) the most eminent servant of
Christ that ever lived, 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 it is very manifest, that the religion he expresses
in his epistles, consisted very much in holy affections. It
appears by all his expressions of himself, that he was, in the
course of his life, inflamed, actuated, and entirely swallowed up,
by a most ardent love to his glorious Lord, esteeming all things
as loss, for the excellency of the knowledge of him, and esteeming
them but dung that he might win him. He represents himself, as
overpowered by this holy affection, and as it were compelled by it
to go forward in his service, through all difficulties and
sufferings, 2 Cor. 5:14, 15. And his epistles are full of
expressions of an overpowering affection towards the people of
Christ. He speaks of his dear love to them, 2 Cor. 12:19, Phil.
4:1, 2 Tim. 1:2; of his "abundant love," 2 Cor. 2:4; and of his
"affectionate and tender love," as of a nurse towards her
children, 1 Thess. 2:7, 8: "But we were gentle among you, even as
a nurse cherisheth her children; so, being affectionately desirous
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." So also he speaks of his "bowels of love," Phil. 1:8, Philem.
5, 12, and 20. So he speaks of his "earnest care" for others, 2
Cor. 8:16, 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 affliction and anguish of
heart, I wrote unto you with many tears; not that you should be
grieved, but that ye might know the love which I have more
abundantly unto you." He speaks of the great conflict of his soul
for them, Col. 2:1. He speaks of great and continual grief that he
had in his heart from compassion to the Jews, Rom. 9:2. He speaks
of "his mouth's being opened, 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 longing desires," 1 Thess. 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, expressing the affection of _joy_, 2 Cor. 1:12 and chap.
7:7, and ver. 9. 16. Phil. 1:4, and chap. 2:12, and chap 3:3. Col.
1:34. 1 Thess. 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," 2 Cor. 7:13, and of his
being "filled with comfort, and being exceeding joyful," 2 Cor.
7:4. He speaks of himself as "always rejoicing," 2 Cor. 6:10. So
he speaks of the triumphs of his soul, 2 Cor. 2:14, and of his
glorying in tribulation," 2 Thess. 1:4, and Rom. 5:3. He also
expresses the affection of _hope_; in Phil. 1:20, he speaks of his
"earnest expectation, and his hope." He likewise expresses an
affection of _godly jealousy_, 2 Cor. 11:2, 3. And it appears by
his whole history, after his conversion, in the Acts, and also by
all his epistles, and the accounts he gives of himself there that
the affection of _zeal_, as having the cause of his Master, and
the interest and prosperity of his church, for its object, was
mighty in him, continually inflaming his heart, strongly engaging
to those great and constant labors he went through, in
instructing, exhorting, warning, and reproving others, "travailing
in birth with them;" conflicting with those powerful and
innumerable enemies who continually opposed him, wrestling with
principalities and powers, not fighting as one who beats the air,
running the race set before him, continually pressing forwards
through all manner of difficulties and sufferings; so that others
thought him quite beside himself. And how full he was of
affection, does further appear by his being so full of tears: in 2
Cor. 2:4, he speaks of his a many tears;" and so Acts 20:19; and
of his "tears that he shed continually night and day," ver. 31.
     Now if anyone 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 consisted much in affection,
must have a strange faculty of managing his eyes to shut out the
light which shines most full in his face.
     The other instance I shall mention, is of the apostle John,
that beloved disciple, who was the nearest and dearest to his
Master, of any of the twelve, and was by him admitted to the
greatest privileges of any of them; being not only one of the
three who were admitted to be present with him in the mount at his
transfiguration, and at the raising of Jairus's daughter, and whom
he took with him when he was in his agony, and one of the three
spoken of by the apostle Paul, as the three main pillars of the
Christian church; but was favored above all, in being admitted to
lean on his Master's bosom at his last supper, and in being chosen
by Christ, as the disciple to whom he would reveal his wonderful
dispensations towards his church, to the end of time; as we have
an account in the Book of Revelation; and to shut up the canon of
the New Testament, and of the whole Scripture; being preserved
much longer than all the rest of the apostles, to set all things
in order in the Christian church, after their death.
     It is evident by all his writings (as is generally observed
by divines) that he was a person remarkably full of affection: his
addresses to those whom he wrote to being inexpressibly tender and
pathetical, breathing nothing but the most fervent love; as though
he were all made up of sweet and holy affection. The proofs of
which cannot 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 virtue, for the imitation of all, the Shepherd
whom the whole flock should follow wherever he goes, even the Lord
Jesus Christ, was a person who was remarkably of a tender and
affectionate heart; and his virtue was expressed very much in the
exercise of holy affections. He was the greatest instance of
ardency, vigor 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 appeared to be full of affection in the course of his
life. We read of his great zeal, fulfilling that in the 69th
Psalm, "The zeal of thine house hath eaten me up," John 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 consideration 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, saying, 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, Matt. 15:32, and 18:34. Luke
7:13, and of his "being moved with compassion," Matt. 9:36, and
14:14, and Mark 6:34. And how tender 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; though 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 sufferings they
should meet with in the world, when he was gone; and comforted and
counseled them as his dear little children; and bequeathed 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 penned, or uttered 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 its utmost purity and perfection. But according to the
Scripture representation of the heavenly state, the religion of
heaven consists chiefly in holy and mighty love and joy, and the
expression of these in most fervent and 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 be not united to flesh and blood, and have no animal fluids
to be moved (through the laws of union of soul and body) with
those great emotions of their souls, that therefore their
exceeding love and joy are no 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 mightily affected
and moved, or, which is the same thing, has great affections. It
is true, we do not experimentally know what love and joy are in a
soul out of a body, or in a glorified body; i.e., we have not had
experience of love and joy in a soul in these circumstances; but
the saints on earth do know what divine love and joy in the soul
are, and they know that love and 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, though 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 3:16; 1 Cor. 13:8-12. It is
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
merely 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; although by their reaction they may make some
circumstantial difference 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, does not 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
say so), and is thus moved, is said to be affected, and especially
when this inward sensation and motion are to a very high degree,
as they are in the saints in heaven. If we can learn anything of
the state of heaven from the Scripture, the love and joy that the
saints have there, is exceeding great and vigorous; impressing the
heart with the strongest and most lively sensation of
inexpressible sweetness, mightily moving, animating and engaging
them, making them like a flame of fire. And if such love and joy
be not affections, then the word _affection_ is of no use in
language. Will any say, that the saints in heaven, in beholding
the face of their Father, and the glory of their Redeemer, and
contemplating his 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, undoubtedly, true religion consists very much in
affection. The way to learn the true nature of anything, is to go
where that thing is to be found in its purity and perfection. If
we would know the nature of true gold we must view it, not in the
ore, but when it is refined. If we would learn what true religion
is, we must go where there is true religion, and nothing but true
religion, and in its highest perfection, without any defect or
mixture. All who are truly religious are not of this world, they
are strangers here, and belong to heaven; they are born from
above, heaven is their native country, and the nature which they
receive by this heavenly birth, is a heavenly nature, they receive
an anointing from above; that principle of true religion which is
in them, is a communication of the religion of heaven; their grace
is the dawn of glory; and God fits them for that world by
conforming them to it.
     9. This appears from the nature and design of the ordinances
and duties, which God hath appointed, as means and expressions of
true religion.
     To instance in the duty of prayer: it is manifest, we are not
appointed in this duty, to declare God's perfections, his majesty,
holiness, goodness, and all-sufficiency, and our own meanness,
emptiness, 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 show us mercy; but suitably
to affect our own hearts with the things we express, and so to
prepare us to receive the blessings we ask. And such gestures and
manner of external behavior in the worship of God, which custom
has made to be 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 ourselves to God in verse,
rather than in prose, and do it with music but only, that such is
our nature and frame, that these things have a tendency to move
our affections.
     The same thing appears in the nature and design of the
sacraments, which God hath appointed. God, considering our frame,
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,
exhibited 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
ordained that his word delivered in the holy Scriptures, should be
opened, applied, and set home upon men, in preaching. And
therefore it does not answer the aim which God had in this
institution, merely for men to have good commentaries and
expositions on the Scripture, and other good books of divinity;
because, although these may tend as well as preaching to give men
a good doctrinal or speculative understanding of the things of the
word of God, yet they have not an equal tendency to impress them
on men's hearts and affections. God hath appointed a particular
and lively application of his word to men in the preaching of it,
as a fit means to affect sinners with the importance of the things
of religion, and their own misery, and necessity of a remedy, and
the glory and sufficiency of a remedy provided; 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 colors, though 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 some,
apostles; and some, prophets; and some, evangelists; 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
counseling 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. 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. It is 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 Scriptures do everywhere. It was hardness of heart
which excited grief and displeasure in Christ towards the Jews,
Mark 3:5: "He looked round about on then, with anger, being
grieved for the hardness of their hearts." It is from men's having
such a heart as this, that they treasure up wrath for themselves:
Rom. 2:5, "After thy hardness and impenitent heart, treasurest up
unto thyself 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 hardhearted:
Ezekiel 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
rebellious generation in the wilderness, is ascribed to the
hardness of their hearts: Psal. 95:7-10, "To-day if ye will hear
his voice, harden not your heart, as in the provocation, and as in
the day of temptation in the wilderness; when your 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
hardened 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: Isa. 63:17, "O Lord, why
hast thou made us to err from thy ways and hardened our heart from
thy fear?" And men's rejecting Christ, and opposing Christianity,
is laid to this principle: Acts 19:9, "But when divers were
hardened, 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 expressed by God's hardening
their hearts: Rom. 9:18, "Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth." John 12:40, "He hath
blinded their minds, 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.; ver. 12, 13, "Take heed,
brethren, lest 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 to-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 expressed, once and again, by God's
"taking away the heart of stone, and giving a heart of flesh,"
Ezek. 11:19, and chap. 36:26.
     Now by a hard heart, is plainly meant an unaffected heart, or
a heart not easy to be moved with virtuous affections, like a
stone, insensible, stupid, unmoved, and hard to be impressed.
Hence the hard heart is called a _stony heart_, and is opposed to
a heart of flesh, that has feeling, and is sensibly touched 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 it is evident by those things
which are mentioned 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 thyself before the Lord, when thou heardest 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 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 children, in order to our entering into the kingdom of
God," even that we should have our hearts tender, and easily
affected and moved in spiritual and divine things, as little
children have in other things.
     It is very plain in some places, in the texts themselves,
that by hardness of heart is meant a heart void of affection. So,
to signify the ostrich's being without natural affection to her
young, it is said, Job 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 expressed by his hardening
his heart: Prov. 28:14, "Happy is the man that feareth alway; but
he that hardeneth his heart shall fall into mischief."
     Now, therefore, since it is so plain, that by a hard heart,
in Scripture, is meant a heart destitute of pious affections, and
since also the Scriptures do so frequently place the sin and
corruption of the heart in hardness of heart; it is evident, that
the grace and holiness of the heart, on the contrary, must, in a
great measure, consist in its having pious affections, and being
easily susceptive of such affection. Divines are generally agreed,
that sin radically and fundamentally consist in what is negative,
or privative, having its root and foundation in a privation or
want of holiness. And therefore undoubtedly, if it be so that sin
does very much consist in hardness of hearts and so in the want of
pious affections of heart, holiness does consist very much in
those pious affections.
     I am far from supposing that all affections do show a tender
heart: hatred, anger, vainglory, and other selfish and self-
exalting affections, 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 affection 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 though the affections have not their seat in
the body; yet the constitution of the body may very much
contribute to the present emotion of the mind. And the degree of
religion is rather to be judged of by the fixedness and strength
of the habit that is exercised in affection, whereby holy
affection is habitual, than by the degree of the present exercise;
and the strength of that habit is not always in proportion to
outward effects and manifestations, or inward effects, in the
hurry and vehemence, and sudden changes of the course of the
thoughts of the mind. But yet it is evident, that 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 does not 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 does not 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
substantial 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 extraordinary 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 affections, 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 up 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 though true
religion did not at all consist 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 prevalent 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 filled, or to be very full, as
the phrases were; it was too much the manner, without further
examination, 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 distinction, it is a thing much more prevalent,
to reject and discard all without distinction. Herein appears the
subtlety 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 them, 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 disrepute.
     But now, when the ill consequences of these false affections
appear, and it is become very apparent, that some of those
emotions which made a glaring show, 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 endeavor to his utmost
to propagate and establish a persuasion, 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 religion to a mere lifeless formality, and
effectually shut out the power of godliness, and everything which
is spiritual, and to have all true Christianity turned out of
doors. For although 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 Hue religion without
them. He who has no religious affection, is in a state of
spiritual death, and is wholly destitute of the powerful,
quickening, saving influences of the Spirit of God upon his heart.
As there is no true 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 head stored with notions and
speculations, with a cold and unaffected heart, there can be
nothing divine in that light, that knowledge is no true spiritual
knowledge of divine things. If the great things of religion are
rightly understood, they will affect the heart. The reason why men
are not affected by such infinitely great, important, glorious,
and wonderful things, as they often hear and read of, in the word
of God, is undoubtedly because they are blind; if they were not
so, it would be impossible, and utterly inconsistent with human
nature, that their hearts should be otherwise than strongly
impressed, and greatly moved by such things.
     This manner of slighting all religious affections, is the way
exceedingly to harden the hearts of men, and to encourage them in
their stupidity and senselessness, and to keep them in a state of
spiritual death as long as they live, and bring them 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 stun the life and power of religion, and preclude
the effect of ordinances, and hold us down in a state of dullness
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 be
considered, that they who have but little religious affection,
have certainly but little religion. And they who condemn others
for their religious affections, and have none themselves, have no
religion.
     There are false affections, and there are true. A man's
having much affection, does not prove that he has any true
religion: but if he has no affection it proves that he has no true
religion. The right way, is not to reject all affections, nor to
approve all; but to distinguish 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 altered: that
pathetical manner of praying and preaching, which would formerly
have been admired and extolled, and that for this reason, because
it had such a tendency to move the affections, now, in great
multitudes, immediately excites disgust, and moves no other
affections, that 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 public 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 though 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
before God, 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 religion. And yet how common is it among mankind, that
their affections are much more exercised and engaged in other
matters, than in religion! In things which concern men's worldly
interest, their outward delights, their honor and reputation, and
their natural 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 impressed, much concerned, very sensibly
affected, and greatly engaged; much depressed with grief at
worldly losses, and highly raised with joy at worldly successes
and prosperity. But how insensible and unmoved are most men, about
the great things of another world! How dull are their affections!
How heavy and hard their hearts in these matters! Here their love
is cold, their desires languid, their zeal low, and their
gratitude small. How they can sit and hear of the infinite height,
and depth, and length, and breadth of the love of God in Christ
Jesus, of his giving his infinitely dear Son, to be offered up a
sacrifice for the sins of men, and of the unparalleled love of the
innocent, and holy, and tender Lamb of God, manifested in his
dying agonies, his bloody sweat, his loud and bitter cries, and
bleeding heart, and all this for enemies, to redeem them from
deserved, eternal burnings, 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 a one as this? Can anything 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 human 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 Creator has not 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 anything 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 manner. The glory and beauty
of the blessed Jehovah, which is most worthy in itself, to be the
object of our admiration and love, is there exhibited in the most
affecting manner that can he conceived of, as it appears, shining
in all its luster, in the face of an incarnate, infinitely loving,
meek, compassionate, dying Redeemer. All the virtues of the Lamb
of God, his humility, patience, meekness, submission, obedience,
love and compassion, are exhibited to our view, in a manner the
most tending to move our affections, of any that can be imagined;
as they all had their greatest trial, and their highest exercise,
and so their brightest manifestation, when he was in the most
affecting circumstances; even when he was under his last
sufferings, those unutterable and unparalleled sufferings he
endured, 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 that
our Redeemer, who undertook to answer for us, suffered for them.
And there we have the most affecting manifestation of God's hatred
of sin, and his wrath and justice in punishing it; as we see his
justice in the strictness and inflexibleness of it; and his wrath
in its terribleness, in so dreadfully punishing our sins, in one
who was infinitely dear to him, and loving to us. So has God
disposed things, in the affair of our redemption, and in his
glorious dispensations, revealed to us in the gospel, as though
everything 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.

       SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS
        AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.


IF anyone, 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 affections; I am often greatly moved with the
consideration of the great things of religion:" let him not
content himself with this, that he has religious affections: for
as we observed before, as we ought not to reject and condemn all
affections, as though true religion did not at all consist in
affection; so on the other hand, we ought not to approve of all,
as though everyone 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 endeavor to do this; and in order to do 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.
     It is 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 raised to an
extraordinary pitch, they are prejudiced against them, and
determine that they are delusions, without further inquiry. But if
it be, as has been proved, that true religion lies very much in
religious affections, then it follows, that if there be a great
deal of true religion, there will be great religious affections;
if true religion in the hearts of men be 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
holiness? 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
exercises of love to God and sorrow for sin, and gratitude for the
mercies which I have received?" Who is there that will bless God
that he is affected enough with what he has read and heard of the
wonderful love of God to worms and rebels, in giving his only
begotten Son to die for them, and of the dying love of Christ; and
will pray that he may not be affected with them in any higher
degree, because high affections are improper and very unlovely in
Christians, being enthusiastical, and ruinous to true religion?
     Our text plainly speaks of great and high affections when it
speaks of "repining with joy unspeakable, and full of glory:" here
the most superlative 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 though words were
wanting to express the degree in which we ought to love God: "Thou
shalt love the Lord thy God with all thy heart, with all thy soul,
with all thy mind, and with all thy strength." So the saints are
called upon to exercise high degrees of joy: "Rejoice," says
Christ to his disciples, "and be exceeding glad," Matt. 5:12. So
it is said, Psalm 68:3, "Let the righteous be glad: let them
rejoice before God: yea, let them exceedingly rejoice." So in the
book of Psalms, the saints are often called upon to shout for joy;
and in Luke 6:23, to leap for joy. So they are abundantly called
upon to exercise 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 works, declaring his doings, &c."
     And we find the most eminent saints in Scripture often
professing high affections. Thus the Psalmist speaks of his love,
as if it were unspeakable; Psal. 119:97, "O how love I thy law!"
So he expresses a great degree of hatred of sin, Psal. 139:21, 29:
"Do not I hate them, O Lord, that hate thee? And am not I grieved
with them that rise up against thee? I hate them with perfect
hatred." He also expresses a high degree of sorrow for sin: he
speaks of his sins "going over his head as a heavy burden that was
too heavy for him: and of his roaring all the day, and his
moisture being turned into the drought of summer," 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
soul's thirsting as a dry and thirsty land, where no water is, his
panting, his flesh and heart crying out, his soul's breaking for
the longing it hath," &c. He 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 forsake thy law." He expresses high exercises of joy, Psal.
21:1: "The king shall joy 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. 63:3, 4, 5, 6, 7, "Because
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 thee upon my bed, and meditate on thee in the night
watches. Because thou hast 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
exultation 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 jealousy, 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 body of Jesus, are
represented as in a very high exercise of religious affection, on
occasion of Christ's resurrection, Matt. 28:8: "And they departed
from the sepulcher with fear and great joy."
     It is often foretold of the church of God, in her future
happy seasons here on earth, that they shall exceedingly rejoice:
Psal. 89:15, 16, "They shall walk, O Lord, in the light of thy
countenance. In thy name shall they rejoice all the day: and in
thy righteousness shall they be exalted." Zech. 9:9, "Rejoice
greatly, O daughter of Zion; shout, O daughter of Jerusalem:
behold thy King cometh," &c. The same is represented in
innumerable other places. And because high degrees of joy are the
proper and genuine fruits of the gospel of Christ, therefore the
angel calls this gospel, "good tidings of great joy, that should
be to all people."
     The saints and angels in heaven, that have religion in its
highest perfection, are exceedingly affected with what they behold
and contemplate of God's perfections and 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
represented, "as the voice of many waters and as the voice 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 affections more conformed to the nature of
things. And therefore, if religious affections in men here below,
are but of the same nature and kind with theirs, the higher they
are, and the nearer they are to theirs in degree, the better,
because therein they will be so much the more conformed to truth,
as theirs are.
     From these things it certainly appears, that religious
affections being in a very high degree, is no evidence that they
are not such as have the nature of true religion. Therefore they
do greatly err, who condemn persons as enthusiasts merely because
their affections are very high.
     And on the other hand, it is no evidence that religious
affections are of a spiritual and gracious nature, because they
are great. It is very manifest by the holy Scripture, our sure and
infallible rule to judge of things of this nature, that there are
religious affections which are very high, that are not spiritual
and saving. The Apostle Paul speaks of affections in the
Galatians, which had been exceedingly elevated, and which yet he
manifestly speaks of, as fearing that they were vain, and had come
to nothing: Gal. 4:15, "Where is the blessedness you spoke of? For
I bear you record, that if it had been possible, you would have
plucked out your own eyes, and have given them to me." And in the
11th verse, he tells them, "he was afraid of them, lest he had
bestowed upon them labor in vain." So the children of Israel were
greatly affected with God's mercy to them, when they had seen how
wonderfully he wrought for them at the Red Sea, where they sang
God's praise; though they soon forgot his works. So they were
greatly affected again at mount Sinai, when they saw the marvelous
manifestations God made of himself there; and seemed mightily
engaged in their minds, and with great forwardness made answer,
when God proposed his holy covenant to them, saying, "All that the
Lord hath spoken will we do, and be obedient." But how soon was
there an end to all this mighty 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 presently after entered into Jerusalem,
exceedingly magnifying Christ, as though the ground were not good
enough for the ass he rode to tread upon; and therefore cut
branches of palm trees, and strewed them in the way; yea, pulled
off their garments, and spread them in the way; and cried with
loud voices, "Hosanna to the Son of David, blessed is he that
cometh in the name of the 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 miracle 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 has 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 quelled and
dead, when this Jesus stands bound, with a mock robe and a crown
of thorns, to be derided, spit upon, scourged, condemned and
executed. Indeed, there was a great and loud outcry concerning him
among the multitude then, as well as before; but of a very
different kind: it is not then, Hosanna, hosanna, but Crucify,
crucify.
     And it is the concurring voice of all orthodox divines, that
there may be religious affections, which are raised to a very high
degree, and yet there be nothing of true religion.[1]
     II. It is 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 the motions and
exercises of the mind, that there cannot be so much as an intense
thought, without an effect upon them. Yea, it is questionable
whether an imbodied soul ever so much as thinks one thought, or
has any exercise 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 shows, that the
exercise of the affections have in a special manner a tendency to
some sensible effect upon the body. And if this be so, that all
affections have some effect upon 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 affections should have
great effects on the body. And therefore, seeing there are very
great affections, both common and spiritual; hence it is not to be
wondered at, that great effects on the body should arise from both
these kinds of affections. And consequently these effects are no
signs, that the 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, that 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, cannot have the like effect.
     Nor, on the other hand, do I know of any rule any have to
determine, that gracious and holy affections, when raised as high
as any natural affections, and have equally strong and vigorous
exercises, cannot have a great effect on the body. No such rule
can be drawn from 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 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
affections: we read of the power which worketh in Christians,[2]
and of the Spirit of God being in them as the Spirit of power,[3]
and of the effectual working of his power in them.[4] But man's
nature is weak: flesh and blood are represented in Scripture as
exceeding weak; and particularly with respect to its unfitness for
great spiritual and heavenly operations and exercises, Matt.
26:41, 1 Cor. 15:43, and 50. The text we are upon speaks of "joy
unspeakable, and full of glory." And who that considers what man's
nature is, and what the nature of the affections is, can
reasonably doubt but that such 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 nowhere thus
limited himself?
     The Psalmist, speaking of the 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 distinction 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 bodies being overborne 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 into my
bones, and I trembled in myself." So the Psalmist speaks expressly
of his flesh trembling, Psal. 119:120: My flesh trembleth for fear
of thee."
     That such ideas of God's glory as are sometimes given in this
world, have a tendency to overhear 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 himself to some of the saints which were made to that end,
viz., to give them an idea of God's majesty and glory. Such
instances we have in the prophet Daniel, and the apostle John.
Daniel, giving an account of an external representation of the
glory of Christ, says, Dan. 10:8, "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
the manifestation made to him, says, Rev. 1:17, "And when I saw
him, I fell at his feet as dead." It is in vain to say here, these
were only external manifestations or symbols of the glory of
Christ, which these saints beheld: for though it be true, that
they were outward representations of Christ's glory, which they
beheld with their bodily eyes; yet the end and use of these
external symbols are representations was to give to these prophets
an idea of the thing represented, and that was the true divine
glory and majesty of Christ, which is his spiritual glory; they
were made use of only as significations of this spiritual glory,
and thus undoubtedly they received them, and improved them, and
were affected by them. According 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 overborne. And I think they are
very bold and daring, who will say God cannot, or shall not give
the like clear and affecting ideas and apprehensions of the same
real glory and majesty of his nature, to any of his saints,
without the intervention of any such external shadows of it.
     Before I leave this head, I would farther observe, that it is
plain the Scripture often makes use of bodily effects, to express
the strength of holy and spiritual affections; such as
trembling,[5] groaning,[6] being sick,[7] crying out,[8]
panting,[9] and fainting.[10] 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 figures to represent the high degree of those spiritual
affections, which the Spirit of God makes use of them to
represent; which I do not see how they would be, if those
spiritual affections, let them be in never to 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 cannot 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 represent the high degree
of holy and heavenly affections.
     III. It is 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 under the saving influences of his Spirit, and speak
of it as a great evidence of a new creature; they say, "such a
one's mouth is now opened: he used to be slow to speak; but now he
is full and free; he is free now to open his heart, and tell his
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 persuasion, 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 experience; as events do abundantly show: and is a mistake
persons often run into, through their trusting to their own wisdom
and discerning, and making their own notions their rule, instead
of the holy Scripture. Though the Scripture be full of rules, both
how we should judge of our own state, and also how we should be
conducted in our opinion of others; yet we have nowhere any rule,
by which to judge ourselves or others to be in a good estate, from
any such effect: for this is but the religion of the mouth and of
the tongue, and what is in the Scripture represented by the leaves
of a tree, which, though the tree ought not to be without them,
yet are nowhere 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 whatever kind they be, and whatever
objects they are exercised about, if they are strong, to dispose
persons to be very much in speaking of that which they are
affected with: and not only to speak much, but to speak very
earnestly and fervently. And therefore persons talking abundantly
and very fervently about the things of religion, can be an
evidence of no more than this, that they are very much affected
with the things of religion; but this 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 show that earnestness in
their talk and behavior; as the greater part of the Jews, in all
Judah 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, a mighty engagedness of spirit in everything
that was external, about Christ and his preaching and miracles,
"being astonished at his doctrine, anon 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; some times 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 them?
     A person may be over full of talk of his own experiences;
commonly falling upon it, everywhere, and in all companies; and
when it is so, 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, though 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 show of
religion with the mouth, without answerable fruit in the life:
Prov. 25:24, "Whoso boasteth himself of a false gift, is like
clouds and wind without rain." And the apostle Jude, speaking of
some in the primitive times, that crept in unawares among the
saints, and having a great show of religion, where for a while not
suspected, "These are clouds (says he) without water, carried
about of winds," Jude ver. 4 and 12. And the apostle Peter,
speaking of the same, says, 2 Pet. 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 it is the nature
of false religion, to affect show and observation; as it was with
the Pharisees.[11]
     It is no sign that affections are gracious, or that they are
otherwise, that persons did not make them themselves, or excite
them of their own contrivance and by their own strength.
     There are many in these days, that condemn all affections
which are excited in a way that the subjects of them can give no
account of, as not seeming to be the fruit of any of their own
endeavors, or the natural consequence of the faculties and
principles of human nature, in such circumstances, and under such
means; but to be from the influence of some extrinsic and
supernatural power upon their minds. How greatly has the doctrine
of the inward experience, or sensible perceiving of the immediate
power and operation of the Spirit of God, been reproached and
ridiculed by many of late! They say, the manner of the Spirit of
God is to co-operate in a silent, secret, and undiscernable way
with the use of means, and our own endeavors; so that there is no
distinguishing by sense, between the influences of the Spirit of
God, and the natural operations of the faculties of our own minds.
     And it is true, that for any to expect to receive the saving
influences of the Spirit of God, while they neglect a diligent
improvement of the appointed means of grace, is unreasonable
presumption. And to expect that the Spirit of God will savingly
operate upon their minds, without the Spirit's making use of
means, as subservient to the effect, is enthusiastical. It is 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 suppose, that this effect should very frequently
be produced after such a manner, as to make it very manifest,
apparent, and sensible that it is so. If grace be indeed owing to
the powerful and efficacious operation of an extrinsic agent, or
divine efficient out of ourselves, why is it unreasonable to
suppose it should seem to be so to them who are the subjects of
it? Is it a strange thing, that it should seem to be as it is?
When grace in the heart indeed is not produced by our strength,
nor is the effect of the natural power of our own faculties, or
any means or instruments, but is properly the workmanship and
production of the Spirit of the Almighty, is it a strange and
unaccountable thing, that it should seem to them who are subjects
of it, agreeable to truth, and not right contrary to truth; so
that if 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 looked upon as a sure
evidence of their being under a delusion, because things seem to
them to be as they are? For this is the objection which is made:
it is looked upon as a clear evidence, that the apprehensions and
affections that many persons have, are not really from such a
cause, because they seem to them to be from that cause: they
declare that what they are conscious of, seems to them evidently
not to be from themselves, but from the mighty power of the Spirit
of God; and others from hence condemn them, and determine what
they experience is not from the Spirit of God, but from
themselves, or from the devil. Thus unreasonably are multitudes
treated at this day by their neighbors.
     If it be indeed so, as the Scripture abundantly teaches, that
grace in the soul is so the effect of God's power, that it is
fitly compared to those effects which are farthest from being
owing to any strength in the subject, such as a generation, or a
being begotten, and resurrection, 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;[12] 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
agreeable to God's manner, in his operations and dispensations;
but on the contrary, it is 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
dependence on him most evident, that no flesh should glory in his
presence,[13] that God alone might be exalted,[14] and that the
excellency of the power might be of God and not of man,[15] and
that Christ's power might be manifested in our weakness,[16] and
none might say mine own hand hath saved me.[17] 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 redemption of Israel from
their Egyptian bondage; he redeemed them with a strong hand, and
an outstretched arm; and that his power might be the more
conspicuous, he suffered 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 diminished to a
handful, and they without any other arms than trumpets and lamps,
and earthen pitchers. So it was in the deliverance of Israel from
Goliath, by a stripling with a sling and a stone. So it was in
that great work of God, his calling the Gentiles, and converting
the Heathen world, after Christ's ascension, after that the world
by wisdom knew not God, and all the endeavors of philosophers had
proved in vain, for many ages, to reform the world, and it was by
everything become abundantly evident, that the world was utterly
helpless, by anything 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, gradual, 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 enlightening
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 our
understanding being enlightened; that ye may know what is the hope
of his calling, and what the riches of the glory of his
inheritance in the saints, and what is the exceeding greatness of
his power to us ward who believe, according to the working of his
mighty power," &c. Now when the apostle speaks of their being thus
the subjects of his power, in their enlightening and effectual
calling, to the end that they might know what his mighty power was
to them who believe, he can mean nothing else than, "that they
might know by experience." But if the saints know this power by
experience, then they feel it and discern it, and are conscious of
it; as sensibly distinguishable from the natural operations of
their own minds, which is not agreeable to a motion of God's
operating so secretly, and undiscernably, that it cannot be known
that they are the subjects of the influence of any extrinsic power
at all, any otherwise than as they may argue it from Scripture
assertions; 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, because 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 properly produced by those who are the
subjects of them, or that they arise in their minds in a manner
they cannot account for.
     There are some who make this an argument in their own favor;
when speaking of what they have experienced, they say, "I am sure
I did not make it myself; it was a fruit of no contrivance or
endeavor of mine; it came when I thought nothing of it; if I might
have the world for it, I cannot make it again when I please." And
hence they determine that what they have experienced, must be from
the mighty 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 directly,
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 influence on
the minds of men, besides the Holy Ghost. We are directed 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 subtlety and power, mimic the
operations of the Spirit of God. And there are many of Satan's
operations which are very distinguishable from the voluntary
exercises of men's own minds. They are so, in those dreadful and
horrid suggestions, 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 suggestions; and oftentimes is so in fact. It
is not in men's power to put themselves in 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 considered that persons may have
those impressions on their minds, which may not be of their own
producing, nor from an evil spirit, but from the Spirit of God,
and yet not be from any saving, but a common influence of the
Spirit of God; and the subjects of such impressions may be of the
number of those we read of, Heb. 6:4, 5, "that are once
enlightened, and taste of the heavenly gift, and are made
partakers of the Holy Ghost, and taste the good word of God, and
the power of the world to come;" and yet may be wholly
unacquainted with those "better things that accompany salvations"
of 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 vapory habit
of body, and the brain weak and easily susceptive of impressions,
may have strange apprehensions and imaginations, and strong
affections attending them, unaccountably arising, which are not
voluntarily produced by themselves. We see that such persons are
liable 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 may such persons, in like manner, be the subjects of
involuntary impressions, when they are awake.
     V. It is no sign that religious affections are truly holy and
spiritual, or that they are not, that they come with texts of
Scripture, remarkably brought to the mind.
     It is no sign that affections are not gracious, that they are
occasioned by Scriptures so coming to mind; provided it be the
Scripture itself, or the truth which the Scripture so brought
contains and teaches, that is the foundation of the affection, and
not merely, or mainly, the sudden and unusual manner of its coming
to the mind.
     But on the other hand, neither is it any sign that 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 pleasing 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 spoken to
me: I had no hand in bringing such a text to my own mind; I was
not thinking of anything leading to it; it came all at once, so
that I was surprised. 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 filled me full as I could hold: I
could not but stand and admire: the tears flowed; I was full of
joy, and could not doubt any longer." And thus they think they
have undoubted evidence that their affections must be from God,
and of the right kind, and their state good: but without any
manner of grounds. How came they by any such rule, as that if any
affections or experiences arise with promises, and comfortable
texts of Scripture, unaccountably brought to mind, without their
recollection, 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 purity and perfection of the word of
God, with respect to experiences, is this, that those experiences
which are agreeable to the word of God, are right, and cannot be
otherwise; and not that those affections must be right, which
arise on occasion of the word of God coming to the mind.
     What evidence is there that the devil cannot bring texts of
Scripture to the mind, and misapply them to deceive persons? There
seems to be nothing in this which exceeds the power of Satan. It
is no work of such mighty power, to bring sounds or letters to
persons' 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 required 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 renew one of those kinds of
sounds in the mind, is sufficient to renew 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 or Scriptures 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 a high mountain, and to a pinnacle of the
temple, is not afraid to touch the Scripture, and abuse that for
his own purpose; as he showed 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 determine that he dare not, or will not be
permitted, to put wicked men in the mind of texts of Scripture, to
tempt and deceive _them_? And if Satan may thus abuse one text of
Scripture, so he may another. Its 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 perverse
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' damnation, 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 through 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 its father. Men's own hearts are
deceitful like the devil, and use the same means to deceive.
     So that it is evident, that any person may have high
affections of hope and joy, arising on occasion of texts of
Scripture, yea, precious promises of Scripture coming suddenly and
remarkably to their minds, as though they were spoken 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
joyful 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 exact resemblance with those represented by the growth on the
good ground, the difference not appearing until it was discovered
by the consequences in a time of trial: and yet there was no
saving religion in these affections.[18]
     VI. It is 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 argument against the truth and saving nature of religious
affections. But, on the other hand, there are some who suppose, it
is a good evidence that affections are from the sanctifying and
saving influences of the Holy Ghost.--Their argument is that Satan
cannot love; this affection being directly contrary to the devil,
whose very nature is enmity and malice. And it is true, that
nothing is more excellent, heavenly, and divine, than a spirit of
true Christian love to God and men: it is more excellent than
knowledge, or prophecy, or miracles, or speaking with the tongue
of men and angels. It is the chief of the graces of God's Spirit,
and the life, essence and sum of all true religion; and that by
which we are most conformed to heaven, and most contrary to hell
and the devil. But yet it is in arguing from hence, that there are
no counterfeits of it. It may be observed that the more excellent
anything is, the more will be the counterfeits 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? Though the more excellent
things are, the more difficult it is to make anything that shall
be like them, in their essential nature and internal virtues; yet
the more manifold will the counterfeits be, and the more will art
and subtlety be 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, though
it be most difficult to imitate them with anything of the like
value and virtue, and their counterfeits are good for nothing when
we have them. So it is with Christian virtues and graces; the
subtlety 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 virtues wherein the beauty of a
true Christian does especially appear.
     But with respect to love; it is plain by the Scripture, that
persons may have a kind of religious love, and yet 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, Matt. 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 show,
that those spoken of before, whose love shall 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 Jesus up so high, following him day and night,
without meat, drink, or sleep; such as said, "Lord, I will follow
thee whithersoever thou goest," and cried, "Hosanna to the Son of
David."[19]
     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 our Lord Jesus Christ in sincerity." The
last word, in the original, signifies _incorruption_; which shows,
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. It is evident by the Scripture, that there may be
strong affections of this kind, without saving grace; as there
were in the Galatians towards the Apostle Paul, when they were
ready to pluck out their eyes and give them to him; although the
apostle expresses his fear that their affections were come to
nothing, and that he had bestowed upon them labor in vain, Gal.
4:11, 15.
     VII. Persons having religious affections of many kinds,
accompanying one another, is not sufficient to determine whether
they have any gracious affections or no.
     Though 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.
     It is evident that there are counterfeits of all kinds of
gracious affections; as of love to God, and love to the brethren,
as has been just now observed; so of godly sorrow for sin, as in
Pharaoh, Saul, and Ahab, and the children of Israel in the
wilderness, Exod. 9:27, 1 Sam. 24:16, 17, and 31:21, 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 greatness of God's power, submit
themselves to him," or, as it is in the Hebrew, "lie unto him,"
i.e., yield a counterfeit reverence and submission. So of a
gracious gratitude, as in the children of Israel, who sang God's
praise at the Red Sea, Psal. 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, Matt.
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 Baalam'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
resemblance 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 commonly to be so, that when false affections are
raised high, many false affections attend each other. The
multitude that attended Christ into Jerusalem, after that great
miracle of raising Lazarus, seem to have been moved with many
religious affections at once, and all in a high degree. They seem
to have been filled with admiration, and there was a show of a
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 kingdom,
which they supposed Jesus was now about to set up, and showed
great hopes and raised expectations of it, expecting it would
immediately appear; and hence were filled with joy, by which they
were so animated in their acclamations, as to make the whole city
ring with the noise of them; and appeared great in their zeal and
forwardness 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 through fear of hell, and his heart weakened
with distress and dreadful apprehensions, and upon the brink of
despair, and is all at once delivered, by being firmly made to
believe, through some delusion of Satan, that God has pardoned
him, and accepts him as the object of his dear love, and promises
him eternal life; as suppose through some vision, or strong idea
or imagination, suddenly excited in him, of a person with a
beautiful countenance, smiling on him, and with arms open, and
with blood dropping down, which the person conceives to be Christ,
without any other enlightening of the understanding, to give a
view of the spiritual divine excellency of Christ and his fullness;
and of the way of salvation revealed in the gospel: or perhaps by
some voice or words coming as if they were spoken to him, such as
these, "Son, be of good cheer, thy sins be forgiven thee;" or,
"Fear not, it is the Father's good pleasure to give you the
kingdom," which he takes to be immediately spoken by God to him,
though there was no preceding acceptance of Christ, or closing of
the heart with him: I say, if we should suppose such a case, what
various passions would naturally crowd at once, or one after
another, into such a person's mind! It is easy to be accounted
for, from mere principles of nature, that a person's heart, on
such an occasion, should be raised up to the skies with transports
of joy; and be filled 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 favorite; and that now he should be filled with
admiration and gratitude, and his mouth should be opened, and be
full of talk about what he has experienced; and that, for a while
he should think and speak of scarce anything 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
countenance, 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 lie at his feet as tame as a lamb; and
that he should now confess his unworthiness, and cry out, "Why me?
Why me?" (Like Saul, who when Samuel told him that God had
appointed him to be king, makes answer, "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 David, the true saint, 2
Sam. 7:18, "Who am I, and what is my father's house, that thou has
brought me hitherto?") Nor is it to be wondered at, that now he
should delight to be with them who acknowledge and applaud his
happy circumstances, and should love all such as esteem and admire
him and what he has experienced, and have violent zeal against all
such as would make nothing of such things, and be disposed openly
to separate, and as it were to proclaim war with all who be not of
his party, and should now glory in his sufferings, and be very
much for condemning and censuring all who seem to doubt, or make
any difficulty of these things; and while the warmth of his
affections lasts, should be mighty forward to take pains, and deny
himself, to promote the interest of the party who he imagines
favors such things, and seem earnestly desirous to increase the
number of them, as the Pharisees compassed sea and land to make
one proselyte.[20] And so I might go on, and mention many other
things, which will naturally arise in such circumstances. He must
have but slightly considered human nature, who thinks such things
as these cannot arise in this manner, without any supernatural
interposition 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 fountain 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 lie in the nature of the water. Or, man's
nature may be compared to a tree, with many branches, coming from
one root: if the sap in the root be good, there will also be good
sap distributed throughout the branches, and the fruit that is
brought forth will be good and wholesome; but if the sap in the
root and stock be poisonous, so it will be in many branches (as in
the other case), and the fruit will be deadly. The tree in both
cases may be alike; there may be an exact resemblance in shape;
but the difference is found only in eating the fruit. It is thus
(in some measure at least) oftentimes between saints and
hypocrites. There is sometimes a very great similitude 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 seemed to be much alike,
insomuch that when Joseph interpreted the chief butler's dream,
that he should be delivered from his imprisonment, and restored to
the king's favor, and his honorable office in the palace, the
chief baker had raised hopes and expectations, and told his dream
also; but he was woefully disappointed; and though 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 awakenings and convictions of conscience, in a certain
order.
     Many persons seem to be prejudiced against affections and
experiences 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 helplessness, 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 cannot 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 delivered sensibly, and
understand their own salvation, and know something of what God
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 justification and blessedness: and as God, in the work of
the salvation of mankind, deals with them suitably to their
intelligent rational nature; so its seems reasonable, and
agreeable to God's wisdom, that men who are saved should be in
these two states sensibly; first, that they should, sensibly to
themselves, be in a state of condemnation, and so in a state of
woeful calamity and dreadful misery, and so afterwards 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 through him.
     And that it is God's manner of dealing with men, to "lead
them into 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 helplessness and absolute dependence on his power
and grace, before 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 cannot 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 an evil case," and
"to 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 turned 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 delivered, until 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. Before Christ would answer the
request of the woman of Canaan, he first seemed utterly to deny
her, and humbled her, and brought her to own herself worthy to be
called a dog; and then he showed her mercy, and received her as a
dear child, Matt. 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, find 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, Matt. 8:24, 25, 26. The leper, before he
is cleansed, must have his mouth stopped, by a covering on his
upper lip, and was to acknowledge his great misery and utter
uncleannesss by rending his clothes, and crying, "Unclean,
unclean," Lev. 13:45. And backsliding Israel, before God heals
them, are brought to "acknowledge that they have sinned, and have
not obeyed the voice of the Lord," and to see that "they lie 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 be his brethren, and therein was a type of
Christ, brings his brethren into great perplexity 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 savior.
     And if we consider those extraordinary manifestations which
God made of himself to saints of old, we shall find that he
commonly first manifested himself in a way which was terrible, and
then by those things that were comfortable. So it was with
Abraham; first, a horror of great darkness fell upon him, and then
God revealed himself to him in sweet promises, Gen. 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 earthquakes and devouring 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 be is strengthened 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 manifestations
which he makes of himself to them, both ordinary and
extraordinary.
     But there are many things in Scripture which do more directly
show, 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 as whole of the
debt to be just, and then forgives him all. The prodigal son
spends all he has, and is brought to see himself in extreme
circumstances, and to humble himself, and own his unworthiness,
before he is relieved 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 searching of
it, as vain and deceitful, Jer. 7:11. Christ, in the work of his
grace on the hearts of men, is compared to rain on the new mown
grass, grass that is cut down with a scythe, Psal. 72:6,
representing 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 before them by their Judge, before they were
relieved 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, preceding. 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," Isa. 32 at the beginning.
And it seems to be the natural import of the word _gospel_, glad
tidings, that it is news of deliverance and salvation, after great
fear and distress. There is also 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 thunders
and lightning and kept her under that schoolmaster to prepare her
for Christ; and then comforted her with the joyful sound of the
gospel from Mount Zion. So likewise John the Baptist came to
prepare the way for Christ, and prepare men's hearts for his
reception, by showing 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 showing them their danger
of "the wrath to come," telling them that "the axe was laid at the
root of the trees," &c.
     And if it be indeed God's manner (as I think the foregoing
considerations show 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 distresses
and terrible apprehensions of mind; especially if it be considered
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 great 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 astonished, before he was comforted;
and the gaoler, when "he called for a light, and sprang in, and
came trembling, and fell down before Paul and Silas, and said,
Sirs, 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.[21] This seems to be what some persons lay a great
weight upon; esteeming great terrors an evidence of the great work
of the law as wrought on the heart, well preparing the way for
solid comfort; not considering that terror and a conviction of
conscience are different things. For though convictions of
conscience do often cause terror; yet they do not consist in it;
and terrors do often arise from other causes. Convictions of
conscience, through the influences of God's Spirit, consist in
conviction of sinfulness of heart and practices and of the
dreadfulness of sins 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 enlightenings 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, it is a work natural to him, and
he has many ways of doing it, in a manner tending to no good.
     He may exceedingly affright persons, by impressing on them
images and ideas of many external things, of a countenance
frowning, a sword drawn, black clouds of vengeance, words of an
awful doom pronounced,[22] hell gaping, devils coming, and the
like, not to convince 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 implacable, 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 constitution and temper they are of. Nothing is
more manifest than that some persons are of such a temper and
frame, that their imaginations are more strongly impressed with
everything they are affected with, than others; and the impression
on the imagination reacts on the affection, and raises that still
higher; and so affection and imagination act reciprocally, one on
another, till their affection is raised to a vast height, and the
person is swallowed up, and loses as possession of himself.[23]
     And some speak of a great sight they have of their
wickedness, who really, when the matter comes to be well examined
into and thoroughly weighted, 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 inquired into, they have not in
view anything 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 convictions of their actual sins, who
truly have none. They tell how their sins are set in order before
them, they see them stand encompassing them round in a row, with a
dreadful, frightful appearance; when really they have not so much
as one of the sins they gave 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 terrors which really have been
from the awakening and convincing influences of the Spirit of God,
it doth not thence follow that their terrors must needs issue in
true comfort. The unmortified 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. It is not every woman who is really in travail, that
brings forth a real child; but it may be a monstrous production,
without anything of the form or properties of human nature
belonging to it. Pharaoh's chief baker after he had lain in the
dungeon with Joseph, had a vision that raised his hopes and he was
lifted 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
sanctifying, so that there shall be a very great resemblance, in
all that can be observed by others; much more easily may he
imitate those works of God's Spirit which are common, and which
men, while they are yet his own children, are the subjects of.
These works are in no wise so much above him as the other. There
are no works of God that are so high and divine, and above the
powers of nature, and out of 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 inferior kind. And it is abundantly evident in fact,
that there are false humiliations and false submissions, as well
as false comforts.[24] How far was Saul brought, though a very
wicked man, and of a haughty spirit, when he (though 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 enemy), and condemn himself before him, crying out, "Thou art
more righteous than I: for thou hast rewarded me good, whereas I
have rewarded thee evil!" And at another time, "I have sinned, I
have played the fool, I have erred exceedingly," 1 Sam. 24:16, 17,
and chap. 26:21. And yet Saul 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 continued an enemy to, there
doubtless may be appearances of great conviction and humiliation
in men, before God, while they yet remain enemies to him, and
though they finally continue so. There is oftentimes in men who
are terrified through fears of hell, a great appearance of their
being brought off from their own righteousness, when they are not
brought off from it in all ways, although they are in many ways
that are more plain and visible. They have only exchanged some
ways of trusting in their own righteousness, for others that are
more secret and subtle. Oftentimes a great degree of
discouragement, as to many things they used to depend upon, is
taken for humiliation: 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 certain order. If the devil can make A,
B, and C, it is as easy for him to put A first, and B next, and C
next, as to range item in a contrary order. The nature of divine
things is harder for the devil to imitate, than their order. He
cannot _exactly_ imitate divine operations in their nature, though
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 anything 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 anything 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 do not find
any legal convictions, or comforts, following these legal
convictions, in any certain method or order, ever once mentioned
in the Scripture, as certain signs of grace, or things peculiar to
the saints; although we do find gracious operations and effects
themselves, so mentioned, thousands of times. Which should be
enough with Christians who are willing to have the word of God,
rather than their own philosophy, and experiences and conjectures,
as their sufficient and sure guide in things of this nature.
     Fourthly, Experience does greatly confirm, that persons
seeming to have convictions and comforts following one another in
such a method and order, as is frequently observable in true
converts, is no certain sign of grace.[25] I appeal to all those
ministers in this land, who have had much occasion of dealing with
souls in the late extraordinary season, whether there have not
been many who do not prove well, that have given a fair account of
their experiences, and have seemed to be converted according to
rule, i.e., with convictions and affections, succeeding distinctly
and exactly, in that order and method, which has been ordinarily
insisted on, as the order of the operations of the Spirit of God
in conversion.
     And as a seeming to have this distinctness as to steps and
method, is no certain sign that a person is converted; so a being
without it, is no evidence that a person is not converted. For
though it might be made evident to a demonstration, on Scripture
principles, that a sinner cannot be brought heartily to receive
Christ as his Savior, who is not convinced of his sin and misery,
and of his own emptiness and helplessness, and his just desert of
eternal condemnation; and that therefore such convictions must be
some way implied in what is wrought in his soul; yet nothing
proves it to be necessary, that all those things which are implied
or presupposed in an act of faith in Christ, must be plainly and
distinctly wrought in the soul, in so many successive and separate
works of the Spirit, that shall be each one plain and manifest, in
all who are truly converted. On the contrary (as Mr. Shepard
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 and unsearchable;
we, as it were, hear the sound of it, the effect of it is
discernible; but no man can tell whence it came, or whither it
went. And it is oftentimes as difficult to know the way of the
Spirit in the new birth, as in the first birth; Eccl. 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 works of God, that worketh all." The ingenerating of a
principle of grace in the soul, seems in Scripture to be compared
to the conceiving of Christ in the womb, Gal. 4:19. And therefore
the Church is called Christ's mother, Cant. 3:11. And so is every
particular believer, Matt. 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." Concerning the generation of Christ,
both in his person, and also in the hearts of his people, it may
be said, as in Isa. 53:8, "Who can declare his generation?" We
know not the works of God, that worketh all. "It is 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 therefore it is
said, Isa. 40:13, "Who hath directed the Spirit of the Lord, or
being his counselor hath taught him?" It is to be feared that some
have gone too far towards directing the Spirit of the Lord, and
marking out his footsteps for him, and limiting him to certain
steps and methods. Experience plainly shows, that God's Spirit is
unsearchable 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 discernibly 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 opinion, has a vast (though to many a very
insensible) influence in forming persons' notions of the steps and
method of their own experiences. I know very well what their way
is; for I have had much opportunity to observe it. Very often, at
first, their experiences appear like a confused chaos, as Mr.
Shepard expresses it: but then those passages of their experience
are picked out, that have most of the appearance 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
obscure: and what they have experienced is insensibly strained 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 direct 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 vail of prejudice, must know that the Spirit is so
exceeding various in the manner of his operating, that in many
cases it is impossible to trace him, or find out his way.
     What we have principally to do with, in our inquiries 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 expressly
directed to try ourselves by the nature of the fruits of the
Spirit; but nowhere by the Spirit's method of producing them.[26]
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 experience are 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. It is 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
argument against the religious affections which some have had,
that they spend so much time in reading, praying, singing, hearing
sermons, and the like. It is plain from the Scripture, that it is
the tendency of true grace to cause persons to delight in such
religious exercises. True grace had this effect on Anna the
prophetess: Luke 2:27, "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 continuing 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: Isa. 52:7, "How beautiful upon the mountains are the
feet of him that bringeth good tidings!" &c. It makes them love
God's public worship: Psal. 26:8, "Lord, I have loved the
habitation of thy house, and the place where thine honor
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
inquire 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 a house
and the swallow a nest for herself, where she may lay her young,
even thine altars, O Lord of hosts, my King and my God. Blessed
are they that dwell in thy house: they will be still praising
thee. Blessed is the man in whose heart are the ways of them, who
passing through the valley of Baca--go from strength to strength,
everyone 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," Isa. 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:
Isa. 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: Isa. 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 the people cometh, and they sit before thee as my people,
and they hear thy words, but they will not do them: for with their
mouth they show much love, but their heart goeth after their
covetousness. And lo, 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 shows, 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 Romish church, called recluses, who forsook the
world, and utterly abandoned the society of mankind, and shut
themselves up close in a narrow cell, with a vow never to stir out
of it, nor to see the face of any of mankind any more (unless that
they might be visited in case of sickness), to spend all their
days in the exercise of devotion and converse with God. There were
also in old time, great multitudes called Hermits and Anchorites,
that left the world to spend all their days in lonesome deserts,
to give themselves up to religious contemplations and exercises of
devotion; some sorts of them having no dwellings, but the caves
and vaults of the mountains, and no food, but the spontaneous
productions of the earth. I once lived, for many months, next door
to a Jew (the houses adjoining one to another), and had much
opportunity daily to observe him; who appeared to me the devoutest
person that I ever saw in my life; great part of his time being
spent in acts of devotion, at his eastern window, which opened
next to mine, seeming to be most earnestly engaged, not only in
the daytime, but sometimes whole nights.
     X. Nothing can be certainly known of the nature of religious
affections by this, that they much dispose persons with their
mouths to praise and glorify 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 others 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
looked upon as an evidence for a person, if those things that have
been already 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 incline them to speak much, and very earnestly, about
the things they are affected with, and that there may be
counterfeits of all kinds of 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 Matt. 9:8, and Luke 5:26. Also Matt. 15:31, "Insomuch
that the multitude wondered, when they saw the dumb to speak, the
maimed to be whole, the lame to walk, and the blind to see: and
they glorified the God of Israel." So we are told, that on
occasion of Christ's raising the son of the widow of Nain, Luke
7:16, "There came a fear on all: and they glorified God, saying,
That a great prophet is risen up among us; and, That God hath
visited his people." So we read of their glorifying Christ, or
speaking exceeding highly of him: Luke 4:15, "And he taught in
their synagogues, being glorified of all." And how did they praise
him, with loud voices, crying, "Hosanna to the Son of David;
hosanna in the highest; blessed is he that cometh in the name of
the Lord," a little before he was crucified! And after Christ's
ascension, when the apostles had healed the impotent man, we are
told, that all men glorified God for that which was done, Acts
4:21. When the Gentiles in Antioch of Pisidia, heard from Paul and
Barnabas, that God would reject the Jews, and take the Gentiles to
be his people in their room, they were affected with the goodness
of God to the Gentiles, "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 is intimated in the account we have of it, Acts
13:48: "And when the Gentiles heard this, they were glad, and
glorified the word of the Lord: and as many as were ordained to
eternal life, believed." So of old the children of Israel at the
Red Sea, "sang God's praise; but soon forgat his works." And the
Jews in Ezekiel's time, "with their mouth showed much love, while
their heart went after their covetousness." And it is foretold of
false professors and real enemies of religion, that they should
show a forwardness to glorify God: Isa. 66:5, "Hear the word of
the Lord, ye that tremble at his word. Your brethren that hated
you, that cast you out for my name's sake, said, Let the Lord be
glorified."
     It is 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 mercy to him that is so unworthy, and seems
greatly to extol and magnify free grace. Those that yet remain
with unmortified pride and enmity 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 conviction of their ill
deservings, and from no higher principle than Saul had, who, while
he yet remained with unsubdued pride and enmity against David, was
brought, though a king, to acknowledge his unworthiness, and cry
out, "I have played the fool, I have erred exceedingly," and with
great affection and admiration, to magnify and extol David's
unmerited and unexampled kindness to him, 1 Sam. 25:16-19, and
26:21, and from no higher principle than that from whence
Nebuchadnezzar was affected with God's dispensations, that he saw
and was the subject of, and praises, extols and honors the King of
heaven; and both he, and Darius, in their high affections, call
upon all nations to praise God, Dan. 3:28, 29, 30, and 4:1, 2, 3,
34, 35, 37, and 6:25, 26, 27.
     XI. It is 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 carried beyond all doubting of the favor of God; supposing that
there is no such thing to be expected in the church of God, as a
full and absolute assurance of hope; 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 celebrated writers against the Papists; and contrary to the
plainest Scripture 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 favor to Noah,
Abraham, Isaac, Jacob, Moses, Daniel, and others. Job often speaks
of his sincerity and uprightness with the greatest imaginable
confidence and assurance, often calling God to witness to it; and
says plainly, "I know that my Redeemer liveth, and that I shall
see him for myself, and not another," Job 19:25, &c. David,
throughout the book of Psalms, almost everywhere speaks without
any hesitancy, and in the most positive manner, of God as his God
glorying 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 positive 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 might 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 would ye shall have 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 know 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 spake those things in his prayer, to the end, that
his joy might be fulfilled in them, verse 13. By these things it
is evident, that it is agreeable to Christ's designs, and the
contrived ordering and disposition Christ makes of things in his
church, that there should be sufficient and abundant provision
made, that his saints might have full assurance of their future
glory.
     The Apostle Paul, through all his epistles speaks in an
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 future 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 himself 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 persuaded that he is able to
keep that which I have committed unto him against that day;" 2
Tim. 4:7, 8, "I have fought a good fight, I have finished my
course, I have kept the faith. Henceforth there is laid up for me
a crown of righteousness, which the Lord, the righteous Judge,
will 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
covenant, do plainly show 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 covenant, that everything 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 promises 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
show unto the heirs of promise the immutability of his counsel,
confirmed it by an oath: that by two immutable things, in which it
was impossible for God to lie, we might have a strong consolation,
who have fled for refuge to lay hold on the hope set before us."
But all this would be in vain, to any 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 not
ascertainable. For God's promises and oaths, let them be as sure
as they will, cannot give strong hope and comfort to any
particular person, any further than he can know that those
promises are made to him. And in vain is 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, but 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 it is
spoken of as a thing very unbecoming Christians, and an argument
of something very blamable 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 it is
implied that it is an argument of a very blamable negligence in
Christians, if they practice Christianity after such a manner as
to remain uncertain of the reward, in 1 Cor. 9:26: "I therefore so
run, as not uncertainly." And to add no more, it is manifest, that
Christians' knowing their interest in the saving benefits of
Christianity is a thing ordinarily attainable, because the apostle
tells us by what means Christians (and not only the apostles and
martyrs) were wont to know this: 1 Cor. 2:12, "Now we have
received, not the spirit 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 hereby we do 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 have passed from death
unto life, because we love the brethren;" ver. 19, "Hereby we know
that we are of the truth, and shall assure our hearts before him;"
ver. 24, "Hereby we know that he abideth in us, by the Spirit
which he hath given 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.[27] 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 Savior, 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 inquiry or examination into his state, as a thing
sufficiently known, and out of doubt, and to contemn all that so
much as intimate or suggest that there is some reason to doubt or
fear whether all is right; such things are no signs at all that it
is indeed so as he is confident it is.[28] Such an overbearing,
high-handed, and violent sort of confidence as this, so affecting
to declare itself 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 savors 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
deceit, what self-flattery, self-exaltation, and self-confidence
reign there, we need not at all wonder that their high opinion of
themselves, and confidence of their happy circumstances, be as
high and strong as mountains, and as violent as a tempest, when
once conscience is blinded, and convictions killed, with false
high affections, and those forementioned principles let loose, fed
up and prompted by false joys and comforts, excited by some
pleasing imaginations, impressed by Satan, transforming himself
into an angel of light.
     When once a hypocrite is thus established in a false hope, he
has not 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 has not 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 omniscient 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 understanding.
Thirdly, The devil does not assault the hope of the hypocrite, as
he does the hope of a true saint. The devil is a great enemy 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 retain 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 disciple above
his Lord; it is enough for the disciple, that is most privileged
in this world, to be as his Master. Fourthly, He who has a false
hope, has 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 a 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 consistent 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 whom are
professed Arminians, in the doctrine of justification: and the
other, are those that are deceived with false discoveries and
elevations; who often cry down works, and men's own righteousness,
and talk much of free grace; but at the same time make a
righteousness of their discoveries and of their humiliation, and
exalt themselves to heaven with them. These two kinds of
hypocrites, Mr. Shepard, in his exposition of the Parable of the
Ten Virgins, distinguishes by the name of _legal_ and
_evangelical_ hypocrites; and often speaks of the latter as the
worst. And it is evident that the latter are commonly by far the
most confident in their hope, and with the most difficulty brought
of from it: I have scarcely known the instance of such a 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
sometimes without) that so many of late have had concerning future
events; calling these impulses about their good estate, the
witness of the Spirit; entirely misunderstanding the nature of the
witness of the Spirit, as I shall show 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 impressions 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 favor
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 revelation of their
good estate, it raises in them the highest degree of confidence of
it. It is found by abundant experience, that those who are led
away by impulses and imagined revelations, are extremely
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 virtue. Hence they are bold to
say, I know this or that--I know certainly--I am as sure as that I
have a being, and the like; and they despise all argument and
inquiry in the case. And above all things else, it is easy to be
accounted for, that impressions and impulses about that which is
so pleasing, so suiting their self-love and pride, as their being
the dear children of God, distinguished from most in the world in
his favor, should make them strongly confident; especially when
with their impulses and revelations they have high affections,
which they take to be the most eminent exercises of grace. I have
known of several persons, that have had a fond desire of something
of a temporal nature, through 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 obtain what
they sought; and they have looked upon it as a sure promise from
the Most High, which has made them most ridiculously confident,
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.
Shepard 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 immovable than a truly gracious assurance; a true
assurance is not upheld, but by the soul's being kept in a holy
frame, and Grace maintained in lively exercise. If the actings of
grace do much decay in the Christian, and he falls into a lifeless
frame, he loses his assurance: but this kind of confidence of
hypocrites will not be shaken by sin; they (at least some of them)
will maintain their boldness in their hope, in the most corrupt
frames and wicked ways; which is a sure evidence of their
delusion.[29]
     And here I cannot but observe, that there are certain
doctrines often preached to the people, which need to be delivered
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 confidence of hypocrites. The doctrines I
speak of are those of "Christians living by faith, not by sight;
their giving glory to God, by trusting him in the dark; living
upon Christ, and not upon experiences; not making their good
frames the foundation of their faith:" which are excellent and
important doctrines indeed, rightly understood, but corrupt and
destructive, as many understand them. The Scripture speaks of
living or walking by faith, and not by sight, in no other way than
these, viz., a being governed 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 promise 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 anyone who 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 although they are in a dark dead
frame, and, for the present, have no spiritual experiences 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 remain
without spiritual light or sight, is an anti-scriptural 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 "seeing the Son, and believing on him,"
John 6:40. True faith in Christ is never exercised, any further
than persons "behold as 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. 3:18, and 4:6. They into whose minds "the light of the
glorious gospel of Christ, who is the image of God, does not
shine, believe not," 2 Cor. 4:5. 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
delusions of the prince of darkness. Men not only cannot 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 cannot
be in the exercise of faith in him one ace further than they have
a sight of his fullness 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, though they are not in a gracious frame, and continue still
to be so, is the same thing in effect, as to exhort them
confidentially to trust in God, but not with a gracious trust: and
what is that but a wicked presumption? It is just as impossible
for men to have a strong or lively trust in God, when they have no
lively exercises of grace, or sensible Christian experiences, as
it is for them to be in the lively exercises of grace, without the
exercises of grace.
     It is true, that it is the duty of God's people to trust in
him when in darkness, and though they 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 though God had forsaken them,
and did not hear their prayers, and many clouds gather, and many
enemies surround them, with a formidable aspect, threatening to
swallow them up, and all events of providence seem to be against
them, all circumstances seem to render the promises of God
difficult to be fulfilled, and God must be trusted out of sight,
i.e., when we cannot see which way it is possible for him to
fulfill his word; everything but God's mere word makes it look
unlikely, so that if persons believe, they must hope against hope.
Thus the ancient 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 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 instance, they may have clear views of God's
sufficiency and faithfulness, 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 all
sufficiency, enabling them quietly to submit to him, and exercise
a sweet and most encouraging hope in God's fullness, when they are
not satisfied 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 whatever wicked things they do, because it is the
great and heinous sin of unbelief; and he is the best man, and
puts most honor upon God, that maintains his hope of his good
estate the most confidently and immovably, when he has the least
light or experience; that is to say, when he is in the worst and
most wicked 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 believing that he is
in a good estate?[30] 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 Scripture represents
faith as that by which men are brought into a good estate; and
therefore it cannot be the same thing as believing that they are
already in a 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 believing that he believes.
     Indeed persons doubting of their good estate, may in several
respects 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 evidence that their state was good; and so their
doubts would be removed. And then their doubting of their state
may be from unbelief thus, when, though there be many things that
are good evidences of a work of grace in them, yet they doubt very
much whether they are really in a state of favor with God, because
it is they, those that are so unworthy, and have done so much to
provoke God to anger against them. Their doubts in such a case
arise from unbelief, as they arise from want of a sufficient sense
of, and reliance on, the infinite 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 favor to them; or when
they doubt whether they have any interest in the promises, because
the promises from the aspect of providence appear so unlikely to
be fulfilled; the difficulties that are in the way are so many and
great. Such doubting arises from want of dependence 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; though one arises
from the other.
     Persons may be greatly to blame for doubting of their state,
on such grounds as these 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 them 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 experience of the exercises of grace, but on the
contrary, are much under the prevalence of lusts and an
unchristian spirit, they are not to blame for doubting their
state. It is as impossible, in the nature of things, that a holy
and Christian hope 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 sunshine in
the air, when the sun is gone down. Distant experiences, when
darkened by present prevailing lust and corruption, 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 a hammer. Nor is it at all to be lamented, that
persons doubt of their state in such circumstances: but, on the
contrary, it is desirable and every way best that they should. It
is agreeable to that wise and merciful 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 should arise; for then they need it to
restrain them from sin, and to excite them to care for the good of
their souls, and so to stir them up to watchfulness and diligence
in religion: but God hath so ordered, 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 them from sin, and stir them up
to their duty. There are no other principles, which human nature
is under the influence of, that will ever make men conscientious,
but one of these two, _fear_ or _love_; and therefore, if one of
these should not prevail as the other decays, God's people, when
fallen into dead and carnal frames, when love is asleep, would be
lamentably 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 balance; when one
rises the other sinks. As light and darkness necessarily and
unavoidably succeed each other; if light prevails, so much does
darkness cease, and no more; and if light decays, so much does
darkness prevail; so it is in the heart of a child of God: if
divine love decays and falls asleep, and lust prevails, the light
and joy of hope go out, and dark fear and doubting arises; and if,
on the contrary, divine love prevails and comes into lively
exercise, this brings 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 bondage, or the servile principle; and so
on the contrary. And if it be so, that love, or the spirit of
adoption, be carried to a great height, it quite drives away all
fear, and gives full assurance; agreeable to that of the apostle,
1 John 4:18, "There is no fear in love, but perfect love casts out
fear." These two opposite principles of lust and holy love, bring
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 melancholy, doctrinal ignorance, prejudices of
education, wrong instruction, false principles, peculiar
temptations, &c.
     Fear is cast out by the Spirit of God, no other way than by
the prevailing of love; nor is it ever maintained by his Spirit
but when love is asleep. At such a time, in vain is all the
saint's self-examinations, and poring on past experience, in order
to establish his peace, and get assurance. For it is contrary to
the nature of things, as God hath constituted them, that he should
have assurance at such a time.
     They therefore do directly thwart God's wise and gracious
constitution of things, who exhort others to be confident in their
hope, when in dead frames; under a notion of "living by faith, and
not by sight, and trusting God in the dark, and living upon
Christ, and not upon experiences;" and warn them not to doubt of
their good estate, lest they should be guilty of the dreadful sin
of unbelief. And it has a direct tendency to establish the most
presumptuous hypocrites, and to prevent their ever calling their
state in question, how much soever wickedness rages, and reigns in
their hearts, and prevails in their lives; under a notion of
honoring God, by hoping against hope, and confidently trusting in
God, when things look very dark. And doubtless vast has been the
mischief that has been done this way.
     Persons cannot be said to forsake Christ, and live on their
experiences of the exercises of grace, merely because they take
them and use them as evidences of grace; for there are no other
evidences that they can or ought to take. But then may persons be
said to live upon their experiences, when they make a
righteousness of them, and instead of keeping their eye on God's
glory and Christ's excellency, they turn their eyes off these
objects without them, on to themselves, to entertain their minds,
by viewing their own attainments, and high experiences, and the
great things they have met with, and are bright and beautiful in
their own eyes, and are rich and increased with goods in their own
apprehensions, and think that God has as admiring an esteem of
them, on the same account, as they have of 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 pretenses to religion. But this is a far different thing from a
mere improving experiences as evidences 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
though 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.[31] There is nothing in
others, that comes within their view, but outward manifestations
and appearances; but the Scripture 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." Isa. 11:3, "He shall not judge after
the sight of his eyes, neither reprove after the hearing of his
ears."[32] They commonly are but poor judges, and dangerous
counselors 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 though 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 Jesus. But yet the best of men may be, when the
appearances seem to them exceeding fair and bright, as entirely to
gain their charity, and conquer their hearts. It has been common
thing in the church of God, for such bright professors, that are
received as eminent saints, among the saints, to fall away and
come to nothing.[33] 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 affection 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
religion and the good of souls. And these affections may come
after great awakenings and convictions of conscience; and there
may be great appearances of a work of humiliation: and counterfeit
love and joy, and other affections may seem to follow 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 impression 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
common influences of the Spirit of God, joined with the delusions
of Satan, and the wicked and deceitful heart.--To which I may add,
that all these things may be attended with a sweet natural temper,
and a good doctrinal knowledge of religion, and a long
acquaintance with the saints' way of talking, and of expressing
their affections and experiences, and a natural ability and
subtlety in accommodating their expressions and manner of speaking
to the dispositions and notions of the hearers, and a taking
decency of expression and behavior, formed by a good education.
How great therefore may the resemblance be, as to all outward
expressions and appearances, between a hypocrite and a true saint!
Doubtless it is 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 it is, 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 touched 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
dependence to be had upon them, which many imagine. A true saint
greatly delights in holiness; 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 touched,
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 holiness; whether those pleasing
appearances have anything 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 boldly, and with
an air of assurance; no wonder 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 show 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 hearer's heart, and open wide the doors of his charity
towards him. David speaks as one who had felt Ahithophel's talk,
and had once a sweet savor and relish of it. And therefore
exceeding great was his surprise and disappointment, when he fell;
it was almost too much for 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 mine 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 outpouring of the Spirit of God, as it is with
blossoms in the spring;[34] there are vast numbers of them upon
the trees, which all look fair and promising; but yet many of them
never come to anything. And many of those, that in a little time
wither up, and drop off, and rot 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 odor; so that we cannot, by any
of our senses, certainly distinguish those blossoms which have in
them that secret virtue, which will afterwards appear in the
fruit, and that inward 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. It is the mature fruit which
comes afterwards, and not the beautiful colors and smell of the
blossoms, that we must judge by. So new converts (professedly so),
in their talk about things of religion, may appear fair, and be
very savory, and the saints may think they talk feelingly. They
may relish their talk, and imagine they perceive a divine savor in
it, and yet all may come to nothing.
     It is strange how hardly men are brought to be contented with
the rules and directions Christ has given them, but they must
needs go by other rules of their counsels which Christ ever
delivered more plainly, than the rule. I know of no directions or
councils which Christ ever delivered more plainly, than the rule
he has given us, to guide our judging of others' sincerity, viz.,
that we should judge of the tree chiefly by the fruit: but yet
this will not do; but other ways are found out, which are imagined
to be more distinguishing and certain. And woeful have been the
mischievous consequences of this arrogant setting up men's wisdom
above the wisdom of Christ. I believe many saints have gone much
out of the way of Christ's word, in this respect: and some of them
have been chastised with whips, and (I had almost said) scorpions,
to bring them back again. But many things which have lately
appeared, and do now appear, may convince that ordinarily those
who have gone farthest this way, that have been most highly
conceited of their faculty of discerning, and have appeared most
forward, peremptorily and suddenly to determine the state of men's
souls, have been hypocrites, who have known nothing of true
religion.
     In the parable of the wheat and tares, it is said, Matt.
13:26, "When the blade was sprung up, and brought forth fruit,
then appeared the tares also." As though the tares were not
discerned, nor distinguishable from the wheat, until then, as Mr.
Flavel observes,[35] who mentions it as an observation of
Jerome's, that "wheat and tares are so much alike, until the blade
of the wheat comes to bring forth the ear, that it is next to
impossible to distinguish them." And then Mr. Flavel adds, "How
difficult soever it be to discern the difference between wheat and
tares; yet doubtless the eye of sense can much easier discriminate
them, than the most quick and piercing eye of man can discern the
difference between special and common grace. For all saving graces
in the saints, have their counterfeits in hypocrites; there are
similar works in those, which a spiritual and very judicious eye
may easily mistake for the saving and genuine effects of a
sanctifying spirit."
     As it is the ear of 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
pronunciation of Jephthah's friends, Shibboleth, may represent a
full ear with fruit in it, typifying the fruits of the friends of
Christ, the antitype of Jephthah; and the more lean pronunciation
of the Ephraimites, his enemies, may represent their empty ears,
typifying the show of religion in hypocrites, without substance
and fruit. This is agreeable to the doctrine we are abundantly
taught in 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 slain, will
judge every man according to his works.
     We seem to be taught the same things, by the rules given for
the priest's discerning the leprosy. In many cases it was
impossible for the priest to determine whether a man had the
leprosy, or whether he were clean, by the most narrow inspection
of the appearances that were upon him, until he had waited to see
what the appearances would come to, and had shut up the person who
showed 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 showed 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 though it were immediately revealed to them from
heaven, by their love flowing out to them in an extraordinary
manner. They argue thus, that their love being very sensible and
great, it may be certainly known by them who feel it, to be a true
Christian love: and if it be a true Christian love, the Spirit of
God must be the author of it: and inasmuch as the Spirit of God
who knows certainly, whether others are the children of God or no,
and is a spirit of truth, is pleased by an uncommon influence upon
them, to 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 them, 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, though God, who searches the hearts, knows them
not to be his children.
     If it be their duty, then it is good, and the want of it sin;
and therefore surely the Spirit of God may be the author of it:
the Spirit of God, without being a spirit of falsehood, may in
such a case assist a person to do his duty, and keep him from sin.
But then they argue from the uncommon 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, though God, from other things which he sees, that
are out of sight to them, knows them not to be so. It is men's
duty to love all whom they are bound in charity to look upon as
the children of God, with a vastly dearer affection than they
commonly do. As we ought to love Christ to the utmost capacity of
our nature, so it is our duty to love those who we think are so
near and dear to him as his members, with an exceeding dear
affection, as Christ has loved us; and therefore it is sin in us
not to love them so. We ought to pray to God that he would by his
Spirit keep us from sin, and enable us to do our duty: and may not
his Spirit answer our prayers, and enable us to do our duty, in a
particular instance, without lying? If he cannot, then the Spirit
of God is bound not to help his people to do their duty in some
instances, because he cannot do it without being a spirit of
falsehood. But surely God is so sovereign as that comes to, that
he may enable us to do our duty when he pleases, and on what
occasion he pleases. When 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 them be right or no: he may have that merciful end in
it to enable them to know their duty, and to keep them from that
dreadful infinite evil, sin. And will they say God shall not show
them 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
everything in the circumstances of the story, as I hear it, makes
it appear very credible, it would be sin in me, in such a case,
not to feel a very great degree of gratitude to God, though the
story indeed be not true. And is not God so sovereign, that he
may, if he pleases, show me that mercy on that occasion, 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 confirming a
falsehood?
     It is exceeding manifest, that error or mistake may be the
occasion of a gracious exercise, and consequently a gracious
influence of the Spirit of God by Rom. 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 through 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 thankfulness, which may be
occasioned, both by an erroneous judgment and practice. And
consequently, an error may be the occasion of those true holy
exercises that are from the infallible Spirit of God. And if so,
it is certainly too much for us to determine, 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, it is 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 against 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 circumcision is that of the heart,
in the spirit, and not in the letter, whose praise is not of men,
but of God." That by this last expression, "whose praise is not of
men, but of God," the apostle has respect to the insufficiency 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 heart:" and then shall every man have praise of
God. The apostle, in the two foregoing verses, says, "But with me
it is a very small thing that I should be judged of you, or of
man's judgment: yea, I judge not mine own self. For I know nothing
by myself, yet am I not hereby justified; but he that judgeth me
is the Lord." And again, it is further confirmed, because the
apostle, in this second chapter to the Romans, directs his speech
especially to those who had a high conceit of their own holiness,
made their boast of God, and were 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), ver. 19: "And were confident that they were guides of
the blind, and a light to them which are in darkness, instructors
of the foolish, teachers of babes; and so took upon them to judge
others." See ver. 1, and 17, 18, 19, 20.
     And how arrogant must the notion be, that they have, who
imagine they can certainly know others' godliness, when that great
Apostle Peter pretends not to say any more concerning Sylvanus,
than that he was a faithful brother, as he supposed! 1 Pet. 5:12.
Though this Sylvanus appears to have been a very eminent minister
of Christ, and an evangelist, and a famous light in God's church
at that day, and an intimate companion of the apostles. See 2 Cor.
1:19, 1 Thess. 1:1, and 2 Thess. 1:1.




                          PART III.

            SHOWING 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 proposed, viz., To take notice of
some things, wherein those affections that are spiritual and
gracious, do differ from those that are not so.
     But before I proceed directly to the distinguishing
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 neighbors are true
professors, and which are hypocrites. In so doing, I should be
guilty of that arrogance which I have been condemning. Though it
be plain that Christ has given rules to all Christians, to enable
them to judge of professors of religion, 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 though it be also beyond doubt, that
the Scriptures do abound with rules, which may be very serviceable
to ministers, in counseling and conducting souls committed to
their care, in things appertaining to their spiritual and eternal
state; yet it is also evident, that it was never God's design to
give us any rules, by which we may certainly know, who of our
fellow professors are his, and to make a full and clear separation
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
designed them for.
     2. No such signs are to be expected, that shall be sufficient
to enable those saints certainly to discern their own good 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 agreeable 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 through 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, cannot 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 himself, which are sure
evidences of grace; for every, even the least act of grace is so.
But it is through his defect to whom the signs are given. There is
a twofold defect in that saint who is very low in grace, or in an
ill frame, which makes it impossible for him to know 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 qualification to
be viewed and examined. I do not mean an essential defect; because
I suppose the person to be a real saint; but a defect in degree:
grace being very small, cannot be clearly and certainly discerned
and distinguished.
     Things that are very small, we cannot clearly discern their
form, or distinguish them one from another; though, 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
object; 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, it is exceeding
great and manifest. Another defect attending the grace of those I
am speaking of is its being mingled with so much corruption, which
clouds and hides it, and makes it impossible for it certainly to
be known. Though different things that are before us, may have in
themselves many marks thoroughly distinguishing them one from
another; yet if we see them only in a thick smoke, it may
nevertheless be impossible to distinguish them. A fixed star is
easily distinguishable from a comet, in a clear sky; but if we
view them through a cloud, it may be impossible to see the
difference. When true Christians are in an ill frame, guilt lies
on the conscience; which will bring fear, and so prevent the peace
and joy of an assured hope.
     Secondly. There is in such a case a defect in the eye. As the
feebleness of grace and prevalence of corruption, obscures the
object; so it enfeebles the sight; it darkens the sight as to all
spiritual objects, of which grace is one. Sin is like some
distempers of the eyes, that make things to appear of different
colors from those which properly belong to them, and like many
other distempers, that put the mouth out of taste so as to
disenable it from distinguishing good and wholesome food from bad,
but everything tastes bitter.
     Men in a corrupt and carnal frame, have their spiritual
senses in but poor plight 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 difference may be very well and distinctly
described to him; yet all is insufficient 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 labor, in poring
on past experiences, and examining themselves by signs they hear
laid down from the pulpit, or that they read in books; when there
is other work for them to do, that is much more expected of them;
which, while they neglect, all their self-examinations are like to
be in vain if they should spend never so much time in them. The
accursed thing is to be destroyed from their camp, and Achan to be
slain; and until this be done they will be in trouble. It is not
God's design that men should obtain assurance in any other way,
than by mortifying corruption, and increasing in grace, and
obtaining the lively exercises of it.--And although self-
examination be a duty of great use and importance, and by no means
to be neglected; yet it is not the principal means, by which the
saints do get satisfaction of their good estate. Assurance is not
to be obtained so much by self-examination, as by action. The
Apostle Paul sought assurance chiefly this way, even by
"forgetting the things that were behind, and reaching forth unto
those things that were before, pressing towards the mark for the
prize of the high calling of God in Christ Jesus; if by any means
he might attain unto the resurrection of the dead." And it was by
this means chiefly that he obtained assurance: 1 Cor. 9:26, "I
therefore so run, not as uncertainly." He obtained assurance of
winning the prize, more by running, than by considering. The
swiftness of his pace did more towards his assurance of a
conquest, than the strictness of his examination. Giving all
diligence to grow in grace, by adding to faith, virtue, &c., is
the direction that the Apostle Peter gives us, for "making our
calling and election sure, and having an entrance ministered to us
abundantly, into Christ's everlasting kingdom;" signifying to us,
that without this, our eyes will be dim, and we shall be as men in
the dark, that cannot plainly see things past or to come, either
the forgiveness of our sins past, or our heavenly inheritance that
is future, and far off, 2 Pet. 1:5-11.[36]
     Therefore, though good rules to distinguish true grace from
counterfeit, 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
present or past times, to lay down rules or marks to distinguish
between true and false affections, in hopes of convincing any
considerable number of that sort of hypocrites, who have been
deceived with great false discoveries and affections, and are once
settled in a false confidence, and high conceit of their own
supposed great experiences and privileges. Such hypocrites are so
conceited of their own wisdom, and so blinded and hardened with a
very great self-righteousness (but very subtle and secret, under
the disguise of great humility), and so invincible 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 who have committed the unpardonable 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 hypocrites, 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
notice of those things in which true religious affections are
distinguished from false.
     I. Affections that are truly spiritual and gracious, do arise
from those influences and operations on the heart, which are
spiritual, supernatural and divine.
     I will explain what I mean by these terms, whence will 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 he know them, because they are spiritually
discerned. But he that is spiritual judgeth all things." The
Scripture explains itself to mean an ungodly man, or one that has
no grace, by a natural man: thus the Apostle Jude, speaking of
certain ungodly men, that had crept in unawares among the saints,
ver. 4, of his epistle, says, 5:19, "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 psychikoi, 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 connection plainly shows mean the
same, as spiritual men and natural men, in the foregoing verses;
"And I, brethren, could not speak unto you, as unto spiritual, but
as unto carnal;" i.e., as in a great measure unsanctified. That by
carnal the apostle means corrupt and unsanctified, is abundantly
evident, by Rom. 7:25, and 8:1, 4, 5, 6, 7, 8, 9, 19, 13, Gal.
5:16, to the end, Col. 2:18. Now therefore, if by natural and
carnal in these texts, be intended unsanctified, then doubtless by
spiritual, which is opposed thereto, is meant sanctified and
gracious.
     And as the saints are called spiritual in Scripture, so we
also find that there are certain properties, qualities, and
principles, that have the same epithet given them. So we read of a
"spiritual mind," Rom. 8:6, 7, and of "spiritual wisdom," Col.
1:9, and of "spiritual blessings," Eph. 1:3.
     Now it may be observed, that the epithet _spiritual_, in
these and other parallel texts of the New Testament, is not used
to signify any relation of persons or things to the spirit or soul
of man, as the spiritual part of man, in opposition to the body,
which is the material part. Qualities are not said to be
spiritual, because they have their seat in the soul, and not in
the body: for there are some properties that the Scripture calls
_carnal_ or _fleshly_, which have their seat as much in the soul,
as those 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 _fleshly_, 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 Testament. 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 indwelling 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 expressly
signifies, that by spiritual things, he means the things of the
Spirit of God, and things which the Holy Ghost teacheth. The same
is yet more abundantly apparent by viewing the whole context.
Again, Rom. 8:6, "To be carnally minded, is death; 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 shows that by being spiritually minded, he
means a having the indwelling and holy influences of the Spirit of
God in the heart: "But ye are not in the flesh, but in the Spirit,
it so be the Spirit of God dwell in you. Now if any man have not
the Spirit of Christ, he is none of his." The same is evident by
all the context. But time would fail to produce all the evidence
there is of this, in the New Testament.
     And it must be here observed, that although it is with
relation to the Spirit of God and his influences, that persons and
things are called spiritual; yet not all those persons who are
subject to any kind of influence of the Spirit of God, are
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 unsanctified men.
And it is most plain, that the apostle by spiritually minded, Rom.
8:6, means graciously minded. And though the extraordinary gifts
of the Spirit, which natural men might have, are sometimes called
spiritual, because they are from the Spirit; yet natural men,
whatever gifts of the Spirit they had, were not, in 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 virtues of the Spirit, that they were called spiritual;
as is apparent by Gal. 6:1: "Brethren, if any man be overtaken in
a fault, ye which are spiritual, restore such a one in the spirit
of meekness." Meekness is one of those virtues which the apostle
had just spoken of, in the verses next preceding, showing 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 intended that wisdom which is gracious, and from the
sanctifying influences of the Spirit of God. For, doubtless, by
spiritual wisdom is meant that which is opposite to what the
Scripture calls natural wisdom; as the spiritual man is opposed to
the natural man. And therefore spiritual wisdom is doubtless the
same with that wisdom which is from above, that the Apostle James
speaks of, Jam. 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 although 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 Sam. 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 principle 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 principle of life in them; they do not 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 does not 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 its 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, though the Spirit of God may many ways
influence natural men; yet because it is not thus communicated to
them, as an indwelling principle, they do not 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 though 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 does not 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 itself to be an active principle in it, cannot
denominate it spiritual. A body that continues black, may be said
not to have light, though the light shines upon it: so natural men
are said "not to have the Spirit," Jude 19, sensual or natural (as
the word is elsewhere rendered), having not the Spirit.
     2. Another reason why the saints and their virtues are called
spiritual (which is the principal thing) is, that the Spirit of
God, dwelling as a vital principle in their souls, there produces
those effects wherein he exerts and communicates himself in his
own proper 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 anointing
oil, which was the principal type of the Holy Ghost in the Mosaic
dispensation; yea, I may rather say, that holiness is as much the
proper nature of the Holy Ghost, as sweetness was the nature of
the sweet odor 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 beauty 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 it is possible for that holiness to be, which
is infinitely less in degree; as the brightness that is in a
diamond which the sun shines upon, is of the same nature with the
brightness of the sun, but only that it is 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. Though 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 disagreeably to his
nature, either on the minds of saints or sinners: but the Spirit
of God may act upon men agreeably to his own nature, and not exert
his proper nature in the acts and exercises of their minds: the
Spirit of God may act so, that his actions may be agreeable to his
nature, and yet may not at all communicate himself in his proper
nature, in the effect of that action. Thus, for instance, the
Spirit of God moved upon the face of the waters, and there was
nothing disagreeable to his nature in that action; but yet he did
not at all communicate himself in that action, there was nothing
of the proper nature of the Holy Spirit in that motion of the
waters. And so he may act upon the minds of men many ways, and not
communicate himself any more than when be acts on inamimate
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 influence 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, affections, and
experiences, that are wrought in them by the Spirit, are also
_spiritual_, and therein differ vastly in their nature and kind
from all that a natural man is or can be the subject of, while he
remains in a natural state; and also from all that men or devils
can be the authors of. It is a spiritual work in this high sense;
and therefore above all other works is peculiar to the Spirit of
God. There is no work so high and excellent; for there is no work
wherein God doth so much communicate himself, and wherein the mere
creature hath, in so high a sense a participation of God; so that
it is expressed in Scripture by the saints "being made partakers
of the 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 communicating 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 heretics:
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 spiritual
beauty and happiness, according to the measure and capacity of a
creature; for so it is evident the word _fullness_ signifies in
Scripture language. Grace in the hearts of the saints, being
therefore the most glorious work of God, wherein he communicates
of the goodness of his nature, it is doubtless his peculiar work,
and in an eminent manner above the power of all creatures. And the
influences of the Spirit of God in this, being thus peculiar to
God, and being those wherein God does, in so high a manner,
communicate himself, and make the creature partaker of the divine
nature (the Spirit of God communicating itself in its own proper
nature); this is what I mean by those influences that are divine,
when I say that "truly gracious affections do arise from those
influences that are spiritual and divine."
     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 of 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. 8:9-11. And a having the Spirit of God
is spoken of as a certain sign that persons shall have the eternal
inheritance; for it is spoken of as the earnest of it, 2 Cor.
1:29, and 5:5, Eph. 1:14; and a having anything 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 have not 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
divine nature is spoken of as the peculiar privilege 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 foolishness to him: neither can he know them,
because they are spiritually discerned." And to the like purpose
Christ teaches us that the world is wholly unacquainted with the
Spirit of God, John 14:17: "Even the Spirit of truth, whom the
world cannot receive, because it seeth him not, neither knoweth
him." And it is 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 farthest 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 ver. 6, 7, and 1 Cor. 1:8, 9. And the Scripture
speaks of the actual being of a gracious principle in the soul,
though in its first beginning, 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 creatures are made entirely
new), and becoming new-born children.
     From these things it is evident, that those gracious
influences which the saints are subjects of, and the effects of
God's Spirit which they experience, are entirely above nature,
altogether of a different kind from anything 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 everything that natural men experience,
in degree and circumstances, but also in kind; and are of a nature
vastly more excellent. And this is what I mean, by supernatural,
when I say that gracious affections are from those influences that
are supernatural.
     From hence it follows, that in those gracious exercises and
affections which are wrought in the minds of the saints, through
the saving influences of the Spirit of God, there is a new inward
perception or sensation of their minds, entirely different in its
nature and kind, from anything 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 circumstances, 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 anything of the like kind; I say,
if God produces something thus new in a mind, that is a
perceiving, thinking, conscious thing; then doubtless something
entirely new is felt, or perceived, or thought; or, which is the
same thing, there is some new sensation or perception of the mind,
which is entirely of a new sorts and which could be produced by no
exalting, varying, or compounding 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 anything like it; then
it follows that the mind has an entirely new kind of perception or
sensation; and here is, as it were, a new spiritual sense that the
mind has, or a principle of a new kind of perception or spiritual
sensation, which is in its whole nature different from any former
kinds of sensation of the mind, as tasting is diverse from any of
the other senses; and 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 anything that is perceived in
them, by natural men, as the sweet taste of honey is diverse from
the ideas men have of honey by only looking on it, and feeling of
it. So that the spiritual perceptions which a sanctified and
spiritual person has, are not only diverse from all that natural
men have after the manner that the ideas or perceptions of the
same sense may differ one from another, but rather as the ideas
and sensations of different senses do differ. Hence the work of
the Spirit of God in regeneration is 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 opening the eyes of them that
were born blind, and turning from darkness 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
signification. By a principle of nature in this place, I mean that
foundation 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 natural habit or foundation for action, giving a
personal ability and disposition to exert the faculties in
exercises of such a certain kind; so that to exert the faculties
in that kind of exercises may be said to be his nature. So this
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 disposition 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 upon natural principles; but gives no new spiritual
principle. Thus when the Spirit of God gives a natural man
visions, as he did Balaam, he only impresses a natural principle,
viz., the sense of seeing, immediately exciting ideas of that
sense; but he gives no new sense; neither is there anything
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 colors, it is 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, something that he
shall hereafter see or hear; this is not infusing or exercising
any new spiritual principle, or giving the ideas of any new
spiritual sense; it is only impressing, in an extraordinary
manner, the ideas that will hereafter be received by sight and
hearing.--So in the more ordinary influences of the Spirit of God
on the hearts of sinners, he only assists natural principles to do
the same work to a greater degree, which they do of themselves by
nature. Thus the Spirit of God by his common influences may assist
men's natural ingenuity, as he assisted Bezaleel and Aholiab in
the curious works of the tabernacle: so he may assist men's
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, and on Saul, so as to give him
another heart: so God may greatly assist natural men's reason, in
their reasoning about secular things, or about the doctrines of
religion, and may greatly advance the clearness of their
apprehensions 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 naturally does. Conscience naturally
gives men an apprehension of right and wrong, and suggests the
relation there is between right and wrong, and a retribution: the
Spirit of God assists men's consciences to do this in a greater
degree, helps conscience against the stupifying influence of
worldly objects and their lusts. And so many other ways might be
mentioned wherein the Spirit acts upon, assists, and moves natural
principles; but after all it is no more than nature moved, acted
and improved; here is nothing supernatural and divine. But the
Spirit of God in his spiritual influences on the hearts of his
saints, operates by infusing or exercising new, divine, and
supernatural principles; principles which are indeed a new and
spiritual nature, and principles vastly more noble and 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 manner 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
understanding of this.
     1. On the one hand it must be observed, that not everything
which in any respect appertains to spiritual affections, is new
and entirely different from what natural men can conceive of, and
do experience; some things are common to gracious affections with
other 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 honor
of God, and a desire to please him; so does a natural man's love
to his friend make him desire his honor, 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 mentioned which are common
to both. But yet that idea which the saint has of the loveliness
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 anything 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 and natural love cause desires after the object beloved;
but they be not the same sort of desires: there is a sensation of
soul in the spiritual desires of one that loves God, which is
entirely different from all natural 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 conception of, than one born blind, has of colors.
     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
colors; 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 sweetness, that is the foundation of his
love, is entirely different from anything the other has or can
have; and that delight which he has in honey is wholly diverse
from anything that the other can conceive of, though 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 its pleasant colors, but knows
its sweet taste; the other, perfectly ignorant of this, loves it
only for its beautiful colors: there are many things seen, in some
respect, to be 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 a spiritual man is like to this; but
only it must be observed, that in one respect it is vastly
greater, viz., that the kinds of excellency which are perceived in
spiritual objects, by these different kinds of persons, are in
themselves vastly more diverse than the different kinds of
excellency perceived in delicious fruit, by a tasting and a
tasteless man; and in another respect it may not be so great,
viz., as the spiritual man may have a spiritual sense or taste, to
perceive that divine and most peculiar excellency but in small
beginnings, and in a very imperfect degree.
     2. On the other hand, it must be observed that a natural man
may have those religious apprehensions and affections, which may
be in many respects very new and surprising to him, and what
before he did 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 affections, and a new composition of ideas;
this may be from some extraordinary powerful influence of Satan,
and some great delusion; but there is nothing but nature
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 on
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 this is no more than
extraordinarily raising and exciting natural principles, and newly
exalting, varying, and compounding such sort of ideas, as he has
by nature; here is nothing like giving him a new sense.
     Upon the whole, I think it is clearly manifest, that all
truly gracious affections do arise from special and peculiar
influences of the Spirit, working that sensible effect or
sensation in the souls of the saints, which are entirely different
from all that is possible a natural man should experience, not
only different in degree and circumstances, but different in its
whole nature; so that a natural man not only cannot experience
that which is individually the same, but cannot experience
anything but what is exceeding diverse, and immensely below it, in
its kind; and that which the power of men or devils is not
sufficient to produce the like of, or anything of the same nature.
     I have insisted largely on this matter, because it is of
great importance and use evidently to discover and demonstrate the
delusions of Satan, in many kinds of false religious 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 doctrine, concerning the operations of the Spirit of
God, and the nature of true grace.
     Now, therefore, to apply these things to the purpose of this
discourse.
     From hence it appears, that impressions which some have made
on their imagination, or the imaginary ideas which they have of
God or Christ, or heaven, or anything appertaining to religion,
have nothing in them that is spiritual, or of the nature of true
grace. Though 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 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
conception, 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 be not 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 anything like
it. All such 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
does not 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 kinds of ideas are strongly impressed 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 colors and shapes, and a form of countenance,
they are outward things; because they are that sort of things
which are the objects of the outward sense of seeing; and
therefore when any person has in his mind a lively idea of any
shape, or color, or form of countenance; that is to have an
imagination of those things. So if he has an idea, of such sort of
light or darkness, as he perceives by the sense of seeing; that is
to have an idea of outward light, and so is an imagination. So if
he has an idea of any marks made on paper, suppose letters and
words written in a book; that is to have an external and imaginary
idea 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 impressed, 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
countenance; and this they call spiritually seeing Christ. Some
have had impressed 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 crucified, and the way of salvation by his blood.
Some have seen him with his arms open ready to embrace them; and
this they call a discovery of the sufficiency of Christ's grace
and love. Some have had lively ideas of heaven, and of Christ on
his throne there, and shining ranks of saints and angels; and this
they call seeing heaven opened to them. Some from time to time
have had 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 evidence that these things are
spiritual discoveries, and that they see them spiritually because
they say they do not see these things with their bodily eves, but
in their hearts; for they can see them when their eyes are shut.
And in like manner, the imaginations of some have been impressed
with ideas of the sense of hearing; they have had ideas of words,
as if they were sunken 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
people, 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 a having such an
apprehension of such or such things, by the name of _seeing_ such
things; and the conviction of the judgment, and the persuasion of
the will by the word of Christ in the gospel, we signify by
spiritually hearing the call of Christ: and the scripture itself
abounds with such like figurative expressions. Persons hearing
these often used, and having pressed upon them the necessity of
having their eyes opened, 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 opened, now
Christ has discovered himself to them, and they are his children;
and hence are exceedingly 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 exceedingly apparent that such ideas have nothing
in them which is spiritual and divine, in the sense wherein it has
been demonstrated that all gracious experiences are 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 vastly above any
sensation which it is possible a man should have by any natural
sense or principle, so that in order to have them, a man must have
a new spiritual and divine sense given him, in order to have any
sensations of that sort: so far from this, that they are ideas of
the same sort which we have by the external senses, that are some
of the inferior powers of the human nature: they are merely ideas
of external objects, or ideas of that nature, of the same outward,
sensitive kind: the same sort of sensations of mind (differing not
in degree, but only in circumstances) that we have by those
natural principles which are common to us with the beasts, viz.,
the five external senses. This is a low, miserable notion of
spiritual sense, to suppose that it is only a 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 mere animal. There is nothing wanting in the soul, as it is
by nature, to render it capable of being the subject of all these
external ideas, without any new principles. A natural man is
capable of having an idea, and a lively idea of shapes, and
colors, and sounds, when they are absent, and as capable as a
regenerate man is: so there is nothing supernatural in them. And
it is known by abundant experience, that it is not the advancing
or perfecting human nature, which makes persons more capable of
having such lively and strong imaginary ideas, but that on the
contrary, the weakness of body and mind, and distempers of body,
make persons abundantly more susceptive of such impressions.[37]
     As to a truly spiritual sensation, not only is the manner of
its coming into the mind extraordinary, but the sensation itself
is totally diverse from all that men have, or can have, in a state
of nature, as has been shown. But as to these external ideas,
though the way of their coming into the mind is sometimes unusual,
yet the ideas in themselves are not the better for that; they are
still of no different sort from what men have by their senses;
they are of no higher kind, nor a whit better. For instance, the
external idea a man has now of Christ hanging on the cross, and
shedding his blood, is no better in itself, 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 their
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:[38] yea, the image of Christ,
which men conceive in their imaginations, is not in its own nature
of any superior kind to the idea the Papists conceive of Christ,
by the beautiful and affecting images of him which they see in
their churches (though the way of their receiving the idea may not
be so bad); nor are the affections they have, if built primarily
on such imaginations, any better than the affections raised in the
ignorant people, by the sight of those images, which oftentimes
are very great; especially when these images, through the craft of
the priests, are made to move, and speak, and weep, and the
like.[39] Merely the way of persons receiving these imaginary
ideas, does not alter the nature of the ideas themselves that are
received; let them be received 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 spiritual, 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 impressed on his mind, by God
himself, a clear and lively outward representation or idea of
Jesus Christ, as "the Star rising out of Jacob, when he heard the
words of God, and knew the knowledge of the Most High, and saw the
vision of the Almighty, failing 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 natural
man.
     And as these external ideas have nothing divine or spiritual
in their nature and nothing but what natural men, without any new
principles, are capable of; so there is nothing in their nature
which requires that peculiar, inimitable and unparalleled exercise
of the glorious power of God, in order to their production, which
it has been shown there is in the production of true grace. There
appears to be nothing in their nature above the power of the
devil. It is 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;[40] for the external ideas men have are the lowest sort of
ideas. These ideas may be raised only by impressions made on the
body, by moving the animal spirits, and impressing the brain.--
Abundant experience does certainly show, that alterations in the
body will excite imaginary or external ideas in the mind; as
often, in the case of a high fever, melancholy, &c. These external
ideas are as much below the more 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, Isa. 33:7, Ezek. 13:7.
And they were external ideas that he often excited in the minds of
the heathen priests, magicians and sorcerers, in their visions and
ecstasies, and they were external ideas that he excited in the
mind of the man Christ Jesus, when he showed 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
outward representations can be any evidence of a divine power.
Almighty power is no more requisite to represent the shape of man
to the imagination, than the shape of anything else: there is no
higher kind of power necessary to form in the brain one bodily
shape or color than another: it needs a no more glorious power to
represent the form of the body of a man, than the form of a chip
or block; though it be of a very beautiful human body, with a
sweet smile in his countenance, or arms open, or blood running
from the hands, feet and side: that sort of power which can
represent black or darkness to the imagination, can also represent
white and shining brightness: the power and skill which can well
and exactly paint a straw, or a stick of wood, on a piece of paper
or canvass; 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, paved with gold, full of
brightness, and a glorious throne, &c. So it is 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 anyone questioned it who believed
there was a devil, that had any agency with mankind): I say, if
so, it is demonstrably 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 anything
in them that is spiritual, supernatural, and divine, in the sense
in which it has been proved that all truly gracious experiences
have. And though external ideas, through 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 attend
experiences, are a part of spiritual experience. And though
undoubtedly, through men's infirmity in the present state, and
especially through the weak constitution of some persons, gracious
affections which are very strong, do excite lively ideas in the
imagination; yet it is also undoubted, that when persons'
affections are founded on imaginations, which is often the case,
those affections are merely natural and common, because they are
built on a foundation that is not spiritual; and so are entirely
different from gracious affections, which, as has been proved, do
evermore arise from those operations that are spiritual and
divine.
     These imaginations do oftentimes raise the carnal affections
of men to an exceeding great height:[41] and no wonder, when the
subjects of them have an ignorant, but undoubting persuasion, that
they are divine manifestations, which the great Jehovah
immediately makes to their souls, therein giving them testimonies
in an extraordinary manner, of his high and peculiar favor.
     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 influences and effects, it will be more abundantly
manifest that this is no spiritual effect. For I suppose there is
no person of common understanding, who will say or imagine that
the bringing words (let them 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 anything like it; or that it requires any new
divine sense in the soul; or that the bringing 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 external 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 whatsoever; and therefore, by what has been
already said concerning these external ideas, it is evident they
are nothing spiritual; and if at any time the Spirit of God
suggests these letters 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
extraordinary 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 extraordinary and
sudden manner of words being brought to their minds. They are
affected with the instruction they receive from the words, and the
view of the glorious things of God or Christ, and things
appertaining to them, that they contain and teach; and not because
the words came suddenly, as though some person had spoken them to
them, thence concluding that God did as it were immediately speak
to them. Persons oftentimes are exceedingly affected on this
foundation; the words of some great and high promises of Scripture
came suddenly to their minds, and they look upon the words as
directed immediately by God to them, as though 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
them their happy circumstances, and promising such and such great
things to them: and this it is that effects and elevates them.
There is no near spiritual understanding of the divine things
contained in the Scripture, or new spiritual sense of the glorious
things taught in that part of the Bible going before their
affection, and being the foundation of it. All the new
understanding they leave, or think they have, to be the foundation
of their affection, is this, that the words are spoken to them,
because they come so suddenly and extraordinarily. And so this
affection is built wholly on the sand! Because it is built on a
conclusion for which they have no foundation. For, as has been
shown, the sudden coming of the words to their minds, is no
evidence that the bringing them to their minds in that manner was
from God. And if it was true that God brought the words to their
minds, and they certainly knew it, that would not be spiritual
knowledge; it may be without any spiritual sense: Balaam might
know that the words which God suggested to him, were indeed
suggested to him by God, and yet have no spiritual knowledge. So
that these affections which are built on that notion, that texts
of Scripture are sent immediately from God, are built on no
spiritual foundation, and are vain and delusive. Persons who have
their affections thus raised, if they should be inquired of,
whether they have and new sense of the excellency of things
contained in those Scriptures, would probably say, _Yes_, without
hesitation: but it is true no otherwise than thus, that then they
have taken up that notion, that the words are spoken immediately
to them, that makes them seem sweet to them, and they own the
things which these Scriptures say to them, for excellent things
and wonderful things. As for instance supposing these were the
words which were suddenly brought to their minds, _Fear not, it is
your Father's good pleasure to give you the kingdom_; they having
confidently taken up a notion that the words were as it were
immediately spoken from heaven to them, as an immediate revelation
that God was their Father, and had given the kingdom to them, they
are greatly affected by it, and the words seem sweet to them; and
oh, they say, "they are excellent things that are contained in
those words!" But the reason why the promise seems excellent to
them, 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 of his excellent grace to sinful men, it offering and
giving them this kingdom, of his own good pleasure preceding their
imagined interest in these things, and their being affected by
them, and being the foundation 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 Scripture's 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
conversion, is after this manner: after awakening and terror, some
comfortable sweet promise comes suddenly and wonderfully to their
minds; and the manner of its coming makes them conclude it comes
from God to them; and this is the very thing that is all the
foundation 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 revealed to them that he loves them, and has already
promised them eternal life, which is very absurd; for every one of
common knowledge 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 does not bring Scriptures to men's minds, to reveal to
them that they have an interest in God's favor 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 forgiven, or that it was God's pleasure
to give them the kingdom, or anything of that nature, went before,
and was the foundation of their first faith. No promise of the
covenant of grace belongs to any man, until he has first believed
in Christ; for it is by faith alone that we become interested in
Christ, and the promises of the new covenant made in him: and
therefore whatever spirit applies 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 dependence.[42] 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 invitations coming
to his mind, the ground on which he believes that he is invited,
it is not true faith; because it is built on that which is not the
true ground of faith. True faith is built on no precarious
foundation: but a determination that the words of such a
particular text were, by the immediate power of God, suggested to
the mind, at such a time, as though then spoken and directed by
God to him, because the words came after such a manner, is wholly
an uncertain and precarious determination, as has been now shown;
and therefore is a false and sandy foundation for faith; and
accordingly that faith which is built upon it is false. The only
certain foundation 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 will need no more to convince and
satisfy him that he is invited; for the Scriptures are full of
invitations to sinners, to the chief of sinners, to come and
partake of the benefits of the gospel; he will not want any never
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 suggested to them, 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 them, and
which they actually make the main ground of their appropriating
them to themselves, and of the comfort they take in them, and the
confidence they receive from them. Thus they imagine a kind of
conversation is carried on between God and them; and that God,
from time to time, does, as it were, immediately speak to them,
and satisfy their doubts, and testifies his love to them, and
promises them supports and supplies, and his blessing in such and
such cases, and reveals to them 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 anything
contained in, or taught by these Scriptures, as they lie in the
Bible, but the manner of their coming to them; which is a certain
evidence of their delusion. There is no particular promise in the
word of God that is the saint's, or is any otherwise made to him,
or spoken to him, than all the promises of the covenant of grace
are his, and are made to him and spoken to him;[43] though 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
preciousness, and glory, and suitableness of the blessings
contained in them.
     But here some may be ready to say, What, is there no such
thing as any particular spiritual application of the promises of
Scripture by the Spirit of God? I answer, there is doubtless such
a thing as a spiritual and saving application of the invitations
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 ensnaring 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 does not consist in its being immediately
suggested to the thoughts by some extrinsic agent, and being borne
into the mind with this strong apprehension, that it is
particularly spoken and directed to them at that time; there is
nothing of the evidence of the hand of God in this effect, as
events have proved, in many notorious instances; and it is a mean
notion of a spiritual application of Scripture; there is nothing
in the nature of it at all beyond the power of the devil, if he be
not restrained by God; for there is nothing in the nature of the
effect that is spiritual, implying any vital communication of God.
A truly spiritual application of the word of God is of a vastly
higher 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 consists in applying it to the heart, in
spiritually enlightening, 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 offered, and the sweet and wonderful grace of the
offerer, in making so gracious an offer, and of his holy
excellency and faithfulness to fulfill what he offers, and his
glorious sufficiency for it; so leading and drawing forth the
heart to embrace the offer; and thus giving the man evidence of
his title to the thing offered. And so a spiritual application of
the promises of Scripture, for the comfort of the saints, consists
in enlightening their minds to see the holy excellency and
sweetness of the blessings promised, and also the holy excellency
of the promiser, and his faithfulness and sufficiency; thus
drawing forth their hearts to embrace the promiser, and thing
promised; and by this means, giving the sensible actings of grace,
enabling them to see their grace, and so their title to the
promise. An application not consisting in this divine sense and
enlightening of the mind, but consisting only in the word's being
borne into the thoughts, as if immediately then spoken, so making
persons believe, on no other foundation, that the promise is
theirs, 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; it is not anything
contained in those Scriptures which come to their minds, that
raise their affections; but truly that effect, viz., the strange
manner of the word's 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 pleasure to give him
in particular 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 previous knowledge of any
qualifications, are forgiven and beloved of God: and therefore,
when any person is comforted, and affected by any such
proposition, it is by another word, a word newly coined, and not
any word of God contained in the Bible.[44] 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 immediate suggestion, is
anything 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 do not appear to the senses, nor are known by
any argumentation, 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 revealed
to me, that the next year this land would be invaded by a fleet
from France, or that such and such persons would then be
converted, or that I myself should then be converted; not by
enabling me to argue out these events from anything which now
appears in providence, but immediately suggesting and bearing in
upon my mind, in an extraordinary manner, the apprehension or
ideas of these facts, with a strong suggestion or impression on my
mind, that I had no hand in myself, that 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 neighbors is converted, or that I myself 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 them 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 revealed to me, that such a
revolution is come to pass this day in the Ottoman Empire, it is
the very same sort of revelation, as if it were revealed to me
that such a revolution would come to pass there this day come
twelvemonth; because, though 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), though one of these things was future, and the
other was not. So when Elisha told the king of Israel the words
that the king of Syria spake in his bed-chamber, it was by the
same kind of revelation with that by which he foretold many things
to come.
     It is evident that this revelation of secret facts by
immediate suggestions, has nothing of the nature of a spiritual
and divine operation, in the sense forementioned; 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, far
above all the ideas of natural men; though the manner of exciting
the ideas be extraordinary. In those things which are spiritual,
as has been shown, not only the manner of producing the effect,
but the effect wrought is divine, and so vastly above all that can
be in an unsanctified mind. Now simply the having an idea of
facts, setting aside the manner of producing those ideas, is
nothing beyond what the minds of wicked men are susceptible of,
without any goodness in them; and they all, either 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
perception 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 appertaining to this immediate suggestion of
secret facts that is spiritual, in the sense in which it has been
proved that gracious operations are so. If there be nothing in the
ideas themselves, which is holy and divine, and so nothing but
what may be in a mind not sanctified, then God can put them 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 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
unsanctified minds may have and will have concerning many at the
day of judgment; so God can, if he pleases, extraordinarily and
immediately, suggest this to, and impress 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 anything in it to exclude, or necessarily to prevent such a
suggestion.
     And if these suggestions of secret facts be attended with
texts of Scripture, immediately and extraordinarily brought to
mind, about some other facts that seem in some respects similar,
that does not make the operation to be of a spiritual and divine
nature. For that suggestion of words of Scripture is no more
divine, than the suggestion of the facts themselves; as has been
just now demonstrated: and two effects together, which are neither
of them spiritual cannot make up one complex effect, that is
spiritual.
     Hence it follows, from what has been already shown, and often
repeated, that those affections which are properly founded on such
immediate 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 accidental cause of gracious
affections; for so may a mistake and delusion; but it is never
properly the foundation of gracious affections: for gracious
affections, as has been shown, are all the effects of an influence
and operation which is spiritual, supernatural, and divine. But
there are many affections, and high affections, which some have,
that have such kind of suggestions or revelations 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 it is exceedingly
manifest from what has been said, that what many persons call the
witness of the Spirit, that they are the children of God, has
nothing in it spiritual and divine; and consequently that the
affections built upon it are vain and delusive. That which many
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 them 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 itself. 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 impressed on his mind. It requires no higher sort of idea or
sensation, for a man to have the apprehension of his own
conversion impressed upon him, than to have the apprehension of
his neighbor's conversion, in like manner impressed: but God, if
he pleased, might impress the knowledge of this fact, that he had
forgiven his neighbor's sins, and given him a title to heaven, as
well as any other fact, without any communication of his holiness:
the excellency and importance of the fact, do not at all hinder a
natural man's mind being susceptible of an immediate suggestion
and impression of it. Balaam had as excellent, and important, and
glorious facts as this, immediately impressed on his mind, without
any gracious influence; as particularly, the coming of Christ, and
his setting up his glorious kingdom, and the blessedness of the
spiritual Israel in his peculiar favor, and their happiness living
and dying. Yea, Abimelech, king of the Philistines, had God's
special favor to a particular person, even Abraham, revealed to
him, Gen. 20:6, 7. So it seems that he revealed to Laban his
special favor to Jacob, see Gen. 31:24, and Psal. 105:15. And if a
truly good man should have an immediate revelation or suggestion
from God, after the like manned concerning his favor to his
neighbor or himself; it would be no higher kind of influence; it
would be no more than a common sort of influence of God's Spirit;
as the gift of prophecy, and all revelation by immediate
suggestion is; see 1 Cor. 13:2. And though it be true, that it is
not possible that a natural man should have that individual
suggestion from the Spirit of God, that he is converted, because
it is not true; yet that does not arise from the nature of the
influence, or because that kind of influence which suggests such
excellent facts, is too high for him to be the subject of; but
purely from the defect of a fact to be revealed. The influence
which immediately suggests this fact, when it is true, is of no
different kind from that which immediately suggests 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 benefit, but what is
common to natural men, or which men are capable of, and be in the
mean time altogether unsanctified and the children of hell; and
that therefore the benefit or gift itself 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.[45] That
which is called the witness of the Spirit, Rom. 8, is elsewhere in
the New Testament called the seal of the Spirit, 2 Cor. 1:22, Eph.
1:13, and 4:13, alluding to the seal of princes, annexed to the
instrument, by which they advanced any of their subjects to some
high honor and dignity, or peculiar privilege in the kingdom, as a
token of their special favor. Which is an evidence that the
influence of the Spirit, of the Prince of princes, in sealing his
favorites, is 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 divinity: 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
everything 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 communication from the
infinite fountain of divine beauty and glory; and not merely a
making known a secret fact by revelation or suggestion; which is a
sort of influence of the Spirit of God, that the children of the
devil have often been the subjects of. The seal of the Spirit is a
kind of effect of the Spirit of God on the heart, which natural
men, while such, are so far from a capacity of being the subjects
of; that they can have no manner of notion or idea of it,
agreeable to Rev. 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." There is all reason to suppose that what is here
spoken of, is the same mark, evidence, or blessed token of special
favor, which is elsewhere called the seal of the Spirit.
     What has misled many in their notion of that influence of the
Spirit of God we are speaking of, is the word _witness_, its being
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 men may argue that they are the children of
God; but an inward immediate suggestion, as though God inwardly
spoke to the man, and testified to him, and told him that he was
his child, by a kind of a secret voice, or impression: not
observing the manner in which the word witness, or testimony, is
often used in the New Testament, where such terms often signify,
not only a mere declaring and asserting 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 "bear witness,
with signs and wonders and divers miracles, and gifts of the Holy
Ghost." Now these miracles, here spoken of, are called God's
witness, not because they are of the nature of assertions, but
evidences and proofs. So Acts 14:3: "Long time therefore abode
they speaking boldly in the Lord, which gave testimony unto the
word of his grace, and granted signs and wonders to be done by
their hands." And John 5:36: "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 of 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 spoke or
asserted anything, but they were proofs and evidences. So God's
works of providence, in the rain and fruitful seasons, are spoken
of as witnesses of God's being and goodness, i.e., they are
evidences of these things. And when the Scripture speaks of the
seal of the Spirit, 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, nor the trees, till we have sealed the servants
of our God in their foreheads;" together with Ezek. 9:4, "Set a
mark upon the foreheads of the men that sigh and that cry for all
the abominations that are done in the midst thereof." When God
sets his seal on a man's heart by his Spirit, there is some holy
stamp, some image impressed and left upon the heart by the Spirit,
as by the seal upon the wax. And this holy stamp, or impressed
image, exhibiting clear evidence to the conscience, that the
subject of it is the child of God, is the very thing which in
Scripture is called the seal of the Spirit, and the witness, or
evidence of the Spirit. And this image enstamped 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 Father stamped upon their hearts by the Spirit of
adoption. Seals anciently 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. 8:6, "Set me as a seal upon
thine heart, as a seal upon thine arm;" it is as much as to say,
let my name and image remain impressed there. The seals of princes
were wont to bear their image; so that what they set their seal
and royal mark upon, had their image left on it. It was the manner
of princes of old to have their image engraven on their jewels and
precious stones; and the image of Augustus engraven on a precious
stone, was used as the seal of the Roman emperors, in Christ's and
the Apostle's times.[46] 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 stamped in so fair and clear a manner, as to
be plain to the eye of conscience; which is what the Scripture
calls our spirit. This is truly an effect that is spiritual,
supernatural and divine. This is in itself 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 anything
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 excellent, 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 asserting 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 now been spoken of.
     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 itself in the soul, is, that the seal of the Spirit is
called in the Scripture, the _earnest of the Spirit_. It is 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
communication, something that is in its own nature spiritual, holy
and divine, and far from anything that is common: and therefore
high above anything of the nature of inspiration, or revelation of
hidden facts by suggestion of the Spirit of God, which many
natural men have had. What is the earnest, and beginning of glory,
but grace itself, especially in the more lively and clear
exercises of it? It is not prophecy, nor tongues, nor knowledge,
but that more excellent divine thing, "charity that never
faileth," which is a prelibation and beginning of the light,
sweetness and blessedness of heaven, that world of love or
charity. It is grace that is the seed of glory and dawning of
glory in the heart, and therefore it is grace that is the earnest
of the future inheritance. What is it that is the beginning or
earnest of eternal life in the soul, but spiritual life; and what
is that but grace? The inheritance that Christ has purchased for
the elect, is the Spirit of God; not in any extraordinary gifts,
but in his vital indwelling in the heart, exerting and
communicating 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 redemption, that the Father provides the Savior 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 often is 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 inheritance was the grand legacy which
Christ left his disciples and church, in his last will and
testament, John chap. 14, 15, 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.) It is
through the vital communications and indwelling of the Spirit that
the saints have all their light, life, holiness, beauty, and joy
in heaven; and it is through the vital communications and
indwelling of the same Spirit that the saints have all light,
life, holiness, beauty and 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 preceding part of the chapter, which he calls
Spirit, and sets in opposition to flesh or corruption.--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 Spirit, is the
vital, gracious, sanctifying communication and influence of the
Spirit, and not any immediate suggestion or revelation of facts by
the Spirit.[47]
     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 attended to. What is here expressed is connected with the
two preceding 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 received the spirit of adoption, whereby we cry, Abba,
Father: the Spirit itself beareth witness with our spirits that we
are the children of God." Here, what the apostle says, if we take
it together, plainly shows 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 which 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, and that is love. The
apostle says, we have not received the spirit of bondage, or of
slaves, which is a spirit of fear; but we have received the more
ingenuous noble spirit of children, a spirit of love, which
naturally disposes us to go to God as children to a father, and
behave towards God as children. And this is the evidence or
witness which the Spirit of God gives us that we are his children.
This is the plain sense of the apostle; and so undoubtedly he here
is speaking 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 childlike love to God,
which casts out fear, or a spirit of a slave.
     And the same thing is evident from all the context: it is
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 immediately introduce this passage we are upon, ver.
13, "For if ye live after the flesh, ye shall die: but if ye
through the Spirit do mortify the deeds of the flesh, ye shall
live."
     Indeed it is past doubt with me, that the apostle has a more
special respect to the spirit of grace, or the spirit of love, or
spirit of a child, in its more lively actings; for it is 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
childlike, 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 the soul. And though it be far from being
true, that the soul in this case, judges only by an immediate
witness without any sign or evidence; for it judges and is assured
by the greatest sign and clearest evidence; yet in this case the
saint stands in no need of multiplied signs, or any long reasoning
upon them. And though the sight of his relative union with God,
and his being in his favor, 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 cannot doubt
of it. And hence he is assured that he is a child. How can he
doubt whether he stands in a childlike relation to God, when he
plainly sees a childlike 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
called the spirit of man, Prov. 20:17, "The spirit of man is the
candle of the Lord, searching all the inward parts of the belly."
We elsewhere read of the witness of this spirit of ours: 2 Cor.
1:12, "For our rejoicing is this, the testimony of our
conscience." And 1 John 3:19, 20, 21: "And hereby 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 separate, collateral,
independent witnesses; but it is by one that we receive the
witness of the other: the Spirit of God gives the evidence 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 inward voice, suggestion, or declaration from God to man,
that he is beloved of him, and pardoned, elected, or the like,
sometimes with, and sometimes without a text of Scripture; and
many have been the false and vain (though very high) affections
that have arisen from hence. And it is 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 affections.
     II. The first objective ground of gracious affections, is the
transcendently excellent and amiable nature of divine things as
they are 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 affections of true saints; for I do not suppose that all
relation which divine things bear to themselves, and their own
particular interest, is 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 show 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
impossible in the nature of things, for any man to have any love
to God, or any other beings, but that love to himself must be the
foundation of it. But I humbly suppose it is for want of
consideration that they say so. They argue, that whoever loves
God, and so desires his glory or the enjoyment of him, he desires
these things as his own happiness; the glory of God, and the
beholding and enjoying 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 behold and enjoy his
glorious perfections. But then they ought to consider a little
further, and inquire how the man came to place his happiness 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, are become so agreeable to him,
that he places his highest happiness in these thinks then he will
desire them, as he desires his own happiness. But how came these
things to be so agreeable to him, that he esteems it his highest
happiness to glorify God, &c.? Is not this the fruit of 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. It is 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 a strong arguing, that because a father begat a son,
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
apprehends a beauty, glory, and supreme good, in God's nature, as
it is in itself. This may be the thing that first draws his heart
to him, and causes his heart to be united to him, prior to all
considerations of his own interest or happiness, although 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 received or depended on, is truly the first foundation of
his love, and what his affection does wholly arise from; and is
what precedes any relish of, or delight in the 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 manners than when it first arises from some gift
bestowed by another or depended on from him, as a judge loves and
favors a man that has bribed him; or 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 arises 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
spiritual love, as appears from what has been said already: for
self-love is a principle entirely natural, and as much in the
hearts of devils as angels; and therefore surely nothing that is
the mere result of it can be supernatural and divine, in the
manner before described.[48] 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 nought? Has not thou made a 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 goodness of his respect
upon that issue.
     It is unreasonable to think otherwise, than that the first
foundation of a true love to God, is that whereby he is in himself
lovely, or worthy to be loved, or the supreme loveliness of his
nature. 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 it is 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 its 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 its
worthiness and preciousness? This infinite excellency of the
divine nature, as it is in itself, 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
desirable 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 interest;
and have no respect to that infinite glory of God's nature, 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 anything
of the beauty and glory of the divine nature. There is a certain
gratitude that is a mere natural thing. Gratitude is one of the
natural affections of the soul of man, as well as 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 something 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 an 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 concerning even the publicans, who were some
of the most carnal and profligate sort of men, Matt. 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 instances, that mere 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 a habitual enmity
against. Thus Saul was once and again greatly affected, and even
dissolved with gratitude towards David, for sparing his life, and
yet remained a habitual enemy to him. And as men, from mere
nature, may be thus affected towards men; so they may towards God.
There is nothing hinders 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 Naaman the Syrian, who was greatly affected
with the miraculous cure of his leprosy, so as to have his heart
engaged thenceforward to worship the God that had healed him, and
him only, excepting when it would expose him to be ruined in his
temporal interest. So was Nebuchadnezzar greatly affected with
God's goodness to him, in restoring him to his reason and kingdom,
alter his dwelling with the beasts.
     Gratitude being thus a natural principle, it renders
ingratitude so much the more vile and heinous; because it shows a
dreadful prevalence of wickedness, when it even overbears and
suppresses the better principles of human nature: as it is
mentioned as an evidence of the high degree of the wickedness of
many of the heathen, that they were without natural affection,
Rom. 2:31. But that the want of gratitude, or natural affection,
is evidence of a high degree of vice, is no argument that all
gratitude and natural affection has the nature of virtue, or
saving grace.
     Self-love, through the exercise of mere 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 though he were only
goodness and mercy, and not revenging justice; or as though the
exercises of his goodness were necessary, and not free and
sovereign; or as though his goodness were dependent on what is in
them, and as it were constrained by them. Men on such grounds as
these, may love a God of their own forming in their imaginations,
when they are far from loving such a God as reigns in heaven.
     Again, self-love may be the foundation of an affection in men
towards God, through a great insensibility of their state with
regard to God, and for want of conviction of conscience to make
them sensible how dreadfully they have provoked God to anger; they
have no sense of the heinousness of 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 a one as themselves, who
favors and agrees 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 favor 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
immediate suggestion with or without texts of Scripture, or by
some other means, that God loves them, 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
appear 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
purchased and paid for before ever they afforded it, in the
distinguishing 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 them just as they would have him. When once
they are firm in this apprehension, it is easy to own God and
Christ to be lovely and glorious, and to admire and extol them. It
is easy for them to own Christ to be a lovely person, and the best
in the world, when they are first firm in it, that he, though Lord
of the universe, is captivated with love to them, and has his
heart swallowed up in them, and prizes them far beyond most of
their neighbors, and loved them from eternity, and died for them,
and will make them reign in eternal glory with him in heaven. When
this is the case with carnal men, their very lusts will make him
seem lovely: pride itself will prejudice them in favor of that
which they call Christ: selfish, proud man naturally calls that
lovely that greatly contributes to his interest, and gratifies his
ambition.
     And as this sort of persons begin, so they go on. Their
affections 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 though 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 them, and evidences of their high exaltation
above others of mankind; and so their affections, we often
renewedly set agoing.
     Whereas the exercises of true and holy love in the saints
arise in another way. They do not first see that God loves them,
and then see that he is lovely, but they first see that God is
lovely, and that Christ is excellent and glorious, and their
hearts are first captivated with this view, and the 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 favor to them.[49] The saint's affections
begin with God; and self-love has a hand in these affections
consequentially, and secondarily only. On the contrary, those
false affections begin with self, and an acknowledgment of an
excellency in God, and an affectedness with it, is only
consequential and dependent. In the love of the true saint God is
the lowest foundation; the love of the excellency of his nature is
the foundation of all the affections which come afterwards wherein
self-love is concerned as a handmaid: on the contrary, the
hypocrite lays himself at the bottom of all, as the first
foundation, and lays on God as the superstructure; and even his
acknowledgment of God's glory itself depends on his regard to his
private 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
sufficient 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 principle 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
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 themselves as persons concerned and interested, as
being some of this species of creatures so highly favored: the
same principle of natural 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 mere 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 merely natural, and that when persons have affections
towards God only or primarily for benefits received, their
affection is only the exercise of a natural gratitude. There is
doubtless such a thing as a gracious 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
antecedent foundation. The gracious stirrings of grateful
affection to God, for kindness received, always are from a stock
of love already 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
being overcome by it, and captivated with 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 be moved by some extraordinary kindness; as in Saul
towards David: but this is not the same kind of thing, as a man's
gratitude to a dear friend, that his heart was before possessed
with a high esteem of, and love to; whose heart by this means
became tender towards him, and more easily affected with
gratitude, and 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
included; and another love prepares the way, and lays the
foundation 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
unparalleled grace of God, which is manifested in the work of
redemption, and shines forth in the face of Jesus Christ, is
infinitely glorious in itself, and appears so to the angels; it is
a great part of the moral perfection and beauty of God's nature.
This would be glorious, whether it were exercised towards us or
no; and the saint who exercises a gracious thankfulness for it,
sees it to be so, and delights in it as such: though his concern
in it serves the more to engage his mind and raise the attention
and affection; and self-love here assists as a handmaid, 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
himself, that makes the heart tender and susceptive of such
impressions from his goodness to us. Poor is our own interest, or
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; although the
manifestations of that lovely attribute, set immediately before
our eyes, in the exercises of it for us, be the special occasion
of the mind's attention to that beauty, at that time, and serves
to fix the attention, and heighten the 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 though 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 anyone who compares this verse and the two following with the
9th, 10th, and 11th verses. And that God loved us, then 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 discoveries that
God has made of his wonderful love to sinful men, by Jesus Christ,
in the work of redemption, is one of the chief manifestations,
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, against 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 of 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 hypocrite has his mind pleased and delighted,
in the first place, with his own privilege, and the happiness
which he supposes he has attained to, or shall attain to. True
saints have their minds, in the first place, inexpressibly pleased
and delighted with the sweet ideas of the glorious and amiable
nature of the things of God. And this is the spring of all their
delights, and the cream of all their pleasures: it is the joy of
their joy. This sweet and ravishing entertainment they have in the
view of the beautiful and delightful nature of divine things, is
the foundation of the joy that they have afterwards, in the
consideration of their being theirs. But the dependence of the
affections of hypocrites is in a contrary order: they first
rejoice and are elevated with it, that they are made 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
honored and promoted, and sin greatly disgraced and discouraged,
and free and sovereign love manifested, are glorious doctrines in
his eyes, and sweet to his taste, prior to any conception of his
interest in these things. Indeed the saints rejoice in their
interest in God, and that Christ is theirs: and so they have great
reason, but this is not the first spring of their joy. They first
rejoice in God as glorious and excellent in himself, and then
secondarily rejoice in it, that so glorious a God is theirs.--They
first have their hearts filled with sweetness, from the view of
Christ's excellency, and the excellency of his grace and the
beauty of the way of salvation by him, and then they have a
secondary joy in that so excellent a Savior, and such excellent
grace are theirs.[50] 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 diving 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 bear with a
great deal of pleasure, and be lifted up with what they hear; but
if their joy be examined, it will be found to have no other
foundation than this, that they look upon these things as theirs,
all this exalts them, they love to hear of the great love of
Christ, so vastly distinguishing some from others; for self-love,
and even pride itself makes them 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 hearing how much God and Christ makes of
them. So that their joy is really a joy in themselves, and not in
God.
     And because the joy of hypocrites is in themselves, hence it
comes to pass that in their rejoicings and elevations, they are
wont to keep their eye upon themselves: having received what they
call spiritual discoveries or experience, their minds are taken up
about them, admiring their own experiences; and what they are
principally taken and elevated with, is not the glory of God, or
beauty of Christ, but the beauty of their experiences. They keep
thinking with themselves, What a good experience is this! What a
great discovery is this! What wonderful things have I met with!
And so they put their experiences in the place of Christ, and his
beauty and fullness; and instead of rejoicing in Christ Jesus, they
rejoice in their admirable experiences; instead of feeding and
fasting 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 only as it were sideways; 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; though it be very observable, that
some of them who do so are most notorious 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
imagination, or some impulse which they take to be an immediate
suggestion or testimony from God of his love and their happiness,
and high privileges in some respect, either with or without a text
of Scripture; they are mightily taken with this as a great
discovery, and hence arise high 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 affections rise higher and higher, until they
sometimes are perfectly swallowed up: and self-conceit, and a
fierce zeal rises withal; and all is built like a castle in the
air, on no other foundation but imagination, 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 eye upon the
beauty of their experiences, and greatness of their attainments;
so they are great talkers about themselves.--The true saint, when
under great spiritual 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 diversion and loss which he could not bear, to take his eye off
from the ravishing object of his contemplation, to survey his own
experience, and to spend time in thinking with himself, what a
high attainment this is, and what a good story I now have to tell
others. Nor does the pleasure and sweetness of his mind at that
time chiefly arise from the consideration of the safety of his
state, or anything he has in view of his own qualifications,
experiences, or circumstances; but from the divine and supreme
beauty of what is the object of his direct views 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: everything is, as it were, paid tail beforehand, 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. It is easy for nature, as corrupt as it is, under a
notion of being already some of the highest favorites of heaven,
and having a God who does so protect them and favor them in their
sins, to love this imaginary God that suits them 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 (though they should yet suppose themselves to
be real saints), their high affections would fall to the ground.
If they only saw a little of the sinfulness and vileness of their
own hearts, and their deformity, in the midst of their best duties
and their best affections, it 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
affections, they are built elsewhere; they have their foundation
out of self in God and Jesus Christ; and therefore a discovery of
themselves, of their own deformity, and the meanness of their
experiences, though 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
understood here according to the common and vulgar acceptation of
the word when men speak of morality, and a moral behavior; meaning
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 virtues, as proceed from natural
principles, in opposition to those virtues that are more inward,
spiritual, and divine; as the honesty, justice, generosity, good
nature, and public spirit of many of the heathen are called moral
virtues, in distinction from the holy faith, love, humility, and
heavenly-mindedness of true Christians: I say, the word _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
contrary to what is right and ought to be. By natural evil, they
do not mean that evil which is properly opposed to duty; but that
which is contrary to mere 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 mere nature, contrary to the nature of both bad and
good, hateful 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 have not 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 them to be and
to act, or so as is most fit, and suitable, and lovely. By natural
good, they mean that good that is entirely of a different kind
from holiness or virtue, 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 honor, 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 capacity
of their understandings, and their great strength, and the
honorable circumstances they are in as the great ministers of
God's kingdom, whence they are called thrones, dominions,
principalities, and powers, is the natural good which they are
possessed of; but their perfect and glorious holiness and
goodness, their pure and flaming love to God, and to the saints
and to 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 infinitely 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 attributes, 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
intelligent being, whose will is truly right and lovely, is
morally good or excellent.
     This moral excellency of an intelligent being, when it is
true and real, and not only external or merely seeming and
counterfeit, is holiness. Therefore holiness comprehends all the
true moral excellency of intelligent beings: there is no other
true virtue, but real holiness. Holiness comprehends all the true
virtue of a good man, his love to God, his gracious love to men,
his justice, his charity, and bowels of mercies, his gracious
meekness and gentleness, and all other true Christian virtues that
he has, belong 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 universally used concerning God in Scripture, is
the same with the moral excellency of the divine nature, or his
purity and beauty as a moral agent, comprehending all his moral
perfections, his righteousness faithfulness, and goodness. As in
holy men, their charity, Christian kindness and mercy, belong to
their holiness; so the kindness and mercy of God belong to his
holiness. Holiness in man is but the image of God's holiness;
there are not more virtues 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, answerable 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 summed
up in his holiness, and his natural attributes of strength,
knowledge, &c., that constitute the greatness of God; so there is
a twofold 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 man's reason and understanding, his natural ability,
and dominion over the creatures, which is the image of God's
natural attribute.
     From what has been said, it may easily be understood what I
intend, when I say that a love to divine things for the beauty of
their moral excellency, is the beginning and spring of all holy
affections. It has been already shown, under the former head, that
the first objective ground of all holy affections is the supreme
excellency of divine things as they are in themselves, or in their
own nature; 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
excellency, or their holiness. Holy persons, in the exercise of
holy affections, 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 supremely amiable in
itself. Not that the saints, in the exercise of gracious
affections, do love God only for his holiness; all his attributes
are amiable and glorious in their eyes; they delight in every
divine perfection; the contemplation of the infinite greatness,
power, 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 thing that
belongs to a holy love to God, with regard to the foundation of
it. A love to God for the beauty of his moral at tributes leads
to, and necessarily causes a delight in God for all his
attributes; for his moral attributes cannot be without his natural
attributes: for infinite holiness supposes infinite wisdom, and an
infinite capacity and greatness; and all the attributes of God do
as it were imply one another.
     The true beauty and loveliness of all intelligent beings does
primarily and most essentially consist in their moral excellency
or holiness. Herein consists the loveliness of the angels, without
which, with all their natural perfections, their strength, and
their knowledge, they would have no more loveliness than devils.
It is a moral excellency alone, that is in itself, and on its own
account, the excellency of intelligent beings: it is this that
gives beauty to, or rather is the beauty of their natural
perfections and qualifications. Moral excellency is the excellency
of natural excellencies. Natural qualifications are either
excellent or otherwise, according as they are joined with moral
excellency or not. Strength and knowledge do not render any being
lovely, without holiness, but more hateful; though they render
them more lovely, when joined with holiness. Thus the elect angels
are the more glorious for their strength and knowledge, because
these natural perfections of theirs are sanctified by their moral
perfection. But though the devils are very strong, and of great
natural understanding, they be not 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,
according to our way of conceiving of the divine Being: holiness
is in a peculiar manner the beauty of the divine nature. Hence we
often read of the beauty of holiness, Psal. 29:2, Psal. 96:9, and
110:3. This renders all his other attributes glorious and lovely.
It is the glory of God's wisdom, that it is a holy wisdom, and not
a wicked subtlety and craftiness. This makes his majesty lovely;
and not merely dreadful and horrible, that it is a holy majesty.
It is the glory of God's immutability, that it is a holy
immutability, and not an flexible 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 loveliness from this; and therefore it is
impossible that other attributes should appear lovely, in their
true loveliness, until this is seen; and it impossible that any
perfection of the divine nature should be loved with true love
until 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
holiness. They that do not see the glory of God's holiness, cannot
see anything 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 itself; though they may be affected with
them, and love them, as they concern their interest: for these
attributes are no part of the excellency of God's nature, as that
is excellent in itself, any otherwise 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; it is the moral image of God in them, which is their beauty;
and that is their holiness. Herein consists the beauty and
brightness of the angels of heaven, that they are holy angels, and
so not devils. Dan. 4:13, 17, 23; Matt. 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." Ver. 128, "I esteem all thy precepts
concerning all things to be right; and I hate every false way."
Ver. 138, "Thy testimonies that thou hast commanded are righteous,
and very faithful." And 172, "My tongue shall speak of thy word;
for all thy commandments are righteousness." And Psal. 19:7-10,
"The law of the Lord is perfect, converting the soul; the
testimony of the Lord is sure, making wise the simple. The
statutes of the Lord are right, rejoicing the heart: the
commandment of the Lord is pure, enlightening the eyes. The fear
of the Lord is clean, enduring forever: the judgments of the Lord
are true, and righteous altogether. 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 meekness, lowliness, patience,
heavenliness, love to God, love to men, condescension to the mean
and vile, and compassion to the miserable, &c., all is summed up
in his holiness. And the beauty of his divine nature, of which the
beauty of his human nature is the image and reflection, does also
primarily consist in his holiness. Herein primarily consists the
glory of the gospel, that it is a holy gospel, and so bright an
emanation of the holy beauty of God and Jesus Christ: herein
consists the spiritual beauty of its doctrines, that they are holy
doctrines, or doctrines according to goodness. And herein does
consist the spiritual beauty of the way of salvation by Jesus
Christ, that it is 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, Isa. 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
excellency, that the saints do love all these things. Thus they
love the word of God, because it is very pure. It is on this
account they love the saints; and on this account chiefly it is,
that heaven is lovely to them, and those holy tabernacles of God
amiable in their eyes: it is on this account that they love God;
and on this account primarily it is, that they love Christ, and
that their hearts delight in the doctrines of the gospel, and
sweetly acquiesce in the way of salvation therein revealed.[51]
     Under the head of the first distinguishing characteristic of
gracious affections, I observed, that there is given to those that
are regenerated, a new supernatural sense, that is as it were a
certain divine spiritual taste, which is, in its whole nature,
diverse from any former kinds of sensation of the mind, as tasting
is diverse from saint in the exercise of this new sense of mind,
in spiritual and divine things as entirely different from anything
that is perceived in them by natural men, as the sweet taste of
honey is diverse from the ideas men get of honey by looking on it
or feeling it. Now this that I have been speaking of, 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 proper object of this spiritual
taste. The Scripture often represents the beauty and sweetness of
holiness as the grand object of a spiritual 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 delineated, 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 holiness is represented as the immediate object of a spiritual
taste, relish, appetite, and delight of God's law; that grand
expression and emanation of the holiness of God's natures and
prescription of holiness to the creature, is all along represented
as the food and entertainment, and as the great object of the
love, the appetite, the complacence 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 account of their holiness, as I observed
before. The same Psalmist declares, that this is the sweetness
that a spiritual taste relishes in God's law: Psal. 19:7, 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 Lord 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 its holiness; so that it is the holiness of the
object, which is the quality whereon it fixes and terminates. A
holy nature must needs love that in holy things chiefly, which is
most agreeable to itself; but surely that in divine things, which
above all others is agreeable to a holy nature, is holiness,
because holiness must be above all other things agreeable to
holiness; for nothing can be more agreeable to any nature than
itself; holy nature must be above all things agreeable 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
agreeable to the holy nature that is in the saints.
     And again, a holy nature doubtless loves holy things,
especially 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 at enmity against God, and against the law
of God, and the people of God. Now it is just arguing from
contraries; from contrary causes to contrary effects; from
opposite natures to opposite tendencies. We know that holiness is
of a directly contrary nature to wickedness; as therefore it is
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
holiness of divine things. This is the divine beauty which chiefly
engages the attention, admiration, and praise of the bright and
burning seraphim: Isa. 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 being 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." Ver.
5, "Exalt ye the Lord our God, and worship at his footstool; for
he is holy." Ver. 8, 9, "Thou wast a God that forgavest them,
though 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 sown for the righteous, and gladness
for the upright in heart. Rejoice in the Lord, ye righteous; and
give thanks at the remembrance of his holiness." 1 Sam. 2:2,
"There is none holy as the Lord: for there is none besides 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 show
the difference of their natures, very much in the different things
they relish as their proper good, one delighting in that which
another abhors. Such a difference is there between true saints,
and natural men: natural men have no sense of the goodness and
excellency of holy things at least for their holiness; they have
no taste for that kind of good; and so may be said not to know
that divine good, or not to see it; it is wholly hid from them;
but the saints, by the mighty power of God, have it discovered to
them; they have that supernatural, most 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; it is
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 whereby above all
things, he places his happiness, and which he lots upon for solace
and entertainment to his mind, in this world, and full
satisfaction and blessedness in another. By 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 supreme delight
in this sort of beauty, without being primarily moved from your
imagined interest in them, or expectations from them. There are
many high affections, great seeming love and rapturous joys, which
have nothing of this holy relish belonging to them.
     Particularly, by what has been said you may try your
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 excellency 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
distinguishing mark of gracious affections, that that which is
spiritual, is entirely different in its nature, from all that it
is possible any graceless person should be the subject of, while
he continues graceless. But it is possible that those who are
wholly without grace should have a clear sight and very great and
affecting sense of God's greatness, his mighty power, and awful
majesty; for this is what the devils have, though they have lost
the spiritual knowledge of God, consisting in a sense of the
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 therefore 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: Christ
will manifest his infinite greatness, and awful majesty, to
everyone, 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, Isa. 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 threatenings he
denounces against them: "And they shall know that I am the Lord;"
yea he hath sworn that all men shall see his glory in this
respect: Numb. 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; 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 everything 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
convinced of his omniscience, and his eternity and immutability;
and they will see and know everything appertaining to his moral
attributes 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 manifestations 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 capable of having a very affecting sense of
everything else that appertains to God, but this only.
Nebuchadnezzar had a great and very affecting sense of the
infinite greatness and awful majesty of God, of his supreme and
absolute dominion, and mighty and irresistible power, and of his
sovereignty, and that he, and all the inhabitants of the earth
were nothing before him; and also had a great conviction 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 it is 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 overpower 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
omnipotent 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 them, and raise their joy and praise, as their
circumstances 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 mere principles of nature. It has been shown
already, that the receipt of kindness may, by the influence of
natural principles, affect the heart with gratitude and praise to
God; but if a person, at the same time that he receives remarkable
kindness 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 inferior. A sense of God's greatness had this effect upon
Nebuchadnezzar, under the receipt of that extraordinary favor of
his restoration, after he had been driven from men, and had his
dwelling with the beasts: a sense of God's exceeding greatness
raises his gratitude very high; so that he does, in the most lofty
terms, extol and magnify God, and calls upon all the world to do
it with him; and much more if a natural man, at the same time that
he is greatly affected with God's infinite greatness and majesty,
entertains a strong conceit that this great God has made him his
child and special favorite, 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, it is 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 majesty of God. And
experience does abundantly witness to what reason and Scripture
declare as to this matter; there having been very many persons,
who have seemed to be overpowered with the greatness and majesty
of God, and consequently 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
discoveries.
     Not that a sense of God's greatness and natural attributes is
not exceeding useful and necessary. For, as I observed before,
this is implied in a manifestation of the beauty of God's
holiness. Though that be something beyond it, it supposes it, as
the greater supposes the less. And though natural men may have a
sense of the natural perfections of God; yet undoubtedly this is
more frequent and common 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 attributes, but that beauty of those attributes, which
(according to our way of conceiving of God) is derived from his
holiness.
     IV. Gracious affections do arise from the mind's being
enlightened, richly and spiritually to understand or apprehend
divine things.
     Holy affections are not heat without light; but evermore
arise from the information of the understanding, some spiritual
instruction 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 was 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,
"Everyone that loveth, knoweth God." Phil. 1:9, "I pray that your
love may abound more and more in knowledge, 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." Psalm 43:3, 4, "O send out thy light and thy truth;
let them lead me, let them bring me unto 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 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 do not arise from any
light in the understanding. And when it is thus, it is a sure
evidence that these affections are not spiritual, let them be ever
so high.[52] 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
those apprehensions or conceptions that they have, wherewith they
are affected, have nothing of the nature of knowledge or
instruction in them. As for instance, when a person is affected
with a lively idea, suddenly excited 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; persons become never the wiser by
such things, or more knowing about God, or a Mediator between God
and man, or the way of salvation by Christ, or anything contained
in any of the doctrines of the gospel. Persons by these external
ideas have no further acquaintance with God, as to any of the
attributes or perfections of his nature; nor have they any further
understanding of his word, or any of his ways or works. Truly
spiritual and gracious affections are not raised after this
manner; these arise from the enlightening of the understanding to
understand the things that are taught of God and Christ, in a new
manner, the coming to a new understanding of the excellent nature
of God, and his wonderful perfections, some new view of Christ in
his spiritual excellencies and fullness, or things opened to him in
a new manner, that appertain to the way of salvation by Christ,
whereby he now sees how it is, and understands those divine and
spiritual doctrines which once were foolishness to him. Such
enlightenings of the understanding as these, are things entirely
different in their nature from strong ideas of shapes and colors,
and outward brightness and glory, or sounds and voices. That all
gracious affections do arise from some instruction or enlightening
of the understanding, is therefore a further proof, that
affections which arise from such impression on the imagination,
are not gracious affections, besides the things observed before,
which make this evident.
     Hence also it appears, that affections arising from texts of
Scripture coming to the mind: are vain, when no instruction
received in the understanding from those texts, or anything taught
in those texts, is the ground of the affection, but the manner of
their coming to the mind. When Christ makes the Scripture a means
of the heart's burning with gracious affection, it is by opening
the Scriptures to their understandings; Luke 24:32, "Did not our
heart burn within 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 some thing 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 suppose that they are
expressly 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
mistake or misapprehension; for the Scripture nowhere reveals the
individual persons who are be loved, expressly; but only by
consequence, by revealing the qualifications of persons that are
beloved of God: and therefore this matter is not to be learned
from Scripture any other way than by consequence, and from these
qualifications; for things are not to be learned 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 mentioned; as
likewise in some others that might be mentioned. As some, when
they find themselves free of speech in prayer, they call it God's
being with them; and this affects them more; and so their
affections are set agoing and increased; when they look not into
the cause of this freedom of speech, which may arise many other
ways besides God's spiritual presence. So some are much affected
with some apt thoughts that come into their minds about the
Scripture, and call it the Spirit of 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 privilege. 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 (and
probably sometimes by the devil) are suddenly and unaccountably
put into a very agreeable motion, causing persons to feel
pleasantly in their bodies; the animal spirits are put into such a
motion as is wont to be connected with the exhilaration of the
mind; and the soul, by the laws of the union of soul and body,
hence feels pleasure. The motion of the animal spirits does not
first arise from any affection or apprehension of the mind
whatsoever; but the very first thing that is felt, is an
exhilaration of the animal spirits, and a pleasant external
sensation it may be in their breasts. Hence through ignorance the
person being surprised, begins to think, surely this is the Holy
Ghost coming into him. And then the mind begins to be affected and
raised. There is first great joy; and then many other affections,
in a very tumultuous manner putting all nature, both body and
mind, into a mighty ruffle. For though, as I observed before, it
is the soul only that is the seat of the affections; yet this
hinders not but that bodily sensations may, in this manner, be an
occasion of affections in the mind.
     And if men's religious affections do truly arise from some
instruction or light in the understanding; yet the affection is
not gracious, unless the light which is the ground of it be
spiritual. Affections may be excited by that understanding of
things, which they obtain merely by human teaching, with the
common improvement of the faculties of the mind. Men may be much
affected by knowledge of things of religion that they obtain this
way; as some philosophers have been mightily affected and almost
carried beyond themselves, by the discoveries they have made in
mathematics and natural philosophy. So men may be much affected
from common illuminations of the Spirit of God, in which God
assists men's faculties to a greater degree of that kind of
understanding of religious matters, which they have in some
degree, by only the ordinary exercise and improvement of their own
faculties. Such illuminations may much affect the mind; as in many
whom we read of in Scripture, that were once enlightened; but
these affections are not spiritual.
     There is such a thing, if the Scriptures are of any use to
teach us anything, as a spiritual, supernatural understanding of
divine things, that is peculiar to the saints, and which those who
are not saints have nothing of. It is certainly a kind of
understanding, apprehending or discerning of divine things, that
natural men have nothing of, which the apostle speaks of, 1 Cor.
2:14: "But the natural man receiveth not the things of the Spirit
of God; for they are foolishness unto him; neither can he know
them, because they are spiritually discerned." It is 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 been him, neither known him." 3 John 11, "He that doeth evil,
hath not seen God." And John 6:40, "This is the will of him that
sent me, that everyone that seeth the Son, and believeth on him,
may have everlasting life." Chap. 14:19, "The world seeth me no
more; but ye see me." Chap. 17:3, "This is eternal life, that they
might know thee, the only true God, and Jesus Christ whom thou
hast sent." Matt. 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 trust in thee." Phil. 3:8, "I count all things but
loss, for the excellency 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 show the same. And
that there is such a thing as an understanding of divine things,
which in its nature and kind is wholly different from all
knowledge that natural men have, is evident from this, that there
is an understanding of divine things, which the scripture calls
spiritual 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 ordinary use
of the word in the New Testament, is entirely different in nature
and kind, from all which natural men are, or can be the subjects
of.
     From hence it may be surely inferred wherein spiritual
understanding 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, until 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
regeneration, and what is the object of it. I have shown that the
immediate object of it is the supreme beauty and excellency of the
nature of divine things, as they are in themselves. And this is
agreeable to the Scripture; the apostle very plainly teaches, that
the great thing discovered by spiritual light, and understood by
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, lest 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 into our hearts, to give the light of the knowledge of
the glory of God, in the face of Jesus Christ." And chap. 3:18,
preceding: "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 of divine things is, which is the
proper and immediate object of a spiritual sense of mind, was
showed 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 shown) 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
supreme beauty and sweetness of the holiness or moral perfection
of divine things, together with all that discerning and knowledge
of things of religion, that depends 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 merely that is concerned in this kind of
understanding; nor can there be a clear distinction made between
the two faculties of understanding and will, as acting distinctly
and separately, in this matter. When the mind is sensible of the
sweet beauty and amiableness 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 mere notional
understanding wherein the mind only beholds things in the exercise
of a speculative faculty; and the sense of the heart, wherein the
mind does not only speculate and behold, but relishes and feels.
That sort of knowledge, by which a man has a sensible perception
of amiableness 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 mere speculative knowledge, the other sensible knowledge, in
which more than the mere 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 mere
speculative knowledge of the things of religion, and spiritual
knowledge, in calling that the form of knowledge, and of the truth
in the law, Rom. 2:20, "Which hast the form of knowledge and of
the truth in the law." The latter 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 savor of his knowledge in every place." Matt.
16:23, "Thou savorest not the things that be of God, but those
things that be of men." 1 Pet. 2:2, 3, "As new born babes, desire
the sincere milk of the word, that ye may grow thereby; if so be
ye have tasted that the Lord is gracious." Cant. 1:3, "Because of
the savor 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, of
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 depend upon and flow
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 its views. This shows the glory of
all the perfections of God, and of everything appertaining to the
divine Being. For, as was observed before, the beauty of all
arises from God's moral perfection. This shows the glory of all
God's works, both of creation and providence. For it is the
special glory of them, that God's holiness, righteousness,
faithfulness, and goodness, 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 special 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 it is only by the
discovery of the beauty of the moral perfection of Christ, that
the believer is let into the knowledge of the excellency of his
person, so as to know anything more of it than the devils do; and
it is only by the knowledge of the excellency of Christ's person,
that any know his sufficiency as a mediator; for the latter
depends upon, and arises from the former. It is by seeing the
excellency of Christ's person, that the saints are made sensible
of the preciousness of his blood, and its sufficiency to atone for
sin; for therein consists the preciousness of Christ's blood, that
it is 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 consists 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 excellent 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
esteemed, honored, loved, submitted to, and served, as he requires
of us, and the amiableness of the duties themselves that are
required of us. And by this is seen the true evil of sin; for he
who sees the beauty of holiness, must necessarily see the
hatefulness of sin, its contrary. By this men understand the true
glory of heaven, which consists in the beauty and happiness that
is in holiness. By this is seen the amiableness and happiness of
both saints and angels. He that sees the beauty of holiness, or
true moral good, sees the greatest and most important thing in the
world, which is the fullness 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
understood, nothing is understood that is worthy of the exercise
of the noble faculty of understanding. This is the beauty of the
Godhead, 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) would be an infinite evil; without which
we ourselves 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
knowledge, or the form of knowledge, as the apostle calls it. Well
therefore may the Scriptures represent those who are destitute of
that spiritual sense by which is perceived the beauty of holiness,
as totally blind, deaf, and senseless, yea, dead. And well may
regeneration, 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 considered, it will be manifest, that when a person
has this sense and knowledge given him, he will view nothing as he
did before; though before he knew all things "after the flesh, yet
henceforth he will know them so no more; and he is become a new
creature; old things are passed 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 knowledge of religion, which is of itself as it were
a new world of knowledge. He that sees not the beauty of holiness,
knows not what one of the graces of God's Spirit is, he is
destitute of any idea or conception of all gracious exercises of
the 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 continue 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, discovering a world of visible
objects. For though sight be more noble than any of the other
external senses, yet this spiritual sense which has been spoken
of, is infinitely more noble than that, or any other principle 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.
     From what has been said, may be learned wherein the most
essential difference lies between that light or understanding
which is given by the common influences of the Spirit of God, on
the hearts of natural men, and that saving instruction which is
given to the saints. The latter primarily and most essentially
lies in beholding the holy beauty that is in divine things; which
is the only true moral good, and which the soul of fallen man is
by nature totally blind to. The former consists only in a further
understanding, through 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 pertaining to religion,
which are natural. Thus for instance, in those awakenings of the
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 its relation to punishment, and connection with the
evil of suffering (without any sight of its moral evil, or
odiousness as sin), and a clearer idea of the natural perfections
of God, wherein consists, not his holy beauty and glory, but his
awful and terrible greatness. It is a clear sight of this, that
will fully awaken the consciences of wicked men at the day of
judgment, without any spiritual light. And it is a less degree 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
apprehension of God, in a less degree, makes awakened sinners in
this world sensible of the dreadful guilt of sin, against so great
and terrible a God, and sensible of its amazing punishment, and
fills them with fearful apprehensions of divine wrath, that will
thoroughly convince all wicked men, of the infinitely dreadful
nature and guilt of sin, and astonish them 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 desire, love, and joy, the mind is only assisted
to a clearer apprehension of the natural good that is in divine
things. Thus sometimes, under common illuminations, men are raised
with the ideas of the natural good that is in heaven; as its
outward glory; its ease, its honor and advancement, a being there
the object of the high favor of God, and the great respect of men,
and angels, &c. So there are many things exhibited in the gospel
concerning God and Christ, and the way of salvation, that have a
natural good in them, which suits the natural principle of 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 regenerate. 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 virtues, 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 hatred of a tiger for his
rapaciousness, or their aversion to a serpent for his poison and
hurtfulness; and all their love of Christian virtue, 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 it
is plain that this suggesting of new propositions, is a thing
entirely diverse from giving the mind a new taste or relish of
beauty and sweetness.[53] It is 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 an
part of Scripture, is only giving us to understand what are the
propositions contained or taught in that part of Scripture.
     Hence it appears, that the spiritual understanding of the
Scripture, does not consist in opening to the mind the mystical
meaning of the Scripture, in its 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 shows what propositions are
hid in these passages. And many men can explain these types who
have no spiritual knowledge. It is 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 may not 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 anything
contained in any of these mysteries, or any other part of the
Scripture. It is plain, by what the apostle says, that a man might
understand all such mysteries, and have no saving grace, 1 Cor.
13:2: "And though I have the gift of prophecy, and understand all
mysteries, and all knowledge, and have not charity, it profiteth
me nothing." They therefore are very foolish, who are exalted in
an opinion of their own spiritual attainments, from notions that
come into their minds, of the mystical meaning of these and those
passages of Scripture, as though it was a spiritual understanding
of these passages, immediately given them by the Spirit of God,
and hence have their affections highly raised; and what has been
said shows 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 doctrinal knowledge; a proposition concerning the
will of God, is as properly a doctrine of religion, as a
proposition concerning the nature of God, or a work of God; and a
having either of these kinds of propositions, or any other
proposition, declared to a man, either by speech, or inward
suggestion, differs vastly from a 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; though he had the will of God immediately 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.
     It is manifest, therefore, that a being led and directed in
this manner, 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
extraordinarily brought to their minds, which text, as the words
lay in the Bible before they came to their minds, related to the
action and behavior 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 theirs; I say, if persons should
have the will of God thus suggested to them with texts of
Scripture, it alters not the case. The suggestion being
accompanied with an apt text of Scripture, does not make the
suggestion to be the nature of spiritual 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 show him the way of
his duty; and after earnest prayer, should have those words which
God spake to Jacob, Gen. 46, suddenly and extraordinarily brought
to his mind, as if they were spoken to him; "Fear not to go down
into Egypt; for I will go with thee; and I will also surely bring
you up again." In which words, though as they lay in the Bible
before they came to his mind, they related only to Jacob, and his
behavior; 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
intended 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 spiritual understanding of them. Spiritually to
understand the Scriptures, is rightly to understand what is in the
Scripture, and what was in it before it was understood: it is to
understand rightly, what used to be contained in the meaning of
it, and not the making of a new meaning. When the mind is
enlightened spiritually and rightly 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 before,
otherwise it would have been no blindness not to see it; it is 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 threatened with so dreadful a curse. Spiritually to understand
the Scripture, is to have the eyes of the mind opened, to behold
the wonderful spiritual excellency of the glorious things
contained in the true meaning of it, and that always were
contained in it, ever since it was written; to behold the amiable
and bright manifestations 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 new
sense added, by the words being sent by God to a particular
person, and spoken anew to him, with a new meaning.
     And as to a gracious leading of the Spirit, it consists in
two 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 shown 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 does not need first to be at the trouble of the
reasonings 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
natural 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 thoughts
of a holy soul, that soul, if in the lively exercise of its
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 suggested to it, its sanctified eye sees no beauty in
it, and is not pleased with it; its sanctified taste relishes no
sweetness in it, but on the contrary, it is nauseous to it. Yea,
its 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 its 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 behavior 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
deduction, by any other arguments than the beauty that is seen,
and goodness that is tasted. Thus Christ blames the Pharisees,
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:[54] "To have a taste, is to give things their real value,
to be touched with the good, to be shocked with the ill; not to be
dazzled with false lusters, out in spite of all colors, and
everything that might deceive or amuse, to judge soundly. Taste
and judgment, then, should be the same thing; and yet it is easy
to discern a difference. The judgment forms its opinions from
reflection: the reason on this occasion fetches a kind of circuit,
to arrive at its 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 its decrees. Good taste observes none of these
formalities; ere it has time to consult, it has taken its side; as
soon as ever the object is presented, 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 soothed with an agreeable odor,
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 its conduct; but it was not in its 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 determined
it to think as it did. This conduct is very different from what
the judgment observes in its decisions: unless we choose to say,
that good taste is, as it were, a first motion, or a kind of
instinct of right reason, which hurries on with rapidity and
conducts more securely, than all the reasonings she could make; it
is a first glance of the eye, which discovers to us the nature and
relations 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 sublimity of speeches and action, whereby they
judge as it were by the glance of the eye, or by inward sensation,
and the first impression of the object; so there is likewise such
a thing as a divine taste, given and maintained by the Spirit of
God, in the hearts of the saints, whereby they are in like manner
led and guided in discerning and 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 sons of God are led by the Spirit
of God, in their behavior in the world."
     A holy disposition and spiritual taste, where grace is strong
and lively, will enable the 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 inferior to true grace, will
teach and guide a man in his actions. As for instance, if a man be
a very good natured man, his good nature will teach him better how
to act benevolently amongst mankind, and will direct him, on every
occasion, to those speeches and actions, which are agreeable to
rules of goodness, than the strongest reason will a man of a
morose temper. So if a man's heart be under the influence of an
entire friendship, and most endeared affection to another; though
he be a man of an indifferent capacity, yet this habit of his mind
will direct him, far more readily and exactly, to a speech and
deportment, or manner of behavior, which shall in all respects be
sweet and kind, and agreeable to a benevolent disposition of
heart, than the greatest capacity without it. He has as it were a
spirit within him, that guides him; the habit of his mind is
attended with a taste, by which he immediately relishes that air
and mien which is benevolent, and disrelishes the contrary, and
causes him to distinguish between one and the other in a moment,
more precisely, than the most accurate reasonings can find out in
many hours. As the nature and inward tendency of a stone, or other
heavy body, that is let fall from aloft, shows the way to the
center of the earth, more exactly in an instant, than the ablest
mathematician, without it, could determine, by his most accurate
observations, in a whole day. Thus it is that a spiritual
disposition and taste teaches and guides a man in his behavior in
the world. So an eminently humble, or meek, or charitable
disposition, will direct a person of mean capacity to such a
behavior, as is agreeable to Christian rules of humility, meekness
and charity far more readily and precisely than the most diligent
study, and elaborate reasonings, of a man of the strongest
faculties, who has not a Christian spirit within him. So also will
a spirit of love to God, and holy fear and reverence towards God,
and filial confidence in God, and a heavenly disposition, teach
and guide a man in his behavior.
     It is an exceedingly difficult thing for a wicked man,
destitute of Christian principles in his heart to guide him, to
know how to demean himself like a Christian with the life and
beauty, and heavenly sweetness of a truly holy, humble, Christ
like behavior. He knows not how to put on these garments, neither
do they fit him: Eccl. 10:2, 3, "A wise man's heart is at his
right hand; but a fool's heart is at his left. Yea also, when he
that is a fool walketh by the ways his wisdom faileth him, and he
saith to everyone that he is a fool;" with ver. 15, "The labor of
the foolish wearieth everyone of them, because he knoweth not how
to go to the city." Prov. 10:32, "The lips of the righteous know
what is acceptable." Chap. 15:2, "The tongue of the wise useth
knowledge aright; but the mouth of fools poureth out foolishness."
And chap. 16:23, "The heart of the righteous teacheth his mouth,
and addeth learning to his lips." The saints in thus judging of
actions by a spiritual taste, have not a particular recourse to
express rules of God's word, with respect to every word and action
that is before them, the good or evil of which they thus judge:
but yet their taste itself, 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 rectified palate judges of particular morsels by
his taste; but yet his palate itself 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, through 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 exceedingly 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 discerning the nature of things at all. They
do not determine what is the will of God by any taste or relish,
or any manner of judging of the nature of things, but by an
immediate dictate concerning the 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 shows that there is nothing of it in
this falsely 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 impressions of future events,
and immediate revelations of any secret facts whatsoever; all
enthusiastical impressions and applications of words of Scripture,
as though they were words now immediately spoken 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 Scripture, by
supposed immediate revelation. None of these things consists in a
divine sense and relish of the heart, of the holy beauty and
excellency of divine things; nor have they anything to do with
such a sense; but all consists in impressions in the head; all are
to be referred 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 colors, 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 appearance, 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, it is by exciting external ideas; either of some
words, implying a declaration 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 behavior, 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 though one secretly whispered 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 among them, who had strange ecstasies 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 time of the apostles. In such things as these consisted
the experiences of many of the ancient Gnostics, and the
Montanists, and many Other sects of ancient heretics, in the
primitive ages of the Christian church. And in such things as
these consisted the pretended immediate converse with God and
Christ, and saints and angels of heaven, of the Monks, Anchorites,
and Recluses, that formerly abounded in the Church of Rome. In
such things consisted the pretended high experiences and great
spirituality of many sects of enthusiasts, that swarmed in the
world after the Reformation; such as the Anabaptists, Antinomians,
and Familists, the followers of N. Stork, Th. Muncer, Jo. Becold,
Henry Pfeiser, David George, Casper Swenckfield, Henry Nicolas
Johannes Agrcola Eislebius; and the many wild enthusiasts that
were in England in the days of Oliver Cromwell; and the followers
of Mrs. Hutchison 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 experiences
of the late French prophets, and their followers. And in these
things seems to lie the religion of the many kinds of enthusiasts
of the present day. It is by such sort of religion as this,
chiefly, 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 possible, 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, until we
see and are amazed with the awful effects of it, and the dismal
desolation it has made. If the revival of true religion be very
great in its beginning, yet if this bastard comes in, there is
danger of its doing as Gideon's bastard Abimelech did, who never
left until he had slain all his threescore and ten true-born sons,
excepting one, that was forced to fly. Great and strict therefore
should be the watch and guard that ministers maintain 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 show of high
religion; and the devil biding his own shape, and appearing as an
angel of light, that men may not be afraid of him, but may adore
him.
     The imagination or phantasy seems to be that wherein are
formed all those delusions of Satan, which those are carried away
with, who are under the influence of false religion, and
counterfeit graces and affections. Here is the devil's grand
lurking place, the very nest of foul and delusive spirits. It is
very much to be doubted, whether the devil can come at the soul of
man at all to affect it, or to excite 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 do not know by what medium
they manifest their thoughts to each other, or excite thoughts in
each other. But as to spirits that are united to bodies, those
bodies God has united them to, are their medium of communication.
They have no other medium of acting on other creatures, or being
acted on by them, than the body. Therefore 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 alteration in some
thing which appertains to the body. There is this reason to think
that the devil cannot produce thoughts in the soul immediately, or
any other way than by the medium of the body, viz., that he cannot
immediately see or know the thoughts of the soul: it is abundantly
declared in the Scripture, to be peculiar to the 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 immediate
view. It seems unreasonable to suppose, that his immediate agency
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 agreeable 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 cannot
produce thoughts in the soul immediately, or any other way than by
the animal spirits, or by the body, then it follows, that he never
brings to pass anything in 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 anything to it.[55] 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. It is 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
weakened and diseased, it is less under the command of the higher
faculties of the soul, and yields the more easily to extrinsic
impressions, and is overpowered by the disordered 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
melancholy persons, in which they have no hand themselves, he does
it by exciting imaginary ideas, either of some dreadful words or
sentences, or other horrid outward ideas. And when he tempts other
persons who are not melancholy, 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 against 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 them almost when they will;
and especially when their pride and vainglory has most occasion
for them, to make a show of them before company. It is with them,
something as it is 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 themselves open to the devil, he
is always on hand to give them the desired 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 anything intensely, without some kind of
outward ideas. They arise and interpose themselves unavoidably, in
the course of a man's thoughts; though 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 constitutions 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 do not arise
from the imagination, nor have any dependence upon it; but on the
contrary, the imagination is only the accidental effect, or
consequent of the affection, through the infirmity of human
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
imagination. 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
certainty of divine things.
     This seems to be implied in the text that was laid as the
foundation of this discourse: "Whom having not seen, ye love; in
whom, though now ye see him not, yet believing, ye rejoice with
joy unspeakable, and full of glory."
     All those who are truly gracious persons have a solid, full,
thorough and effectual conviction of the truth of the great things
of the gospel; 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, though 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 gospel, have the influence of real and
certain things upon them; they have the weight and power of real
things in their hearts; and accordingly rule in their affections,
and govern them through the course of their lives. With respect to
Christ's being the Son of God, and Savior of the world, and the
great things he has revealed concerning himself, and his Father,
and another world, they have not only a predominating opinion that
these things are true, and so yield their assent, as they do in
many other matters of doubtful speculation; but they see that it
is really so; their eyes are opened, 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: Matt.
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 Barjona;--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 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 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, and therefore have I spoken; we also
believe, and therefore speak; knowing, that he which raised up the
Lord Jesus, shall raise up us also by Jesus, and shall present us
with you." Together with 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 persuaded 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 rejoicing 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 he 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 Savior 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 persuasion of the truth of the things of
the gospel, and sight of their evidence and reality, as these and
other Scriptures speak of.
     There are many religious 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. Though for a
little while they may seem to be more persuaded 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 thorough 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 reality and certainty,
appear new to them, and they behold them, quite in another view
than they used to do. There are many persons who have been
exceedingly raised with religious affections, and think they have
been converted, that do not go about the world any more convinced
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 under
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 them 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 show
and noise they make, it is 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 its life.
     Some persons, under high affections, and a confident
persuasion 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 declaring unto 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 them, and as they suppose immediately spoken to them by God, in
this meaning, they are ready to cry out, Truth, truth! It is
certainly so! The word of God is true! And this they call a seeing
the truth of the word of God. Whereas the whole of their faith
amounts to no more, than only a strong confidence of their own
good estate, and so a confidence that these words are true, which
they suppose tell them they are in a good estate: 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
truth of the word of God, is a sight of nothing but a phantom, and
is wholly a delusion. Truly to see the truth of the word of God,
is to see the truth of the gospel; which is the glorious doctrine
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 persuasion of the truth of the word of
God than this, arise from delusion, and not true conviction; and
consequently are themselves delusive and vain.
     But if the religious affections that persons have, do indeed
arise from a strong persuasion of the truth of the Christian
religion, their affections are not the better, unless their
persuasion be a reasonable persuasion 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 persuasion that the Christian
religion is true, when their persuasion is not at all built on
evidence, but altogether on education, and the opinion of others;
as many Mahometans are strongly persuaded of the truth of the
Mahometan religion, because their fathers, and neighbors, and
nation believe it. That belief of the troth of the Christian
religion, which is built on the very same grounds with a
Mahometan's belief of the Mahometan religion, is the same sort of
belief. And though the thing believed happens to be better, yet
that does not make the belief itself to be of a better sort; for
though 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
conviction is no better than the Mahometan's conviction; so the
affections that flow from it, are no better in themselves, than
the religious affections of Mahometans.
     But if that belief of Christian doctrines, which persons'
affections arise from, be not merely 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
sorcerer 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 judgment in some natural men, none can doubt but that
religious affections may arise from that assent or belief; as we
read of some who believed for a while, that were greatly affected,
and anon with joy received the word.
     It is evident that there is such a thing as a spiritual
belief or conviction of the truth of the things of the gospel, or
a belief that is peculiar to those who are spiritual, or who are
regenerated, and have the Spirit of God, in his holy
communications, and dwelling in them as a vital principle. So that
the conviction they have, does not only differ from that which
natural men have, in its concomitants, in that it is accompanied
with good works; but the belief itself 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 anything 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 acknowledging of
the truth which is after godliness." John 16:27, "The Father
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 having
aright apprehension 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
proposed and exhibited to us in the gospel, is from the Spirit of
God's enlightening the mind, to have right apprehensions of the
nature of those things, and so as it were unveiling 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, Father, for so
it seemed good in thy sight. All things are delivered unto me of
my Father: and no man knoweth who the Son is, but the Father; and
who the Father is, but the Son, and he to whom the Son will reveal
him." John 6:40, "And this is the will of him that sent me, that
everyone which seeth the Son, and believeth on him, may have
everlasting life." Where it is plain, that true faith arises from
a spiritual sight of Christ. And John 17:6, 7, 8, "I have
manifested 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 have known surely
that I came out from thee, and they have believed that thou didst
send one." Where Christ's manifesting God's name to the disciples,
or giving them a true apprehension 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: Matt. 16:16, 17,
"Simon Peter said, Thou art Christ, the Son of the living God. And
Jesus answered and said unto him, Blessed art thou, Simon Barjona:
for flesh and blood hath not revealed it unto thee, but my Father
which is in heaven." 1 John 5:10, "He that believeth on the Son of
God, hath the witness in himself." Gal. 1:14, 16, 16, "Being more
exceedingly zealous of the traditions of my fathers. But when it
pleased God, who separated me from my mother's womb, and called me
by his grace, to reveal his Son in me, that I might preach him
among the heathen; immediately 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,
supreme, and holy excellency and beauty of those things. So that
then is the mind spiritually convinced of the divinity and truth
of the great things of the gospel, when that conviction arises,
either directly or remotely, 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. 4:3-6: "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, lest
the light of the glorious gospel of Christ, who is the image of
God, should shine unto them. For we preach not ourselves, but
Christ Jesus the Lord; and ourselves your servants for Jesus'
sake. For God, who 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, than
that a saving belief of the gospel is here spoken of, by the
apostle, as arising from the mind's being enlightened to behold
the divine glory of the things it exhibits.
     This view or sense of the divine glory, and unparalleled
beauty of the things exhibited to us in the gospel, has a tendency
to convince 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 itself a direct, clear, and all-conquering
evidence of it; especially 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 divine glory, has a reasonable conviction; his belief and
assurance is altogether agreeable to reason; because the divine
glory and beauty of divine things is, in itself, real evidence of
the divinity, and the most direct and strong evidence. He that
truly sees the divine transcendent, supreme 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 above
them, 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 see them to be divine; because they see that in them
wherein the truest idea of divinity does consist. Thus a soul may
have a kind of intuitive knowledge of the divinity of the things
exhibited in the gospel; not that he judges the 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 cannot rationally doubt, but that
things that are divine, that appertain to the Supreme Being, are
vastly different from things that are human: that there is a
Godlike, high, and glorious excellency in them, that does so
distinguish them from the things which are of men, that the
difference is inevitable; and therefore such as, if seen, will
have a most convincing, satisfying influence upon anyone, that
they are what they are, viz., divine. Doubtless there is that
glory and excellency in the divine Being, by which he is so
infinitely distinguished from all other beings, that if it were
seen, he might be known by it. It would therefore be very
unreasonable to deny, that it is possible for God to give
manifestations of this distinguishing excellency, in things by
which he is pleased to make himself known; and that this
distinguishing excellency may be clearly seen in them. There are
natural excellencies, that are very evidently distinguishing of
the subjects or authors, to anyone who beholds them. How vastly 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
excellency, that there may be in speech. But the appearances of
the natural 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 mankind, and their works, by viewing the
sun, may know it is no human work. And it is reasonable to
suppose, that when Christ comes at the end of the world, in the
glory 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 manifestations 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 itself, manifested to their
minds; the manifestation 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 eyewitnesses of his majesty. For he received from
God the Father, honor 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 manifestations of Christ which were
there made to their minds, and which their minds were especially
impressed and ravished with, were the glory of his holiness, or
the beauty of his moral excellency; or, as another of these
disciples, who saw it, expresses it, "his glory, as full of grace
and truth."
     Now this distinguishing glory of the divine Being has its
brightest appearance and manifestation, in the things proposed and
exhibited to us in the gospel, the doctrines there taught, the
word there spoken, and the divine counsels, acts and works there
revealed. These things have the clearest, most admirable, and
distinguishing representations and exhibitions of the glory of
God's moral perfections, that ever were made to the world. And if
there be such a distinguishing, evidential manifestation of divine
glory in the gospel, it is reasonable to suppose that there may be
such a thing as seeing it. What should hinder but that it may be
seen? It is no argument that it cannot be seen, that some do not
see it; though they may be discerning men in temporal matters. If
there be such ineffable, distinguishing, evidential excellencies
in the gospel, it is reasonable to suppose, that they are such as
are not to be discerned, but by the special influence and
enlightenings of the Spirit of God. There is need of uncommon
force of mind to discern the distinguishing 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, it is most reasonable to suppose, that the
distinguishing glories of his word are of such a kinds as that the
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, it is 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 a 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 gospel, as there are very many of the most important things
declared in the gospel, that are hid from the eyes 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 divine 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 exceeding 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
loathsomeness; 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 mankind, which before he
did not see. He now sees the dreadful pollution 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 Scripture reveals
concerning the corruption of man's nature, his original sin, and
the ruinous, undone condition man is in, and his need of a Savior,
his need of the mighty power of God to renew his heart and change
his nature. Men, by seeing the true excellency of holiness, do see
the glory of all those things, which both reason and Scripture
show to be in the divine Being; for it has been shown, that the
glory of them depends 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 shows 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 offering any
satisfaction, or sufficient atonement for that which is so
infinitely evil and heinous. And this again shows the truth of
what the Scripture reveals concerning the necessity of a Savior,
to offer an atonement of infinite value for sin. And this sense of
spiritual beauty that has been spoken of, enables the soul to see
the glory of those things which the gospel reveals concerning the
person of Christ; and so enables to see the exceeding beauty and
dignity of his person, appearing in what the gospel exhibits of
his word, works, acts, and life: and this apprehension of the
superlative dignity of his person shows the truth of what the
gospel declares concerning the value of his blood and
righteousness, and so the infinite excellency of that offering he
has made to God for us, and so its sufficiency to atone for our
sins, and recommend us to God. And thus the Spirit of God
discovers the way 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 answerableness 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 shows the soul the truth of what the word of God
declares concerning man's chief happiness, as consisting in holy
exercises and enjoyments. This shows the truth of what the gospel
declares concerning the unspeakable glory of the heavenly state.
And what the prophecies of the Old Testaments 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 mentioned, appears 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
Scripture 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
perfectly knew the nature of virtue 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 eye,
but now appearing so clear and bright, has a powerful and
invincible influence on the soul, to persuade of the divinity of
the gospel.
     Unless men may come to a reasonable, solid persuasion and
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 its
glory; it is impossible 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 them; and they may
tell them so much, that it may look very probable and rational to
them, that the Christian religion is true; and so much that they
would be very unreasonable not to entertain this opinion. But to
have a conviction, so clear, and evident, and assuring, as to be
sufficient to induce them, with boldness to sell 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 history, 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? Learned men tell
me these histories were so and so attested in the day of them; but
how do I know that there were such attestations then? They tell me
there is equal reason to 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 a 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 Scriptures, by such arguments as learned men make use of. If
men who have been brought up in Heathenism, must wait for a clear
and certain conviction of the truth of Christianity, until they
have learning and acquaintance with the histories of politer
nations, enough to see clearly the force of such kind of
arguments; it will make the evidence of the gospel to then
immensely cumbersome, and will render the propagation of the
gospel among them infinitely difficult. Miserable is the condition
of the Houssatunnuck Indians, and others, who have lately
manifested a desire to be instructed in Christianity, if they can
come at no evidence of the truth of Christianity, sufficient to
induce them to sell all for Christ, in any other way but this.
     It is unreasonable to suppose, that God has provided for his
people no more than probable evidence of the truth of the gospel.
He has with great care, abundantly provided, and given them, the
most convicting, assuring, satisfying and manifold evidence of his
faithfulness in the covenant of grace; and as David says, "made a
covenant, ordered in all things and sure." Therefore it is
rational to suppose, that at the same time, he would not fail of
ordering the matter 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 assurances 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 mere probability; that there
are some grounds of assurance of it held forth, which, if we were
not blind to them, tend to give a higher persuasion, than any
arguing from history, human traditions &c., which the illiterate
and unacquainted 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, agreeable 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 reasonable to suppose, that God would give the
greatest evidence of those things which are greatest, and the
truth of which is of greatest importance to us: and that we
therefore, if we are wise, and act rationally, 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 gospel, by
arguments fetched 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 a hundred of those who have been
sincere Christians, and have had a heart to sell all for Christ,
have come by their convection of the truth of the gospel this way.
If we read over the histories of the many thousands that died
martyrs for Christ, since the beginning of the Reformation, and
have cheerfully undergone extreme tortures in a confidence of the
truth of the gospel, and consider their circumstances and
advantages; how few of them were there, that we can reasonably
suppose, ever came by their assured persuasion this way; or indeed
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 of Christianity, from
antiquity and history had been but very imperfectly handled. And
indeed, it is but very lately that these arguments have been set
in a clear and convincing light, even by learned men themselves:
and since it has been done, there never were fewer thorough
believers among those who have been educated in the true religion;
infidelity 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 witnesses (by which they are called in Scripture) implies.
Those are very improperly called witnesses of the truth of any
them, 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 bare 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 Savior of the world." Acts 22:14,
15, "The God of our fathers hath chosen thee, that thou shouldst
know his will, and see that just one, and shouldst 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
substance 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
enlightened to see divinity in the gospel, or to behold that
unparalleled, ineffably excellent, and truly divine glory shining
in it, which is altogether distinguishing, evidential, and
convincing: so that they may truly be said to have seen God in it,
and to have seen that it is indeed divine; and so can speak in the
style of witnesses; and not only say, that they think the 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 positively that Jesus is
the Son of God; as Peter says, they were eyewitnesses, 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; though
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 decrees of strength of faith, as there is a
vast variety of the degrees 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 its internal evidence in some degree. The
gospel of the blessed God does not go abroad a begging for its
evidence, so much as some think; it has its highest and most
proper evidence in itself. Though great use may be made of
external arguments, they are not to be neglected, but highly
prized and valued; for they may be greatly serviceable to awaken
unbelievers, and bring them to serious consideration, and to
confirm the faith of true saints; yea, they may be in some respect
subservient to the begetting of a saving faith in men. Though what
was said before remains true, that there is no spiritual
conviction of the judgment, but what arises from an apprehension
of the spiritual beauty and glory of divine things: for, as has
been observed, this apprehension or view has a tendency to
convince the mind of the truth of the gospel, two ways, either
directly or indirectly. Having therefore already observed how it
does this directly, I proceed now,
     2. To observe how a view of this divine glory does convince
the mind of the truth of Christianity, more indirectly.
     First, it doth so, as the prejudices of the heart against the
truth of divine things are hereby removed, so that the mind
thereby lies open to the force of the reasons which are offered.
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 lose their force upon the
mind; but when a person has discovered to him the divine
excellency of Christian doctrines, this destroys that enmity, and
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 reasons 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 hinderances of reason, but
positively 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 impressed 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 greater advantage to discern
them, in their true forms, and mutual relations, and to see the
evidences of divine wisdom and skill in their contrivance, than he
that sees them in a dim starlight, or twilight.
     What has been said, may serve in some measure to show 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 enlightenings of
the Spirit of God. That more lively and sensible apprehension of
the things of religion, 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, beyond what they had before they were thus
enlightened. For hereby they see the manifestations there are, in
the revelation made in the holy Scriptures, and things exhibited
in that revelation, of the natural perfections of God; such as his
greatness, power, and awful majesty; which tends to convince the
minds 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 words and works of a very great invisible
Being. And the lively apprehension of the greatness of God, which
natural men may have, tends to make them 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 extreme misery it threatens there to be indicted
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 convictions are sometimes
mistaken for saving convictions, and the affections flowing from
them, for saving affections.
     2. The extraordinary impressions which are made on the
imaginations of some persons, in the visions and immediate strong
impulses and suggestions that they have, as though they saw
sights, and had words spoken to them, may, and often do beget a
strong persuasion of the truth of invisible things. Though the
general tendency of such things, in their final issue, is to draw
men off from the word of God, and to cause them to reject the
gospel, and to establish unbelief and Atheism; yet for the
present, they may, and often do beget a confident persuasion 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 invisible 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, uttering 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 also 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 persuasion of the truth of many things declared in the New
Testament. Thus when the images of Christ, in Popish churches, are
on some extraordinary occasions, made by priestcraft 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 persuaded
that it is a miracle wrought by Christ himself; and from thence
may be confident there is a Christ, and that what they are told of
his death and sufferings, and resurrection, and ascension, and
present government or the world is true; for they may look upon
this miracle, as a certain evidence of all these things, and a
kind of ocular demonstration of them. This may be the influence of
these lying wonders for the present; though the general tendency
of them is not to convince that Jesus Christ is come in the flesh,
but finally to promote Atheism. Even the intercourse which Satan
has with witches, and their often experiencing his immediate
power, has a tendency to convince them of the truth of some of the
doctrines of religion; as particularly the reality of an invisible
world, or world of spirits, contrary to the doctrine of the
Sadducees. The general tendency of Satan's influence is delusion:
but yet he may mix some truth with his lies, that his lies may not
be so easily discovered.
     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 sinners, for they have seen him hanging on the cross, and his
blood running from his wounds; they know there is a heaven and a
hell, for they have seen the misery of the damned souls in hell,
and the glory of saints and angels in heaven (meaning some
external representations strongly impressed on their imagination);
they know that the Scriptures are the word of God, and that such
and such promises in particular are his word, for they have heard
him speak them to them, they came to their minds suddenly and
immediately 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 persuasion they have received of their interest in them.
They first, by some means or other, take up a confidence, that if
there be a Christ and heaven, they are theirs; and this prejudices
them more in favor of the truth of them. When they hear of the
great and glorious things of religion, it is with this notion,
that all these things belong to them; and hence easily become
confident that they are true; they look upon it to be greatly for
their interest that they should be true. It is very obvious what a
strong influence 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
will be hardly persuaded that there is a heaven or hell: but when
he comes to be persuaded, that hell belongs only to other folks,
and not to him, then he can easily allow the reality of hell, and
cry out of others' senselessness and sottishness in neglecting
means of escape from it: and being confident that he is a child of
God, and that God has promised heaven to him, he may seem strong
in the faith of its reality, and may have a great zeal against
that infidelity which denies it.
     But I proceed to another distinguishing sign of gracious
affections.
     VI. Gracious affections are attended with evangelical
humiliation. Evangelical humiliation is a sense that a Christian
has of his own utter insufficiency, despicableness, and
odiousnesss, with an answerable frame of heart.
     There is a distinction to be made between a legal and
evangelical humiliation. The former is what men may be the
subjects of, while they are yet in a state of nature, and have no
gracious affections; the latter is peculiar to true saints: the
former is from the common influence of the Spirit of God,
assisting natural principles, and especially natural conscience;
the latter is from the special influences of the Spirit of God,
implanting and exercising supernatural and divine principles: the
former is from the mind's being assisted to a greater sense of the
things of religion, as 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 do not see their own
odiousness on the account of sin; they do not see the hateful
nature of sin; a sense of this is given in evangelical
humiliation, by a discovery of the beauty of God's holiness and
moral 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
themselves; 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 only in evangelical humiliation, by overcoming the heart,
and changing its inclination, by a discovery of God's holy beauty:
in a legal humiliation, the conscience is convinced; as the
consciences of all will be most perfectly at the day of judgment;
but because there is no spiritual understanding, the will is not
bowed, nor the inclination altered: this is done only in
evangelical humiliation. In legal humiliation, men are brought to
despair of helping themselves; in evangelical, 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
nature of true virtue; whereas evangelical humiliation is that
wherein the excellent beauty of Christian grace does very much
consist. Legal 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 altogether sinful, and exceedingly 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 altogether
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 everything appertaining to the
new covenant, and all God's dispensations towards fallen man, are
calculated to bring to pass this effect in the hearts of men. They
that are destitute of this, have no true religion, whatever
profession they may make, and how high soever 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. Psalm 34:18, "The Lord is nigh unto them that are of a
broken heart, and saveth such as be of a contrite spirit." Psalm
51:17, "The sacrifices of God are a broken spirit: a broken and a
contrite heart, O God, thou wilt not despise." Psalm 138:6,
"Though the Lord be high, yet hath he respect unto the lowly."
Prov. 3:34, "He giveth grace unto the lowly." Isa. 57:15, "Thus
saith the high and lofty One who inhabiteth eternity, whose name
is holy, I dwell in the high and holy place; with him also that is
of a contrite and humble spirit, to revive the spirit of the
humble, and to revive the heart of the contrite ones." Isa. 66:1,
2, "Thus saith the Lord, the heaven is my throne, and the earth is
my footstool: but to 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 showed 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 humbly with thy God?" Matt. 5:3, "Blessed are the poor
in spirit; for theirs is the kingdom of God." Matt. 18:3, 4,
"Verily 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, "Verily I
say unto you, Whosoever shall not receive the kingdom of God as a
little child, he shall not enter therein." The centurion, that we
have an account of, Luke 7, acknowledged that he was not worthy
that Christ should enter under his roof, and that he was not
worthy to come to him. See the manner of the woman's coming to
Christ, that was a sinner, Luke 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 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
submitted to Christ, in his saying, "it is not meet to take the
children's bread and 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 wilt,"
Matt. 15:26, 27, 28. The prodigal son said, "I will arise and go
to my father, and I will say unto him, Father, I have sinned
against heaven and before thee, and am no more worthy to be called
thy son: make me as one of thy hired servants," Luke 15:18, &c.
See also Luke 18:9, &c.: "And he spake this parable unto certain
which trusted in themselves that they were righteous, and despised
others, &c. The publican, standing afar 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 everyone that exalteth
himself, shall be abased; and he that humbleth himself, shall be
exalted." Matt. 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,
humbleness of mind." Ezek. 20:41, 42, "I will accept you with your
sweet savor, when I bring you out from the people, &c. And there
shall ye remember your ways, and all your doings, wherein ye have
been defiled, and ye shall loathe yourselves 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 loathe yourselves in your own sight, for your
iniquities, and for your abominations." Chap. 16:63, "That thou
mayest 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 myself,
and repent in dust and ashes."
     As we would therefore make the holy Scriptures our rule in
judging of the nature of true religion, and judging of our own
religious qualifications and state; it concerns us greatly to look
at this humiliation, as one of the most essential things
pertaining to true Christianity.[56] 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 renouncing all worldly objects and
enjoyments; and, secondly, in denying 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 himself. Thus the Christian
doth in evangelical humiliation. And this latter is the greatest
and most difficult part of self-denial: although they always go
together, and one never truly is, where the other is not; yet
natural men can come much nearer to the former than the latter.
Many Anchorites and Recluses have abandoned (though without any
true mortification) the wealth, and pleasures, and common
enjoyments 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 turned out
one black devil, to let in seven white ones, that were worse than
the first, though of a fairer countenance. It is 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 respects, by Essenes and
Pharisees among the Jews, and by Papists, many sects of heretics,
and enthusiasts, among professing Christians; and by many
Mahometans; and by Pythagorean philosophers, and others among the
Heathen; and all to do sacrifice to this Moloch of spiritual pride
or self-righteousness; and that they may have something wherein to
exalt themselves before God, and above their fellow creatures.
     That humiliation which has been spoken of, is what all the
most glorious hypocrites, who make the most splendid show of
mortification to the world, and high religious affection, do
grossly 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 virtues, and
also great illuminations, and inward fervors and elevations of
mind, as though they were truly the subjects of divine illapses
and heavenly communications.[57] It is true, that many hypocrites
make great pretenses to humility, as well as other graces; and
very often there is nothing whatsoever which they make a higher
profession of. They endeavor to make a great show of humility in
speech and behavior; but they commonly make bungling work of it,
though glorious work in their own eyes. They cannot find out what
a humble speech and behavior is, or how to speak and act so that
there may indeed be a savor 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 behavior becoming
holy humility, by the vigor 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 creature, 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, not
as "remembering 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 countenance, or with a pharisaical affectation: and we must
believe that they are thus humble, and see themselves so vile,
upon the credit of their say so; for there is nothing appears in
them of any savor of humility, in the manner of their deportment
and deeds that they do. There are many that are full of
expressions of their own vileness, who yet expect to be looked
upon as eminent and bright saints by others, as their due; and it
is dangerous for any, so much as to hint the contrary, or to carry
it towards them any otherwise, than as if we looked upon them as
some of the chief of Christians. There are many that are much in
crying out of their wicked hearts, and their great short comings,
and unprofitableness, and speaking as though they looked on
themselves as the meanest of the saints; who yet, if a minister
should seriously tell them 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 of their great
barrenness 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 a danger of a rooted
prejudice in them against such a minister.
     There are some that are abundant in talking against legal
doctrines, legal preaching, and a legal spirit, who do but little
understand the thing they talk against. A legal spirit is a more
subtle thing than they imagine; it is too subtle for them. It
lurks, and operates, and prevails in their hearts, and they are
most notoriously guilty of it, at the same time, when they are
inveighing against it. So far as a man is not emptied of himself,
and of his own righteousness and goodness, in whatever form or
shape, so far he is of a legal spirit. A spirit of pride of 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 of a legal spirit;
because of his circumstances, he might seek acceptance by his own
righteousness. But a legal spirit in a fallen, sinful creature,
can be nothing else but spiritual pride; and reciprocally, a
spiritually proud spirit is a legal spirit. There is no man living
that is lifted up with a conceit of 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 them; 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 though his experiences were some dignity of his. And if he
looks on them as his own dignity, he necessarily thinks that God
looks on them so too; for he necessarily thinks his own opinion of
then, 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 them 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 clothe 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 smoke in his
nose, and are many of them more odious to him, than the most
impure beast in Sodom, that makes no pretense 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 receive hope and comfort from them.
     There is a sort of men, who indeed abundantly cry down works,
and cry up faith in opposition to works, and set up themselves
very much as evangelical persons, in opposition to those that are
of a legal spirit, and make a fair show of advancing Christ and
the gospel, and the way of free grace; who are indeed some of the
greatest enemies to the gospel way of free grace, and the most
dangerous opposers of pure humble Christianity.
     There is a pretended great humiliation, and being dead to the
law, and emptied of self, which is one of the biggest and most
elated things in the world. Some there are, who have made great
profession of experience of a thorough work of the law on their
hearts, and of being brought fully off from works; whose
conversation has savored most of a self-righteous spirit of any
that ever I had opportunity 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 a high
opinion of their own abasement. Their humility 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 show 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. It is astonishing how greatly
many are deceived about themselves as to this matter, imagining
themselves most humble, when they are most proud, and their
behavior is really the most haughty. The deceitfulness of the
heart of man appears in no one thing so much as this of spiritual
pride and self-righteousness. The subtlety of Satan appears in its
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 its 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 though spiritual pride be so subtle and secret an
iniquity, and commonly appears under a pretext of great humility;
yet there are two things by which it may (perhaps universally and
surely) be discovered 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. It is 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
good and great experiences. That is the secret language of his
heart: Luke 18:11, "God, I thank thee that I am not as other men."
And Isa. 65:5, "I am holier than thou." Hence such are apt to put
themselves forward among God's people, and as it were to take a
high seat among them, as if there was no doubt of it but it
belonged to them. They, as it were, naturally do that which Christ
condemns, Luke 14:7, &c., take the highest room. This they do, by
being forward to take upon them the place and business of the
chief; to guide, teach, direct, and manage; "they are confident
that they are guides to the blind, a light of them which are in
darkness, instructors of the foolish, teachers of babes," Rom.
2:19, 20. It is natural for them to take it for granted, that it
belongs to them to do the part of dictators and masters in matters
of religion; and so they implicitly affect to be called of men
Rabbi, which is by interpretation Master, as the Pharisees did,
Matt. 23:6, 7, i.e., they are yet apt to expect that others should
regard them, and yield to them, as masters in matters of
religion.[58]
     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 a one is apt to think his attainments in religion
to be comparatively 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: Phil. 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 Savior, Luke
14:10. It is not natural to them to take it upon them to do the
part of teachers; but on the contrary, they are disposed 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),
though 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 receive
instruction from others, than to dictate to others: Jam. 1:19, "Be
ye swift to hear, slow to speak." And when they do speak, it is
not natural to them to speak with a bold, masterly air; but
humility disposes them rather to speak, trembling. Hos. 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 them 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 subject one to another, and
be clothed with humility." Eph. 5:21, "Submitting yourselves one
to another in the fear of God."
     There are some persons' experiences that naturally work that
way, to make them think highly of them; and they do often
themselves speak of their experiences as very great and
extraordinary; they freely speak of the great things they have met
with. This may be spoken and meant in a good sense. In one sense,
every degree of saving mercy is a great thing: it is indeed a
thing great, yea, infinitely great, for God to bestow the least
crumb of children's bread on such dogs as we are in ourselves; and
the more humble a person 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 evidently oftentimes the case; then for
a person to say, I have met with great things, is the very same
thing as to say, I am an eminent saint, and have more grace than
ordinary: for to have great experiences, if the experiences be
true and worth the telling of, is the same thing as to have great
grace: there is no true experience, but the exercise of grace; and
exactly according to the degree of true experience, 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 them. Indeed they do not 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 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
Pharisee 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.[59] Their verbally
ascribing it to the grace of God, that they are holier than other
saints, does not hinder their forwardness to think so highly of
their holiness, being a sure evidence of the pride and vanity of
their minds. If they were under the influence of a 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 experiences, and are the
greatest in the kingdom of heaven, humble themselves as a little
child, Matt. 8:4; 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 do not 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 least of all saints, and to think that every
saint's attainments and experiences are higher than his.[60]
     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 anyone 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 a one has his eye upon the
rule of his duty; a conformity to that is that he aims at; it is
what his soul struggles and reaches after; and it is by that that
he estimates and judges of what he does, and what he has. To a
gracious soul, and especially to one 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 honor of his father, and beholds
He respect which men show him, naturally looks on that honor and
respect very little, and not worthy to be regarded, 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 opened to view, the greater sense he has of the
infinite excellency 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 increases, the field opens more and more to
a distant view, until 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 wondering at the littleness of his own
grace, he can scarcely believe that so strange a thing happens to
other saints: it is 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 increased in proportion as the knowledge of God is
increased; and therefore how should an increase of knowledge in a
saint make his love appear less, in comparison of what is known?
To which I answer, that although grace and the love of God in the
saints, be answerable to the degree of knowledge or sight of God;
yet it is not in proportion to the object seen and known. The soul
of a saint, by having something of God opened 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 its
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
the clouds and darkness were but removed. Which causes the soul,
in the enjoyment of a spiritual view, to complain greatly of
spiritual ignorance, and want of love, and to 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.
Because the highest love that ever any attain to in this life, is
poor, cold, exceedingly 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 capacity 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 this, 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
astonishingly little and low in his eyes.
     And the eminent saint, having such a conviction of the high
degree in which he ought to love God, this shows him, not only the
littleness of his grace, but the greatness of his remaining
corruption. In order to judge how much corruption or sin we have
remaining 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 disagreeableness, 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 disagreeableness to the rule, so much sin,
whether it be in defect or excess. Therefore if men, in their love
to God, do not 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 outweigh 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 nothings, in comparison of the deformity 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 honor any being is in some proportion to his loveliness and
honorableness, or to his worthiness to be loved and honored by us;
which is the same thing. We are surely under greater obligation to
love a more lovely being, than a less lovely; and if a Being be
infinitely lovely or worthy to be loved by us, then our
obligations to love him are infinitely great; and therefore,
whatever is contrary to this love, has in it infinite iniquity,
deformity, and unworthiness. But on the other hand, with respect
to our holiness or love to God, there is not an infinite
worthiness in that. The sin of the creature against God, is in
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 it is
the reverse with regard to the worthiness of the respect of the
creature to God; it is worthless, and not worthy, in proportion to
the meanness of the subject. So much the greater the distance
between God and the 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 inferior to regard the
superior; and so makes the want of regard more hateful. But the
great degree of inferiority diminishes the worth of the regard of
the interior; because the more he is inferior, the less he is
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 reason of sin,
and the less will the goodness that is in his grace, or good
experience, appear in proportion to it. For indeed it is nothing
to it; it is less than a drop to the ocean; for 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 appears in his heart, and the abominable defects of his
highest and best affections, and brightest experiences.
     The nature of many high and religious affections, and great
discoveries (as they are called) in many persons that I have been
acquainted 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 (though it may be they cry out much of their past
unworthiness); a sure and certain evidence that their discoveries
(as they call them) are darkness and not light. It is 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; especially that penetrating, all
searching light of God's holiness and glory. It is true, that
saving discoveries may for the present hide corruption in one
sense; they restrain the positive exercises of it, such as malice,
envy, covetousness, 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 thankfulness. Which
defects appear most hateful in the eyes of those who have the most
eminent exercises of grace; and are very burdensome, and cause the
saints to cry out of their leanness, and odious pride and
ingratitude. And whatever positive exercises of corruption at any
time arise, and mingle themselves with eminent actings of grace,
grace will exceedingly 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, as the most eminent saints in this world do to the
saints and angels 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 praises appear to them, that do behold the beauty
and glory of God without a vail? How does our highest thankfulness
for the dying love of Christ appear to them, who see Christ as he
is, who know as they are known, and see the glory of the person of
him that died, and the wonders of his dying love, without any
cloud of darkness? And how do they look on the deepest reverence
and humility, with which worms of the dust on earth approach that
infinite 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 eminent 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 exercises of grace. In many respects it is 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 it is better with them than it
was before (though before, in the time of it, they did not see so
much badness as they see now) and when afterwards they sink again
in the frame of their minds, they may know that they sink, and
have a new argument of their great remaining corruption, and a
rational conviction of a greater vileness than they saw before;
and many 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 forementioned
considerations, that the children of God never have so much of a
sensible and spiritual conviction of their deformity, and so
great, and quick and abasing a sense of their present vileness and
odiousness, as when they are highest in the exercise of true and
pure grace; and never are they so much disposed to set themselves
low among Christians as then. And thus he 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, Matt. 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 others. I will not deny that it is possible, that he
that has much grace, and is an eminent saint, may know it. But he
will not be apt to know it; it will not be a thing obvious to him:
that he is better than others, and has higher experiences and
attainments, is not a foremost thought; nor is it that which, from
time to time readily offers itself; it is a thing that is not in
his way, but lies far out of sight; he must take pains to convince
himself of it; there will be need of a great command of reason,
and a high degree of strictness and care in arguing, to convince
himself. And if he be rationally convinced by a very strict
consideration of his own experiences compared with the great
appearances of low degrees of grace in some other saints, it will
hardly seem real to him, that he has more grace than they; and he
will be apt to lose the 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 he, as compared with
others, is a very eminent saint, much distinguished in Christian
experience, in whom this is a first thoughts that rises of itself,
and naturally offers itself; he is certainly mistaken; he is no
eminent saint, but under the great prevailings of a proud and
self-righteous spirit." And if this be habitual with the man, and
is steadily 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 naturally 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 knowledge 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 know." 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 same time, had the deepest sense of
his brutish ignorance, and looked 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
knowledge, is for him to be wise in his own eyes, if anything 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 woe, Isa. 5:21: "Woe 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 shows
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
suppose that he was in a holy frame, speaks of his knowledge as
eminently 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:
     (1.) 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 a one, and dictate to him, to
declare to others secret things, that otherwise would be hard, yea
impossible 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 cannot see; or future events, that it
would be impossible for him to know and declare, if they were not
extraordinarily 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 concerning the natural tendency of the ordinary gracious
influences of the Spirit of God, from that that David declares of
his distinguishing 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 benefit 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
them that can be thought of, because David, under inspiration,
often curses others, and prays that such misery may come upon
them.
     (2.) It is not certain that the knowledge David here speaks
of, is spiritual knowledge, wherein holiness does fundamentally
consist. But it may be that greater revelation which God made to
him of the Messiah, and the things of his future kingdom, and the
far more clear and extensive knowledge that he had of the
mysteries and doctrines of the gospel, than others; as a reward
for his keeping God's testimonies. In this, it is apparent by the
book of Psalms, that David far exceeded all that had gone before
him.
     Secondly, Another thing that is an infallible sign of
spiritual pride, is persons being apt to think highly of their
humility. False experiences are commonly attended with a
counterfeit humility. And it is the very nature of a counterfeit
humility, to be highly conceited of itself. False religious
affections have generally that tendency, especially when raised to
a great height to make persons think that their humility is great,
and accordingly to take much notice of their great attainments in
this respect, and admire them. But eminently gracious affections
(I scruple not to say it) are evermore of a contrary tendency, and
have universally a contrary effect in those that have them. They
indeed make them very sensible what reason there is that they
should be deeply humbled, and cause them earnestly to thirst and
long after it; but they make their present humility, or that which
they have already attained to, to appear small; and their
remaining pride great, and exceedingly abominable.
     The reason why a proud person should be apt to think his
humility great, and why a very humble person should think his
humility small, may be easily seen, if it be 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 humiliation in one, that is no humiliation at
all in another; because the degree of honorableness, 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, nobody will take any notice of this, as any act of
humiliation in him, or token of any great degree of humility: nor
would the slave himself, unless he be horribly proud and
ridiculously conceited of himself: and if after he had done it, he
should, in his talk and behavior, show that he thought his
abasement 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, "Whom do you think yourself to be, that you should think
this that you have done such a deep humiliation?" This would make
it plain to a demonstration, that this slave was swollen with a
high degree of pride and vanity of mind, as much as if he declared
in plain terms, "I think myself to be some great one." And the
matter is no less plain and 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 obey, under their affections, can find
themselves so willing to acknowledge themselves to be so mean and
unworthy, and to behave themselves as those that are so inferior.
The very reason why such outward acts, and such inward exercises,
look like great abasement in such a one, is because he has a high
conceit of himself. Whereas if he thought of himself more justly,
these things would appear nothing to him, and his humility in them
worthy of no regard; but would rather be astonished at his pride,
that one so infinitely despicable and vile is brought no lower
before God.--When he says in his heart, "This is a great act of
humiliation; it is certainly a sign of great humility in me, that
I should feel thus and do so;" his meaning is, "This is great
humility for me, for such a one as I, that am so considerable and
worthy." He considers how low he is now brought, and compares this
with the height of dignity on which he in his heart thinks he
properly stands, and the distance appears very great, and he calls
it all mere humility, and as such admires it. Whereas, in him that
is truly humble, and really sees his own vileness, and
loathsomeness before God, the distance appears 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 although he is brought
much lower than he used to be, yet it does not 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, though it be
lower than what he used to assume, is yet vastly higher than what
is proper for him. As men would hardly count it worthy of the name
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 considered with relation to that, and compared to
that, appears very small to them. It does not 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,
considering 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
humility.
     Everyone 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: 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. It is really no argument 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 therefore a far less conviction of sin may
incline such a 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. It is 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
conviction is great in proportion to his sin. But no man that is
truly under great convictions, thinks his conviction great in
proportion to his sin. For if he does, it is a certain sign that
he inwardly thinks his sins small. And if that be the case, that
is a certain evidence that his conviction is small. And this, by
the way, is the main reason that persons, when under a work of
humiliation, are not sensible 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 persons' conviction or sensibleness of
their own meanness and vileness, their own blindness, their own
impotence, 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 quicksighted to discern his pride than his humility:
that he easily discerns, and is apt to take much notice of, but
hardly discerns his humility. On the contrary, the deluded
hypocrite, that is under the power of spiritual pride, is so blind
to nothing as his pride; and so quicksighted to nothing, as the
shows of humility that are in him.
     The humble Christian is more apt to find fault with his own
pride than with other men's. He is apt to put the best
construction on others' words and behavior, and to think that none
are so proud as himself. But the proud hypocrite is quick to
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 others' pride, finding fault with others' apparel,
and way of living; and is affected ten times as much with his
neighbor's ring or ribband, as with all the filthiness of his own
heart.
     From the disposition there is in hypocrites to think highly
of their humility, it comes to pass that counterfeit humility is
forward to put itself forth to view. Those that have it, are apt
to be much in speaking of their humiliations, and to set them
forth in high terms, and to make a great outward show of humility,
in affected looks, gestures, or manner of speech, or meanness of
apparel, or some affected singularity. So it was of old with the
false prophets, Zech. 13:4; so it was with the hypocritical Jews,
Isa. 57:5, and so Christ tells us it was with the Pharisees, Matt.
6:16. But it is contrariwise with true humility; they that have
it, are not apt to display their eloquence in setting it forth, or
to speak of the degree of their abasement in strong terms.[61] It
does not affect to show itself in any singular outward meanness of
apparel, or way of living; agreeable to what is implied in Matt.
6:17, "But thou, when thou fastest, anoint thine head and wash thy
face. Col. 2:23. Which things have indeed a show of wisdom in will
worship and humility, and neglecting of the body." Nor is true
humility a noisy thing; it is not loud and boisterous. The
Scripture represents it as of a 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, Lam. 3:28: "He sitteth alone and
keepeth silence, because he hath borne it upon him." And silence
is mentioned as what attends humility, Prov. 30:32: "If thou hast
done foolishly in lifting up thyself, or if thou hast thought
evil, lay thine hand upon thy mouth."
     Thus I have particularly and largely shown the nature of that
true humility that attends holy affections, as it appears in its
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 shown the
contrary tendency of spiritual pride, to dispose persons to think
their attainments in these respects to be great. I have insisted
the longer on this, because I look upon it as 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," Isa. 65:5. It is mentioned as an instance of
the pride of the inhabitants of that holy city (as it was called)
Jerusalem, that they esteemed themselves far better than the
people of Sodom, 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
favor; 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 seems to
me, none are so bad as I," do not let the matter pass off so; but
examine again, whether or no you do not think yourself better than
others on this very account, because you imagine you think so
meanly of yourself. Have not you a high opinion of this humility?
And if you answer again, "No; I have not a high opinion of my
humility; it seems to one I am as proud as the devil;" yet examine
again, whether self-conceit do not rise up under this cover;
whether on this very account, that you think yourself as proud as
the devil, you do not think yourself 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 them selves, arises a manifold
contrariety of temper and behavior.
     A truly humble person, having such a mean opinion of his
righteousness and holiness, is poor in spirit. For a person to be
poor in spirit, is to be in his own sense and 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 useth entreaties, 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
patently; he does not take it heinously that he is overlooked and
but little regarded; he is prepared to be in a low place; he
readily honors his superiors; he takes reproofs quietly; he
readily honors others as above him; he easily yields to be taught,
and does not claim much to his understanding and judgment; he is
not over nice or humorsome, and has his spirit subdued to hard
things, he is not assuming, nor apt to take much upon him, but it
is natural for him to be subject to others. Thus it is with the
humble Christian. Humility is (as the great Mastricht expresses
it) a kind of holy pusillanimity.
     A man that is very poor is a beggar; so is he that is poor in
spirit. There 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 increased with goods, and not very necessitous; they
have a great stock in their own imagination for their
subsistence.[62]
     A poor man is modest in his speech and behavior; so, and much
more, and more certainly and universally, is one that is poor in
spirit; he is humble and modest in his behavior amongst men. It is
in vain for any to pretend that they are humble, and as little
children before God, when they are haughty, assuming, and impudent
in their behavior amongst men. The apostle informs us, that the
design of the gospel is to cut off all glorying, not only before
God, but also before men, Rom 4:1, 2. Some pretend to great
humiliation, that are very haughty, audacious, and assuming in
their external appearance and behavior: but they ought to consider
those Scriptures, Psal. 131:1, "Lord, my heart is not haughty, nor
mine eyes lofty; neither do I exercise myself in great matters or
in things too high for me." Prov. 6:16, 17, "These six things doth
the Lord hate; yea seven are an abomination unto him: a proud
look, &c."--Chap. 21:4, "A high look, and a proud heart are sin."
Psal. 18:27, "Thou wilt bring down high looks." And Psal. 101:5,
"Him that hath a high look, and a proud heart, I will not suffer."
1 Cor. 13:4. "Charity vaunteth not itself, doth not behave itself
unseemly." There is a certain amiable modesty and fear that
belongs to a Christian behavior among men, arising from humility,
that the Scripture often speaks of, 1 Pet. 3:15, "Be ready to give
an answer to every man that asketh you--with meekness and fear."
Romans 13:7, "Fear to whom fear." 2 Cor. 7:15, "Whilst he
remembereth the obedience of you all, how with fear and trembling
you received him." Eph. 6:5, "Servants, be obedient to them that
are your masters according to the flesh, with fear and trembling."
1 Pet. 2:18, "Servants, be subject to your masters with all fear."
1 Pet. 3:2, "While they behold your chaste conversation coupled
with fear." 1 Tim. 2:9, "That women adorn themselves in modest
apparel, with shamefacedness and sobriety." In this respect a
Christian is like a little child; a little child is modest before
men, and his heart is apt to be possessed with fear and awe
amongst them.
     The same spirit will dispose a Christian to honor all men: 1
Pet. 2:17, "Honor all men." A humble Christian is not only
disposed to honor the saints in his behavior; but others also, in
all those ways that do not imply a visible approbation of their
sins. Thus Abraham, the great pattern of believers, honored the
children of Heth: Gen. 23:7, "Abraham stood up, and bowed himself
to the people of the land." This was a remarkable instance of a
humble behavior towards them that were out of Christ, and that
Abraham knew to be accursed: and therefore would by no means
suffer his servant to take a wife to his son, from among them; and
Esau's wives, being of these children of Heth, were a grief of
mind to Isaac and Rebekah. So Paul honored Festus: Acts 26:25, "I
am not mad, most noble Festus." Not only will Christian humility
dispose persons to honor those wicked men that are out of the
visible church, but also false brethren and persecutors. As Jacob,
when he was in an excellent frame, having just been wrestling all
night with God, and received the blessing, honored Esau, his false
and persecuting brother: Gen. 33:3, "Jacob bowed himself to the
ground seven times, until he came near to his brother Esau." So he
called him lord; and commanded all his family to honor him in like
manner.
     Thus I have endeavored to describe the heart and behavior of
one that is governed by a truly gracious humility, as exactly
agreeable to the Scriptures as I am able.
     Now, it is out of such a heart as this, that all truly holy
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 odor. That was poured out of an alabaster box;
so gracious affections flow out to Christ out of a pure heart.
That was poured out of a broken box; until the box was broken, the
ointment could not flow, nor diffuse its odor; so gracious
affections flow out of a broken heart. Gracious affections are
also like those of Mary Magdalene (Luke 7 at the latter end), who
also pours precious ointment on Christ, out of an alabaster broken
box, anointing therewith the feet of Jesus, when she had washed
them with her tears, and wiped them with the hair of her head. All
gracious affections that are a sweet odor to Christ, and that fill
the soul of a Christian with a heavenly sweetness and fragrancy,
are broken hearted affections. A truly Christian love, either to
God or men, is a humble broken hearted love. The desires of the
saints, however earnest, are humble desires. Their hope is a
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 a universal lowliness of behavior.
     VII. Another thing, wherein gracious affections are
distinguished 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 discovered to it, as was shown before. But all
spiritual discoveries are transforming; and not only make an
alteration of the present exercise, sensation, and frame of the
soul, but such power and efficacy have they, that they make an
alteration in the very nature of the soul: 2 Cor. 3:18, "But we
all with open face, beholding as in a glass the glory of the Lord,
are changed into the same image, from glory to Glory, even as by
the Spirit of the Lord." Such power as this is properly divine
power, and is peculiar to the Spirit of the Lord: other power may
make an alteration in men's present frames and feelings: but it is
the power of a Creator only that can change the nature, or give a
new nature. And no discoveries or illuminations but those that are
divine and supernatural, will have this supernatural effect. But
this 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 pretenses, however they have
been affected.[63] Conversion is a great and universal change of
the man, turning him from sin to God. A man may be restrained from
sin before he is converted; but when he is converted, he is not
only restrained from sin, his very heart and nature is turned from
it unto holiness: so that thenceforward he becomes a holy person,
and an enemy to sin. If, therefore, after a person's high
affections at his supposed first conversion, it comes to that in a
little time, that there is no very sensible, 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 thing seems to belong to his character; he appears as
selfish, carnal, as stupid, and perverse, as unchristian and
unsavory as ever; it is greater evidence against him, than the
brightest story 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, avails any thing; but a new creature.
     If there be a very great alteration visible in a person for a
while; if it be not abiding, but he afterwards returns, in a
stated manner, to be much as he used to be; it appears to be no
change of nature; for nature is an abiding thing. A swine that is
of a filthy nature may be washed, but the swinish nature remains;
and a dove that is of a cleanly nature may be defiled, but its
cleanly nature remains.[64]
     Indeed allowances must be made for the natural temper;
conversion does not entirely root out the natural temper; those
sins which a man by his natural constitution was most inclined to
before his conversions he may be most apt to fall into still. But
yet conversion will make a great alteration even with respect to
these sins. Though grace, while imperfect, does not root out an
evil natural temper, yet it is of great power and efficacy with
respect to it, to correct it. The change that is wrought in
conversion, is a 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, he is sanctified throughout; and the man
becomes a new creature, old things are passed 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
constitution especially inclined to lasciviousness, 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 dishonored God.
He that forsakes other sins, but saves his leading sin, the
iniquity he is chiefly inclined to, is like Saul, 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 destroyed inferior people, but saved the king, the
chief of them all, alive.
     Some foolishly make it an argument in favor of their
discoveries and affections, that when they are gone, they are left
wholly without any life or sense, or anything beyond what they had
before. They think it an evidence that what they experienced was
wholly of God, and not of themselves, because (say they) when God
is departed, all is gone; they can see and feel nothing, and are
no better than they used to be.
     It is very true, that all grace and goodness in the hearts of
the saints is entirely from God; and they are universally and
immediately dependent on him for it. But yet these persons are
mistaken, as to the manner of God's communicating himself and his
Holy Spirit, in imparting saving grace to the soul. He gives his
Spirit to be united to the faculties of the soul, and to dwell
there after the manner of a principle of nature; so that the soul,
in being endued with grace, is endued with a new nature: but
nature is an abiding thing. All the exercises of grace are
entirely from Christ: but those exercises are not from Christ, as
something that is alive, moves and stirs, something that is
without life, and 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 lives. He does not only live without it, so
as violently to actuate it, but he lives in it, so that that also
is alive. Grace in the soul is as much from Christ, as the light
in a glass, held out in the sunbeams, is from the sun. But this
represents the manner of the communication of grace to the soul,
but in part; because the glass remains as it was, the nature of it
not being at all changed, it is as much without any lightsomeness
in its nature as ever. But the soul of a saint receives light from
the Sun of righteousness, in such a manner, that its nature is
changed, and it becomes 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 tabernacle, rather than that of a reflecting
glass; which, though they were lit up by fire from heaven, yet
thereby became themselves burning shining things. The saints do
not only drink of the water of life, that flows from the original
fountain; out this water becomes a fountain of water in them,
springing up there, and flowing out of them, John 4:14, and chap.
7:38, 39. Grace is compared to a seed implanted, that not only is
in the ground, but has hold of it, has root there, and grows
there, and is an abiding principle of life and nature there.
     As it is with 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 transforming. 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
proportion 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, until it is brought to perfection in glory. Hence
the progress of the work of grace in the hearts of the saints, is
represented in Scripture, 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 subjects of
God's redeeming mercies, "to be transformed by the renewing of
their mind:" Rom. 12:1, 2, "I beseech 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 transformed 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 trespasses and
sins, but were now quickened and raised up, and made to sit
together in heavenly places in Christ, and created in Christ Jesus
unto good works, that were once far off, but were now made nigh by
the blood of Christ, and that were no more strangers and
foreigners, but fellow citizens with the saints, and of the
household of God, and that were built together for a 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 knowledge 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 mighty power, which he wrought in Christ, when he raised
him from the dead, and set him at his own right hand in the
heavenly places," Eph. 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 renewed in the spirit of
their minds; and to put on the new man, which after God is created
in righteousness and true holiness," Eph. 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;[65] they leave a
sweet savor and a relish of divine things on the heart, and a
stronger bent of soul towards God and holiness. As Moses' face not
only shone while he was in the mount, extraordinarily 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 remaining
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 lamblike, dovelike 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
appears 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
gospel, by the word of God, this spirit is what may, by way of
eminency, 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, through 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 speaking 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 possessed
and governed, 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 description Christ
gives of the qualities and temper of such as are truly blessed,
that shall obtain mercy, and are God's children and heirs: Matt.
5:5, 7, 9, "Blessed are the meek: for they shall inherit the
earth. Blessed are the merciful: for they shall obtain mercy.
Blessed are the peacemakers: for they shall be called the children
of God." And that this spirit is the special character of the
elect of God, is manifested 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 forgiving 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 Christians, 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
itself, is not puffed up, doth not behave itself unseemly, seeketh
not her own, is not easily provoked, thinketh no evil." And the
same apostle, Gal. 5, designedly declaring 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, ver. 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 describing 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, James 3:14-17: "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, and easy to be entreated,
full of mercy and good fruits."
     Every thing that appertains to holiness of heart, does indeed
belong to the nature of true Christianity; and the character of
Christians; 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 virtues,
that do more especially agree with the nature of the gospel
constitution, and Christian profession; because there is a special
agreeableness in them, with those divine attributes which God has
more remarkably manifested and glorified in the work of redemption
by Jesus Christ, that is the grand subject of the Christian
revelation; and also a special agreeableness with those virtues
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 agreeable 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 virtues 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 Matt. 21:5: "Tell ye the daughter of
Sion, Behold, thy King cometh unto thee, meek, and sitting upon an
ass, and a colt the foal of an ass." So Christ himself speaks of
them, Matt. 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 character of Christ, so they are also especially
the character of Christians. Christians are Christlike; none
deserve the name of Christians, that are not so in their
prevailing character. "The new man is renewed, after the image of
him that created 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 brethren, Rom. 8:29. As we have borne
the image of the first man, that is earthly, so we must also bear
the image of the heavenly; for as is the earthly, such are they
also that are earthly; and as is the heavenly, such are they also
that are heavenly, 1 Cor. 15:47, 48, 49.--Christ is full of grace;
and Christians all receive of his 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 theirs. That disposition, wherein Christ's
character does in a special manner consist, therein does his image
in a special manner consist. Christians that shine by reflecting
the light of the Sun of righteousness, do shine with the same sort
of 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
superscription.--Christians are the followers of Christ; and they
are so, as they are obedient to that call of Christ, Matt. 11:28,
29, "Come unto 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 clothed with the meek, quiet, and loving temper of
Christ; for as many as are in Christ, have put on Christ. And in
this respect the church is clothed with the sun, not only by being
clothed with his imputed righteousness, but also by being adorned
with his graces, Rom. 13:14. Christ, the great Shepherd, is
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 lamb out of the mouth of the lion and the
bear.
     That such manner of virtue as has been spoken of, is the very
nature of the Christian spirit, or the spirit that worketh in
Christ, and in his members, and in the distinguishing nature of
it, is evident by this, that the dove is the very symbol or
emblem, chosen of God, to represent it. Those things are fittest
emblems of other things, which do best represent that which is
most distinguishing in their nature. The Spirit that descended on
Christ, when he was anointed of the Father, descended on him like
a dove. The dove is a noted emblem of meekness, harmlessness,
peace and love. But the same Spirit that descended 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
have 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 John 2:20, 27. And they are
anointed with the same oil; it is the same "precious ointment on
the head, that goes down to the skirts of the garments." And on
both, it is a spirit of peace and love. Psalm 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 garments had the same
sweet and inimitable odor with that on his head; the smell of the
same sweet spices, Christian affections, and a Christian behavior,
is but the flowing out of the savor of Christ's sweet ointments.
Because the church has a dovelike temper and disposition,
therefore it is said of her that she has doves' eyes, Cant. 1:15:
"Behold, thou art fair, my love, behold, thou art fair, thou hast
doves' eyes." And chap. 4:1, "Behold, thou art fair, my love,
behold, thou art fair, thou hast doves' eyes within thy locks."
The same that is said of Christ, chap. 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, covered with silver, and her feathers with
yellow gold." And 74:19, "O deliver not the soul of the turtle
dove unto the multitude of the wicked." The dove that Noah sent
out of the ark, that could find no rest for the sole of her foot,
until she returned, was a type of a true saint.
     Meekness is so much the character of the saints, that the
meek and the godly, are used as synonymous terms in Scripture: so
Psalm 37:10, 11, the wicked and the meek are set in opposition one
to another, as wicked and godly: "Yet a little while and the
wicked shall not be; but the meek shall inherit the earth." So
Psal. 147:6, "The Lord lifteth up the meek: he casteth the wicked
down to the ground."
     It is doubtless very much on this account, that Christ
represents all his disciples, all the heirs of heaven, as little
children: Matt. 19:14, "Suffer little children to come unto me,
and forbid them not; for of such is the kingdom of heaven." Matt.
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 lose his reward." Matt. 18:6, "Whoso
shall offend one of these little ones, &c." Ver. 10, "Take heed
that ye despise 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 I am with you." Little children are innocent and
harmless; they do not 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 does not last long, they do not lay up
injuries in high resentment, entertaining deep and rooted malice.
So Christians, in malice, are children, 1 Cor. 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 flexible,
and not willful and obstinate; do not trust to their own under
standing, but rely on the instructions of parents, and others of
superior 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 and aim at, and which some extraordinary
proficiency do attain to: but it is their universal character, and
absolutely necessary in order to entering into the kingdom of
heaven: Matt. 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 boldly 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 eminent Christians are the best soldiers, endued with the
greatest degrees of Christian fortitude. And it is the duty of
God's people to be steadfast and vigorous in their opposition to
the designs and ways of such as are endeavoring to overthrow the
kingdom of Christ, and the interest of religion. But yet many
persons seem to be quite mistaken concerning the nature of
Christian fortitude. It is an exceeding diverse thing from a
brutal fierceness, or the boldness of the beasts of prey. True
Christian fortitude consists in strength of mind, through grace,
exerted in two things; in ruling and suppressing the evil and
unruly passions and affections of the mind; and in steadfastly and
freely exerting, and following good affections and dispositions,
without being hindered by sinful fear, or the opposition of
enemies. But the passions that are restrained and kept under, in
the 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
exerted in true fortitude, are those Christian, holy affections
that are directly contrary to them. Though 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
strongest enemies, and have greatest advantage against us. The
strength of the good soldier of Jesus Christ appears in nothing
more, than in steadfastly maintaining the holy calm, meekness,
sweetness, and benevolence of his mind, amidst all the storms,
injuries, strange behavior, and surprising 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
slow to anger, is better than the mighty; and he that ruleth his
spirit, than he that taketh a city."
     The directest and surest way in the world, to make a right
judgment 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 and valor 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 alone, and of the people there was none with him,
and exercised his fortitude in the highest degree that ever he
did, and got that glorious 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
warrior and champion in the cause of God, in its highest
perfection and greatest luster, and an example fit for the
soldiers to follow that fight under this Captain. But how did he
show his holy boldness and valor 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 them their own in plain terms: but
in not opening his mouth when afflicted and oppressed, 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 disciples, that made a forward
pretense 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 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 show so much of the
dovelike spirit, as at that time. If therefore we see any of the
followers of Christ, in the midst of the most violent,
unreasonable, and wicked opposition of God's and his own enemies,
maintaining under all this temptation, the humility, quietness,
and gentleness of a lamb, and the harmlessness, and love and
sweetness of a dove, we may well judge that here is a good soldier
of Jesus Christ.
     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
you envying, and strife, and divisions, are ye not carnal, and
walk as men?"
     There is a pretended boldness for Christ that arises from no
better principle than pride. A man may be forward to expose
himself to the dislike of the world, and even to provoke their
displeasure out of pride. For it is 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 men 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 Thess.
2:6.[66] 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 of vastly greater
evidence of holy boldness, than resolutely and fiercely
confronting opposers.
     As some are much mistaken concerning the nature of true
boldness for Christ, so they are concerning Christian zeal. It is
indeed a flame, but a sweet one; or rather it is the heat and
fervor of a sweet flame. 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 fervor of this flame, as it
ardently and vigorously goes out towards the good that is its
object, in desires of it, and pursuit after it and so
consequentially, in opposition to the evil that is contrary to it,
and impedes it. There is indeed oppositions and vigorous
opposition, that is a part of it, or rather is an attendant of it;
but it is against things and not persons. Bitterness against the
persons of men is no part of it, but is very contrary to it;
insomuch that so much the warmer true zeal is, and the higher it
is raised, so much the farther are persons from such bitterness,
and so much fuller of love, both to the evil and to the good. As
appears from what has been just now observed, that it is no other,
in its very nature and essence, than the fervor of a spirit of
Christian love. And as to what opposition there is in it to
things, it is firstly and chiefly against the evil things in the
person himself, who has this zeal: against the enemies of God and
holiness, that are in his own heart (as these are most in view,
and what he has most to do with); and but secondarily against the
sins of others And therefore there is nothing in a true Christian
zeal, that is contrary to that spirit of meekness, gentleness, and
love, that spirit of a little child, a lamb and 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 belonging 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 spirit, it is a sign that we are in a
state of forgiveness and favor ourselves: 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: Matt. 6:12, 14, 15, "Forgive us our debts as
we forgive our debtors. For if ye forgive men their trespassed
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 Matt. 18:22, to the end, in the parable of
the servant that owed his lord ten thousand talents, that would
not forgive his fellow servant a hundred pence; and therefore was
delivered to the tormentors. In the application of the parable
Christ says, ver. 35, "So likewise shall my heavenly Father do, if
ye from your hearts forgive not everyone 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, though we should speak with the
tongues of men and angels, we are as a sounding brass, or a
tinkling cymbal; and that though we have the gift of 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 expressly insisted on, in
the marks that are laid down in the New Testament, whereby to know
true Christians. It is 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
give I 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
ver. 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 have love one to another." And chap. 14:21 (still
with a special reference to this which he calls his commandment),
"He that hath my commandments, and keepeth them, he it is that
loveth me." The beloved disciple who had so much of this sweet
temper himself, abundantly insists on it, in his epistles. There
is none of the apostles so much in laying down express signs of
grace, for professors to try themselves by, as he; and in his
signs, he insists scarcely on anything else, but a spirit of
Christian love, and an agreeable 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 unto life, because we
love the brethren: he that loveth not his brother abideth in
death." Ver. 18, l9, "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." Ver.
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 everyone that loveth, is born of
God, and knoweth God. He that loveth not, knoweth not God: for God
is love." Ver. 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." Ver. 16, "God is love; and he that dwelleth in
love, dwelleth in God, and God in him." Ver. 20, "If a man say, I
love God, and hateth his brother, he is a liar; for he that loveth
not his brother, whom he hath seen, how can he love God, whom he
hath not seen?"
     And the Scripture is as plain as it is possible it should be,
that none are true saints, but those 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 showeth mercy, and giveth." Ver. 26, "He is ever
merciful, and lendeth." Psal. 112:5, "A good man showeth favor,
and lendeth." Ver. 9, "He hath dispersed abroad, and given to the
poor." Prov. 14:31, "He that honoreth God, hath mercy on the
poor." Prov. 21:26, "The righteous giveth, and spareth not." Jer.
22:16, "He judged 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 religion and undefiled before God and the Father, is this,
To visit the fatherless and widows in their affliction," &c. Hos.
6:6, "For I have desired mercy, and not sacrifice; and the
knowledge of God, more than burnt offerings." Matt. 5:7, "Blessed
are the merciful; 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. 2:13-16,
"For he shall have judgment without mercy, that hath showed no
mercy. What doth it profit, my brethren, though a man say 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
unto them, Depart in peace, be you warmed and filled;
notwithstanding ye give them not those things which are needful to
the body, what doth it profit?" 1 John 3:17, "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?" Christ in that description he gives us of the day of
judgment, Matt. 25 (which is the most particular that we have in
the Bible), represents that judgment will be passed at that day,
according as men have been found to have been of a merciful spirit
and practice or otherwise. Christ's design in giving such a
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
owned by him at that day. Therefore this is an apprehension that
we ought to be possessed with. We find in Scripture, that a
righteous man, and a merciful man are synonymous expressions, Isa:
57:1, "The righteous perisheth and no man layeth it to heart; and
merciful men are taken away, none considering that the righteous
is taken away from the evil to come."
     Thus we see how full, clear, and abundant, the evidence from
Scripture is that those who are truly gracious, are under the
government of that lamblike, dovelike Spirit of Jesus Christ, and
that this is essentially and eminently the nature of the saving
grace of the gospel, and the proper spirit of true Christianity.
We may therefore undoubtedly 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 Christians.
     None will understand me, that true Christians have no remains
of a contrary Spirit, and can never, in any instances, be guilty
of a behavior disagreeable to such a spirit. But this I affirm,
and shall affirm, until I deny the Bible to be anything worth,
that everything in Christians that belongs to true Christianity,
is of this tendency, and works this way; and that there is no true
Christian upon earth, but is so under the prevailing power of such
a spirit, that he is properly 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 and behavior, 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 rule by which Christ has
declared all men should know his disciples. Some persons place
religion so much in certain transient illuminations and
impressions (especially if they are on such a particular method
and order) and so little in the spirit and temper persons are of,
that they greatly deform religion, and form notions of
Christianity quite different from what it is, as delineated in the
Scriptures. The Scripture knows of no such true Christians, as are
of a sordid, selfish, cross and contentious spirit. Nothing can be
invented that is a greater absurdity, than a morose, hard, close,
high-spirited, spiteful, 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 ourselves, and some of
our neighbors, until we make them wholly of none effect.
     It is true, that allowances must be made for men's natural
temper, with regard to these things, as well as others; but not
such allowances, as to allow men, that once were wolves and
serpents, to be now converted, without any remarkable change in
the spirit of their mind. The change made by true conversion is
wont to be most remarkable and sensible, with respect to that
which before was the wickedness the person was most notoriously
guilty of. Grace has as great a tendency to restrain and mortify
such sins, as are contrary to the spirit that has been spoken of,
as it is to mortify drunkenness or lasciviousness. Yea, the
Scripture represents the change wrought by gospel grace, as
especially appearing in an alteration of the former sort: Isa.
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
fatling together, and a little child shall lead them. And the cow
and the bear shall feed, their young ones shall lie down together:
and the lion shall eat straw like the ox. And the sucking child
shall play on the hole of the asp, and the weaned child shall put
his hand on the cockatrice's 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 cover the sea." And to the
same purpose is Isa. 65:25. Accordingly we find, that in the
primitive times of the Christian church, converts 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, hateful and hating
one another. But after that the kindness and love of God our
Savior towards man appeared--he saved us by the washing of
regeneration, and renewing of the Holy Ghost." And Col. 3:7, 8,
"In the which ye also walked sometime, when ye lived in them. But
now ye also put off all these: anger, wrath, malice, blasphemy,
filthy communications out of your mouth."
     IX. Gracious affections soften the heart, and are attended
and followed with a Christian tenderness of spirit.
     False affections, however persons may seem to be melted by
them while they are new, yet have a tendency in the end to harden
the heart. A disposition to some kind of passions may be
established; such as imply 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 them at last is, that persons in the settled frame
of their minds, become less affected 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 behavior, less
quicksighted to discern what is sinful, less afraid of the
appearance of evil, than they were while they were under legal
awakenings and fears of hell. Now they have been the subjects of
such and such impressions and affections, and have a high opinion
of themselves, and look on their state to be safe; they can be
much more easy than before, in living in the neglect of duties
that are troublesome and inconvenient; and are much more slow and
partial in complying with difficult commands; are in no measure so
alarmed at the appearance of their own defects and transgressions;
are emboldened to favor themselves more, with respect to the
labor, and painful care and exactness in their walk, and more
easily yield to temptations, and the solicitations of their lusts;
and have far less care of their behavior, when they come into the
holy presence of God, in the time of public 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 themselves 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 in the enjoyment of their ease
and their lusts.
     Such persons as these, instead of embracing Christ as their
Savior from sin, trust in him as the Savior of their sins; instead
of flying to him as their refuge from their spiritual enemies they
make use of him as the defense 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
threatenings. They trust in Christ to preserve to them the quiet
enjoyment of their sins, and to be their shield to defend them
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.[67] However, some of
these, at the same time, make a great profession of love to God,
and assurance of his favor, and great joy in tasting the sweetness
of his love.
     After this manner they trusted in Christ, that the Apostle
Jude speaks of, who crept 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 live, or
certainly be saved, are therefore emboldened to commit iniquity,
whom God threatens in Ezek. 33:13: "When I shall say to the
righteous, that he shall surely live; if he trust to his own
righteousness, and commit iniquity; all his righteousness shall
not be remembered, but for his iniquity that he hath committed, he
shall die for it."
     Gracious affections are of a quite contrary tendency; they
turn a heart of stone more and more into a heart of flesh. A 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
watchfulness, 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 signifies) a bruised heart,
bruised and broken with godly sorrow; which makes the heart
tender, as bruised flesh is tender, and easily hurt. Godly sorrow
has much greater influence to make the heart tender, than mere
legal sorrow from selfish principles.
     The tenderness of the heart of a true Christian, is elegantly
signified by our Savior, 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; 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 cannot well bear to see
others in distress: so it is with a Christian, John 11:25, 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 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 anything that threatens its hurt: so is a
Christian apt to be alarmed at the appearance of moral evil, and
anything that threatens the hurt of the soul. A little child, when
it meets enemies, or fierce beasts, is not apt to trust its own
strength, but flies to its parents for refuge: 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 cannot see his way plain
before 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 hardeneth his heart shall fall into mischief." A little child
is apt to be afraid of superiors, and to dread their anger, and
tremble at their frowns and threatenings: so is a true saint with
respect to God: Psal. 119:120, "My flesh trembleth for fear of
thee, and I am afraid of thy judgments." Isa. 66:2, "To this man
will I look, even to him that is poor, and trembleth at my word."
ver. 5, "Hear ye the word of the Lord, ye that tremble at his
word." Ezra. 9:4, "Then were assembled unto me everyone 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 commandment of our God." A little child approaches superiors
with awe: so do the saints approach God with holy awe and
reverence: Job 13:2, "Shall not his excellency make you afraid?
And his dread fall upon you?" Holy fear is so much the nature of
true godliness, that it is called in Scripture by no other name
more frequently, than the fear of God.
     Hence gracious affections do not tend to make men bold,
forward, noisy, and boisterous; but rather to speak trembling:
Hos. 13:1, "When Ephraim spake trembling, he exalted himself in
Israel; but when he offended in Baal, he died;" and to clothe with
a kind of holy fear in all their behavior towards God and man;
agreeably 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
answer, 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; though it be to disunion and servility. It abolishes or
lessens that dispositions 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 inferior. No boldness in poor sinful worms of the
dust, that have a right sight of God and themselves, will prompt
them to approach to God with less fear and reverence, than
spotless and glorious angels in heaven, who cover their faces
before his throne, Isa. 6, at the beginning. Rebecca (who in her
marriage with Isaac, in almost all its circumstances, was
manifestly a great type of the church, the spouse of Christ) when
she meets Isaac, lights off from her camel, and takes a vail and
covers herself; although 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.[68] Elijah, that great
prophet, who had so much holy familiarity with God, at a time of
special nearness to God, even when he conversed with him in the
mount, wrapped his face in his mantle. Which was not because he
was terrified with any servile fear, by the terrible wind, and
earthquake, 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 admitted to; at a time when he was brought
nearest of all, when God showed 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 unsuitable and unsufferable boldness, in their
addresses to the great Jehovah, in an affectation of a holy
boldness, and ostentation of eminent nearness and familiarity; the
very thoughts of which would make them shrink into nothing, with
horror and confusion, if they saw the distance that is between God
and them. They are like the Pharisee, that boldly came up near, in
a confidence of his own eminency in holiness. Whereas, if they saw
their vileness, they would be more like the 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
(although 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 privileges on earth in her latter day of glory, when God
should remarkably comfort her, by revealing his covenant mercy 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 toward thee for all that thou hast done, saith
the Lord God." The woman 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, ver. 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
tenderness of spirit which has been spoken of, is, that true grace
tends to promote convictions of conscience. Persons are wont to
have convictions of conscience before they 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
errors, but has no tendency to put an end to convictions of sin,
but to increase them. It does not stupify 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., its great contrariety to the will, and
law, and honor of God, the greatness of God's hatred of it, and
displeasure against it, and the dreadful punishment it exposes to
and deserves. And not only so, but it convinces the soul of
something further concerning sin, that it saw nothing of, while
only under legal convictions; and that is the infinitely hateful
nature of sin, and its 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 contrary, he that has had a counterfeit repentance, and
false comforts and joys, is like iron that has been suddenly
heated and quenched; it becomes much harder than before. A false
conversion puts an end to convictions of conscience; and so either
takes away, or much diminishes 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, in those that hope in
his mercy." Yea, the most confident and assured hope, that is
truly gracious, has this tendency. The higher a 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 itself; the diminishing of the fear of hell, with
an increase of the fear of sin. The vanishing of jealousies of the
person's state, is attended with a proportionable increase of
jealousies of his heart, in a distrust of its 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 he is 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
assuming boldness, and more modesty. As he is more sure than
others of deliverance from hell, so he has more of a sense of the
desert of it. He is less apt than others to be shaken in faith;
but more apt than others to be moved with solemn warnings, and
with God's frowns, and with the calamities of others. He has the
firmest comfort, but the softest heart: richer than others, but
the poorest of all in spirit: the tallest and strongest saint, but
the least and tenderest child among them.
     X. Another thing wherein those affections that are truly
gracious and holy, differ from those that are false, is beautiful
symmetry and proportion.
     Not that the symmetry of the virtues, and gracious affections
of the saints, in this life is perfect: it oftentimes is in many
things defective, through the imperfection of grace, for want of
proper instructions, through errors in judgment, or some
particular unhappiness 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 observed, 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 sanctification. 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 its parts and members. It hath pleased the Father
that in Christ all fullness 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 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 its image in 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 proportion through distemper, and the weakness and
wounds of some of its 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. 7:8:
"Ephraim 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 great partiality with regard to the
several kinds of religious affections; great affections in some
things, and no manner of proportion in others. A 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 caution, to a great degree cast off fear. In the saints, joy
and holy fear go together, though the joy be never so great: as it
was with the disciples, in that joyful morning of Christ's
resurrection, Matt. 28:8: "And they departed quickly from the
sepulcher, with fear and great joy."[69] But many of these rejoice
without trembling: their joy is of that sort, that it is truly
opposite to godly fear.
     But particularly one great difference between saints and
hypocrites is this, that the joy and comfort of the former is
attended with godly sorrow and mourning for sin. They have not
only sorrow to prepare them for their first comfort, but after
they are comforted, and their joy established. As it is foretold
of the church of God, that they should mourn and loathe 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 country 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, wherein ye have been defiled, and ye shall
loathe yourselves in your own sight for all your evils that ye
have committed." As also in Ezek. 16:61, 6S, 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 it sees the light, it begins to cry;
and thenceforward is often crying. Although Christ hath borne 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 sorrow of
repentance. As of old, the children of Israel were commanded,
evermore to feed upon the paschal lamb, with bitter herbs. True
saints are spoken of in Scripture, not only as those that have
mourned for sin, but as those that do mourn, whose manner it is
still to mourn: Matt. 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 partiality and disproportion, in the same affections, with
regard to different objects.
     Thus, as to the affection of love, some make high pretenses,
and a great show 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 have not a spirit of love and
benevolence towards men, but are disposed to contention, envy,
revenge, and evil speaking; and will, it may be, suffer an old
grudge to rest in their bosoms towards a neighbor, for seven years
together, if not twice seven years; living in real ill will and
bitterness of spirit towards him: and it may be in their dealings
with their neighbors, are not very strict and conscientious in
observing the rule of "doing to others as they would that they
should do to them." And, on the other hand, there are others that
appear as if they had a great deal of benevolence to men, are very
good natured and generous in their way, but have no love to God.
     And as to love to men, there are some that have flowing
affections 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 them, love them and admire them; but are fierce against
those that oppose and dislike them. Matt. 5:45, 46, "Be like your
Father which is in heaven; for he maketh his sun to rise upon the
evil, and on the good. For if ye love them which love you, what
reward have ye? Do not even the publicans the same?" Some show a
great affection to their neighbors, and pretend to be ravished
with the company of the children of God abroad; 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 opposers of religion, and
the great concern for their souls, that there is an appearance of
in some, even to extreme distress and agony, singling out a
particular person, from among a multitude, for its object, there
being at the same time no general compassion to sinners, that are
in equally miserable circumstances, but what is in a monstrous
disproportion; this seems not to be of the nature of gracious
affection. Not that I suppose it to be at all strange, that pity
to the perishing souls of sinners should be to a degree of agony;
if other things are answerable: or that a truly gracious
compassion to souls should be exercised much more to some persons
than others that are equally miserable, especially on some
particular occasions: there may many things happen to fix the
mind, and affect the heart, with respect to a particular 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
particular times, in racking 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 fervent 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 reasons already given; viz., that the
Spirit of God is wont to give graces and gracious affections in a
beautiful symmetry and proportion.
     And as there is a monstrous disproportion in the love of
some, in its exercises towards different persons, so there is in
their seeming exercises of love towards the same persons.--Some
men show a love to others as to their outward man, they are
liberal of their worldly substance, and often give to the poor;
but have no love to, or concern for the souls of men. Others
pretend a great love to men's souls, that are not compassionate
and charitable towards their bodies. The making a great show of
love, pity and distress for souls, costs them nothing; but in
order to show 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 showed mercy to men's
souls, by laboring for them, in preaching the gospel to them; and
showed mercy to their bodies in going about doing good, healing
all manner of sickness and diseases among the people. We have a
remarkable instance of Christ's having compassion at once both to
men's souls and bodies, and showing 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 five thousand of
them with five loaves and two fishes. And if the compassion of
professing Christians towards others does not work in the same
ways, it is a sign that it is no true Christian compassion.
     And furthermore, it is 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 unsavoriness 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 anybody's heart, as his own; this
is most in his view; this he is most quicksighted to discern; this
he sees most of the aggravations of, and is most ready to lament.
And a less degree of virtue will bring him to pity himself, and be
concerned at his own calamities, than rightly to be affected with
others' calamities. And if men have not attained to the less, we
may determine they never attained to the greater.
     And here by the way, I would observe, that it may be laid
down as a general rule, that if persons pretend that they come to
high attainments in religion, but have never yet arrived to the
less attainments, it is a sign of a vain pretense. As if persons
pretend, that they have got beyond mere morality, to live a
spiritual and divine life; but really have not come to be so much
as moral persons: or pretend to be greatly 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 less
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, have not
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 thus with persons, their pretenses 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, extend in some proportion to the various things that are
their due and proper objects; but when they are false, they 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 longing it is 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 persons, 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
pouring out the soul before God in secret, earnest prayer and
praise to him, and more conformity to him, and living more to his
glory, &c. We read in Scripture of "groanings that cannot be
uttered, and soul breakings for the longing it hath, and longings,
thirstings, and pantings," much more frequently to these latter
things, than the former.
     And so as to hatred and zeal; when these are from right
principles, they are against sin in general, in some proportion to
the degree of sinfulness: Psal. 119:104, "I hate every false way."
So ver. 128. But a false hatred and zeal against sin, is against
some particular sin only. Thus some seem to be very zealous
against profaneness, and pride in apparel, who themselves are
notorious for covetousness, closeness, and it may be backbiting,
envy towards superiors, turbulency of spirit towards rulers, and
rooted ill will to them that have injured them. False zeal is
against the sins of others, while men have no zeal against their
own sins. But he that has true zeal, exercises it chiefly against
his own sins; though he shows 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; though these imply sin both in heart and life.
     As there is a much greater disproportion in the exercises of
false affections than of true, as to different objects, so there
is also, as to different times. For although true Christians are
not always alike; yea, there is very great difference, at
different times, and the best have reason to be greatly ashamed of
their unsteadiness; yet there is in no wise that instability and
inconstancy in the hearts of those who are true virgins, "that
follow the Lamb whithersoever he goeth," which is in false-hearted
professors. The righteous man is truly said to be one whose heart
is fixed, trusting in God, Psal. 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 hold on his way, and he that hath clean
hands shall wax stronger and stronger." It is spoken of as a note
of the hypocrisy 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, lose all, and
become quite careless 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 outpouring of the Spirit, or other uncommon
dispensation of providence, or upon the real or supposed receipt
of some great mercy, when they have received 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 upon 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 them at
the Red Sea, and sang his praise, and soon fell a lusting after
the fleshpots of Egypt; but then again, when they came to Mount
Sinai, and saw the great manifestations God made of himself there,
seemed to be greatly engaged again, and mightily forward to enter
into covenant with God, saying, "All that the Lord hath spoken
will we do, and be obedient," but then quickly made them a golden
calf; I say, when it is thus with persons, it is a sign of the
unsoundness of their affections.[70] They are like the waters in
the time of a shower of rain, which, during the shower, and a
little after, run like a brook, and flow abundantly; 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, though it may be greatly increased by a shower of
rain, and diminished in time of drought, yet constantly runs: John
4:14, "The water that I shall give him, shall be in him a 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, though they
rise and set, and are often clouded, yet are steadfast in their
orb, and may truly be said to shine with a constant light.
Hypocritical affections are like a violent 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, though it has many turns hither and thither, and may meet
with obstacles, and runs more freely and swiftly in some places
than others; yet in the general, with a steady and constant
course, tends the same stay, until it gets to the ocean.
     And as there is a strange unevenness and disproportion in
false affections, at different times; so there often is in
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 meditations secret prayer,
and conversing with God, when alone, and separated from all the
world.[71] A true Christian doubtless 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
its peculiar advantages for fixing his heart, and engaging its
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! It is
difficult to conceal great affections, but yet gracious affections
are of a much more silent and secret nature, than those that are
counterfeit. So it is with the gracious sorrow of the saints. So
it is with their sorrow for their own sins. Thus the future
gracious mourning 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, and their wives apart: the family of the
house of Nathan apart, and their wives apart: the family of the
house of Levi apart, and their wives apart: the family of Shimei
apart, and their wives apart: all the families that remain, every
family apart, and their wives apart." So it is with their sorrow
for the sins of others. The saints' pains and travailing for the
souls of sinners are 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 sore, and run down with tears,
because the Lord's flock is carried away captive." So it is with
gracious joys: they are hidden manna, 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, 6, "My soul shall
be satisfied as with marrow and fatness; and my mouth shall praise
thee with joyful lips: when I remember thee upon my bed, and
meditate on thee in the night 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: Here I will
give thee my loves." The most eminent divine favors that the
saints obtained, that we read of in Scripture, were in their
retirement. The principal manifestations that God made of himself,
and his covenant mercy to Abraham, were when he was alone, apart
from his numerous family; as anyone 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. God revealed
himself to Moses in the bush, when he was in a solitary place in
the desert, in Mount Horeb, Exod 3 at the beginning. And
afterwards, when God showed 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 Sinai, as Moses did. And when Jesus Christ
had his greatest prelibation of his future glory, when he was
transfigured; 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 then, that
they should tell no man until 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 (though 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 sepulcher, John 20. And when the beloved
disciple was favored with those wonderful visions of Christ and
his future dispensations towards the church and the world, he was
alone in the isle of Patmos. Not but that we have also instances
of great privileges that the saints have received when with
others; or that there is not much in Christian conversation, and
social and public worship, tending greatly to refresh and rejoice
the hearts of the saints. But this is all that I aim at by what
has been said, to show that it is the nature of true grace, that
however it loves Christian society in its place, yet it in a
peculiar manner delights in retirement, and secret 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
affected when with others, and but little moved when they have
none but God and Christ to converse with, it looks very darkly
upon their religion.
     XI. Another great and very distinguishing difference 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 increased. On the
contrary, false affections rest satisfied in themselves.[72]
     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 broke the
more he thirsts and longs after God and holiness, the more he
longs to long, and breathe out 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. It is as much the nature of one that is spiritually new
born, to thirst after growth in holiness, as it is 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 grow
thereby: if so be 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 fullness;
it is only an earnest of their future inheritance in their hearts,
2 Cor. 1:22, and 5:5, and Eph. 1:14. The most eminent saints in
this state are but children, compared with their future, which is
their proper state of maturity and perfection; as the apostle
observes, 1 Cor. 13:10, 11. The greatest eminency 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 them 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 towards
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
affections, the more they have of that spiritual taste which I
have spoken of elsewhere; whereby they perceive the excellency,
and relish the divine 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 showed
at large before, when speaking of the nature of evangelical
humiliation. And besides, grace, as long as it is imperfect, is of
a growing nature, and in a growing state. And we see it to be so
with all living things, that while they are in a state of
imperfection, and in their growing state, their nature seeks after
growth; and so much the more, as they are more healthy and
prosperous. Therefore the cry of every true grace, is like that
cry of true faith, Mark 9:24: "Lord, I believe, help thou my
unbelief." And the greater spiritual discoveries and affections
the true Christian has, the more does he become an earnest beggar
for grace, and spiritual food, that he may grow; and the more
earnestly does he pursue after it, in the use of proper means and
endeavors; for true and gracious longings after holiness are no
idle ineffectual desires.
     But here some may object and say, How is this consistent with
what all allow, that spiritual enjoyments are of a soul satisfying
nature?
     I answer, its 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 a nature, that he who has anything of them, though but
in a very imperfect degree, desires no more. But spiritual
enjoyments are of a soul satisfying 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 no other kind of enjoyments; they sit down
fully contented with that kind of happiness which they have,
desiring no change, nor inclining to wander about any more,
saying, "Who will show us any good?" The soul is never cloyed,
never weary; but perpetually giving up itself, with all its
powers, to this happiness. But not that those who have something
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
expectation is consequently so. Appetite to a particular object,
implies expectation in its nature. This expectation is not
satisfied by worldly enjoyments; the man expected to have a great
accession of happiness, but he is disappointed. But it is not so
with spiritual enjoyments; they fully answer and satisfy the
expectation. 3. The gratification and pleasure of spiritual
enjoyments is permanent. It is 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 appetite of human nature after
happiness returns; but is empty, and without anything 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 itself; here is an infinite ocean of it. If men be
not satisfied here, in degree of happiness, the cause is with
themselves; it is because they do not open their mouths wide
enough.
     But these things do not 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, until he comes
to fullness of enjoyment: 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 center.
Spiritual good is of a satisfying nature; and for that very
reason, the soul that tastes, and knows its nature, will thirst
after it, and a fullness of it, that it may be satisfied. And the
more he experiences, and the more he knows this excellent,
unparalleled, exquisite, and satisfying sweetness, the more
earnestly will he hunger and thirst for more, until he comes to
perfection. 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 religious 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 convictions, 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 answered;
he is confident that his sins are forgiven him, and that he shall
go to heaven; and so he is satisfied. And especially when false
affections are raised very high, they 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 increased
with goods, and hardly conceives of anything more excellent than
what he has already attained to.
     Hence there is an end to many persons' earnestness in
seeking, after they have once obtained 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 though
they thought their work was done; they live upon their first work,
or some high experiences that are past; and there is an end to
their crying, and striving after God and grace. Whereas the holy
principles that actuate a true saint, have a far 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." Ver. 32, "The humble shall
see this and be glad: and your heart shall live that seek God."
And 70:4, "Let all these that seek thee, rejoice, and be glad in
thee: and let such as love thy salvation, say continually, The
Lord be magnified." And the Scriptures everywhere represent the
seeking, striving, and labor of a Christian, as being chiefly
after his conversion, and his conversion as being but the
beginning of his as work. And almost all that is said in the New
Testament, of men's watching, giving earnest heed to themselves,
running the race that is set before them, striving, and agonizing,
wrestling not with flesh and blood, but principalities and powers,
fighting, putting on the whole armor of God, and standing, 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 and wrestling over before they are
converted; and so having an easy time of it afterwards, to sit
down and enjoy their sloth and indolence; as those that now have a
supply of their wants, and are become rich and full. But when the
Lord "fills the hungry with good things, these rich are like to be
sent away empty," Luke 1:53.
     But doubtless there are some hypocrites, that have only false
affections, who will think they are able to stand this trial; 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 Christ, and desire more holiness, and do seek
it. But the truth is, their desires are not properly the desires
of appetite after holiness, for its own sake, or for the moral
excellency and holy sweetness that is in 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 so 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 and holiness. There is an inward burning
desire that a saint has after holiness, as natural to the new
creature, as vital heat is to the body. There is a holy breathing
and panting after the Spirit of God, to increase holiness, as
natural to a holy nature, as breathing is to a living body. And
holiness or sanctification is more directly the object of it, than
any manifestation of God's love and favor. This is the meat and
drink that is the object of the spiritual appetite: John 4:34, "My
meat is to do the will of him that sent me, and to finish his
work." Where we read in Scripture of the desires, longings, and
thirstings of the saints, righteousness and God's laws are much
more frequently mentioned as the object of them, than anything
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 shown 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: Isa. 32:6, "The fear of the Lord is his treasure."
Godliness is the gain that he is covetous 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 measure
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
affections that I shall mention.
     XII. Gracious and holy affections have their exercise and
fruit in Christian practice.--I mean, they have that influence and
power upon him who is the subject of them, that they cause that a
practice, which is universally conformed to, and directed by
Christian rules, should be the practice and business of his life.
     This implies three things: 1. That his behavior 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 as
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 he lives.
     The necessity of each of these, in all true Christians, is
most clearly and fully taught in the word of God.
     1. It is necessary that men should be universally obedient: 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 is no sin. Whosoever abideth in
him sinneth not; whosoever sinneth hath not seen him, neither
known him. He that doeth righteousness, is righteous even as he is
righteous: he that committeth sin is of the devil." Chap. 5:18,
"We know that whosoever is born of God sinneth not, but he that is
begotten of God keepeth himself, and that wicked one toucheth him
not." John 15:14, "Ye are my friends, if ye do whatsoever I
command you."
     If one member only be corrupt, and we do not cut it off, it
will carry the whole body to hell, Matt. 5:29, 30. Saul was
commanded to slay all God's enemies, the Amalekites; and he slew
all but Agag, and the saving him alive proved his ruin. Caleb and
Joshua entered into God's promised rest, because they wholly
followed the Lord, Numb. 14:24, and 32:11, 12, Deut. 1:36. Josh.
14:6, 8, 9, 14. Naaman's hypocrisy appeared in that, however ever
he seemed to be greatly affected with gratitude to God for healing
his leprosy, and engaged to serve him, yet in one thing he desired
to be excused. And Herod, though he feared John, and observed him,
and heard him gladly, and did many things; yet was condemned, in
that in one thing he would not hearken to him, even in parting
with his beloved Herodias. So that it is necessary that men should
part with their dearest iniquities, which are as their right hand
and right eyes, sins that most easily beset them, and which they
are most exposed to by their natural inclinations, evil customs,
or particular circumstances, as well as others. As Joseph would
not make known himself to his brethren, who had sold him, until
Benjamin the beloved child of the family, that was most hardly
parted with, was delivered up; no more will Christ reveal his love
to us, until we part with our dearest lusts, and until we are
brought to comply with the most difficult duties, and those that
we have the greatest aversion to.
     And it is of importance that it should be observed that in
order to 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 be universal in the positives of religion. Sins of
omission are as much breaches of God's commands as sins of
commission. Christ, in Matt. 25 represents those on the left hand
as being condemned and cursed to everlasting fire for sins of
omission. "I was an hungered, and ye gave me no meat," &c. A man,
therefore, cannot be said to be universally obedient, and of a
Christian conversation, only because he is no thief, nor
oppressor, nor fraudulent person, nor drunkard, nor tavern
haunter, nor whoremaster, nor rioter, nor night walker, nor
unclean, nor profane in his language, nor slanderer, nor liar, nor
furious, nor malicious, nor reviler. He is falsely said to be of a
conversation that becomes the gospel, who goes thus far and no
farther; but in order to this, it is necessary that he should also
be of a serious, religious, devout, humble, meek, forgiving,
peaceful, respectful, condescending, benevolent, merciful,
charitable and beneficent walk and conversation. Without such
things as these, he does not obey the laws of Christ, and laws
that he and his apostles did abundantly insist on, as of the
greatest importance and necessity.
     2. In order to men's 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 labor in
God's vineyard, and spend their day in doing a great and laborious
service. All true Christians comply with this call (as is implied
in its being an effectual call), and do the work of Christians;
which is everywhere in the New Testament compared to those
exercises 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 labor 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 constant
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
always, 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
armor 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 things
that are behind, and be reaching forth to the things that are
before, and pressing towards the mark for the prize of the high
calling of God in Christ Jesus our Lord," in order to our
obtaining that prize. Slothfulness in the service of God in his
professed servants, is as damning as open rebellion; for the
slothful servant is a wicked servant, and shall be cast into outer
darkness, among God's open enemies, Matt. 25:26, 30. They that are
slothful are not "followers of them who through faith and patience
inherit the promises." Heb. 6:11, 12, "And we desire that everyone
of you do show the same diligence, to the full assurance of hope
unto the end; that ye be not slothful, but followers of them, who
through faith and patience inherit the promises." And all they who
follow that cloud 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 righteousness 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 feeding on the
paschal lamb; who were directed to eat it, as those that were in
haste, with their loins girded, their shoes on their feet, and
their staff in their hand, Exod. 12:11.
     3. Every true Christian perseveres in this way of universal
obedience, and diligent and earnest service of God, through 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 myself with referring to some in the
margin.[73]
     But that perseverance in obedience, which is chiefly insisted
on in the Scripture, as a special note of the truth of grace, is
the continuance of professors in the practice of their duty, and
being steadfast in a holy walk, through the various trials that
they meet with.
     By trials here, I mean those things that occur, and that a
professor meets with in his course, that do especially render his
continuance 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 persons' continuance in the way of their duty
difficult, by their tendency 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 their duty, by their being of an
adhering nature, and having a tendency to entice persons to sin,
or by their tendency to take off restraints, and embolden them in
iniquity. Other things are trials of the soundness and
steadfastness of professors, by their tendency to make their duty
appear terrible to them, and so to affright and drive them from
it; such as the sufferings which their duty will expose them to;
pain, ill will, contempt, and reproach, or loss of outward
possessions and comforts. If persons, after they have made a
profession of religion, live any considerable time in this world,
which is so full of changes, and so full of evil, it cannot be
otherwise than that they should meet with many trials of their
sincerity and steadfastness. And besides, it is God's manner, in
his providence, to bring trials on his professing friends and
servants designedly, that he may manifest them, and may exhibit
sufficient matter of conviction of the state which they are in, to
then own consciences, and oftentimes to the world; as appears by
innumerable Scriptures.
     True saints may be guilty of some kinds and degrees of
backsliding, and may be foiled by particular temptations, and may
fall into sin, yea great sins; but they never can fall away so as
to grow weary 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, Isa. 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 required,
even in the most difficult circumstances. 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 earnestness 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 enemy 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 behavior 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 passed 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 fall away, and cease visibly to do so, it is a
sign they never were risen with Christ. And especially when men's
opinion of their being converted, and so in a safe estate, is the
very cause of their coming to this, it is a most evident sign of
their hypocrisy. And that, whether 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
its being mortified. As when persons that think themselves
converted, though they do not return to former profaneness and
lewdness; yet from the high opinion they have of their
experiences, graces, and privileges, gradually settle more and
more in a self-righteous and spiritually proud temper of mind, and
in such a manner of behavior as naturally 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 them, and
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, Matt. 12:43, 44, 45, who being awakened by John
the Baptist's preaching, and brought to a reformation of their
former licentious courses, whereby the unclean Spirit was as it
were turned out, and the house swept and garnished; yet, being
empty of God and of grace, became full of themselves, and were
exalted in an exceeding high opinion of their own righteousness
and eminent holiness, and became habituated to an answerably self-
exalting behavior; so changing the sins of publicans and harlots,
for those of the Pharisees; and in issue, had seven devils, worse
than the first.
     Thus I have explained 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 preceding parts of this discourse.
     The reason of it appears from this, that gracious affections
do arise from those operations and influences which are spiritual,
and that the inward principle from whence they flow, is something
divine, a communication 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 show us why true grace
should have such activity, power, and efficacy. No wonder that
which is divine, is powerful and effectual; for it has omnipotence
on its side. If God dwells in the heart, and be vitally united to
it, he will show that he is a God, by the efficacy of his
operation. Christ is not in the heart of a saint, as in a
sepulcher, or as a dead savior, 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 a subject of the benefit of
Christ's sufferings, is made to know and experience 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: 1
Cor. 2:4, "In demonstration of the Spirit, and of power." 1 Thess.
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 is
not in word, but in power." Hence saving affections, though
oftentimes they do not 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 steadfast
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 its appearance to the eye, the
resemblance of a very lively, strong, and active man; but yet an
inward principle of life and strength is wanting; and therefore it
does nothing, it brings nothing to pass, there is no action or
operation to answer the show. False discoveries and affections do
not go deep enough to reach and govern the spring of men's actions
and practice. The seed in stony ground had not deepness of earth,
and the root did not go deep enough to bring forth fruit. But
gracious affections 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
its being effectual 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 unholy practice, they
deny the power of godliness, though they have the form of it.
Indeed the power of godliness is exerted in the first place within
the soul, in the sensible, lively exercise of gracious affections
there. Yet the principal evidence of this power of godliness, 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, through all temptations, 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 around of
gracious affections, 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
shows why holy affection 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 nature,
closes with all that has that nature: he that embraces religion
for its own sake, embraces the whole of religion. This also shows
why gracious affections will cause men to practice religion
perseveringly, 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 for selfish views, is liable, in chance of times, to forsake
it; but the excellent nature of religion, as it is in itself, is
invariable; it is always the same, at all times, and through 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
affections, viz., "their moral excellency, or the beauty of their
holiness." No wonder that a love to holiness, for holiness' sake,
inclines persons to practice holiness, and to practice everything
that is holy. Seeing holiness is the main thing that excites,
draws, and governs all gracious affections, no wonder 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, shows the reason of this tendency of such affections
to a universally holy practice. For, as has been observed, the
Spirit of God in this his divine teaching and leading gives the
soul a natural relish of the sweetness of that which is holy, and
of everything that is holy, so far as it comes in view and excites
a disrelish and disgust of everything that is unholy.
     The same also appears from what has been observed of the
nature of that spiritual knowledge, which is the foundation of all
holy affection, as consisting in a sense and view of that
excellence in divine things, which is supreme 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 worthy 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
labor with earnestness and activity in his service, and made
willing to no through all difficulties for his sake. And it is the
discovery of this divine excellency of Christ, that makes them
constant to him: for it makes a deep impression upon their minds,
that they cannot forget him; and they will follow him
whithersoever he goes, and it is in vain for any to endeavor to
draw them away from him.
     The reason of this practical tendency and issue of gracious
affections, further appears from what has been observed of such
affections being "attended as 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 labor and
trouble of such an earnest, universal, and persevering practice of
religion, through all difficulties, self-denials, and sufferings
in a dependence 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 governed 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 he influenced by them above all
things in his practice.
     Again, the reason of this expression and effect of holy
affections in the practice, appears in 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.
Until the tree be made good, the fruit will not be good. Men do
not gather grapes of thorns, nor figs of thistles. The swine may
be washed and appear clean for a little while, but yet, without a
change of nature, he will still wallow in the mire. Nature is a
more powerful principle of action, than anything that opposes it:
though it may be violently restrained for a while, it will finally
overcome that which restrains it: it is like the stream of a
river, it may be stopped a while with a dam, but if nothing be
done to dry the fountain, it will not be stopped always; it will
have a course, either in its old channel, or a new one. Nature is
a thing more constant and permanent, than any of those things that
are the foundation of carnal men's reformation and righteousness.
When a natural man denies his lust, and lives a strict, religious
life, and seems humble, painful, and earnest in religion, it is
not natural; it is 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 nature
is not mortified, but the principle left whole in a man, it is a
vain thing to expect that it should not govern. But if the old
nature be indeed 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
affections, may also be partly seen, from what has been said of
that spirit of humility which attends them. Humility is that
wherein a spirit of obedience does much consist. A proud spirit is
a rebellious spirit, but a humble spirit is a yieldable, subject,
obediential spirit. We see among men, that the servant who is of a
haughty spirit is not apt in everything to be submissive and
obedient to the will of his master; but it is otherwise with that
servant who is of a lowly spirit.
     And that lamblike, dovelike spirit, that has been spoken of,
which accompanies all gracious affections, fulfills (as the
apostle observes, Rom. 13:8, 9, 10 and Gal. 5:14) all the duties
of the second table of the law; wherein Christian practice does
very much consist, and wherein the external practice of
Christianity chiefly consists.
     And the reason why gracious affections are attended with that
strict, universal and constant obedience 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 through 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, appears from That 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 circumstances and at all seasons
in a beautiful symmetry and proportion.
     And much of the reason why holy affections are expressed and
manifested in such an earnestness, activity, and engagedness and
perseverance in holy practice, as has been spoken of, appears from
what has been observed, of the spiritual appetite and longing
after further attainments in religion, which evermore attends true
affection, and does not decay, but increases as those affections
increase.
     Thus we see how the tendency of holy affections to such a
Christian practice as has been explained, appears from each of
those characteristics 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 heart's closing and complying with the religion of
Jesus Christ, with all that belongs to it, embracing it with all
its difficulties, as it were hating our dearest earthly
enjoyments, and even our own lives, for Christ, giving up
ourselves, with all that we have, wholly and forever, unto 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 denying,
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 referred to in the margin.[74] Now surely having a heart
to forsake all for Christ, tends to actually forsaking all for
hire, so far as there is occasion, and we have the trial. A having
a heart to deny ourselves for Christ, tends to a denying ourselves
indeed, when Christ and self-interest stand in competition. A
giving up of ourselves, with all that we have, in our hearts,
without making any reserve there, tends to our behaving ourselves
universally as his, as subject to his will, and devoted to his
ends. Our heart's entirely closing with the religion of Jesus,
with all that belongs to it, and as attended with all its
difficulties, upon a deliberate counting the cost, tends to a
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 perseverance.
     The tendency of grace in the heart to holy practice, is very
direct, 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 it is life itself, and the most
active kind of life, even spiritual and divine life. It is no
barren thing; there is nothing in the universe that in its nature
has a greater 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 principle of action has to action; for
it is the very nature and notion of grace, that it is a principle
of holy action or practice. Regeneration which is that work of God
in which grace is infused, has a direct relation to practice; for
it is the very end of it, with a view to which the whole work is
wrought; all is calculated and framed, in this mighty and manifold
change wrought in the soul, so as directly to tend to this end.
Eph; 2:10, "For we are his workmanship, created in Christ Jesus
unto good works. Yea, it is the very end of the redemption of
Christ: Tit. 2:14, "Who gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar people,
zealous of good works." Eph. 1:4, "According as he hath chose us
in him, before the foundation of the world, that we should be
holy, and with out blame before him in love." Chap. 2:10, "Created
unto good works, which God hath foreordained that we should walk
in them." Holy practice is as much the end of all that God does
about his saints, as fruit is the end of all the husbandman does
about the growth of his field or vineyard; as the matter is often
represented in Scripture, Matt. 3:10, chapter 13:8, 23, 30, 38,
chapter 21:19, 33, 34, Luke 13:6, John 15:1, 2, 4, 5, 6, 8, 1 Cor.
3:9, Heb. 6:7, 8, Isa. 5:1-8, Cant. 8:11, 12, Isa. 27:2, 3.[75]
And therefore everything in a true Christian is calculated to
reach this end. This fruit of holy practice is what every grace,
and every discovery, and every individual thing which belongs to
Christian experience, has a direct tendency to.
     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. It is beyond
doubt that that golden candlestick, with its seven branches and
seven lamps, was a type of the church of Christ. The Holy Ghost
himself has been pleased to put that matter out of doubt, by
representing his church by such a golden candlestick, with seven
lamps, in the fourth chapter of Zechariah, and representing the
seven churches of Asia by seven golden candlesticks, in the first
chapter of the Revelation. That golden candlestick in the temple
was everywhere, throughout its whole frame, made with knops and
flowers: Exod. 25:31, to the end, and chapter 37:17-24. The word
translated knop, in the original, signifies apple or pomegranate.
There was a knop and a flower, a knop and a flower: wherever there
was a flower, there was an apple or pomegranate with it: the
flower and the fruit were constantly connected, without fail. The
flower contained the principle of the fruit, and a beautiful
promising appearance of it; and it never was a deceitful
appearance; the principle or show of fruit, had 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 composed of golden apples and
flowers, was crowned with a burning, shining lamp on the top of
it. For it is 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 joined with answerable fruit in
practice: agreeable to that of our Savior, Matt. 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 before men, that they may see your good
works, and glorify your Father which is in heaven." A fair and
beautiful profession, and golden 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
candlesticks in the temple, but of the temple itself, which is a
type of the church; which the apostle tells us "is the temple of
the living God." See 1 Kings 6:18: "And the cedar of the house
within was carved with knops, and open flowers." The ornaments and
crown of the pillars, at the entrance of the temple, were of the
same sort: they were lilies and pomegranates, or flowers and
fruits mixed 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.
29:22. As God took care in his providence, that Christ's coat
should not be rent; so God took special care that the ephod should
not be rent, Exod. 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 constantly 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
description of his spouse, Cant. 7:2: "Thy belly is like a heap of
wheat, set about with lilies." Here again are beautiful flowers,
and good fruit, accompanying one another. The lilies were fair and
beautiful flowers, and the wheat was good fruit.
     As this fruit of Christian practice is evermore found in true
saints, according as they have opportunity and trial, so it is
found in them only; none but true Christians do live such an
obedient life, so universally devoted to their duty, and given up
to the business of a Christian, as has been explained. 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 through with the business of religion, and
both begin and finish the tour: 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 may go in religion in some instances, and
though 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 taskmasters are not broken: their lusts have
yet a reigning power in their hearts; and therefore to these
masters they will bow down again.[76] Daniel 12:10, "Many shall be
purified and made white, and tried: but the wicked will do
wickedly, and none of the wicked shall understand." Isa. 26:10,
"Let favor be showed to the wicked, yet will he not learn
righteousness; in the land of uprightness will he deal unjustly."
Isa 35:8, "And a highway 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 he 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 give it 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 consists the straitness 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 renouncing 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 covetousness,
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 entertains some thoughts of letting the
people go, and promised he would do it; but from time to time he
broke his promises, when he saw there was respite. When God filled
Egypt with thunder and lightning, and the fire ran along the
ground, then Pharaoh is brought to confess his sin with seeming
humility, and to have a great resolution to let the people go.
Exod. 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: entreat 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.
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 complying with Pharaoh's proposal, that serving God, and
yet continuing in Egypt under their taskmasters, did not agree
together, and were inconsistent one with another (there is no
serving God, and continuing 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 Pharaoh
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 indulgencies of them. Whereas
we must part with all our sins, little and great; and all that
belongs to them, men, women, children, and cattle; they must be
let go, with "their young, and with their old, with their sons,
and with their daughters, with their flocks, and with their herds,
there must not be a hoof left behind;" as Moses told Pharaoh, 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 steadfastly of that mind, he soon
repented and pursued after them again, and the reason was, that
those lusts of pride and covetousness that were gratified by
Pharaoh's dominion over the people, and the gains of their
service, were never really mortified in him, but only violently
restrained. And thus, being guilty of backsliding, after his
seeming compliance with God's commands, he was destroyed without
remedy. Thus there may be a forced parting with ways of
disobedience to the commands of God, that may seem to be
universal, as to what appears for a little season; but because it
is a mere force, without the mortification of the inward principle
of sin, they will not persevere in it; but will return as the dog
to his vomit; and so bring on themselves dreadful and 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.[77]
     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 farther, and assert, that it
is the chief of all the signs of grace, both as an evidence of the
sincerity of professors unto others, and also to their own
consciences.
     But then it is necessary that this be rightly taken, and 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 endeavor particularly and
distinctly to prove, that Christian practice is the principal sign
by which Christians are to judge, both of their own and others'
sincerity of godliness; withal observing 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 holy life, as a
manifestation and sign of the sincerity of a professing Christian,
to the eye of his neighbors and brethren.
     And that this is the chief sign of grace in this respect, is
very evident from the word of God. Christ, who knew best how to
give us rules to judge of others, has repeated it and inculcated
it, that we should know them by their fruits: Matt. 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 know them." Again, chap.
12:33, "Either make the tree good, and his fruit good; or else
make the tree corrupt, and his fruit corrupt." As much as to say,
it is 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 its fruit. Nothing else can be intended by that last
clause in the verse, "For the tree is known by its fruit," than
that the tree is chiefly known by its fruit, that this is the main
and most proper diagnostic by which one tree is distinguished from
another. So Luke 6:44, "Every tree is known by his own fruit."
Christ nowhere says, Ye shall know the tree by its leaves or
flowers, or ye shall know men by their talk, or ye shall know them
by the good story they tell of their experiences, or ye shall know
them by the manner and air of their speaking, and emphasis and
pathos of expression, or by their speaking feelingly, or by making
a very great show by abundance of talk, or by many tears 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 its fruit; every tree is known by its own 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: Matt. 5:16, "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 directs that this light not only shine within, but that it
should shine out before men, that they may see it. But which way
shall this be? It is by our good works. Christ doth not say, that
others hearing your good works, your good story, or your
pathetical expressions; but "that others, seeing 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 Christian practice as the principal
ground of their esteem of persons as true Christians. As the
Apostle Paul, in the 6th chapter of Hebrews. There the apostle, in
the beginning of the chapter, speaks of them that have great
common 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 saving grace, which is better
then all these common illuminations), "but beloved, we are
persuaded better things of you, and things that accompany
salvation, though we thus speak." And then, in the next verse, he
tells them what was the reason he had such good thoughts of them:
he does not say, that it was because they had given him a good
account of a work of God upon their souls, and talked very
experimentally; but it was their work and labor of love; "for God
is not unrighteous, to forget your work and labor of love, which
ye have showed towards his name, in that ye have ministered to the
saints, and do minister." And the same apostle speaks of a
faithful serving of God in practice, as the proper proof to others
of men's loving Christ above all, and preferring his honor to
their private interest: Phil. 2:21: 22, "For all seek their own,
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
gospel." So the Apostle John expresses the same, as the ground of
his good opinion of Gaius, 3 John 3-6, "For I rejoiced greatly
when the brethren came and testified of the truth that is in
thee." But how did the brethren testify of the truth that was in
Gaius? And how did the apostle judge of the truth that was in him?
It was not because they testified that he had given them a good
account of the steps of his experiences, and talked lake 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 doest faithfully
whatsoever thou doest to the brethren and to strangers; which have
borne witness of thy charity before the church." Thus the apostle
explains what the brethren had borne 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 Gaius how he should judge
of others; in verse 10, he mentions one Diotrephes, that did not
carry himself well, and led away others after him; and then in the
11th verse, he directs Gaius to beware of such, and not to follow
them; and gives him a rule whereby he may know them, exactly
agreeable to that rule Christ had given before, "by their fruits
ye shall know them;" says the apostle, "beloved, follow not that
which is evil, but that which is good. He that doeth good, is of
God; but he that doeth evil hath not seen God." And I would
further observe, that the Apostle James, expressly comparing that
way of showing others our faith and Christianity by our practice
or works, with other ways of showing our faith without works, or
not by works, does plainly and abundantly prefer the former: James
2:18, "Yea, a man may say, Thou hast faith, and I have works; show
me thy faith without thy works, and I will show thee my faith by
my works." A manifestation of our faith without works, or in a way
diverse from works, is a manifestation of it in words, whereby a
man professes faith. As the apostle says, verse 14, "What doth it
profit, my brethren, though a man say he hath faith?" Therefore
here are two ways of manifesting to our neighbor what is in our
hearts; one by what we say, and the other by what we do. But the
apostle abundantly prefers the latter as the best evidence. 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 accompany it,
are still but manifesting our faith by what we say; it is but
showing our faith by our words; which the apostle speaks of as
falling vastly short of manifesting of it by what we do, and
showing our faith by our works.
     And as the Scripture plainly teaches, that practice is the
best evidence of the sincerity of professing Christians; so reason
teaches the same thing. Reason shows, that men's deeds are better
and more faithful interpreters of their minds, than their words.
The common sense of all mankind, through all ages and nations,
teaches them to judge of men's hearts chiefly by their practice,
in other matters; as, whether a man be a loyal subject, a true
lover, a dutiful child, or a faithful servant. If a man profess 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 kindness. A wise man will
trust to such evidences of the sincerity of friendship, further
than a thousand earnest professions 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 loveth 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 honor 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 behavior 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 vanity 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 has
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 almost like his
heart's blood. But there is another professing Christian, that
says not a great deal, yet in his behavior appears ready at all
times to forsake the world, whenever it stands in the way of his
duty, and is free to part with it at any time to promote religion
and the good of his fellow creatures. Reason teaches, that the
latter gives far the most credible manifestation of a heart weaned
from the world. And if a man appears to walk humbly before God and
men, and to be of a conversation that savors of a broken heart,
appearing patient and resigned to God under affliction, and meek
in his behavior amongst men; this is a better evidence of
humiliation, than if a person only tells how great a sense he had
of his own unworthiness, how he was brought to lie in the dust,
and was quite emptied of himself, and saw himself nothing and all
overfilthy and abominable &c. &c., but yet acts as if he looked
upon himself one of the first and best of saints, and by just
right the head of all the Christians in the town, and is assuming,
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) if a professor of
Christianity manifests in his behavior a pitiful tender spirit
towards others in calamity, ready to bear their burdens with them,
willing to spend his substance for them, and to suffer many
inconveniences in his worldly interest to promote the good of
others' souls and bodies; is not this a more credible
manifestation of a spirit of love to men, than only a man's
telling what love he felt to others at certain times, how he
pitied their souls, how his soul was in travail for them, and how
he felt hearty love and pity to his enemies; when in his behavior
he seems to be of a very selfish spirit, close and niggardly, all
for himself, and none for his neighbors 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 confidently, when
really their hearts are far from it. Thus many in their
affectionate pangs, have thought themselves willing to be damned
eternally for the glory of God. Passing affections easily produce
words; and words are cheap; and godliness is more easily feigned
in words than in actions. Christian practice is a costly,
laborious thing. The self-denial that is required of Christians,
and the narrowness of the way that leads to life, does not consist
in words, but in practice. Hypocrites may much more easily be
brought to talk like saints, than to act like saints.
     Thus it is plain, that Christian practice is the best sign or
manifestation of the true godliness of a professing Christian, to
the eye of his neighbors.
     But then the following things should be well observed, that
this matter may be rightly understood.
     First, it must be observed, that when the Scripture speaks of
Christian practice, as the best evidence to others, of sincerity
and truth of grace, a profession of Christianity is not excluded,
but supposed. The rules mentioned, 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 pretenses,
and the sincerity of the profession they made; and not for the
trial of Heathens, or those that made no pretense 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 came in
sheep's clothing," as ver. 15. So it is also with that of the
Apostle James, chap 2:18, "Show me thy faith without thy works,
and I will show thee my faith by my works." It is 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 evidences of the faith they
professed. And it is evident by the preceding 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. Though in these rules, the Christian practice of
professors be spoken of as the greatest and most distinguishing
sign of their sincerity in their profession, much more evidential
than their profession itself; yet a profession of Christianity is
plainly presupposed: it is not the main thing in the evidence, nor
anything distinguishing in it; yet it is a thing requisite and
necessary in it. As the having an animal body, is not anything
distinguishing of a man, from other creatures, and is not the main
thing in the evidence of human nature, yet it is 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 do not at all oblige us to look upon him
as a sincere Christian, let his visible practice and virtues 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
professed Deist, Jew, Heathen, or open Infidel; but also with
respect to a man that only forbears to make a profession of
Christianity; because these rules were given us to judge of
professing Christians only: fruits must be joined with open
flowers; bells and pomegranates go together.
     But here will naturally arise this inquiry, viz., when may a
man 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 necessary to his being a Christian, or of so much
as belongs to the essence of Christianity. Whatsoever is essential
in Christianity itself, the profession of that is essential in the
profession of Christianity. The profession must be of the thing
professed. For a man to profess 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 declaration 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
Christianity; because something that is of the essence of it is
wanting. So if we profess only a part, and leave out a part that
is essential, that which we profess is not Christianity. Thus, in
order to a profession of 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 expressly or implicitly, that Jesus satisfied for our sins,
and other essential doctrines of the gospel, because a belief of
these things also is 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 sinfulness, and that we are sensible we have
justly exposed ourselves 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 Savior; and that we love him above all, and are
willing for his sake to forsake all, and that we do give up
ourselves 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, it is necessary that there
should be an explicit profession of every individual thing that
belongs to Christian grace or virtue: but certainly, there must be
a profession, either express or 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 public professions of
religion, God's people have made from time to time. Thus they
ought to profess their repentance of sin: as of old, when persons
were initiated as professors, they came confessing their sins,
manifesting their humiliation for sin, Matt. 3:6. And the baptism
they were baptized with, was called the baptism of repentance,
Mark 1:4. And John, when he had baptized them, exhorted them to
bring forth fruits meet for repentance, Matt. 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
gathered as wheat into God's garner, Matt. 3:7, 8, 9, 10, 12. So
the Apostle Peter says to the Jews, Acts 2:38, "Repent, and be
baptized;" which shows, that repentance is a qualification that
must be visible in order to baptism; and therefore ought to be
publicly professed. So when the Jews that returned from captivity,
entered publicly into covenant, it was with confession or public
confession of repentance of their sins, Neh. 9:2. This profession
of repentance should include or imply a profession of conviction,
that God would be just in our damnation: see Neh. 9:33, together
with ver. 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 Savior, with their whole hearts, and
that they do joyfully entertain the gospel of Christ. Thus Philip,
in order to baptizing the eunuch, required that he should profess
that he believed 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, appeared gladly to receive
the gospel: Acts 2:41, "Then they that gladly received the word,
were baptized; and the same day there were added unto them about
three thousand souls." They should profess that they rely on
Christ's righteousness only, and strength; and that they are
devoted to him, as their only Lord and Savior, and that they
rejoice in him as their only righteousness and portion. It is
foretold, that all nations shall be brought publicly to make this
profession, Isa. 45:29, to the end: "Look unto me, and be ye
saved, all the ends of the earth; for I am God, and there is none
else. I have sworn by myself, the word is gone out of my mouth in
righteousness, and shall not return, that unto me every knee shall
bow, 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 through him; as the children of Israel, when they publicly
recognized their covenant with God: Deut. 26:17, "Thou hast
avouched the Lord this day to be thy God, and to walk in his ways,
and to keep his statutes, and his commandments, and 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, Neh. 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 forever to serve him, 2 Chron. 15:12, 13, 14.
God's people swearing to God, and swearing by his name, or to his
name, as it might be rendered (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, Isa. 19:18,
chap. 14:23, 24, compared with Rom. 14:11, and Phil. 2:10, 11,
Isa. 48:1, 2, and 65:15, 16, Jer. 4:2, and 5:7, and 12:16, Hos.
4:16, and 10:4. Therefore, in order to persons being entitled to
full esteem and charity, with their neighbors, as being sincere
professors of Christianity; by those forementioned rules of Christ
and his apostles, there must be a visibly holy life, with a
profession, either expressing, or plainly implying such things as
those which have been now mentioned. We are to know them by their
fruits, that is, we are by their fruits to know whether they be
what they profess to be; not that we are to know by their fruits,
that they have something in them, they do not so much as pretend
to.
     And moreover,
     2. That profession of these things, which is properly called
a Christian profession, and which must be joined with Christian
practice, in order to persons being entitled to the benefit of
those rules, must be made (as to what appears) 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 expressed 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; it is not
necessary they should give an account of the particular steps and
method by which the Holy Spirit, 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 solemnly to profess,
that, in a full conviction of their own utter sinfulness, misery,
and impotence, and totally undone state as in themselves, and
their just desert of God's utter rejection and eternal wrath, and
the utter insufficiency of their own righteousness, or anything in
them, to satisfy divine justice, or recommend them to God's favor;
they do entirely depend on the Lord Jesus Christ, and his
satisfaction and righteousness; that they do with all their hearts
believe the truth of the gospel of Christ: and that in a full
conviction of his sufficiency and perfect excellency as a Savior,
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 dependence on his promises of a future eternal
enjoyment of him in heaven, to renounce all the enjoyments of this
vain world, selling all for this great treasure and future
inheritance, and to comply with every command of God, even the
most difficult and self-denying, and devote their whole lives to
God's service; and that in forgiveness of those that have injured
them, and a general benevolence to mankind, their hearts are
united 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
conscious 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 inquired
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 does not make the profession in mere 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 does not make such
a profession out of a mere customary compliance with a prescribed
form, using words without any distinct meaning, or in a very lax
and ambiguous 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 particular exercises may give in judging
of this) it must be owned, that the professor having been
previously thoroughly instructed by his teachers, and given good
proof of his sufficient knowledge, together with a practice
agreeable to his profession, is the best evidence of this.
     Nor do I suppose, but that, if a person that is inquired of
about particular passages, times, and circumstances of his
Christian experiences among other things, seems to be able to give
a distinct account 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 luster 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 particular 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 neighbors of
their Christianity, that are vastly more important and essential.
     Secondly, That we may rightly understand how Christian
practice is the greatest evidence that others can have of the
sincerity of a professing Christian, it is needful that what was
said before, showing what Christian practice is, should be borne
in mind; and that it should be considered how far this may be
visible to others. Merely that a professor of 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 labor of love showed towards
Christ's name, which gave the apostle such persuasion 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 inconsistent
with his being godly, and yet neither may there be any great
positive evidence that he is so. But there may be great positive
appearance of holiness in men's visible behavior. Their life may
appear to be a life of the service of God: they may appear to
follow the example of Jesus Christ, and come up in a great measure
to those excellent rules in the 5th, 6th, and 7th chapters of
Matthew, and 12th of Romans, and many other parts of the New
Testament: there may be a great appearance of their being
universal in their obedience to Christ's commands and the rules of
the 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 mercy and charity, and looking not only at our own things
but also at the things of others; rules of doing good to men's
souls and bodies, to particular persons and to the public; rules
of temperance and mortification, and of a humble conversation;
rules of bridling the tongue, and improving it to glorify God and
bless men, showing that in their tongues is the law of kindness.
They may appear to walk as Christians, in all places, and at all
seasons, in the house of God, and in their families, and among
their neighbors, on Sabbath days and every day, in business and in
conversation, towards friends and enemies, towards superiors,
inferiors, and equals. Persons in their visible walk may appear to
be very earnestly engaged in the service of God and mankind, much
to labor and lay out themselves in this work of a Christian, and
to be very constant and steadfast 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 everything give
place to his honor. There may be great manifestations in a man's
behavior of such religion as this, being his element, and of his
placing the delight and happiness of his life in it; and his
conversation may be such, that he may carry with him a sweet odor
of Christian graces and heavenly dispositions, wherever he goes.
And when it is thus in the professors of Christianity, here is an
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 undoubtedly 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
observed, that no external manifestations and outward appearances
whatsoever, that are visible to the world, are infallible
evidences of grace. These manifestations that have been mentioned,
are the best that mankind can have; and they are such as do oblige
Christians entirely to embrace professors as saints, and love them
and rejoice in them as the children of God, and are sufficient to
give them as great satisfaction concerning them, as ever is
needful to guide them in their conduct, or for any purpose that
needs to be answered in this world. But nothing that appears to
them in their neighbor, 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 behavior; for much of it
is in secret, and hid from the eye of the world; and it is
impossible certainly to determine how far a man maw go in many
external appearances and imitations of grace, from other
principles. Though 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 considered 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 consciences. 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 and in truth. And hereby
we know that we are of the truth, and shall assure our hearts
before him." And the Apostle Paul, in Heb. 6, speaks of the work
and labor of love, of the Christian Hebrews, as that which both
gave him a persuasion that they had something above the highest
common illuminations, and also as that evidence which tended to
give them the highest assurance of hope concerning themselves,
verse 9, &c.: "But, beloved, we are persuaded better things of
you, and things that accompany salvation, though we thus speak.
For God is not unrighteous, to forget your work and labor of love,
which ye have showed toward his name, in that ye have ministered
to his saints, and do minister. And we desire that everyone of you
do show the same diligence, to the full assurance of hope unto the
end." So the apostle directs the Galatians to examine their
behavior 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 another."
And the psalmist says, Psal. 119:6, "Then shall I not be ashamed,
when I have respect unto all thy commandments;" i.e., then I shall
be bold, and assured, and steadfast in my hope. And in that of our
Savior, Matt. 7:19, 20: "Every tree that bringeth not forth good
fruit, is hewn down and cast into the fire. Wherefore by their
fruits ye shall know them." Though Christ gives this, firstly, as
a rule by which we should judge of others, yet in the words that
next follow he plainly shows, that he intends it also as a rule by
which we would judge ourselves: "Not everyone that saith unto me,
Lord, Lord, shall Enter into the kingdom of heaven; but he that
doeth the will of my Father which is in heaven. Many will say to
me in that day, Lord, Lord, &c.--And then will I profess unto
them, I never knew you: depart from me, ye that work iniquity.
Therefore, whosoever heareth these sayings of mine, and doeth
them, I will liken him unto a wise man, which built his house upon
a rock.--And everyone that heareth these sayings of mine, and
doeth them not, shall be likened unto a foolish man, which built
his house upon the sand." I shall have occasion to mention other
texts to show the same thing, hereafter.
     But for the greater clearness in this matter, I would, first,
show how Christian practice, doing good works, or keeping Christ's
commandments, is to be taken, when the Scripture represents it as
a sure sign to our own consciences, that we are real Christians.
And secondly, will prove, that this is the chief of all evidences
that men can have of their own sincere godliness.
     First, I would show how Christian practice, or keeping
Christ's commandments, 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 cannot reasonably suppose,
that when the Scripture in this case speaks of good works, good
fruit, and keeping Christ's commandments, it has respect merely to
what is external, or the motion and action of the body without
including anything 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 obedience, than the regular motions of a clock; nor are they
considered as the actions of the man, nor any human actions at
all. The actions of the body, taken thus, are neither acts of
obedience nor disobedience, any more than the motions of the body
in a convulsion. But the obedience and fruit that is spoken of, is
the obedience and fruit of the man; and therefore not only the
acts of the body, but the obedience 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 are 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 itself, 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 exertion of the mind, and act of grace
which issues and terminates in what they call the imperate acts of
the will; in which something is directed and commanded by the soul
to be done, and brought to pass in practice.
     Here, for a clearer understanding, I would observe, that
there are two kinds of exercises of grace. 1. There are those that
some call immanent acts, that is, those exercises of grace that
remain within the soul, that begin and are terminated there,
without any immediate relation to anything 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 does not directly proceed to, or
terminate in anything beyond the thoughts of the mind; however
they may tend to practice (as all exercises of grace do) more
remotely. 2. There is another kind of acts of grace, that are more
strictly called practical, or effective 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 supreme love to Christ. Here is the exertion of
grace producing its effect in outward actions. These exercises of
grace are practical and productive of 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 motions of the body
follow from the laws of union between the soul and body, which
God, and not the soul, has fixed and does maintain. The act of the
soul and the exercise of grace, that is exerted in the performance
of a good work, is the good work itself, so far as the soul is
concerned in it, or so far as it is the soul's good work. The
determinations of the will are indeed our very actions, so far as
they are properly ours, as Dr. Doddridge observes.[78] In this
practice of the soul is included the aim and intention of the
soul, which is the agent. For not only should we not look on the
motions of a statue, doing justice or distributing alms by
clockwork, as any acts of obedience to Christ in that statue; but
neither would anybody call the voluntary actions of a man,
externally and materially agreeable to a command of Christ, by the
name of obedience to Christ, if he had never heard of Christ, or
any of his commands, or had no thought of his commands in what he
did. If the acts of obedience and good fruit spoken of, be looked
upon, not as mere motions of the body, but as acts of the soul;
the whole exercise 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 exercises of grace as these that I
have now described, many of the Martyrs have experienced 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 superior 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 fruits, are
to be taken, when given in Scripture as a sure evidence to our own
consciences of a true principle of grace: even as including the
obedience and practice of the soul, as preceding and governing the
actions of the body. When practice is given in Scripture as the
main evidence to others of our true Christianity, 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 visible to our own consciences; which is not
only the motion of our bodies, but the exertion of the soul, which
directs and commands that motion; which is more directly and
immediately under the view of our own consciences, than the act of
the body. And that this is the intent of the Scripture, not only
does the nature and reason of the thing show, but it is plain by
the Scripture itself. Thus it is evident that when Christ, at the
conclusion of his sermon on the mount, speaks of doing or
practicing those sayings of his, as the grand sign of professors
being true disciples, without which he likens them to a man that
built his house upon the sand, and with which, to a man that built
his house upon a rock; he has a respect, not only to the outward
behavior, but to the inward exercise of the mind in that behavior:
as is evident by observing what those preceding sayings 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 mourn; blessed are the meek; blessed
are they that do hunger and thirst after righteousness; blessed
are the merciful; blessed are the pure in heart; whosoever is
angry with his brother without a cause, &c.; whosoever looketh on
a woman to lust after her, &c.; love your enemies; take no thought
for your life," and others of the like nature, which imply inward
exercises: and when Christ says, John 14:2, "He that hath my
commandments, and keepeth them, he it is that loveth me;" he has
evidently a special respect to that command several times repeated
in the same discourse (which he calls, by way of eminence, his
commandment), that they should love one another as he had loved
them (see chap. 13:34, and chap. 15:10, 12, 13, 14). But this
command respects chiefly an exercise of the mind or heart, though
exerted in practice. So when the Apostle John says, 1 John 2:3,
"Hereby we do know that we know him, if we keep his commandments;"
he has plainly a principal respect to the same command, as appears
by what follows, ver. 7-11, 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
everyone according to his works?" As Rev. 2:23, "And all the
churches shall know that I am he which searcheth the reins and
hearts; and I will give unto everyone according to his works."
Jer. 17:9, 10, "I the Lord search the heart, I try the reins, even
to give every man according to his ways, and according to the
fruit of his doings." But if by his ways, and the fruit of his
doings, is meant only the actions of his body, what need of
searching the heart and reins in order to know them? Hezekiah in
his sickness pleads his practice as an evidence of his title to
God's favor, as including not only his outward actions, but what
was in his heart: Isa. 38:3, "Remember now, O Lord, I beseech
thee, how I have walked before thee in truth, and with a perfect
heart."
     Though in this great evidence of sincerity that the Scripture
gives us, what is inward is of greatest importance; yet what is
outward is included and intended, as connected with the practical
exertion of grace in the will, 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
acts of the will, commanding outward acts. But it is known, that
these commanding acts of the will are not one way and the actions
of the bodily organs another: for the unalterable law of nature
is, that they should be united as long as soul and body are
united, and the organs are not so destroyed as to be incapable of
those motions that the soul commands. Thus it would be ridiculous
for a man to plead, that the commanding act of his will was to go
to the public worship, while his feet carry him to a tavern or
brothel-house; or that the commanding act of his will was to give
such a piece of money he had in his hand to a poor beggar, while
his hand at the same instant kept it back, and held it fast.
     Secondly, I proceed to show, that Christian practice, taken
in the sense that has been explained, is the chief of all the
evidences of a saving sincerity in religion, to the consciences of
the professors of it; much to be preferred to the method of the
first convictions, enlightenings, and comforts in conversion, or
any immanent discoveries or exercises of grace whatsoever, that
begin and end in contemplation.[79] The evidence of this appears
by the following arguments.
     ARGUMENT I.--Reason plainly shows, 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 choosing 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 other 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 behavior 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 a heart to forsake all
for Christ; but certainly the proper trial whether a man has a
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 ourselves and others, that we have a heart to forsake all
for Christ when called to it, is actually doing it when called to
it, or so far as called to it. To follow Christ in heart is to
have a heart to follow him. To deny ourselves in heart for Christ,
is the same thing as to have a heart to deny ourselves for him in
fact. The main and most proper proof of a man's having a 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 evidence of his having a heart to speak,
is his speaking. When a man is at liberty whether to walk or sit
still, the proper proof of his having a heart to walk, is his
walking. Godliness consists not in a heart to intend to do the
will of God, but in a 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 a 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 forever!" 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 desired, wherein true godliness
consists, even a heart actually to keep them.
     It is therefore exceedingly absurd, and even ridiculous, for
any to pretend that they have a good heart, while they live a
wicked life, or do not bring forth the fruit of universal holiness
in their practice. For it is proved in fact, that such men do not
love God above all. It is 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 practice, act as though
they expected to make a fool of their Judge. Which is implied in
what the apostle says (speaking of men's doing good works and
living a holy life, thereby exhibiting evidence of their title to
everlasting life), Gal. 6:7: "Be not deceived; God is not mocked;
for whatsoever a man soweth, that shall he also reap." As much as
to say, "Do not deceive yourselves with an expectation of reaping
life everlasting hereafter, if you do not sow to the Spirit here;
it is in vain to think that God will be made a fool of by you,
that he will be shammed and baffled with shadows instead of
substances, and with vain pretense, 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 lies." Judges
16:10, 13; i.e., "Thou hast baffled me, as though you would have
made a fool of me, as if I might be easily turned off with any
vain pretense, instead of the truth." So it is said that Lot, when
he told his sons in law that God would destroy that place, "he
seemed as one that mocked, to his sons in law," Gen. 19:14; i.e.,
he seemed as one that would make a game of them, as though they
were such credulous 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 pretenses, without a holy life. If in his name
men have prophesied and wrought miracles, and have had faith, so
that they could remove mountains, and cast out devils, and however
high their religious affections have been, however great
resemblances they have had of grace, and though their hiding-place
has been so dark and deep, that no human skill nor search could
find them out, yet if they are workers or practicers of iniquity,
they cannot 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 fooled and baffled by a subject, 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, though 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 shammed and gulled by a
servant, that should pretend to great experiences of love and
honor 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 shows, 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 uprightness 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
proof, whether men will prefer God to other things in practice,
are the difficulties of religion, or those things which occur,
that make the practice of duty difficult and cross to other
principles beside the love of God; because in them, God and other
things are both set before men together, for their actual and
practical choice; and it comes to this, that we cannot hold to
both, but one or the other must be forsaken. And these things are
all over the Scripture called by the name of trials or proofs.[80]
And they are called by this name, because hereby professors are
tried and proved of what sort they be, whether they be really what
they profess and appear to be; and because in them, the reality of
a supreme love to God is brought to the test of experiment and
fact; they are the proper proofs in which it is truly determined
by experience, whether men have a thorough disposition of heart to
cleave to God or no: Deut. 8:2, "And thou shalt remember all the
way which the Lord thy God led thee these forty years in the
wilderness, to humble thee, and to prove thee, whether thou
wouldest keep his commandments or no:" Judges 2:21, 22, "I also
will not henceforth drive out any from before them, of the nations
which Joshua left when he died; that through them I may prove
Israel, whether they will keep the way of the Lord." So chap. 3:1,
4, and Exod. 16:4.
     The Scripture, when it calls these difficulties of religion
by the name of temptations or trials, explains itself to mean
thereby the trial or experiment of their faith: James 1:2, 3, "My
brethren, count 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, through
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 of 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, hast proved us: thou has tried us as silver is
tried: thou broughtest us into the net, thou laidest affliction
upon our loins." Zech. 13:9, "And I will bring the third part of
them through the fire; and I will refine them as silver is
refined; and I will try them as gold is tried." That which has the
color and appearance of gold, is put into the furnace to try
whether it be what it seems to be, real gold or no. So the
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 its great
value and preciousness: so the truth and inestimable value of the
virtues of a true Christian appear when under these trials: 1 Pet.
1:7, "That the trial of your faith, being much more precious than
of gold that perisheth, might be found unto praise, and honor, 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, Rev. 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 professors. And, from what has
now been observed, it is 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' behavior or practice under
such trials) is the proper and eminent evidence of their
sincerity; for they are called trials or proofs, only with regard
to the result, and because the effect is eminently the proof or
evidence. And this is the most proper proof and evidence 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.[81]
     Thus, when God is said to prove Israel by the difficulties
they met with in the wilderness, and by the difficulties they met
with from their enemies in Canaan, to know what was in their
hearts, whether they would keep his commandments or no; it must be
understood, that it was to discover them to themselves, that they
might know what was in their own hearts. So when God tempted or
tried Abraham with that difficult command of offering up his son,
it was not for his satisfaction, whether he feared God or no, but
for Abraham's own greater satisfaction and comfort, and the more
clear manifestation of the favor 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 withheld 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
rejoicing; and speaks of it to him as what might be the greatest
evidence to his conscience of his being upright in the sight of
his Judge. Which proves what I say, that holy practice, under
trials, is the highest evidence of the sincerity of professors to
their own consciences. And we find that Christ, from time to time,
took the same method to convince the consciences of those that
pretended friendship to him, and to show them what they were. This
was the method he took with the rich young man, Matt. 19:16, &c.
He seemed to show a great respect to Christ; he came kneeling to
high and called him good Master, and made a great profession of
obedience to the commandments; but Christ tried him, by bidding
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 another that we read
of, Matt. 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 heat of the sun.
     Seeing therefore, that these are the things that God makes
use of to try us, it is undoubtedly the surest way for us to pass
a right judgment on ourselves, to try ourselves 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 ourselves justly,
we must weigh ourselves in God's scales that he makes use of to
weigh us.[82] These trials, in the course of our practice, 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 the object of his
lusts, to see which way he will go, or is brought, and as it were
set between Christ and the world, Christ on the right hand, and
the world on the left, so that, if he goes to one, he must leave
the other, to see which his heart inclines most to, or which
preponderates in his heart; this is just the same thing as laying
Christ and the world in two opposite scales; and his going to the
one, and leaving the other, is just the same thing as the sinking
of one scale, and rising of the other. A man's practice,
therefore, under the trials of God's providence, is as much the
proper evidence of the superior inclination of his heart as the
motion of the balance, with different weights, in opposite scales,
is the proper experiment of the superior weight.
     ARGUMENT III.--Another argument, that holy practice, in the
sense which has been explained, is the highest kind of evidence of
the truth of grace to the consciences of Christians, is, that in
practice, grace, in Scripture style, is said to be made perfect,
or to be finished. So the Apostle James says, James 2:22, "Seest
thou how faith wrought with his works, and by works was faith made
perfect" (or finished, as the word in the original properly
signifies)?" So the love of God is said to be made perfect, or
finished, in keeping his commandments. 1 John 2:4, 5, "He that
saith, I know him, and keepeth not his commandments, is a liar,
and the truth is not in him: but, whoso keepeth his word, in him
verily is the love of God perfected." The commandment of Christ,
which the apostle has especially respect to, when he here speaks
of our keeping his commandments, is (as I observed before) that
great commandment of his, which respects deeds of love to our
brethren, as appears by the following verses. Again, the love of
God is said to be perfected in the same sense, chapter 4:12: "If
we love one another, God dwelleth in us, and his love is perfected
in us." Here, doubtless, the apostle has still respect to loving
one another, in the same manner that he had explained in the
preceding chapter, speaking of loving one another, as a sign of
the love of God, verses 17, 18: "Whoso hath this world's goods,
and shutteth up his bowels, &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 says, "The love of God is perfected in us."
Grace is said to be perfected or finished in holy practice, as
therein 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 completed and crowned.
As the tree is made perfect in the fruit; it is not perfected in
the seed's being planted in the ground; it is not perfected in the
first quickening 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,
when it is perfected, therein it reaches its end, the design of
the tree is finished: all that belongs to the tree is completed
and brought to its proper effect in the fruit. So is grace in its
practical exercises. Grace is said to be made perfect or finished
in its work or fruit, in the same manner as it is said of sin,
James 1:15, "When lust hath conceived, it bringeth forth sin; and
sin, when it is finished, bringeth forth death." Here are three
steps; first, sin in its principle or habit, in the being of lust
in the heart; and nextly, 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 finishing or
perfecting of sin: for the word, in the original, is the same that
is translated perfected in those forementioned places.
     Now certainly, if it be so, if grace be in this manner made
perfect in its fruit, if these practical exercises of grace are
those exercises wherein grace is brought to its proper effect and
end, and the exercises wherein whatsoever belongs to its design,
tendency and operation, is completed and crowned; then these
exercises must be the highest evidences of grace, above all other
exercises. Certainly the proper nature and tendency of every
principle must appear best and most fully in its most perfect
exercises, or in those exercises wherein its nature is most
completely exerted, and in its tendency most fully answered and
crowned in its proper effect and end. If we would see the proper
nature of anything whatsoever, and see it in its full distinction
from other things; let us look upon it in the finishing of it. The
Apostle James says, by works is faith made perfect; and introduces
this as an argument to prove, that works are the chief evidence of
faith, whereby the sincerity of the professors of faith is
justified, James 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;
agreeable to what he had said in the foregoing chapter that, by
loving in deed, or work, we know that we are of the truth, and
shall assure our hearts, verses 18, 19.
     ARGUMENT IV.--Another thing which makes it evident, that holy
practice is the principal evidence that we ought to make use of in
judging both of our own and others' sincerity, is, that this
evidence is above all others insisted on in Scripture. A common
acquaintance with the Scripture, together with a little attention
and observation, will be sufficient to show to anyone that this is
ten times more insisted on as a note of true piety, throughout the
Scripture, from the beginning of Genesis to the end of
Revelations, than anything else. And, in the New Testament, where
Christ and his apostles do expressly, 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 show what the nature of true
godliness must be, or from whence the nature and signs of it may
be inferred by just consequence, and often occasionally mention
many things which do appertain to godliness; but they do also
often, of set purpose, 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 sand: 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
(though the places are many), but where Christian practice is
almost the only thing insisted on. Indeed in many of these places,
love to the brethren is spoken of as a sign of godliness; and, as
I have observed before, there is no one virtuous affection, or
disposition, so often expressly 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 exercised and expressed
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 unto 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 affection which men feel one to another, so much as
the soul's practicing 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 comprehends, Rom. 13:8 and 10, Gal. 5:14,
Matt. 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 practice, 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 suppose that when Christ and his apostles, on
design, set themselves about this business of giving signs, by
which professing Christians, in all ages, might determine their
state; they did not know how to choose signs so well as we could
have chosen for them. 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.[83] 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 Scripture 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 unscriptural 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 others, but to men's own consciences. It is not only more
spoken of and insisted on than other signs, but in many places
where 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 godliness, and should give some particular
sign, that by it all might know whether they were sincerely godly
or not, with such emphatical expressions 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 uttered himself in his word in this very
manner, concerning Christian practice, as John 14, "he that hath
my commandments, and keepeth them, he it is that loveth me." Thus
Christ in this place gives to the disciples, not so much to guide
them in judging of others, as to apply to themselves for their own
comfort 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: verse 15, "If ye love me, keep my commandments."
Verse 23, "If a man love me, he will keep my words." And verse 24,
"He that loveth me not, keepeth not my sayings." And in the next
chapter over and over: verse 2, "Every branch in me that beareth
not fruit, he taketh away; and every branch that beareth fruit; he
purgeth it." Verse 8. "Herein is my Father glorified, that ye bear
much fruit; so shall ye be my disciples." Verse 14, "Ye are my
friends, if ye do whatsoever I command you." We have this mark
laid down with the same emphasis again, John 8:31 "If ye continue
in my word, then are ye my disciples indeed." And again 1 John
2:3, "Hereby do we know that we know him, if we keep his
commandments." And verse 5, "Whoso keepeth his word, in him verily
is the love of God perfected; hereby know we, that we are in him"
And chapter 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 rendered 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 verse 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
verse 3, "Every man that hath this hope in him, purifieth himself
even as he is pure." Verses 6-10, "Whosoever abideth in him,
sinneth not whosoever sinneth, hath not seen him, neither known
him. Little children, let no man deceive you; he that doeth
righteousness, is righteous, even as he is righteous: he that
committeth sin is of the devil.--Whosoever is born of God sinneth
not.--Whosoever doeth not righteousness, is not of God." 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 5:3, "This is the love
of God, that we keep his commandments." So the Apostle James,
speaking of the proper evidences of true and pure religion, says,
James 1:27, "Pure religion and undefiled before God and the
Father, is this, to visit the fatherless and widows in their
affliction, 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
understanding." Jer. 22:16, 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? saith 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 thy holy hill? He that walketh uprightly," &c.
Psal. 24:3, 4, "Who shall ascend into the hill of the Lord? And
who shall stand in his holy place? He that hath clean hands, and a
pure heart," &c. Psal. 119:1, "Blessed are the undefiled in the
way, who walk in the law of the Lord." Verse 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 concerning 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
idolaters, &c., shall inherit the kingdom of God." Eph. 5:5, 6,
"For this ye 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 doeth 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 that we have fellowship with him, and walk in
darkness, we lie, and do not the truth." James 1:26, "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 unto their crooked ways, the Lord shall
lead them forth with the workers of iniquity." Isa. 35:8, "A 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 noise enter into it, whatsoever worketh abomination, or
maketh a lie." And in many places, "Depart from me, 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 judgment seat of God; according to which his
judgment will be regulated, and the state of every professor of
religion unalterably determined. 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 retribution, 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 revelation of the righteous
judgment of God, Rom. 2:6. 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 Matt. 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 19:16-23. And therefore, though God needs no medium whereby
to make the truth evident to himself, yet evidences will be made
use of in his future judging 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 teach us, that the grand evidences which the Judge will
make use of in the trial, for these ends, according to which the
judgment of everyone shall be regulated, and the irreversible
sentence passed, 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, according 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 judgment seat of
Christ; that everyone may receive the things done in his body,
whether it be good or bad." So men's practice is the only evidence
that Christ represents the future judgment as regulated by, in
that most particular description of the day of judgment, which we
have in the Holy Bible, Matt. 25 at the latter end. See also Rom.
2:6, 13, Jer. 17:10, Job 34:11, Prov. 24:12, Jer. 32:19, Rev.
22:12, Matt. 16:27, Rev. 2:23, Ezek. 33:20, 1 Pet. 1:17. The
Judge, at the day of judgment, will not (for the conviction of
men's own consciences, and to manifest them to the world) go about
to 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 them to themselves and to
the world, which he makes use of to manifest them, in the
temptations or trials of his providence here, viz., their
practice, in cases wherein Christ and other things come into
actual and immediate competition. At the day of judgment, God, for
the 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 explained) are the highest evidences by
which they ought to try themselves. Certainly that which our
supreme 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
ourselves by.[84] If it had not been revealed in what manner, and
by what evidence the Judge would proceed with us hereafter, how
natural 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
judgment, and which he expects that all should be able to produce,
who would then be accepted of him, and according to which sentence
shall be passed; that I might know what token or evidence
especially 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 regard it as of the greatest importance.
     Now from all that has been said, I think it to be abundantly
manifest, that Christian practice is the most proper evidence of
the gracious 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 Supreme 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 judgment and fullest approbation of all
the wise, sound, 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 conversion. Not that there are
no other good evidences of a state of grace but this. There may be
other exercises of grace besides these efficient exercises, which
the saints may have in contemplation, that may be very satisfying
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 bears
figs. It is possible, that a man may have a good assurance of a
state of grace, at his first conversion, before he has had
opportunity to gain assurance, by this great evidence I am
speaking of.--If a man hears that a great treasure is offered him,
in a distant place, 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; it is possible the man may be well assured,
that he values the treasure to the degree spoken of, as soon as
the offer is made him: he may feel within him, a willingness to go
for the treasure, beyond all doubt; but yet, this does not hinder
but that his actual doing for it, is the highest and most proper
evidence of his being willing, not 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 consciousness within
himself, of the thing that moves him, and the end he goes for;
otherwise 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 pearl 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 godliness. There is no one grace of the Spirit of God,
but that Christian 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 proper proof of the soundness and goodness of them,
is in the use of them: so it is with our graces (which are given
to be used in practice, as much as our hands and feet, or the
tools with which we work, or the arms with which we fight), the
proper trial and proof of them is in their exercise in practice.
Most of the things we use are serviceable to us, and so have their
serviceableness proved, in some pressure, straining, agitation, or
collision. So it is with a bow, a sword, an axe, 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 virtues 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
of God; as appears by that of the apostle already mentioned,
"hereby do we know that we know him, that we keep his
commandments." It is 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 knowledge 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 them to the right way of getting and exhibiting
proper evidences of the truth of their repentance, when he said to
them, "Bring forth fruits meet for repentance," Matt. 3:8. Which
was agreeable to the practice of the Apostle Paul; see Acts 26:20.
Pardon and mercy are from time to time promised to him who has
this evidence of true repentance, that he forsakes his sin, Prov.
28:13, and Isa. 55:7, and many other places.
     Holy practice is the proper evidence of a saving faith. It is
evident that the Apostle James speaks of works, as what do
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 Abraham,
James 2:21-24. And in verses 20 and 26, 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 of a man, is the life and soul of that. And if so,
doubtless practice is the proper evidence of the life and soul of
true faith by which it is distinguished from a dead faith. For
doubtless, practice is the most proper evidence of a practical
nature, and operation the most proper evidence of an operative
nature.
     Practice is the best evidence of a saving belief of the
truth. That is spoken of as the proper evidence of the truth's
being in a professing Christian, that he walks in the truth, 3
John 3: "I rejoiced greatly when the brethren came and testified
of the truth that is in thee, even as thou walkest in the truth."
     Practice is the most proper evidence of a true coming to
Christ, and accepting of, and closing with him. A true and saving
coming to Christ, is (as Christ often teaches) a coming so as to
forsake all for him. And, as was observed before, to forsake all
for Christ in heart, is the same thing as to have a heart actually
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 make suit to a woman in a far country,
that she would forsake her own people, and father's house, and
come to him to be his bride; the proper evidence of the compliance
of her heart with the king's suit, is her actually forsaking her
own people and father's house, and coming to him.--By this her
compliance with the king's suit is made perfect, in the same sense
that the Apostle James says, By works is faith made perfect.[85]
Christ promises us eternal life, on condition of our coming to
him: but it is such a coming as he directed the young man to, who
came to inquire what he should do that he might have eternal life;
Christ bade him go and sell all that he had, and come to him, and
follow 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 therein his coming to Christ
would have been made perfect. When Christ called Levi the
publican, when sitting at the receipt of custom, and in the midst
of his worldly gains; the closing of Levi's heart with this
invitation of his Savior to come to him, was manifested, and made
perfect by his actually rising up, leaving all, and following him,
Luke 5:27, 28. Christ, and other things, are set before us
together, for us particularly to cleave to one, and forsake the
other; in such a case, a practical cleaving to Christ is a
practical acceptance of Christ; as much as a beggar's reaching out
his hand and taking a gift that is offered, is his practical
acceptance of the gift. Yea, that act of the soul that is in
cleaving to Christ in practice is itself the most perfect coming
of the soul to Christ.
     Practice is the most proper evidence of trusting in Christ
for salvation. The proper signification of the word trust,
according to the more ordinary use of it, both in common speech
and in the Holy Scriptures, is 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, therefore, the proper evidence of his trusting,
is the venture he runs in what he does. He is not properly said to
run any venture, in a dependence on any thing, that does nothing
on that dependence, or whose practice is no otherwise than if he
had no dependence. For a man to run a venture on a dependence on
another, is for him to do something from that dependence by which
he seems to expose himself, and which he would not do, were it not
for that dependence. And, therefore, it is in complying with the
difficulties, and seeming dangers of Christian practice, in a
dependence on Christ's sufficiency and faithfulness to bestow
eternal life, that persons are said to venture themselves upon
Christ, and trust in him for happiness and life. They depend on
such promises as that, Matt. 10:39, "He that loseth his life for
my sake, shall, find it." And so they part with all, and venture
their all, in a dependence 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
believers, 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, choosing rather to suffer
affliction 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 sawn asunder, or slain with the sword;
"endured the trial of cruel mockings and scourgings, bonds and
imprisonments, and wandered about in sheep skins, and goat skins,
being destitute, afflicted, tormented." And in this sense the
Apostle Paul, by faith trusted in Christ, and committed himself to
him, venturing himself, and his whole interest, in a dependence on
the 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 persuaded, that he is able to keep that which I have
committed unto him against that day."
     If a man should have word brought him from the king of a
distant island, that he intended to make him his heir, if, upon
receiving the tidings, he immediately leaves his native land and
friends, and all that he has in the world, to go to that country,
in a dependence on what he hears, then he may be said to venture
himself, and all that he has in the world upon it. But, if he only
sits still, and hopes for the promised benefit, inwardly pleasing
himself with the thoughts of it; he cannot properly be said to
venture himself upon it; he runs no venture 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 dependence on the report of the gospel,
concerning life and immortality, forsakes all, or does so at
least, so far as there is occasion, making everything 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
mentioned already, that it is needless to repeat them.
     Practice is the proper evidence of humility. That expression,
and manifestation of humility of heart, which God speaks of, as
the great expression of it, that he insists on; that we should
look upon as the proper expression and manifestation of it: but
this is walking humbly. Micah 6:8, "He hath showed 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 good; 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
1:8, "Hast thou considered 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 thy
heart, There is no fear of God before his eyes."
     So practice, in rendering again according to benefits
received, is the proper evidence of true thankfulness. Psal.
116:12, "What shall I render to the Lord for all his benefits
towards me?" 2 Chron. 32:25, "But Hezekiah rendered not again
according to the benefit done unto him." Paying our vows unto God,
and ordering our conversation aright, seem to be spoken of as the
proper expression and evidence of true thankfulness, in the 50th
Psalm, ver. 14: "Offer unto God thanksgiving, and pay thy vows
unto the Most High." Verse 92, &c; Whoso offereth praise,
glorifieth me: and to him that ordereth his conversation aright,
will I show 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
effectual in practice, to stir up persons earnestly and thoroughly
to seek the things they long for. Psalm 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 thirsteth
for thee, my flesh longeth for thee in a dry and thirsty land,
where no water is, to see thy power and thy glory." Verse 8, "My
soul followeth hard after thee." Cant. 1:4, "Draw me, we will run
after 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, through the
difficulties and trials of the Christian course, is often
mentioned as the proper expression and fruit of a Christian hope.
1 Thess. 1:3, "Remembering without ceasing your work of faith, and
labor of love, and patience of hope." 1 Pet. 1:13, 14, "Wherefore,
gird up the loins of your mind, be sober, and hope 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 commandments." Psal.
78:7, "That they might set their hope in God, and not forget the
works of the Lord, but keep his commandments."
     A cheerful practice of our duty, and doing the will of God,
is the proper evidence of a truly holy joy. Isa. 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
mine heart to perform thy statutes alway, even to the end." Verse
14, "I have rejoiced in the way of thy testimonies 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 unto 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, 6.
     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 pretenses persons may make to great discoveries, great
love and joys, they are no further to be regarded than they have
influence on their practice. Not but that allowances must be made
for the natural temper. But that does not 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 alteration
as remarkable, in a very ill natural temper, as another. Although
a person of such a temper will not behave himself so well, with
the same degree of grace as another, the diversity from what was
before conversion, may be as great; because a person of a good
natural temper did not behave himself so in before conversion.
     Thus I have endeavored 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.
     OBJECTION I.--Some may be ready to says this seems to be
contrary to that opinion, so much received among good people; that
professors should judge of their state, chiefly by their inward
experience, and that spiritual experiences are the main evidences
of true grace.
     I answer, it is 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 explained, and
according to what has been shown 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 action 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 practices only
secondarily, and as they are dependent and consequent on the acts
of the soul. The exercises of grace that Christians find, 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 immediately concerned in
the management of the behavior of the body, as in other exercises.
These inward exercises are not the less a part of Christian
experience, because they have outward behavior immediately
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
immediately produces and effects some self-denying and expensive
outward action, which is much to the honor 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 without consideration or reason. Indeed, all Christian
experience is not properly called practice, but all Christian
practice is properly experience. 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 Scripture represent it as the
chief, and most important and most distinguishing 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 cause 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 represents as consisting
chiefly in that experience which there is in holy practice. 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
forementioned 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 comfort in, chiefly
on his sick bed, when he said, "Remember, O Lord, I beseech thee,
how I have walked before thee in truth, and with a perfect heart."
And such experiences as these, the Psalmist chiefly insists upon,
in the 119th Psalm, and elsewhere.
     Such experiences 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 conversation 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." Ver. 14, "The
love of Christ constraineth us." Chap. 6:4-7, "In all things
approving ourselves as the ministers of God, in much patience, in
afflictions, in necessities, in distresses, in labors, in
watchings, in fastings. By pureness, by knowledge, by kindness, by
the Holy Ghost, by love unfeigned; by the power of God." Gal.
2:20, "I am crucified with Christ: nevertheless I live; yet not I,
but Christ liveth in me: and the life, which I now live in the
flesh, I live by the faith of the Son of God." Phil. 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 labor,
striving according to his working, which worketh in me mightily."
1 Thess. 2:2, "We were bold in our God, to speak unto you the
gospel of God with much contention." Ver. 8, 9, 10, "Being
affectionately desirous 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 labor
and travel, laboring night and day. Ye are witnesses, and God
also, how holily, and justly, and unblamably, we behaved ourselves
among you." And such experiences as these they were, that this
blessed apostle chiefly comforted himself in the consideration of,
when he was going to martyrdom: 2 Tim. 4:6, 7, "For I am now ready
to be offered, and the time of my departure is at hand. I have
fought a good fight, I have finished my course, I have kept the
faith."
     And not only does the most important and distinguishing part
of Christian experience lie in spiritual practice; but such is the
nature of that sort of exercises of grace, wherein 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 effectual at the very
point of trial, wherein God proves, which we will actually cleave
to, whether Christ or our lusts, is, as has been shown already,
the proper experiment of the truth and power of our godliness;
wherein its victorious power and efficacy, in producing its proper
effect, and reaching its 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 experience, that is without practice, being neither
accompanied nor followed with a Christian behavior; and this is
worse than nothing. Many persons seem to have very wrong notions
of Christian experience and spiritual light and discoveries.
Whenever a person finds within him a 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 affection, 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 evidences of grace, but the acts of grace. For that doth not
hinder, but that these operative, productive acts, those exercises
of grace that are effectual in practice, may be the highest
evidences above all other 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 heightened; as one act confirms
another. A man, once by seeing his neighbor, 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 disciples when they first saw Christ,
after his resurrection, had good evidence that he was alive; but,
by conversing with him for forty days, and his showing himself to
them alive by many infallible proofs, they had yet higher
evidence.[86]
     The witness or seal of the Spirit that we read of, doubtless
consists in the effect of the Spirit of God on the heart, in the
implantation 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, eminent, and evident manner. It
has been abundantly found to be true in fact, by the experience of
the Christian church, that Christ commonly gives, by his Spirit,
the greatest and most joyful evidences to his saints of their
sonship, in those effectual exercises of grace under trials, which
have been spoken of; as is manifest in the full assurance, and
unspeakable joys of many of the martyrs. Agreeable 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 resteth upon you." And that in
Rom. 5:2, 3, "We rejoice in hope of the glory of God, and glory in
tribulations." And agreeable to what the Apostle Paul often
declares of what he experienced 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, experienced; he
has respect to what they found under persecution, as appears by
the context. Christ's thus manifesting himself, as the friend and
savior 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 immediate respect to what the Christians
experienced, in their exercises of love to God, in suffering
persecution; as is plain by the context. He is, in the foregoing
verses, encouraging the Christian Romans under their sufferings,
that though their bodies be dead because of sin, yet they should
be raised to life again. But it is more especially plain by the
verse immediately following, verse 18, "For I reckon, that the
sufferings of this present time, are not worthy to be compared
with the glory that shall be revealed in us." So the apostle has
evidently respect to their persecutions, in all that he says to
the end of the chapter. So when the apostle speaks of the earnest
of the Spirit, which God had given to him, in 2 Cor. 5:5, the
context shows 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 overcomes, Rev. 2:17, it is
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 verse 13, and many other passages
in this epistle, to the seven churches of Asia.
     OBJECTION II.--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 diminution of the glory of free grace, and does
not seem well to consist with the great gospel doctrine of
justification by faith alone.
     But this objection is altogether without reason. Which way is
it inconsistent with the freeness of God's grace, that holy
practice should be a sign of God's grace? It is our works being
the price of God's favor, and not their being the sign of it, that
is the thing which is inconsistent with the freeness of that
favor. Surely the beggar'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. It is
his having money in his hands 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 unworthy and
unlovely; that there is great excellency in the benefit bestowed
and no excellency in the subject as the price of it; that goodness
goes forth and flows out, from the fullness of God's nature, the
fullness 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
not the worthiness or loveliness of our works, or anything in us,
which is in any wise accepted with God, as a balance for the guilt
of sin, or a recommendation of sinners to his acceptance as heirs
of life. Thus we are justified only by the righteousness of
Christ, and not by our righteousness. And when works are opposed
to faith in this affair, and it is said that we are justified by
faith and not by works; thereby is meant, that it is not the
worthiness or amiableness of our works, or anything 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 anything whatsoever in us as a sign of grace, any
holiness, or any grace that is in us, or any of our experiences of
religion; for it is 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. It is with holy works, as it is with holy
qualifications; it is 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 be given for the holiness of their works. It is
inconsistent with the gospel doctrine of free grace, that an
interest in Christ and his benefits should be given for the
loveliness of a man's true holiness, for the 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
inconsistent 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 does
not hinder the importance of these things as evidences of an
interest in Christ. Just so it is with respect to holy actions and
works. To make light of works, because we be not justified by
works, is the same thing in effect, as to make light of all
religion, all grace and holiness, yea, true evangelical 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 everything 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 heavenly things wherein the life and power, and the
very essence of religion do consist, all those great things which
Christ and his apostles mainly insisted on in their preaching, and
endeavored to promote, 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 itself,
considered as a part of our holiness. For we are justified by none
of these things; and if we were, we should, in a Scripture sense,
be justified by works. And therefore if it be not legal, and
contrary to the evangelical doctrine of justification without
works, to insist on any of these, as of great importance, as
evidences of an interest in Christ; then no more is it, thus to
insist on the importance of holy practice. It would be legal to
suppose, that holy practice justifies by bringing us to a title to
Christ's benefits, as the price of it, or as recommending to it by
its preciousness 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 was justified by works in this sense.
The Spirit that indited the Scripture, did not think the great
importance and absolute necessity of holy practice, in this
respect, to be inconsistent with the freeness of grace; for it
commonly teaches them 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 overcometh shall inherit all things." As though 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 a right to the tree of life, and enter in through 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 offspring of David, 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 chapter 3:20, 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 in my throne." And in that great invitation of Christ, Matt. 11
latter end, "Come unto me, all ye that labor, and are heavy laden,
and I will give you rest;" Christ adds in the next words, "Take my
yoke upon you, and learn of me, for I am meek and lowly in heart;
and ye shall find rest unto your souls; for my yoke is easy, and
my burden is light:" as though taking the burden of Christ's
service, and imitating his example, were necessary in order to the
promised rest. So in that great invitation to sinners to accept of
free grace, Isa. 55, "Ho, everyone that thirsteth, come ye to the
waters, and he that hath no money; come ye, buy and eat, yea,
come, buy wine and milk without money and without price;" even
there, in the continuation of the same invitation, the sinner's
forsaking his wicked practice is spoken of as necessary to the
obtaining mercy: verse 7, "Let the wicked forsake his way, and the
unrighteous man his thoughts; and let him return unto the Lord,
and he will have mercy upon him, and to our God, for he will
abundantly pardon." So the riches of divine grace, in the
justification of sinners, is set forth with the necessity of holy
practice, Isa. 1:16, &c.: "Wash ye, make you clean, put away the
evil of your doings from before mine eyes, cease to do evil, learn
too do well, seek judgment, relieve the oppressed, judge the
fatherless, plead for the widow. Come now, let us reason together,
saith the Lord; though your sins be as scarlet, they shall be as
white as snow; though they be red like crimson, they shall be as
wool."
     And in that most solemn invitation of wisdom, Prov. 9, after
it is represented what great provision is made, and how that all
things were ready, the house built, the beasts killed, the wine
mingled, and the table furnished, and the messengers sent forth to
invite the guests; then we have the free invitation, verses 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 understanding;" as though
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 joined together in
Scripture, are not inconsistent one with another. Nor does it at
all diminish the honor and importance of faith, that the exercises
and effects of faith in practice, should be esteemed 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 said of the importance of holy
practice as the main sign of sincerity; there is nothing legal,
nothing derogatory to the freedom and sovereignty of gospel grace,
nothing in the least clashing with the gospel doctrine of
justification by faith alone, without the works of the law,
nothing in the least tending to lessen the glory of the Mediator,
and our dependence on his righteousness, nothing infringing on the
special prerogatives of faith in the affair of our salvation,
nothing in any wise detracting from the glory of God and his
mercy, or exalting man, or diminishing his dependence and
obligation. So that if any are against such an importance of holy
practice as has been spoken of, it must be only from a senseless
aversion to the letters and sound of the word _works_, when there
is no 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_ itself; 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.
     It is greatly to the hurt of religion, for persons to make
light of, and insist little on, those things which the Scripture
insists most upon, as of most importance in the evidence of our
interest in Christ, under a notion that to lay weight on these
things is legal, and an old covenant way; and so, to neglect the
exercises, and effectual operations of grace in practice, and
insist almost wholly on discoveries, and the method and manner of
the immanent exercises of conscience and grace in contemplation;
depending on an ability to make nice distinctions in these
matters, and a faculty of accurate discerning 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
expressly mentioned, and most frequently insisted on, as signs of
godliness. They who pretend to a greater accuracy in giving signs,
or by their extraordinary experience or insight into the nature of
things, to give more distinguishing marks, which shall more
thoroughly search out and detect the hypocrite, are but subtle to
darken their own minds, and the minds of others; their refinings
and nice discerning, are in God's sight, but refined foolishness
and a sagacious delusion. Here are applicable those words of Agur,
Prov. 30:5, 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, lest he
reprove thee, and thou be found a liar." Our discerning, with
regard to the hearts of men, is not much to be trusted. We can see
but a little way into the nature of the soul, and the depths
of;man's heart. The ways are so many whereby persons' affections
may be moved without any supernatural influence, the natural
springs of the affections are so various and so secret, so many
things have oftentimes a joint influence on the affections, the
imagination, and that in ways innumerable and unsearchable,
natural temper, education, the common influences of the Spirit of
God, a surprising concourse of affecting circumstances, an
extraordinary coincidence of things in the course of men's
thoughts, together with the subtle management of invisible
malicious spirits, that no philosophy or experience will ever be
sufficient to guide us safely through this labyrinth and maze,
without our closely following the clew which God has given us in
his word. God knows his own reasons why he insists on some things,
and plainly sets them forth as the things that we should try
ourselves 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 to 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 mixed with grace, what affections may
rise from imagination, and how far imagination may be mixed with
spiritual illumination. And therefore it is our wisdom, not to
take his work out of his hands, but to follow him, and lay the
stress of the judgment of ourselves there, where he has directed
us. If we do otherwise, no wonder if we are bewildered,
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 ourselves and
others, chiefly regarding practical exercises and effects of
grace, not neglecting other things; it would be of manifold happy
consequence; it would above all things tend to the conviction of
deluded hypocrites, and to prevent the delusion of those whose
hearts were never brought to a thorough compliance with the
straight and narrow way which leads to life; it would tend to
deliver us from innumerable perplexities, arising from the various
inconsistent schemes there are about methods and steps of
experience; it would greatly tend to prevent professors neglecting
strictness of life, and tend to promote their engagedness and
earnestness in their Christian walk; and it would become
fashionable for men to show their Christianity, more by an amiable
distinguished behavior, than by an abundant and excessive
declaring their experiences; and we should get into the way of
appearing lively in religion, more by being lively in the service
of God and our generation, than by the liveliness and forwardness
of our tongues, 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
other's profit: their tongues not running before, but rather going
behind their hands and feet, after the prudent example of the
blessed apostle, 2 Cor. 12:6, and many occasions of spiritual
pride would be cut off; and so a great door shut against the
devil; and a great many of the main stumbling-blocks against
experimental and powerful religion would be removed; and religion
would be declared and manifested in such a way that, instead of
hardening 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 them, and win them,
by convincing their consciences of the importance and excellency
of religion. Thus the light of professors would so shine before
men, that others, seeing their good works, would glorify their
Father which is in heaven.



                                  NOTES

[1] Mr. Stoddard observes, "That common affections are sometimes
stronger than saving."--GUIDE TO CHRIST, p. 2.

[2] Eph. 3:7.

[3] 2 Tim. 1:7.

[4] Eph. 3:7, 20.

[5] Psal. 119:120. Ezra 9:4. Isa. 66:2, 5. Hab. 3:16.

[6] Rom. 8:36.

[7] Cant. 2:5, and 5:8.

[8] Psal. 84:2.

[9] Psal. 38: 10, and 42:1, and 119:131.

[10] Psal. 84:2, and 119:81.

[11] That famous experimental divine, Mr. Shepherd, says, "A
Pharisee's trumpet shall be heard to the town's end; when
simplicity walks through the town unseen. Hence a man will
sometimes covertly commend himself (and myself ever comes in), and
tells you a long story of conversion; and a 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 broken-hearted Christian I am." Parab. of the Ten Virgins.
Part I. pages 179, 180.
     And holy Mr. Flavel says thus: "O reader, if thy heart were
right with God, and thou didst not cheat thyself with a vain
profession, thou wouldst have frequent business with God, which
thou wouldst be loth thy dearest friend, or the wife of thy bosom
should be privy to. Non est religio, ubi omnia patent. Religion
doth not lie open to all, to the eyes of men. Observed duties
maintain our credit; but secret duties maintain our life. It was
the saying of a 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 inclosed pleasures in
religion, which none but renewed spiritual souls do feelingly
understand." Flavel's Touchstone of Sincerity, Chap. II. Sect. 2.

[12] Eph. 1:17-20.

[13] 1 Cor. 1:27, 28, 29.

[14] Isa. 2:11-17.

[15] 2 Cor. 4:7.

[16] 2 Cor. 12:9.

[17] Judg. 7:2.

[18] 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
tokens of God's love, and hope that God has accepted them; and so
are confident of their good estate. Pages 8, 9. Impression anno
1735.

[19] Agreeable 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 then may have such violent pangs of false affection to
God, that their may think themselves willing to be damned. Pages
21, and 65.

[20] "Associating with godly men does not prove that a man has
grace: Ahithophel was David's companion. Sorrows for the
afflictions of the church, and desires for the conversion of
souls, do not prove it. These things may be found in carnal men,
and so can be no evidence of grace."--Stoddard's Nature of Saving
Conversion, p. 82.

[21] 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 likely to be the objects of terror at the great
day."--Parable of the Ten Virgins, Part I. p. 125.

[22] "The way of the Spirit's working when it does convince men,
is by enlightening natural conscience. The Spirit does not work by
giving a testimony, but by assisting natural conscience to do its
work. Natural conscience is the instrument 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 affected therewith; Prov. 20:17; "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.

[23] The famous Mr. Perkins distinguishes between "those sorrows
that come through convictions of conscience, and melancholic
passions arising only from mere imagination, strongly conceived in
the brain; which, he says, usually come on a sudden, like
lightning into a house."--Vol. I. of his works, page 385.

[24] The venerable Mr. 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 righteousness of their
condemnation; conscience takes notice of their sinfulness, and
tells them that they may be righteously damned; as Pharaoh, who
justified God, Exod. 9:27. And they give some kind of consent to
it but many times it does not continue; they have only a pang upon
them, that usually dies away after a little time."--Guide to
Christ, p. 71.

[25] Mr. Stoddard, who had much experience of things of this
nature, long ago observed, that converted and unconverted men
cannot 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
several years, but have not proved well at last.--Appeal to the
Learned, p. 75, 76.

[26] 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 beginning 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
blessed God for it.--Shepard's Sound Believer, page 38. The late
impression in Boston.

[27] "O professor, look carefully to your foundation: 'Be not high
minded, but fear.' You have, it may be, done and suffered many
things in and for religion; you have excellent gifts and sweet
comforts; a warm zeal for God, and high confidence of your
integrity: all this may be right, for aught that I, or (it may be)
you know: but yet, it is possible it may be false. You have
sometimes judged yourselves, and pronounced yourselves 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! Quae 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.

[28] "Doth the work of faith, in some believers, bear upon is top
branches the full ripe fruits of a blessed assurance? Lo, what
strong confidence, and high built persuasions, of an interest in
God, have sometimes been found in unsanctified 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, giving him, through faith, a
prelibation or foretaste of heaven itself, in those first fruits
of it? How near to this comes what the Apostle supposes may be
found in apostates!"--Flavel's Husbandry Spiritualized, chap. 12.

[29] Mr. Shepard speaks of it, as a "presumptuous peace, that is
not interrupted and broke by evil works." And says, that the
"spirit will sigh, and not sing in that bosom, whence corrupt
dispositions and passions break out." And that "though men in such
frames may seem to maintain the consolation of the Spirit, and not
suspect their hypocrisy, under pretense of trusting the Lord's
mercy; yet they cannot avoid the condemnation of the world";
Parable of the Ten Virgins, Part I. p. 139.
     Dr. Ames speaks of it as a thing, by which the peace of a
wicked man may be distinguished from the peace a godly man, "that
the peace of a wicked man continues, whether he performs 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. vii.

[30] Men do not 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 Godhead; that Jesus Christ is the Son of
God; that he that believes 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 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.

[31] Men may have the knowledge of their own conversion: the
knowledge that other men have of it is uncertain, because no man
can look into the heart of another and see the workings of grace
there." Stoddard's Nature of Saving Conversion, chap. 15 at the
beginning.

[32] Mr. Stoddard observes, that "all visible signs are common to
converted and unconverted men; and a relation of experiences,
among the rest." Appeal to the Learned, p. 75.
     "O how hard it is for the eye of man to discern betwixt chaff
and wheat! And how many upright hearts are now censured, whom God
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
other side, absolve and justify the wicked. And truly, considering
what has been said, it is no wonder that dangerous mistakes are so
frequently made in this matter." Flavel's Husbandry Spiritualized,
chap. 12.

[33] "Be not offended, if you see great cedars fall, stars fall
from heaven, 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 Arminians think: 1 John 2:19, They were
not of us. I speak this, because the Lord is shaking; and I look
for great apostasies: for God is trying all his friends, through
all the Christian world. In Germany what profession was there! Who
would have thought it? The Lord, who delights to manifest that
openly, which was hid secretly, ends a sword and they fall."
Shepard's Parab. Part 1. 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 renowned and
famous professors, and thou hast heard how they proved at last."
Flavel's Touchstone of Sincerity, Chap. 2. Sect. 5.

[34] A time of outpouring 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.

[35] Husbandry Spiritualized, Chap. 12.

[36] 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 men's 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.

[37] Conceits and whimsies abound most in men of weak reason,
children, and such as are cracked in their understanding, have
most of them; strength of reason banishes them, as the sun does
mists and vapors. But now the more rational any gracious person
is, by so much more is he fixed 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. Isa. 1:18, John 19:9." Flavel's
Preparation for Sufferings, Chap. vi.

[38] "If any man should see, and behold Christ really and
immediately, this is not the saving knowledge of him. I know the
saints do know Christ as if immediately present; they are not
strangers by their distance: if others have seen him more
immediately, I will not dispute it. 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 though you see the
Lord so really, as that you become familiar with him, yet, Luke
13:26: 'Lord have we not eat and drank,' &c.--and so perish."
Shepard's Par. of the Ten Virgins, Part I. p. 197, 198.

[39] 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 have been
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 adulterous 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. Woe to them that have no
other manifested Christ, but such a one." Shepard's Parable of the
Ten Virgins, Part I, p. 198.

[40] "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 Terrors, Cause 14.

[41] There is a remarkable passage of Mr. John Smith, in his
discourse on the shortness of a Pharisaic righteousness, p. 370,
371, of his select discourses, describing that sort of religion
which is built on such s foundation as I am here speaking of. I
cannot forbear transcribing the whole of it. Speaking of a sort of
Christians, whose life is nothing but a strong energy of fancy, he
says: "Lest their religion might too grossly discover itself 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 touched with some fleshly
apprehensions of divine things, and excited by them. There are
such things in our Christian religion 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 eternity, a
glorious paradise in the world to come always springing up with
well scented and fragrant beauties, a new Jerusalem paved with
gold, and bespangled with stars, comprehending in its vast circuit
such numberless varieties, that a busy curiosity may spend itself
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 distempered 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,
because 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 borne up by all 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 to be pleniores Deo (i.e., more full of God) than those that
are really informed and actuated by the divine Spirit, and do move
on steadily and constantly in the way towards heaven. As the seed
that was sown in stony ground, grew up, and lengthened out its
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, sunk 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 subtle, and remote from these mixed 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 itself upon the understanding, and
from thence mildly derives itself through 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
nature. For that proceeding indeed from nothing but a sensual and
fleshly apprehension of God and true happiness, is but of a
flitting and 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 fervor. But a true celestial
warmth will never be extinguished, because it is of an immortal
nature; and being once seated vitally in the souls of men, it will
regulate and order all the motions of it in a due manner the
natural heat, radicated in the hearts of living creatures, hath
the dominion and economy 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, though 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 itself
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 hypocrisy, whereby we are taught to know
God, and knowing him to love him, and conform ourselves as much as
may be to all that perfection which shines in him.

[42] Mr. Stoddard in his Guide to Christ, p. 8, says, that
"sometimes men, after they have been in trouble a while, have some
promises come to them, 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 dependence; for he never manifests his
love, until men are in a state of favor and reconciliation, which
is by faith of dependence. When men have comfortable Scriptures
come to them, they are apt to take them as tokens of God's love:
but men must be brought into Christ, by accepting the offer of the
gospel, before they are fit for such manifestations. God's method
is first to make the soul accept of the offers of grace, and then
to manifest his good estate unto him." And p. 76, speaking of them
"that seem to be brought to lie at God's foot, and give an account
of their closing with Christ, and that God has revealed Christ to
them, and drawn their hearts to him, and they do accept of
Christ," he says: "In 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 pardoned him: for
the offer of grace and our acceptance goes before pardon, and
therefore, much more before the knowledge of it."
     Mr. Shepard, in his Parable of the Ten Virgins, Part II. p.
15, says, that "Grace and the love of Christ (the fairest colors
under 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 you
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 promise? 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 it is 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."

[43] Mr. Shepard, in his Sound Believer, p. 159, of the late
impression 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 embraces it as spoken unto him, he may then
take any particular promise boldly. My meaning is, when a
Christian takes hold, 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 after, when he
applies all the threatenings to drive him nearer to 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."

[44] 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 though there is a
word, which may give a man a dependence 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., until 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 Conversion, p. 84, 85.

[45] The late venerable Stoddard, in his younger time, falling in
with the opinion of some others, received 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 to
some; and they ground it on Rom. 8:16, 'The Spirit itself beareth
witness with our spirit, that we are the children of God.' They
think the Spirit reveals it by giving an inward testimony to it;
and some godly men think they have had experience of it: but they
may easily mistake when the Spirit of God doth eminently stir up
the spirit of faith, and sheds abroad the love of God in the
heart, it is easy to take it for a testimony. And that is not the
meaning of Paul's words. The Spirit reveals things to us, by
opening our eyes to see what is 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 evidential; but
it doth not work in way of testimony. If God but help us to
receive the revelations in the word we shall have comfort enough
without new revelations."

[46] See Chamber's Dictionary, under the word ENGRAVING.

[47] "After a man is in Christ, not to judge 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 bargained
for, the beginning of heaven, of the light and life of it. He that
sees not that the Lord is his by that, sees no God of his at all.
Oh, therefore, do not look for a Spirit, without a word to reveal,
nor a word to reveal, without seeing and feeling of some work
first. I thank the Lord, I do but pity those that think otherwise.
If a sheep of Christ, Oh, wonder not." Shepard's Par. Part I. p.
26.

[48] "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 Par. of the Ten Virgins, Part
I. p. 25.

[49] "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 precedes the second act of faith, and it is an intuitive, or
real sight of him as he is in his glory." Shepard's Par. of the
Ten Virgins, Part I. p. 74.

[50] 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
delight, complacency and satisfaction, in the lovely spiritual
nature and excellency of the things revealed unto it. The true
nature of saving illumination 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."

[51] "To the right closing with Christ's person, this is always
required, 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 over his kingdom,
his righteousness, and 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, Part
I. p. 84.

[52] "Many that have had mighty strong affections at first
conversion, afterwards become dry and wither, and consume, and
pine, and die away: and now their hypocrisy is manifest; if not to
all the world by open profaneness, yet to the discerning eye of
living Christians by a formal, barren, unsavory, unfruitful heart
and course; because they never had light to conviction enough as
yet."

[53] Calvin, in his Institutions, Book I. Chap. 9 sect. 1, says,
"It is not the office of the Spirit that is promised to 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 maintained 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 laboring under a mistake, as driven by a
sort of raving madness."

[54] Chambers' Dictionary, under the word TASTE.

[55] "The imagination is that room of the soul wherein the devil
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 suasion and suggestion
only. But 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 fiery
darts thereinto, by which the mind will come to be wrought upon.
The devil then, though 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, though
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 operation of
God's Spirit! It is from hence that many have pretended to
enthusiasms: they leave the Scriptures and wholly attend to what
they perceive and feel within them." Burgess on Original Sin, p.
369.
     The great Turretine, speaking on that question, What is the
power of angels? says, "As to bodies there is no doubt but that
they can do a great deal upon all sorts of elementary and
sublunary bodies, to move them locally and variously to agitate
them. It is also certain, that they can act upon the external and
internal senses, to excite them or to bind them. But as to the
rational soul itself, they can do nothing immediately 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
whithersoever he will. But angels can act upon the rational soul,
only mediately, by imaginations." Theolog. Elench. Loc. VII.
Quest. 7.

[56] Calvin in his Institutions, Book II chap. 2. sect. 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 rhetorician
being asked, what was the first thing in the rules of eloquence,
he answered, pronunciation; what was the second, pronunciation;
what was the third, still he answered, pronunciation. So if you
shall ask me concerning the precept of the Christian religion, I
would answer, firstly, secondly, and thirdly, and forever,
humility."

[57] Albeit the Pythagoreans were thus famous for Judaic
mysterious wisdom, and many moral, as well as natural
accomplishments, yet were they not exempted from boasting and
pride; which was indeed a vice most epidemic, and as is were
congenial, among all the philosophers; but in a more particular
manner, among the Pythagoreans. So Hornius Hist. Philosoph. L.
III. chap. 11. The manners of the Pythagoreans were not free from
boasting. They were all such as abounded in the sense and
commendation of their own excellencies, 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 its own fire. And although many of these
old philosophers could, by the strength of their own lights and
heats, together with some common elevations and raisures of spirit
(peradventure from a more than ordinary, though 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, and
philosophic attainments, did feed, nourish, strengthen, and render
most inveterate, this hell-bred pest of their hearts. Yea, those
of them that seemed most modest, as the Academics, who professed
they knew nothing, and the Cynics, who greatly decried, both in
words and habits, the pride of others, yet even they abounded in
the most notorious and visible pride. So connatural and morally
essential to corrupt nature, is this envenomed 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 virtues to be but splendid
sins. Gale's Court of the Gentiles, Part II. B. II. chap. 10 sect.
17.

[58] "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 Corinthian
knowledge did, and many a private man thinks himself fit to be a
minister." Shepard's Parable Part 1. p.181, 182.

[59] Calvin, in his Institutions, B. III. chap. 12 sect. 7,
speaking of this Pharisee, observed "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."

[60] 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 myself to have
apprehended. For indeed nothing is more pernicious to a believer,
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 Christian, to think that he is not yet a
Christian, but to seek that he may be a Christian, that he may
glory with Paul, 'I am not, but I desire to be;' a Christian not
yet finished, but only in his beginnings. Therefore he is not a
Christian, that is a Christian, that is, he that thinks himself a
finished Christian, is not sensible how he falls short. We reach
after heaven, but we 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.

[61] 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 written
his gospel under the direction of that apostle, when he mentions
Peter's repentance after his denying his Master, does not use such
strong terms to set it forth as the other evangelists; he only
uses these words, "When he thought thereon, he wept," Mark 14:72;
whereas the other evangelists say thus, "he went out and wept
bitterly," Matt. 26:75, Luke 22:62.

[62] "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 pretty well, and hath some taste of the heavenly gift,
some sweet illapses of grace, and so his conscience is pretty well
quieted: and if he hath got some answers 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 loses his esteem of God's
ordinances, feels not such need of them; or gets no good, feels no
life or power by them.--This is the woeful 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
others think he needs not much grace, yet he accounts himself the
poorest." Shepard's Parable of the Ten Virgins, Part II. p. 132.
     "After all fillings, be ever empty, hungry, and feeling need,
and praying for more." Ibid., p. 151.
     "Truly, brethren, when I see the curse of God upon many
Christians, who 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.

[63] "I would not judge of the whole soul's coming to Christ, so
much by sudden pangs as by 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
unsound." Shepard's Parable, Part I. p. 203.

[64] "It is 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 nature. Where
the power of sin lies, change of conscience from security to
terror, change of life from profaneness to civility, and fashions
of the world, to escape the pollutions thereof, change of lusts,
may quench them for a time: but the nature is never changed in the
best hypocrite that ever was." Shepard's Parable, Part I. p. 194.

[65] "Do you think the Holy Ghost comes on a man as on Balaam, by
immediate acting, and then leaves him, and then he has nothing?"
Shepard's Parable, Part I. p. 126.

[66] 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.

[67] "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 grace into wantonness. For
therein appears the exceeding evil of man's heart, that not only
the law, but also the glorious gospel of the Lord Jesus, works in
him all manner of unrighteousness. And it is 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.

[68] Dr. Ames, in his Cases of Conscience, Book III. chap iv.,
speaks of a holy modesty in the worship God as one sign of true
humility.

[69] "Renewed care and diligence follows the sealings of the
Spirit. Now is the soul at the foot of Christ, as Mary was at the
sepulcher, 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, Med. 4.

[70] Dr. Owen (on the Spirit, Book III. Chap. 2 Sect. 18),
speaking of a common work of the Spirit, says, "This work operates
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 first, it doth
not fix them. And secondly, it doth not fill them."
     "There is (says Dr. Preston) a certain love, by fits, which
God accepts not: when men come and offer to God great promises,
like the waves of the sea, as big as mountains: oh, they think
they will do much for God! But their minds change; and they become
as those high waves, which at last fall level with the other
waters."
     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 tight
and steady." Touchstone of Sincerity, Chap. 2 Sect. 2.

[71] The Lord is neglected secretly, yet honored openly; because
there is no wind in their chambers to blow their sails, and
therefore there they stand still. Hence many men keep their
profession, when they lose their affection. They have by the one a
name to live (and that is enough) though their hearts be dead. And
hence so long as you love and commend them, so long they love you;
but if not, they will forsake you. They were warm only by
another's fire, and hence, having no principle of life within,
soon grow dead. This is the water that turns a Pharisee's mill."
Shepard's Parable, Part I. p. 180.
"The hypocrite (says Mr. Flavel) is not for the closet, but the
synagogue, Matt. 6:5, 6. It is not his meat and drink to retire
from the clamor of the world, to enjoy God in secret." Touchstone
of Sincerity, Chap. 7 Sect. 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 presence of
lookers on; in secret, as well, yea more, than in public:"
alleging Phil. 2:12, and Matt. 6:6.

[72] "Truly there is no work of Christ that is right (says Mr.
Shepard) but it carries the soul to long for more of it." Parable
of the Ten Virgins, Part I. p. 136.

[73] Deut. v. 29; Deut. 32:18, 19, 20; 1 Chron. 28:9; Psal. 78:7,
8, 10, 11, 35, 36, 37, 41, 56, &c.; Psal. 106:3. 12-15; Psal.
125:4, 5; Prov. 26:11, Isa. 64:5, Jer. 17:13, Ezek. 3:20, and
18:24, and 33:12, 13; Matt. 10:22, and 13:4-8, with verses 19-23,
and 25:8, and 24:12, 13, Luke 9:62, and 12:35, &c., and 22:28, and
17:32; John 8:30, 31, and 15:6, 7, 8, 10, 16; Rev. 2:7, and 40:22;
Col. 1:22, 23, Heb. 3:6, 12, 14, and 6:11, 12, and 10:35, &c.;
James 1:25; Rev. 2:13, 26, and 2:10; 2 Tim 2:15; 2 Tim 4:4-8.

[74] Matt. 5:29, 30; chap. 6:24; chap. 8:19-22; chap. 4:18, to 22;
chap. 9:37, 38, 39; chap. 13:44, 45, 46; chap. 16:24, 25, 26;
chap. 18:8, 9; chap. 19:21, 27, 28, 29; chap. 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.

[75] "To profess to know much, is easy; but to bring your
affections into subjection, to wrestle with lusts, to cross your
wills and yourselves, upon every occasion, this is hard. The Lord
looketh that in our lives we should be serviceable to him, and
useful to men. That which is within, the Lord and our brethren are
never the better for it: but the outward obedience, flowing
thence, glorifieth 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 man bring forth fruit? What careth the
husbandman for leaves and barren trees?" Dr. Preston of the
Church's Carriage.

[76] No unregenerate man, though he go never so far, let him do
never so much, but he lives in some one sin or other, secret or
open, little or great. Judas went far, but he was covetous; Herod
went far, but be loved his Herodias. Every dog hath his kennel,
every swine hath his swill; and every wicked man his lust."
Shepard's Sincere Convert, 1st edition, p. 96.

[77] "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 withers, but afterwards they have
enough of it, it withers and dies. The spirit of God comes upon
many hypocrites, in abundant and plentiful measure of awakening
grace: it comes upon them, as it did upon Balaam, and as it is in
overflowing waters, which spread far, and grow very deep, and fill
many empty places. Though it doth come upon them so, yet it 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,
until at last it is quite gone. As ponds filled with rain water,
which comes upon them; not spring water, that riseth up within
then; it dries up by little and little until quite dry." Shepard's
Parable, Part II. p. 58, 59.

[78] Scripture Doctrine of Salvation, Sermon I. p. 11

[79] "Look upon John, Christ's beloved disciple and bosom
companion! 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 it is strange to see what a
melancholy 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 is his last proof? 'Because we keep his
commandments.'" Shepard's Parable, Part I. p. 131.

[80] 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; chap. 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; James 1:12, Rev. 2:10; Luke 8:13; Acts 20:19; James
1:2, 3; 1 Pet. 1:6.

[81] "I am persuaded, as Calvin is, that all the several trials of
men are to show them to themselves, and to the world, that they be
but counterfeits; and to make saints known to themselves the
better, Rom. v. 5. Tribulation works trial, and 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.

[82] Dr. Sibbs, 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 will 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 the 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."

[83] "It is a sure rule," says, Dr. Preston, "that, what the
Scriptures bestow much words on, we should have much thoughts on:
and what the Holy Ghost urgeth most, we should prize most."
Church's Carriage.

[84] "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 ourselves 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 Church's Carriage.

[85] "Our real taking Christ appears in our actions and works:
Isa. 1:19. 'If ye consent and obey, ye shall eat the good things
of the land.' That is, if ye will consent to take JEHOVAH for your
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
obey, ye shall eat the good things of the land;' that is, you
shall take of all that he hath that is convenient for you; for
then you are married to him in truth, and have an interest in all
his good." Dr. Preston's Church's Carriage.

[86] "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 win be. A
man that has been assured of such visible exercises of grace, may
quickly after be in doubt whether he was not mistaken. But when
such actings are renewed again and again, he grows more settled
and established about has 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 he multiplied unto you, through the
knowledge of God, and Jesus our Lord." Stoddard's Way to know
Sincerity and Hypocrisy.