E : Jannes D L ARTES LIBRARY 1837 VERITAS ULUA. UNIVERSITY OF MICHIGAN E PLURIBUS UNUM TOEBOR SCIENTIA OF THE SQUAERIS PENINSULAM AMOENAMÝ CIRCUMSPICE JAVAJU RUSSELL LIBRARY MasHumalian $. : 7 NIK OF HIGH ***MA newcom we 3.53exelente PREST EDWARDS Jonathan Edwards THE Evangelical FAMILY LIBRARY Morse del. VOL. III. PUBLISHED BY THE Irmerican Track Preidy. Dick Se THE TREATISE ON RELIGIOUS AFFECTIONS, BY THE LATE REV. JONATHAN EDWARDS, A. M. HomeGANTNÍ SOMEWHAT ABRIDGED. PUBLISHED BY THE AMERICAN TRACT SOCIETY, NO. 150 NASSAU STREET, NEW-YORK. { D Fanshaw, Printer. I 争 ​A This edition of this invaluable Treatise is that of W. ELLERBY, slightly abridged, and with some emendations suggested by a careful collation with the original work. Mr. ELLERBY, attributing his own confirmed hope in Christ in no small degree to the instrumentality of this Treatise, and having subsequently, for a considerable period, made it his con- stant companion, was induced, in the hope of presenting it in a more acceptable and attractive form, to transcribe the entire work; attempting, with the most scrupulous fidelity, tó present the precise thoughts of EDWARDS, as far as prac- icable in his own language, but in a more modern and perspicuous style; with no addition, and the omission only of his tautologies, redundances, repetitions and more ex- tended.illustrations. + + ! E gift рай Fr ઉ V. H. Russell 3--26-33 CONTENTS. Part I. Nature of the AFFECTIONS, AND THEIR IMPORTANCE IN RELIGION That religion consists chiefly in the Affections, shown- From their nature Their being the spring of action Testimony of the Scriptures Character of eminent saints, and of Christ The religion of heaven Nature of divine ordinances and duties · · Sin consists in hardness of heart Inferences • • • Part II. THINGS WHICH AFFORD NO DECISIVE EVIDENCE THAT OUR AFFECTIONS ARE TRULY GRACIOUS, OR THAT THEY ARE NOT 1. That they are raised very high 2. Produce strong effects on the body 3. Render us fluent in religious conversation 4. Are not excited by our own endeavors 5. Produced by texts of Scripture, &c. 6. Attended by appearance of great love 7. That different affections exist together 8. That joy follows convictions 9. That we are zealous in external duties · · 10. Disposed to glority God in words 11 That they inspire confidence in our good estate 12 Procure the good opinion of others • • · - - Page. 9 12 15 16 24 28 29 31 34 39 39 09995 40 45 48 51 55 58 59 62 71 74 2 · 75 89 iv CONTENTS. A LE Part III. Page DISTINGUISHING SIGNS OF truly graCIOUS AND HOLY AFFECTIONS 1. They are produced by a supernatural, spiritual, and divine influence on the heart 2. Divine things are regarded as transcendently excel- lent and amiable in their own nature; and not on account of any conceived relation they bear to ourselves, or to our own interest 3. They are founded on a love of divine things, for their moral beauty or holiness · - 4. Our minds are so enlightened that we obtain proper and spiritual views of divine things 5. They are attended by a rational and spiritual convic- tion respecting the truth and reality of divine things - - tice (1.) Because actions show the real intent of the heart (2.) They are the best test of sincerity (3.) In practice grace is made perfect - (4.) H_ly practice is the chief scripture evidence (5.) According to it, we shall be judged Objections answered - · 6. They are attended by evangelical humiliation 7. By a change of nature or disposition 8. By the meek and benevolent spirit manifested by Jesus Christ - C 97 • 101 - 154 - 178 - 199 29 204 9. They soften the heart, and are accompanied by a Christian fenderness of spirit 10. They possess a beautiful symmetry 11. The higher they are raised, the more is a spiritual appetite increased 12. They have their exercise and fruit in Christian prac- . 141 149 215 220 228 233 251 - 252 · 255 · . 256 - 260 - 266 1 INTRODUCTION. THERE is no question of greater importance to every in- dividual of mankind than this: What are the distinguishing qualifications of those that are in favor with God, and enti tled to his eternal rewards? or, which is the same thing, what is the nature of true religion? and wherein consists that ho- liness, which is acceptable in the sight of God? But though it is of such importance, and though we have sufficient light in the word of God to direct us in the inquiry, yet there is no question upon which professing Christians are more di- vided. "Strait" indeed "is the gate, and narrow" indeed "is the way, that leads to life, and few there be that find it." The consideration of these things has long engaged my serious attention. Upon this subject my mind has been pe- culiarly intent ever since I entered on the study of divinity. How far I have succeeded in my inquiries, must be left to the judgment of the readers of this Treatise. Under the present circumstances of religious controversy in this country, it is difficult to judge impartially of the sub- ject of this discourse. It is probable that many readers will be displeased upon finding so much of religious affections condemned; and others, upon finding so much approved. For thus discriminating, I shall, perhaps, be charged with in- consistency, as I have often been since the commencement of our late controversies about religion. Indeed, it was no I 氯 ​7 1* 6 PREFACE. easy matter to be a cordial and zealous friend of what was really good; and at the same time perceive, and earnestly oppose what was evil and pernicious. It is truly mysterious, that so much that is wrong should be allowed to remain in the church of God. That much false should mingle itself with true religion, at a time of great revival, is, however, no new thing. This was the case in the reign of Josiah, (Jer. 3: 10, and 4:3;) during the ministry of John the Baptist, (John, 5: 35;) under the preaching of Jesus Christ; in the days of the apostles; and at the time of the reformation from popery. It appears to have been in the visible church, in times of great revival, as it is with fruit-trees in the time of spring: all appears fair and beautiful, promising abundance of fruit; but much of this appearance is of short continuance, and in general only a small part of the fruit arrives at maturity. It is by mixing counterfeit with true religion, that the devil has always gained the greatest advantage against the cause of Christ. It is by this means principally that he has pre- vailed against all general revivals of religion since the found- ing of the Christian church. By this he injured the cause of Christianity in the apostolic age, and in the period imme- diately succeeding, much more than by all the persecutions of both Jews and heathens; by this he prevailed against the reformation, begun by Luther, Zuinglius, and others, far more than by all the bloody persecutions of the Church of Rome; by this, about a hundred years ago, he prevailed against New- England, quenching the love and marring the joy of her espousals; and I have had sufficient opportunity of perceiving clearly, that by this he has prevailed against the late great revival of religion amongst us, so happy and promising at its commencement. Here he has most evidently gained his main advantage against us, and by this he has foiled us. PREFACE. 7 A During revivals of religion, those persons who are engaged to defend its cause, are, in general, most exposed where they are least apprehensive of danger. While they are wholly intent upon the opposition which presents itself before them, the grand enemy of the church comes behind, and gives them a fatal stab before they perceive it. As he is not op- posed by any guard, he strikes at his leisure, and wounds the deeper. At such seasons, the friends of Christ do the work of enemies, the people of God are scattered, and religion de generates into vain jangling. Professing Christians are di vided into parties, each taking an opposite course, until the right path is nearly forsaken. The confidence of the people of God is shaken, and their minds perplexed with doubts, while heresy, infidelity and atheism spread themselves abroad. As it has been, so it probably will be, whenever religion is greatly revived, till we have learned to distinguish between saving experience and affections, and those numerous fair shows, and specious appearances, by which they are coun- terfeited. My design in the ensuing Treatise is to contribute my mite, and to use my best endeavors to this end. In a former publication,* I attempted to show the distinguishing marks of the work of the Spirit of God, including both his common and his saving influences; but what I have now in view, is to describe the nature of the gracious operations of the Holy Spirit, and to point out the peculiar signs by which they are distinguished from every thing besides, of which the mind of man can possibly be the subject. If I have succeeded in * His "Faithful Narrative of the Surprising Work of God in the Conversion of many Hundred Souls in Northampton, and the Neighboring Towns and Villages of New · Hampshire, in New-England," a publication frequently referred to in the ensuing work. PREFACE. +11 נ = any tolerable degree, I hope this work will tend to promote the interest of religion. And whether I have succeeded or not, I hope, through the mercy of a gracious God, to obtain from him the acceptance of my endeavors, and from the real followers of the Lord Jesus Christ, their candor and their prayers. # + TREATISE ON RELIGIOUS AFFECTIONS. PART FIRST. ON 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." THE Apostle here describes the state of mind of the Christians he addressed, while they were suffering those persecutions and "manifold temptations" refer- red to in the preceding verses, as the "trial of their faith." ' Such trials benefit religion. They try the faith of professors, and show whether it is genuine. They ex- hibit the beauty, amiableness, and excellency of true religion, which never appears so lovely as when it is most oppressed. They also tend to purify it from cor- rupt mixtures, establish and confirm it, and render it more lively and vigorous. 1 In the text, the Apostle shows the effect of trials on. those to whom he wrote. There were two kinds of • 10 THE TEXT [Part L. operation, or exercise of true religion, of which he takes particular notice. 1. Love to Christ: "Whom having not seen, ye love." Though there was nothing that the world saw, or that Christians themselves then saw, which thus influenced and supported them; yet they had a super- natural love of something unseen: they loved Jesus Christ, and by this affection they were influenced and supported. *+ 2. Joy in Christ: Though their sufferings were grievous, yet their spiritual joys were greater; and these supported them, and enabled them to suffer with cheerfulness. There are two things of which the apostle takes particular notice respecting this joy. (1.) The way in which Christ, though unseen, is the foundation of it, that is, by faith: "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 kind; very different from worldly joys and carnal delights; of a vastly more pure, sublime, and heavenly nature; the sublimity and greatness of which words could not express. Un- speakable also in degree, it having pleased God, in their state of persecution, to communicate to them this holy joy with a bountiful and liberal hand. (6 Their joy was full of glory." It was unspeaka- ble-no words were sufficient to describe it-yet some- thing might be said of it, and no words were more adapted to represent its excellency than these-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 perfected. It was a prelibation of the joys of heaven, raising their minds to a degree of heavenly blessedness. ་ Part I.] 11 Hence the proposition, or doctrine, which I would raise from these words, is this, EXPLAINED. TRUE RELIGION CHIEFLY CONSISTS IN HOLY AFFECTIONS. We see that the apostle, in observing the operations and exercises of religion in the Christians to whom he wrote, singles out the affections of love and joy. These are the exercises of which he takes notice, as exhibit- ing the reality and purity of religion. Here I would I. Show what is intended by the affections. II. Observe some things which make it evident that a great part of religion lies in the, affections. 1. It may be inquired WHAT THE AFFECTIONS OF THE MIND ARE. I answer, they are the more vigorous and sensible exercises of the inclination and will of the soul. God has endowed the soul with two faculties; one is that by which it is capable of perception and specula- tion, and is called the understanding: the other is that by which it not merely discerns and judges, but is some way inclined; or, it is that faculty by which it views things, not as an indifferent, unaffected spectator, but either as liking, or disliking; approving, or disapprov- ing. This faculty is called by different names. It is sometimes called the inclination; as it respects the ac- tions which are determined and governed by it, it is called the will; and the mind, with regard to the ex- ercises of this faculty, is often called the heart. Sometimes the inclination is but just moved beyond a state of perfect indifference; at other times it is vi- gorously exercised: these lively and powerful exercises of the inclination are called the affections. It should be remarked, also, that the will and the affections are not two distinct faculties; and that the + ++ ጎ 12 THE NATURE [Part I. 茸 ​latter do not differ from the mere actings of the incli- nation and the will, but only as it respects the liveli- ness and vigor of the exercises. It must be admitted, that language, in reference to this subject, is somewhat imperfect. In a certain sense, the affections do not differ at all from the incli- nation and the will: the will is not moved from a state of perfect indifference, but as it is affected. But still there are many acts of the inclination and the will, which are not in general called affections. The affections and the passions are not unfrequently represented as being the same; and yet, in the more ordinary acceptation of the terms, there is, in some respects, a difference. The word affection appears to convey a more extensive idea than the term passion. The affections are of two sorts; those by which the soul cleaves to, or seeks; and those by which it dis- likes, or opposes. Of the former kind are love, desire, hope, joy, gratitude, complacence; of the latter kind are hatred, fear, anger, grief. There are some affec tions of a mixed nature; as pity, in which there is some thing of the former kind toward the person suffering, and something of the latter in reference to what he suffers. In zeal, there is warm approbation, as it re- spects one object; and vigorous opposition, as it re- spects another. II. The second thing proposed, is to notice some circumstances which render it evident, that TRUE RELI- GION, IN A GREAT MEASURE, CONSISTS IN THE AFFECTIONS. 1. What has been said of the nature of the affections, makes this evident, and is sufficient without adding any thing further upon the subject; for who will deny that true religion consists, in a great measure, in vigo- rous and lively actings of the inclination and will of the soul, or the fervent exercises of the heart? .. Part I.] 13 OF THE AFFECTIONS. (C That religion which God requires, and will accept, does not consist in weak and lifeless inclinations, raised but a little above a state of indifference. God, in his word, insists upon it that we should be in earnest, "fervent in spirit," Rom. 12:11, having our hearts vigorously engaged in religion: "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him; and to serve the Lord thy God with all thy heart, and with all thy soul." Deut. 10: 12. Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might." chap. 6: 4, 5. It is such a fervent, vigorous engagedness of the soul in religion, which is the fruit of regeneration, and which has the promise of everlasting life: "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." Deut. 30: 6. If we are not in earnest, and our wills and inclina- tions strongly exercised, we are nothing as to religion. 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 those exercises are 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 always a powerful principle; and this power, in the first place, is exercised in the heart, the principal, and original seat of it. Hence true religion is called the power of godliness, in opposition to the external ap- pearance, or the mere form of it: "Having a form of godliness, but denying the power thereof." 2 Tim. 2 14 TRUE RELIGION CONSISTS [Part I. ✰ : 3:5. The Spirit of God, in those who possess real religion, is a spirit of powerful, holy affection; and therefore God is said to have given them a ،، 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 (C baptized with the Holy Ghost, and with fire," Matt. 3: 11; in consequence of the power and fervor of those exercises which the Spirit of God excites in their hearts. Their hearts, when grace is in exercise, may be said to burn within them, like those of the disciples mentioned in Luke, 24 : 32. Religion is frequently compared to those exercises in which the mind and strength are usually very much engaged and exercised; such as running, wrestling, and fighting. Y And though there are different degrees of grace, and some Christians are but babes in Christ, in whom the exercise of the inclination and will toward divine and heavenly things is comparatively weak; yet every one who possesses the power of godliness in his soul, has his inclination and will exercised toward God and divine things, with such strength and vigor, that those holy exercises prevail in him above all carnal and natural affections; for every true disciple of Christ loves him above father or mother, wife or children, brethren or sisters, houses or lands, yea, above his own life. From hence it follows, that wherever true religion exists, there are vigorous exercises of the in- clination and will toward divine objects; but agreeably to what was said before, the vigorous and lively exer- cises of the will, are in reality the affections of the soul. 2. The Author of human nature has not only com- municated affections to men, but has made them very Part I.] 15 VERY MUCH IN HOLY AFFECTIONS. much the spring of their actions. As the affections necessarily belong to human nature, so holy affections not only necessarily belong to true religion, but con- stitute a principal part of it. And as true religion is of a practical nature, and God has so constituted the human frame that the affections are the chief spring of men's actions, this also shows that true religion must consist very much in the affections. Such is the nature of man, that he is quite inactive any farther than as he is influenced by some affection. The affections are the springs which set us to work in all the affairs of life, and stimulate us in all our pur- suits, especially in all affairs pursued with vigor. Take away all love and hatred, all hope and fear, all zeal and affectionate desire, and the world would, in a great measure, be lifeless: there would be no such thing as activity amongst men-no earnest pursuit of any de- scription. It is affection which engages the covetous, the ambitious, and the voluptuous in their various pursuits. The world continues from age to age in à perpetual commotion and agitation; but take away all affections, and the spring of all this activity would be broken, and the agitation itself would cease. And, as in worldly things, worldly affections are very much the spring of action; so in spiritual things, spiritual affections are also very much the spring of action. He who possesses doctrinal knowledge only, is never seriously and earnestly engaged in the business of re- ligion. 3. Nothing is more manifest than that the things of religion take possession of the minds of men no fur- ther than as they affect them. There are many who often hear the word of God, and therein hear of those things which are infinitely important, and which most ་ ་ - 16 TRUE RELIGION CONSISTS Part I. intimately concern them; but all that is heard seems to be wholly ineffectual, and to make no alteration in their disposition and behavior: the reason is, they are not affected with what they hear. There are many who often hear of the glorious perfections of God, particularly of his unspeakable love in Christ, of what Christ has done and suffered, and of what relates to another world-eternal misery, and everlasting felicity; they also hear the immutable injunctions of the law, and the gracious warnings and invitations of the gos- pel; and yet remain as they were before, without any sensible alteration either in heart or practice, because they are not affected with what they hear. There never was any considerable change wrought in the mind, or in the deportment of any individual, by any thing of a religious nature, which did not move his affections. Never was any one humbled, and brought to the throne of grace, by any thing he ever heard, or imagined, respecting his own unworthiness, and his exposure to the wrath of God, nor induced to flee for refuge to Christ, while his heart remained unaffected. There never was a saint recovered from a declining state in religion, without having his heart affected; and, in short, there never was any thing considerable brought to pass in the heart or life of any man, by the things of religion, until the mind was deeply affected by those things. 4. The Holy Scriptures every where place religion very much in the affections: such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal. The Scriptures place much of religion in godly fear: so much that it is often spoken of as the charac- ter of those who are truly religious, that they tremble # Part I.] 17 VERY MUCH IN HOLY AFFECTIONS. } at the word of God; that they fear before him; that their flesh trembles for fear of him; that they are afraid of his judgments; that his excellency makes them afraid; that his dread falls upon them, &c. In Scripture the saints are called fearers of God, and are often distinguished by the term-they that fear the Lord. And as the fear of God is a great part of reli- gion, true godliness in general is very often called by the name of "the fear of God:" every one knows this who knows any thing of the Bible. Hope in God, and in the promises of his word, is also often spoken of, in the Scriptures, as a very considera- ble part of true religion. It is mentioned as one of the three great things of which religion consists. 1 Cor. 13: 13. It is often mentioned as one of the characteristics of the saints: "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God." Psalm 146: 5. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is." Jer. 17: 7. "Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord." Psalm 31:24. In scripture, religious fear is some- times united with hope in descriptions of the saints: "Behold, the eye of the Lord is upon them that fear him, upon thern that hope in his mercy." Psalm 33: 18. "The Lord taketh pleasure in them that fear him, in those that hope in his mercy." Psalm 147: 11. Hope is so great a part of religion, that the Apostle says, we are saved by hope." Rom. 8 : 24. It is spoken of as the helmet of the Christian soldier : "And for an helmet, the hope of salvation;" (1 Thess. 5: 8.) and as the sure and stedfast anchor of the soul, which preserves it from being cast away by the storms of this evil world: "Which hope we have as an (C 2* 18 TRUE RELIGION CONSISTS [Part I. + ", anchor of the soul, both sure and stedfast, and which entereth into that within the veil." Heb. 6: 19. It is mentioned as an important benefit received from the resurrection of Christ: "Blessed be the God and Fa- ther of our Lord Jesus Christ," who, "according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead." 1 Pet. 1: 3. The Scriptures place religion very much in the affection of love: in love to God, to the Lord Jesus Christ, to the people of God, and to mankind in general. The texts in which this is manifest, both in the Old and New Testament, are innumerable. But more of this afterward. The contrary affection of hatred also, as having sin for its object, is spoken of in scripture as no incon- siderable part of religion. It is mentioned as that by which true religion may be known and distinguished: "The fear of the Lord is to hate evil." Prov. 8: 13. And accordingly the saints are called upon to give evidence of their sincerity by this affection: "Ye that love the Lord, hate evil." Psalm 97: 10. The Psalm- ist often mentions this affection as an evidence of his sincerity: "I will walk within my house with a per- fect heart: I will set no wicked thing before my eyes; I hate the work of them that turn aside," Psalm 101 : 2, 3. "I hate every false way." Psalm 119: 104 and 128. "Do I not hate them, O Lord, that hate thee?" Psalm 139: 21. Holy desire after God and holiness is likewise often mentioned in Scripture as an important part of true religion: "The desire of our soul is to thy name, and to the remembrance of thee." Isaiah, 26: 8. thing have I desired of the Lord, and that will I seek "One 1 Part I.] '19 VERY MUCH IN HOLY AFFECTIONS. 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." Psalm 27: 4. "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?" Psalm 42: 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 thy sanctuary." Psalm 63: 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." Psalm 84 : 1, 2. My soul breaketh for the longing that it hath unto thy judgments at all times." Psalm 119: 20. See also, Psalm 73 : 25, and 143:6, 7, and 130 : 6. Cant. 3: 1, 2. Such a holy desire, or thirst of soul, is mentioned in the beginning of the sermon of Christ on the mount, as one of those things which render, or denote a man truly blessed: "Blessed are they" who "do hunger and thirst after righteousness; for they shall be filled." Matt. 5: 6. To this holy thirst is promised the participation of the blessings of eternal life: "I will give unto him that is athirst, of the fountain of the water of life freely." Rev. 21: 6. (6 The Scriptures speak of holy joy as constituting a great part of true religion. So it is represented in the text. And as an important part of religion it is often made the subject of earnest exhortation. Delight thyself in the Lord; and he shall give thee the desires of thine heart.” Psalm 37: 4. " Rejoice in the Lord, ye righteous." Psalm 97: 12. "Rejoice in the Lord, O ye righteous." Psalm 33: 1. "Rejoice and be ex- 20 TRUE RELIGION CONSISTS [Part I. ceeding glad." Matt. 5: 12. "Finally, my brethren, rejoice in the Lord." Phil. 3: 1. "Rejoice in the Lord alway; and again I say, rejoice." Phil. 4: 4. "Re- joice evermore." 1 Thess. 5: 16. "Let Israel rejoice in him that made him: let the children of Zion be joyful in their King." Psalm 149: 2. This holy joy is mentioned among the principal fruits of the Spirit of grace: "The fruit of the Spirit is love, joy," &c. Gal. 5: 22. The Psalmist mentions this holy joy as an evidence of his sincerity: "I have rejoiced in the way of thy testimonies, as much as in all riches." Psalm 119: 14. Religious sorrow, mourning, and brokenness of heart, are also frequently spoken of as forming a great part of religion. They are mentioned as distinguishing qualities of the true saints, and as constituting a prin cipal part of their character: "Blessed are they that mourn, for they shall be comforted." Matt. 5: 4. "The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit." Psalm 34: 18. "The Lord hath anointed me to bind up the broken-hearted—to comfort all that mourn." Isaiah, 61: 1, 2. This godly sorrow, or brokenness of heart, is often spoken of, not only as forming a distinguish- ing feature in the character of the saints, but as that in them which is peculiarly acceptable and pleasing to God: "The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not des- pise." Psalm 51 : 17. "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holv 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 1nes." Isaiah, 57: 15. "To this man will I look, even Part I.] VERY MUCH IN HOLY AFFECTIONS. 21 to him that is poor and of a contrite spirit." Isa. 66: 2. Another affection often mentioned, as that, in the ex- ercise of which much of true religion consists, is gra- titude; especially as exercised in thankfulness and praise to God. This being so frequently spoken of in the book of Psalms, and in other parts of Scripture, I need not quote, or refer to particular texts. Again, the Holy Scriptures frequently speak of com- passion or mercy, as a great and essential part of true religion; insomuch, that, in the sacred writings, good inen are denominated from thence. A merciful and a good man are synonymous terms: "The righteous pe- risheth, and no man layeth it to heart; and merciful men are taken away from the evil to come." And the Scriptures select this quality, as that by which, in a peculiar manner, a righteous man is distinguished : “The righteous showeth mercy, and giveth.” Psalm 37:21; and ver. 26. "He is ever merciful and lend- eth." "He that honoreth his Maker, hath mercy on "Put" ye the poor." Prov. 14: 31. 66 on, as the elect of God, holy and beloved, bowels of mercies," &c. Col. 3:12. This is one of those distinguishing marks by which our Savior describes those who are truly blessed: "Blessed are the merciful, for they shall ob- tain mercy." Matt. 57. And this is also spoken of as one of the weightier matters of the law: "Wo 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." Matt. 23: 23. "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah, 6:8. "For I desired mercy, and not sacrifice." Hosea, 6: 6. This seems, S 7 # 22 [Part I. from his repeatedly citing it, to have been a text much delighted in by our Savior. See Matt. 9: 13, and 12: 7. Zeal is also spoken of as a very essential part of true religion. The production of zeal in his followers, is mentioned as what Christ had in view in giving himself for our redemption: "Who gave himself for us, that he might redeem us from all iniquity, and pu- rify unto himself a peculiar people, zealous of good works." Tit. 2: 14. And this is mentioned as some- thing of great importance, wanting in the lukewarm Laodiceans. Rev. 3: 15, 16, 19. 5. The Scriptures represent religion as being sum- marily comprehended in love, the chief of the affec- tions, and the fountain of all the rest. TRUE RELIGION CONSISTS So our blessed Savior represents the subject, in an- swer to the lawyer who asked him which was the great commandment of the law. "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, 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." The last sentence signifies as much, as that these two commandments comprehend all the duty prescribed, and the religion taught in the law. and the prophets. The Apostle Paul repeatedly makes the same representation: "He that loveth another, hath fulfilled the law." Rom. 13: 8. "Love is the fulfilling of the law." Ver. 10. "For all the law is ful- filled in one word, even in this, Thou shalt love thy neighbor as thyself." Gal. 5 : 14. "Now the end of the commandment is charity, out of a pure heart," &c. 1 Tim. 1:5. The same Apostle speaks of love as the most important thing in religion, as the vitals and soul Part I.] VERY MUCH IN HOLY AFFECTIONS. 23 of it; without which the greatest knowledge and gifts, the most brilliant profession, and every thing else be- longing to religion, are worthless. He represents it as the fountain from whence proceeds all that is good. See 1 Cor. 13. The word there rendered charity in our translation, is ayan, the proper English of which is, love. The love thus spoken of, includes the whole of a sincerely benevolent disposition of soul toward God and man; and which, when in sensible and vigorous exercise, becomes affection: it is indeed nothing but affectionate love. And surely it is such a vigorous and fervent love which Christ mentions 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, that when this affec- tion is represented as the sum of all religion, the act exclusive of the habit is meant; or that the exercise of the understanding, which is implied in all reasonable affection, is excluded. But it is undoubtedly true, that the essence of all true religion is holy love; and that in this holy affection, in that light which is the foun- dation of it, and in those things which are the fruits of it, consists the whole of religion. From hence it clearly appears, that a great part of true religion lies in the affections; for love is not only one of the affections, but the chief and fountain of all the rest. From love arises hatred of those things which are contrary to what we love, or which oppose and thwart us in those things in which we delight. From the various exercises of love and hatred, according to the circumstances of the object of these affections, as 7 3 11 ' 2 24 [Part I. TRUE RELIGION CONSISTS " - present or absent, certain or uncertain, probable or im- probable, arise all those other affections of desire, hope, fear, joy, grief, gratitude, anger, &c. From a vigorous, affectionate, and fervent love to God, necessarily arise other religious affections: a dread of the displeasure of God, gratitude to him for his goodness, complacency and joy in him when he is sensibly present, grief and anxiety when he appears to be absent, &c. And in like manner, from a fervent love to men, arise all other vir- tuous affections toward them. 6. The religion of the most eminent saints of whom we read in the Scriptures, consisted much in holy af- fections. I shall take particular notice of three eminent saints, who, in the writings which they have left us, have ex- pressed their sentiments on this subject, and so de- scribed their own religion, and the manner of their intercourse with God. The first of whom I shall take notice, is David ; who has given us a lively portrait of his religion in the book of Psalms. Those divine songs are the expressions of devout and holy affections; such as humble, fervent love to God, admiration of his glorious perfections and wonderful works, earnest desire of soul after him, un- feigned gratitude to him for his great goodness, a holy exultation and triumph of soul in his favor, sufficiency, and faithfulness. They express also his love to the saints, the excellent of the earth; his delight in the word and ordinances of God; his grief for his own, and for the sins of others; and his fervent zeal in opposing the enemies of God, and the enemies of his church. And these expressions of holy affection, of which the Psalms of David are every where full, are the more to our present purpose, as they are not only the expres * . Part I.] 25 VERY MUCH IN HOLY AFFECTIONS. sions of the religion of so eminent a saint; but were, by the direction of the Holy Spirit, penned for the use of the church of God in its public worship, purposely to express the religion of the saints in all ages of the world. It is likewise 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 her worship and praises. In many of the Psalms he speaks in the name of Christ; and in many others, in the name of the church. The second eminent saint of whom I shall take no- tice, is the Apostle Paul, who was, in many respects, the chief of the ministers of the New Testament; above all others, a chosen vessel unto Christ, to bear his name before the Gentiles; made the chief instrument of esta- blishing the Christian church in the world, and of dis- tinctly revealing the glorious mysteries of the Gospel for the instruction of his people in all future àges. By what is said of him in the Scriptures, he appears to have been full of affection; and it is manifest, that the religion he expresses in his epistles consists very much in holy affections. It appears that he was actuated by a most ardent love to his glorious Lord, esteeming all things as loss, for the excellency of the knowledge of Christ. 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 suf- ferings. See 2 Cor. 5: 14, 15. His epistles are full of expressions of ardent affections toward the people of God. He speaks of his dear love to them, (2 Cor. 22:19; Phil. 4: 1; 2 Tim. 1:2;) of his abundant love, (2 Cor. 2: 4;) and of his affectionate and tender' love, such as a nurse possesses toward her children. 1 Thess. 2: 7, 8. He speaks of his bowels of love, * I t 3 26 [Part L TRUE RELIGION CONSISTS. (Phil. 1:8; Phil. 5: 12, 20;) of his earnest care for others, (2 Cor. 8: 16;) of his bowels of pity or mercy toward them, (Phil. 2: 1,) and of his concern for them even to anguish of heart. 2 Cor. 2: 4. He speaks of the great conflict of his soul for them, (Col. 2 : 1,) of great and continual grief in his heart from compassion to the Jews, (Rom. 9:2,) and of his mouth being opened, and his heart enlarged toward the Christians. 2 Cor. 6:11. He often speaks of his affectionate and longing desires. 1 Thess. 2:8; Rom. 1: 11; Phil. 1: 8, and 4: 1; 2 Tim. 1:4. He very often, in his epis- tles, expresses the affection of joy. 2 Cor. 1: 12, and 7:7, 9, 16; Phil. 1:4; 2: 1, 2, and 3:3; Col. 1:2, 4; 1 Thess. 3:9. He speaks of his rejoicing with great joy, (Phil. 4: 10, and 1:7,) of his joying and rejoicing, (Phil. 2: 1, 7,) of his rejoicing exceedingly, (2 Cor. 7 : 13,) of his being filled with comfort, and be- ing exceedingly joyful. 2 Cor. 7: 4. He speaks of him- self as always triumphing, or rejoicing, (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 of his hope. He likewise expresses the affection of god- ly jealousy. 2 Cor. 11: 2, 3. And it appears from his whole history, after his conversion, that the affection of zeal, as having the cause of his Master and the in- terest and prosperity of the church for its object, was mighty in him, continually urging him to those great and arduous labors in which he was engaged, in in- structing, exhorting, warning, and reproving others; contending with those powerful and numerous ene- mies which continually opposed him; wrestling with principalities and powers, not fighting as one who beats the air; running the race set before him, con Part I.] 27 VERY MUCH IN HOLY AFFECTIONS. tinually pressing forward through a variety of difficul- ties and sufferings. And how full of affection he was, appears further from his being so full of tears: in 2 Cor. 2: 4, and Acts, 20: 19, he speaks of his many tears; and in verse 31, of his tears which he shed night and day. The other eminent saint whom I shall mention, is the Apostle John, the beloved disciple, who was the dearest to his Master, and by him admitted to the greatest privileges of any of the twelve. He was not only one of the three who were allowed to be present with him on the mount at his transfiguration, at the raising of the daughter of Jairus, and whom he took with him when he was in his agony, but was favored above them all in being permitted to lean on his Master's bosom at his last supper, and being chosen by him as the person to whom he would reveal his wonderful dispensations toward his church to the end of time. He was selected to shut up the canon of the Scrip- tures, being preserved much longer than any of the other apostles. It is evident, from his writings, that he was a person remarkably full of affection. His addresses to those to whom he wrote are inexpressibly tender and pa- thetic, breathing nothing but the most fervent love. The proofs of this cannot be given without disadvan- tage, unless we should transcribe the whole of his writings. 7. He whom God sent into the world to be the light of the world, and the perfect example of true religion. and virtue, even the Lord Jesus Christ, was remarka- bly affectionate. He presented the most striking in- stance of the ardency, vigor, and strength of love, both to God and to man, that ever existed. It was this F 11 E 414 28 TRUE RELIGION CONSISTS [Part 1. principle which obtained the victory in that mighty struggle and conflict of his affections, when he "pray- ed more earnestly, and offered up strong crying and tears." Heb. 5:7. Such was the power of his holy love that it was stronger than death, and in the mighty conflict overcame those powerful exercises of fear and grief, when he was sore amazed, and his soul was exceeding sorrowful, even unto death." He also appears to have been full of affection during the whole of his life. We read of his great zeal, fulfilling what is written 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: "He looked round about on them with anger, being grieved for the hardness of their hearts." Mark, 3 : 5. See also Luke, 19: 41. We often read of the affection of pity, or compassion in Christ, (Matt. 15: 32; Luke, 7: 13;) and of his being moved by compassion, (Matt. 9: 36; 14: 14; Mark, 6 : 34.) How tenderly affectionate was he when Mary and Mar- tha, mourning for their brother, came to him with their complaints and their tears! He was affected by their grief, and wept with them, though he knew that their sorrow would soon be turned into joy. See John, 11. And how ineffably affectionate was the last discourse which Jesus had with his eleven disciples the evening before he was crucified, when he informed them that he was going away, and foretold the great difficulties and sufferings they would meet with in the world after he was gone; when he comforted and counselled them as his dear children, and bequeathed to them his Holy Spirit. See the 13th, 14th, 15th, 16th, and 17th chapters of John. Of all the discourses ever penned, or uttered, this was the most tender and affectionate. 8. The religion of heaven consists very much in holy affections. Part 1.] 29. VERY MUCH IN HOLY AFFECTIONS. In order to learn the true nature of any thing, we should go where the subject of our inquiry is to be found in its greatest purity and perfection. If we would acquaint ourselves with the nature of gold, we must view it not in the ore, but when refined. If we would ascertain the nature of true religion, we must- go where true religion is possessed without any defect or mixture. There is, doubtless, true religion in heaven, and true religion in its utmost purity and perfection. But ac- cording to the Scripture representation, the religion of a future state consists chiefly in holy love and joy, and the expression of these in the most fervent and exalted praises. So that the religion of the saints in heaven consists in the same things as the religion of the saints on earth-joy unspeakable and full of glory. The love and joy of the saints on earth constitute the dawning of the light, life, and blessedness of hea- ven; they are the same in nature, though not in degree and circumstances. This This is evident from many pas- sages of Scripture. See Prov. 4: 18. John, 4: 14; 6: 40, 47, 50, 54, 58. 1 John, 3: 15. 1 Cor. 13 : 8-12. Hence, therefore, the religion of heaven, consisting chiefly of holy love and joy, consists very much in affection; and therefore, undoubtedly, true religion consists very much in affection. 9. It appears, from the nature and design of the ordinances and duties which God has appointed as means and expressions of true religion, that true reli- gion lies very much in the affections. For instance: the duty of prayer. It is evident that we do not, in this duty, declare our wants and desires, in order to inform God, or to incline his heart to show mercy; but suitably to affect our own hearts, and so ! ? 3* 30 [Part I. TRUE RELIGION CONSISTS ༥ ་ 1 to prepare ourselves for the reception of the blessings we ask. Such external behavior in the worship of God, as custom has made significant of humility and reverence, can be of no further use than as it has some tendency to affect our own hearts, or the hearts of others. And the duty of singing praises seems to be ap- pointed wholly to excite and express religious affec- tions. No 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 the affections. The same may be said, also, of the nature and design of those sacraments which God has appointed. Our heavenly Father, considering our frame, has not only appointed that we should be told of the great things of the gospel, and by his word be instructed in reference to the redemption of Christ; but also that they should be exhibited to our view, in sensible representations in the sacraments, in order the more deeply to affect us. One of the main ends for which God has ordained that his word, delivered in the Holy Scriptures, should be explained and applied in preaching, was evidently that divine things might be thus impressed upon the affections of men. It is, therefore, not sufficient for us to have good commentaries and expositions on the Scriptures, and other valuable books of divinity; be- cause, although these may tend, as well as preaching, to give us a doctrinal and speculative knowledge of the things of religion, yet they have not an equal ten- dency to impress them on our affections. God has appointed a particular and lively application of his word, in the preaching of it, as fit means to affect sin- w 1 Part I.] 7 VERY MUCH IN HOLY AFFECTIONS. 31 ners with the importance of the things of religion, and to stir up the minds of the saints, by often bringing these things to their remembrance. Preaching is par- ticularly intended to promote the two affections men- tioned in the text-love and joy: "And he” (Christ) (( gave some apostles, and some evangelists, and some pastors and teachers-for the edifying of the body of Christ-in love." Eph. 4: 11, 12, 16. The apostle in- structing Timothy concerning the work of the minis- try, informs him, that the great end of that word which a minister is to preach, is "love, or charity." 1 Tim. 1: 3, 4, 5. Another affection for the promotion of which God has appointed preaching, is joy; and there- fore ministers are called helpers of our joy. 2 Cor. 1:24. 10. It is evident that true religion, or holiness, lies very much in the affections, because the Scriptures place sin very much in hardness of heart. It was hardness of heart which excited grief and displeasure in Christ toward the Jews: "He looked round about on them with anger, being grieved for the hardness of their hearts." Mark, 3:5. The reason given why the house of Israel would not obey God, was, that they were hard-hearted. Ezek. 3: 7. The wickedness of that perverse, rebellious generation, in the wilderness, is ascribed to the same cause. Psalm 95: 7-10. This is spoken of as what prevented Zedekiah's turning to the Lord: "He hardened his heart." 2 Chron. 36: 13. The rejecting of Christ, and the opposing of Chris- tianity, are ascribed to this principle, Acts, 19: 9. When men are left to the power of their depravity and sin, they are mentioned as having their hearts hardened. Rom. 9: 18. The apostle speaks of an evil heart that departs from the living God, and a hard 32 TRUE RELIGION CONSISTS [Part I. heart, as the same thing. Heb. 3: 8, 12, 13. And that great work of God, conversion, which consists in de- livering a person from the power of sin, is often men- tioned as the taking away of the heart of stone, and as the giving of a heart of flesh. See Ezek. 11 : 19, and 36: 26. Now, by a hard heart, is undoubtedly meant, a per- verse, unaffected heart; a heart not easily moved by virtuous affections, but, like a stone, insensible and difficult to be impressed. Hence the hard heart is called a stony heart, and is opposed to a heart of flesh. We read, in Scripture, of a hard heart, and a tender heart; and doubtless we are to understand these as contrary to each other. But what is a tender heart, but a heart easily affected with what ought to affect it? God commends Josiah, because his heart was tender; and it is evident from what are mentioned as expres- sions and proofs of this state of mind, that by his heart being tender, is meant its being easily moved by reli- gious and pious affection: "Because thine heart was tender, and thou hast humbled thyself before the Lord; hast rent thy clothes, and wept before me, I also have heard thee, saith the Lord." 2 Kings, 22: 19. It is very evident, that in some texts, by hardness of heart, is meant a heart void of affection. Of the ostrich it is said, "She hardeneth her heart against her young ones, as though they were not hers." Job, 39:16. So a person unaffected in time of danger, is said to harden his heart. Prov. 28: 14. Now, since it is evident that by a hard heart, in Scripture, is meant a heart destitute of pious affec- tions; and since also the Scriptures so frequently de- nominate our sin and depravity by the terms "hard- ness of heart," it is evident that grace and holiness Part I.] VERY MUCH IN HOLY AFFECTIONS. 33 must, in a great measure, consist in our being easily susceptible of such affections. Divines are generally agreed, that, sin radically and fundamentally consists in what is negative or privative-in a privation, or want of holiness. And therefore, undoubtedly, if sin very much consists in hardness of heart, and so in the want of pious affections, holiness must consist very much in those pious affections. I am far from supposing that all affections show a tenderness of heart: hatred, anger, &c. may prevail in the hardest heart. Yet, it is evident, that hardness of heart, and tenderness of heart, relate to the affec- tions, and denote a mind susceptible, or insusceptible, of certain emotions. Upon the whole, I think it abundantly evident, that true religion consists very much in the affections. I do not, however, think, 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 real 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. The degree of religion is rather to be judged of by the fixedness and strength of the habit, than by the degree of the present exercise; and the strength of that habit is not always in proportion to the outward effects and manifestations, or to the hurry, vehemence, and sud- den changes of the course of the thoughts. But yet it is evident, that religion consists so much in the affections, that without holy affection there is no reli- gion. No light in the understanding is good, which " L • + + 34 TRUE RELIGION CONSISTS [Part I. does not produce holy affection in the heart; no habit of mind is good which has no such exercise; and no external fruit is good which does not proceed from this principle. Having thus considered the evidence of the propo- sition laid down, I proceed to some INFERENCES. 1. We may hence learn how much those persons err who wish to discard all religious affections. There seems to be too much of a disposition of this kind prevailing at this time. Because many in the late extraordinary season who appeared to have great religious affections, did not manifest a right temper of mind, and in the heat of their zeal ran into many errors, and because the high affections of some appear to have entirely subsided, and others, who were evi- dently filled with joy and zeal for a while, seem to have returned like a dog to his vomit; hence religious affections in general are grown out of credit with many persons, as though true religion did not at all consist in them. Thus we easily run from one ex- treme to another. A little while ago we were disposed to regard all high affections about religion as eminent exercises of true grace, without inquiring into the nature and source of those affections, and the manner in which they arose. If persons did but appear to be very much moved and raised, so as to be full of reli- gious talk, and expressed themselves with great warmth and earnestness, it was too much the custom, without further examination, to conclude that such persons were full of the Spirit of God, and enjoyed eminent experience of his gracious influence. But of late, in- stead of admiring all religious affections, we have been much more disposed to reject and discard all, without > Part I.] VERY MUCH IN HOLY AFFECTIONS. 35 distinction. Herein appears the subtlety of Satan. While he saw that religious affections were much thought of, and that people in general were ill inform- ed upon this subject, he knew that he could best ac- complish his ends by sowing tares amongst the wheat, and mingling false affections with the work of the Spirit of God. He saw that this was a likely way to ruin many souls, and to entangle the saints in a per- plexing wilderness, and in a short time to bring all religion into disrepute. But now, when the conse- quences of these false affections appear, and it has become very apparent that some of those emotions which made a fine show, and were by many persons greatly admired, were in reality nothing, the devil sees it to be his advantage to go another way to work, and to endeavor, to the utmost of his power, to propagate and establish a persuasion, that all affections and emo- tions of the mind, with respect to religion, are to be disregarded, or rather opposed, as having a pernicious tendency. This he knows is the likeliest way to re duce all religion to a mere lifeless formality, and effec tually to banish the power of godliness and every thing that is truly gracious. For although, in true religion, there is something more than affection, yet it consists so much in the affections, that there can be no true religion without them. He who has no religious affection is in a state of spiritual death, wholly desti. tute 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 warmth in the affections, for where there is heat without light there can be 4 * 4 L 1 } 30 [Part I. nothing divine or heavenly; so, on the other hand, where there is a kind of light in the understanding, without warmth in the affections-a head stored with notions and speculations, with a cold, unaffected heart —there can be nothing divine: that knowledge is not true spiritual knowledge of divine things. If the things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, and glorious things, as they often hear and read of in the word of God, is undoubt- edly because they are spiritually blind; if they were not so, it would be impossible, and utterly inconsistent with the principles of human nature, that their hearts would be otherwise than very powerfully impressed. Slighting all religious affections, is the way to har- den the hearts of men; to encourage them in their perverseness; to keep them in a state of spiritual death, and to bring them at last to death eternal. { TRUE RELIGION CONSISTS 2. If it is true that religion lies very much in the affections, we may infer, that such scriptural means are to be desired as have a tendency to move the affec tions. Such a manner of preaching and administering the ordinances, such a mode of worshipping God in prayer, and singing praises, are much to be desired, as have a tendency deeply to affect the hearts of those who attend upon the means of grace. There may, indeed, be such means adopted as have a powerful tendency to stir up the passions of weak and ignorant persons, which in reality are not adapted to benefit their souls; for though they may have a tendency to excite affections, they have little or none to excite gracious ones, or any affections tending to grace. But, undoubtedly, if divine things are treated, in the public exercises of religion, according to their Part I.] VERY MUCH IN HOLY AFFECTIONS. 37 nature, and exhibited in such a manner 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 very much in the affections, we may learn what abundant cause we have to be ashamed and confounded before God, that we are no more affected by the great and momentous concerns of religion. It appears, from what has been said, that this arises from our having so little of true religion. God has given to mankind affections for the same purpose that he has given all the faculties and princi- ples of the human soul, that they might be subservient to the great business for which man was created-the business of religion; and yet how common is it among mankind, to have their affections much more exercised and engaged in other matters than in religion! As to those things which concern their worldly interests, the desires of men are eager, and their love warm and affectionate. In reference to these objects they are much impressed, and very deeply concerned. They are much affected with grief at worldly losses, and much elated with joy at worldly prosperity. But how insensible and unmoved are most men, about the great things of another world! How languid are their affec- tions as to these things! How insensibly they can sit and hear of the infinite love of God in giving his dear Son to be offered up a sacrifice for the sins of men and of the unparalleled love of the innocent and holy Lamb of God, manifested in his dying agonies, his bloody sweat, his bitter cries and bleeding heart. They can hear that all this was done for his enemies, to re- deem them from deserved, eternal burnings, and to bring them to unspeakable and everlasting joys, and 1 秦 ​4 mat 4 38 TRUE RELIGION CONSISTS [Part I. yet be cold, insensible, and regardless! Where are the exercises of our affections proper, if not here? what is there that more requires them? and what can be a fitter occasion of their vigorous and lively exercise? Can any thing of greater importance be presented to our view? any thing more wonderful? or any thing more intimately connected with our interest? Can we suppose that the infinitely wise Creator implanted such principles in the human nature as the affections, to be of essential use to us, and to be exercised on certain objects, but to be totally inactive in reference to those things which are of the very first importance? If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the nature of man, in making these principles a part of it, they ought to be exercised about those objects which are most worthy of them. But is there any thing which Christians can find, so worthy of their admiration and love, their desires and hopes, their zeal and their joy, as those things which are exhibited in the Gospel of Jesus Christ? The glory of the blessed Jehovah is there presented to view in the most affecting light, dis- playing all its lustre in the face of an incarnate and infinitely compassionate Redeemer. All the virtues of the Lamb of God, his humility, his patience, his meekness, his submission, his obedience, his love, and his compassion, are presented to our contemplation in a manner the most adapted to move our affections. There also the hateful nature of sin, together with the inflexible justice of God, which will by no means allow iniquity to go unpunished, are exhibited in the clearest and most affecting light. God has so disposed all things, in the glorious dispensation of the Gospel, as most powerfully to impress the affections. What Part II.] 39 VERY MUCH IN HOLY AFFECTIONS. abundant cause have we, therefore, to be humbled in the dust, that we are no more affected with the infi- nitely momentous concerns of religion! PART SECOND. ON THOSE THINGS WHICH AFFORD NO DECISIVE EVIDENCE, EITHER THAT OUR AFFECTIONS ARE TRULY GRACIOUS, OR THAT THEY ARE NOT. If any one, on the reading of what has been already said, is disposed to acquit himself by saying, “I am not one of those who have no religious affections; I am often powerfully moved by the consideration of the important things of religion:" let him not conclude, from this circumstance, that his affections are truly gracious; for though, as already observed, we ought not to reject and condemn all emotions of the mind arising from a view of divine things, as though true religion did not at all consist in affection; so, on the other hand, we ought not to approve of all, as though every one who was affected by the things of religion had true grace, and was the subject of the saving in fluences of the Spirit of God. We should endeavor to discriminate between true and false religious affec- tions. In order that I may assist in that important work, I will first mention some things which are no proofs, either that affections are such as true religion consists in, or that they are not, that I may guard T 3 + 40 WHAT ARE NO SIGNS [Part II. against judging of affections by false signs; and then, in a succeeding part, Notice some things wherein spiritual and gracious affections differ from those which are not so, and by which they may be distinguished. I am now to notice some things which ARE NO PROOFS THAT AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT. 1. That affections concerning religious things are raised very high, is no proof either that those affections are gracious, or that they are not. Some persons are disposed to condemn all high re- ligious affections. If professors appear to have their affections raised, with respect to religion, to an extra- ordinary height, such persons are prejudiced against them, and, without further inquiry, conclude that they are deluded. But if true religion lies very much in the affections, then it follows, that where there is much true religion, there will be much religious affection: if true religion, in the hearts of men, is raised to a great height, holy affections will also be raised to a great height. Love is an affection; but will any Christian say, that we ought not to love God, and Jesus Christ, in a high degree? Will any one venture to affirm, that we ought not to hate sin with a perfect hatred? that we ought not to exercise a high degree of gratitude to God for the mercies we receive at his hands? or that we ought not to possess very strong desires after holiness? Is there any one who will profess that his affections in re- ligion are elevated enough; and will say, "I have no cause to be humbled, that I am no more affected by 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 ?" Will any individual bless Part II.] TO DISTINGUISH AFFECTIONS. 41 God that he is affected enough by what he has read and heard of the wonderful love of God to rebels, in giving his Son to die for them, and of the dying love of Christ? or will any one pray that he may not be affected by these things in a higher degree, because high religious affections are improper, enthusiastic, and ruinous to true religion? Our text very evidently refers to high affections, when it speaks of " rejoicing with joy unspeakable and full of glory." Here the strongest expressions are made use of which language can possibly furnish. The Scriptures very often enjoin high affections. Thus in the first commandment of the law, there is an ac- cumulation of expressions, as though there were not words adequate to express the degree in which we ought to love God: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." Luke, 10 : 27. The saints are called upon to exercise a high degree of joy: "Rejoice,” says Jesus Christ to his disciples, " and be exceeding glad." Matt. 5.: 12. “Let the right- eous be glad; let them rejoice before God; yea, let them exceedingly rejoice." Psalm 68: 3. In the book of Psalms the saints are often called upon to shout for joy; and in Luke, 6:23; to leap for joy. They are often exhorted to exercise a high degree of gratitude; to praise God with all their hearts. * We find the most eminent saints mentioned in Scrip- ture often professing high affections. Thus the Psalm- ist speaks of his love, as if it were unspeakable: “O how I love thy law!" Psalm 119: 97. He also ex- presses a high degree of hatred of sin: "Do not I hate them, O Lord, that hate thee? and am I not grieved with those that rise up against thee? I hate them with 4* $ } ++ **** 42 WHAT ARE NO SIGNS [Part II. a perfect hatred." Psalm 139: 21, 22. He also pro- fesses a high degree of sorrow for sin, as a burden too heavy for him. He likewise expresses a great degree of spiritual desire in many of the strongest terms which can be conceived of. He speaks of his longing, of his thirsting as a land where there is no water, of his soul breaking for the longing it hath, &c. He also men- tions the exercise of great and extreme grief for the sins of others: "Rivers of water run down mine eyes, because they keep not thy law." Psalm 119 : 136. "Horror hath taken hold upon me, because of the wicked that forsake thy law." Verse 53. He expresses a high degree of joy: "The king shall joy in thy strength, and in thy salvation how greatly shall he re- joice." Psalm 21:1. "My lips shall greatly rejoice, when I sing unto thee." Psalm 71 : 23. "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. Be- cause thou hast been my help, therefore in the shadow of thy wings will I rejoice." Psalm 63: 3–7. The Apostle Paul expresses very high affections. He mentions the exercises of pity and concern for the good of others, even to anguish of heart-a fervent love—an ardent desire—an exalted joy. He speaks of the exultation and triumphs of his soul, his earnest ex- pectation, his abundant tears, the travail of his soul, his godly jealousy, and his fervent zeal. John the Baptist expresses great joy. John, 3:39. Those blessed wo- men who anointed the body of Jesus, are represented as exercising a very high degree of religious affection Part II.] 43 TO DISTINGUISH AFFECTIONS. at the resurrection of Christ: "And they departed- from the sepulchre, with fear and great joy." Matt. 28:8. It is often foretold that the church of God, at some future period of the world, shall exceedingly rejoice: 66 They shall walk, O Lord, in the light of thy counte- nance; in thy name shall they rejoice all the day; and in thy righteousness shall they be exalted." Psalm 89 : 15, 16. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee," &c. Zech. 9:9. As high degrees of joy are the genuine fruits of the Gospel of Christ, the angel calls this Gospel, good tidings of great joy, that should be to all people. The saints and angels in heaven, who possess reli- gion in its highest perfection, are exceedingly affected with what they behold and contemplate of the perfec- tions of God, and of his work. They are all as a pure flame of fire in the warmth of their love, the elevation of their joy, and the ardency of their 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 those of the saints on earth, is, that they see the things by which they are affected more according to their real nature and importance. Hence it is that their affections are more conformed to the nature of those things. If, therefore, religious affections, in the present state, are of the same nature with those of the saints in heaven, the nearer they are to theirs in degree, the better. • From these things it evidently appears, that if affec- tions concerning religious things, are raised to a very great height, it is no certain proof that they are not } 1 } I ? 1 44 [Part II. such as have in them the nature of true religion. Those persons, therefore, greatly err, who condemn others as enthusiasts, merely because their affections are very high. On the other hand, their being very high, is no cer- tain proof that they are of a spiritual and gracious na- ture. It is manifest from the Scriptures, that there are very high affections respecting the things of religion, which are not spiritual and saving. The Apostle Paul speaks of affections in the Galatians, which had been exceedingly elevated, but which he feared were in vain, and had totally subsided: "Where is the blessedness ye spake of; for I bear you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me." Gal. 4:15. And in the 11th verse he tells them that he was afraid of them, lest he had bestowed upon them labor in vain. The children of Israel were greatly affected by the mercy of God, when they saw how wonderfully he had delivered them at the Red Sea, and sang his praises, though they afterward soon forgat his works. So again, they were greatly affected at Mount Sinai, when they saw the marvellous manifestations which God made of himself there; and when he proposed his holy covenant to them, they with great forwardness replied, "All that the Lord hath spoken will we do, and be obedient." But how soon were they turned aside after other gods! So great numbers who were affected by the raising of Lazarus from the dead, had their passions excited to a very high degree, and when Christ, immediately after entered into Jerusalem, they exceedingly magnified him. As though the ground was not good enough for even the ass which he rode to walk upon, they cut down branches of palm trees, and strewed them in the WHAT ARE NO SIGNS Part II.] TO DISTINGUISH AFFECTIONS. 45 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." There was a vast mul- titude crying Hosanna, so that it gave occasion to the Pharisees to say, “Behold, the world is gone after him." John, 12: 19. But Christ, at that time, had but few true disciples; and all this was at an end when he stood bound, having a mock robe on, and a crown of thorns; when he was derided, spit upon, scourged, con- demned, and executed. Indeed, there was a loud out- cry respecting him among the multitude then, as well as before; but of a very different kind: it was not "Ho- sanna, hosanna," but "Crucify him, crucify him." It is the general opinion of orthodox divines, that there may be very high affections concerning divine things, which have nothing in them of the nature of true religion. · II. That these affections produce strong effects upon the body, is no proof either that they are truly gracious, or that they are not. All affections have in some respects, or degree, an effect on the body. Such is our nature, and such are the laws of union between the soul and the body, that the mind can have no lively or vigorous exercise with- out producing some effect upon the body. And if all emotions of the mind have some effect on the body, we may conclude that the greater those emotions are, the greater will be their effects on the animal frame. And since there are great affections, both common and spi- ritual, it is not to be wondered at, that such great effects should arise from both these kinds of affection; and consequently, these effects are no proof that the affec- tions from which they arise are of one kind or the ~ther. K 46 WHAT ARE NO SIGNS [Part II. Great effects on the body certainly are no sure evi- dence that affections are spiritual, for such are very often known to arise from great affections about tem- poral things, and when religion is no way concerned. And if great affections about secular things 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 same effects. Nor, on the other hand, do I know of any rule by which we may determine, that gracious and holy af- fections, when raised as high as any natural affections, and possessing equally strong and vigorous exerciscs, cannot produce a great effect on the body. I know not why a view of the glory of God should not cause the body to faint, as well as a view of the glory of Solomon. There is certainly great power in spiritual affections. We read of the power which worketh in Christians; of the Spirit of God being in them as the spirit of power; of the effectual working of his power in them; and of the working of the mighty power of God in them. Eph. 37; 2 Tim. 1:7; Eph. 3: 20; Eph. 1: 19. But the nature of man is represented in Scripture as exceedingly weak; and particularly with regard to great spiritual exercises. Matt. 26: 41; 1 Cor. 15: 43 and 50. The passage prefixed to this treatise speaks of "joy unspeakable and full of glory." And who, that considers the nature of man and the nature of the affec- tions, can reasonably doubt that such indescribable and glorious joys may be too great for the human frame, so as considerably to overpower it? It is evi- dent from Scripture, that clear discoveries of the divine glory have a tendency, by affecting the mind, to over- Part II.] TO DISTINGUISH AFFECTIONS. 47 power the body; and that if these views were attended with the same degree of clearness as they are in hea- ven, the body could not subsist under them. No man can see God and live. The knowledge which the saints have of the divine glory in this world, and those holy affections which arise from it, are of the same nature with those of the saints 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, 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 since God has assured us in his word, that the whole reward is such as would at once destroy the body; is it not presumptuous in us to set bounds to his sovereignty, and to say, that in giving the earnest of this reward, he shall never give so much of it, as in the least to overpower the body, when he has no where thus bound himself? The Prophet Habakkuk speaks of his body being overborne by a sense of the majesty of God: “When I heard, my belly trembled; my lips quivered at the voice; rottenness entered into my bones; and I trem- bled in myself." Hab. 3 : 16. The prophet Daniel, giving an account of a repre- sentation of the glory of Christ, says, "And there re- mained no strength in me; for my comeliness was turned into corruption, and I retained no strength." Dan. 10:8. And the Apostle John, speaking of a simi- lar manifestation made to him, says, "And when I saw him I fell at his feet as dead." Rev. 1: 17. It is in vain to say that these were only external manifes- tations or symbols of the glory of Christ; for though they were outward representations, yet the design was • 48 WHAT ARE NO SIGNS Part II. 置 ​to give to these prophets an idea of the thing repre- sented, and that was the true divine glory and majesty of Christ. In agreement with the end for which God designed these outward signs, they received by them a lively apprehension of the real glory and majesty of his nature, and thus were greatly affected. And I think those persons are very presumptuous, who venture to say that God cannot, or does not, give the same clear and affecting views of the real glory and majesty of his nature, to any of his saints, without the intervention of such shadowy representations. I would farther observe, that the Scriptures often refer to bodily exercises in order to express the strength of holy and spiritual affections; such as trembling, groaning, crying out, panting, and fainting. Psalm 119: 120; Ezra, 9:4; Isaiah, 66: 2-5; Hab. 3:16; Rom. 8:26; Psalm 84: 2; 38: 10; 42: 1; 119: 131; 119: 81. Now if it be said that these are only figura- tive expressions, it must at least be allowed that they are suitable figures to represent the high degree of those affections which the Holy Spirit intended they should represent; but I do not see how they would be so if those spiritual affections have no tendency to pro- duce trembling, &c. but, on the contrary, are the pro- per effects, and sad tokens of false affections, and the delusion of the devil. I cannot think that God would generally make use of things which are quite opposite to spiritual affections, and evident marks of the hand of Satan, to represent a high degree of holy and hea- venly affection. I III. That they render us fluent, fervent, and abun- dant, in talking of religion, is no proof either that our affections about religious things are truly gracious; or that they are not. # ' Part II.] 49 There are many persons, who, if they observe any thing of this kind in others, are greatly prejudiced against them. Their being so full of talk is deemed a sufficient reason for condemning them as Pharisees and ostentatious hypocrites. On the other hand, there are many, who, if they observe these effects in any one, are disposed, very imprudently, to conclude at once that he is a true child of God, and under the saving influences of the Holy Spirit: and especially are they confident that such persons are savingly wrought upon, if they are not only fluent, but also af- fectionate and earnest in their conversation. TO DISTINGUISH AFFECTIONS. But this, as events abundantly show, arises from want of judgment: it is a mistake into which persons often run, by trusting to their own wisdom instead of making the Scriptures their rule. Though the sacred writings are full of directions, by which we are to judge both of our own state, and the state of others; yet we have no where any rules by which we may conclude that we or others are in a good state, from any such effects as these; for this is but the religion of the mouth, and of the tongue, and is in Scripture represented by the leaves of a tree, which, though it ought not to be without them, are no proofs of its goodness. That persons are disposed to talk much about reli- gion, may arise from a good cause, or from a bad one. It may arise from a great degree of holy affections, for out of the abundance of the heart the mouth speaketh; or it may arise from strong religious affections which are not holy, for still out of the abundance of the heart the mouth speaketh. It is the nature of the affections, whatever are their objects, if they are powerfully en- gaged, to incline us to talk very much of that by which £ 1 A " 5 . F 50 [Part II. they are excited; and not only to say much, but to talk very earnestly and fervently. And therefore our talking abundantly and very fervently about religion, can only be an evidence that we are very much affect- ed by something relating to religion; but this may be the case, as I have observed before, where there is no grace. That by which men are greatly affected, they will be earnestly engaged about; and they will be likely to show that earnestness in their conversation and behavior, as the greater part of the Jews in Judah and Galilee did for a while, about the preaching and baptism of John: they were willing for a season to re- joice in his light. The multitude, in like manner, of- ten manifested great earnestness about Christ, and his preaching and miracles; being astonished at his doc- trines, receiving his word with joy, following him sometimes night and day, exclaiming, "Never man spake like this man!" But what was the end of these things, with respect to the greater part of them! A person may be disposed to talk much of his own experience, introducing the subject every where, an: in all companies; and when this is the case, it is ra- ther a bad sign than a good one. A tree too full of leaves seldom bears much fruit; and a cloud, though to appearance very pregnant with water, if it is ac- companied by much wind, seldom affords any great quantity of rain. The Holy Spirit has been pleased, several times, to make use of this latter circumstance, in order to represent a great show of religion in pro- fession, without corresponding fruits in the life: "Whoso boasteth himself of a false gift, is like clouds and wind without rain." Prov. 25: 14. See also Jude 4 and 12, and 2 Pet. 2 : 17. False affections about religion, if they are equally WHAT ARE NO SIGNS 4 1 Part II.] 51 TO DISTINGUISH AFFECTIONS. strong, are much more forward to manifest them- selves, than true ones; because it is the nature of false religion to affect show, and to court observation: thus it was with the Pharisees. IV. That they are not excited by our own endeavors, or exertions, is no proof, either that our religious af- fections are truly gracious, or that they are not. There are many persons who condemn all religious affections which are excited in a way of which the subjects of them can give no account; and which do not seem to be the effect of their own endeavors, or the result of the faculties and principles of human na- ture; but seem to arise from the influence of some extrinsic and supernatural power upon their minds. It is supposed that the Spirit of God co-operates in a silent and imperceptible way, with our own endea- vors in the use of means; so that we cannot distin- guish between the influences of the Spirit of God, and · the natural operations of the faculties of our own minds. It is true, that for any one to expect to receive the saving influences of the Spirit of God, while a diligent attention to the appointed means of grace is neglected, is unreasonable, presumptuous, and enthusiastical. It is also undoubtedly true, that the Spirit of God is far from being uniform in the manner and circumstances of his operations, and that sometimes he works in a way more secret and gradual, and from smaller begin- nings, than at other times. But if there is indeed a power superior to all means and instruments, and above the utmost efforts of na- ture; and if that power is requisite in order to the production of saving grace in the heart, then certainly it is not at all unreasonable to suppose, that its effect i 52 [Part II. WHAT ARE NO SIGNS. should very frequently be produced in such a way as to make it manifest that it is so. If grace is indeed owing to the powerful and efficacious operations of an cxtrinsic and divine agent, why is it unreasonable to suppose that it should appear to be so to those who are the subjects of it? Is it strange that it should appear to be as it really is? For this, in fact, is the objection: it is regarded as a clear proof, that the affections which many persons experience, are not from a particular cause, because they appear to be from that cause: those who possess them 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 thence conclude, that what they experience is not from the Spirit of God, but from themselves, or from the devil. If it is indeed true, as the Scriptures abundantly teach, that grace in the soul is so the effect of the power of God, that it is with propricty compared to those effects which are the farthest from being owing to any strength in the subject: such as a generation, being begotten, or raised from the dead-created, &c., then how shall we account for the circumstance, that the Almighty, in so great a work, should so carefully hide his power, that the subjects of it should not be able to discern it? If we may form any conclusion from Scripture, God, in the great works of his power and mercy which he performs for his people, orders things so as to make his power conspicuous, and our dependence on him most evident; that no flesh should glory in his presence, 1 Cor. 1: 27-29; that he alone should be exalted, Isaiah, 2: 11-17; that the excel- lency of the power should be of him, and not of man, · 2 Cor. 4:7; that the power of Christ should be mani- Part II.] TO DISTINGUISH AFFECTIONS. 53 } I fested in our weakness, 2 Cor. 12:9; and that none should say, Mine own hand hath saved me, Judges, 7:2. In most of the conversions of particular per- sons of which we have an account in the New Testa- ment, they were not wrought upon in that secret, gradual, and insensible manner, which is now insisted upon, but with those manifest tokens of a supernatural power, wonderfully and suddenly causing a great change, which in these days are regarded as un- doubted signs of delusion and enthusiasm. The apostle says, "The eyes of your 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, ac- cording to the working of his mighty power," &c. Eph. 1: 18, 19. Now, when the apostle speaks of the Ephesians being the subjects of divine influence, in their effectual calling, to the end that they might know what his mighty power was to them who believe, he can mean nothing else but that they might know it by experience. But if the saints know this power by ex- perience, they must feel it as being distinguishable from the natural operations of their own minds. So that it is very unreasonable and unscriptural to con- clude, that affections are not from the gracious opera- tions of the Spirit of God, because they are evidently and ser sibly not from the persons themselves who are the subjects of them. On the other hand, that they are not produced by ourselves, or that they arise in our minds in a manner for which we cannot account, is no proof that such affections are gracious. $ 5* 54 WHAT ARE NO SIGNS [Part II. There are some who make this an argument in their own favor. Speaking of their experience, "We are sure," say they, "that we did not produce it ourselves; it was the effect of no contrivance or endeavor of ours." And hence they very ignorantly conclude, that what they have experienced must be from the mighty influ- ence of the Spirit of God, and is of a saving nature. Indeed, what they have experienced may not be from themselves directly; but it does not follow from thence that it was from the Spirit of God. There are other invisible agents who have influence upon the minds of men, besides the Holy Spirit. We are directed not to believe every spirit, but to try the spirits whether they are of God. There are evil spirits, exceedingly busy with men, who often transform themselves into angels of light; and, with great subtlety and power, mimic the operations of the Spirit of God. Many of the operations of Satan are very distinguishable from the voluntary exercises of our own minds. They are so in those horrid and blasphemous suggestions by which some persons are dreadfully harassed, and in those unnecessary and unprofitable terrors by which others are exercised. And the influence of Satan may be as evident in false comforts and joys, as in terrors and horrid suggestions. And besides, we should remember, that impressions on our minds may be neither of our own producing, nor from an evil spirit, and yet not be from any saving, but from a common influence of the Spirit of God. The subjects of such impressions are of the number of those of whom we read, "who were once enlight- ened," had "tasted of the heavenly gift, and been made partakers of the Holy Ghost;" had "tasted the good word of God,” and had felt “the powers of the world Part II.] TO DISTINGUISH AFFECTIONS. 55 to come;" but were yet wholly unacquainted with those "better things that accompany salvation." Heb. 6:4, 5, 9. And where neither a good nor an evil spirit has any immediate influence, persons, especially such as are of a weak habit of body, and whose minds are feeble, may have strange imaginations, and strong affections, for which they cannot account. Such persons are liable to impressions of this kind about temporal things; and there is equal reason to conclude, that they may have similar impressions about spiritual things. As a per- son, when asleep, has dreams of which he is not the voluntary agent, so, when he is awake, he may be the subject of impressions of which also he is not the voluntary agent. V. That they are produced by texts of Scripture, suddenly, and in an extraordinary manner, applied to the mind, is no proof, either that our affections are truly gracious, or that they are not. That they are occasioned by texts of Scripture thus impressed upon the mind, is no proof that affections are not gracious, provided the Scripture itself, or the truth it contains, is the foundation of the emotion, and not merely, or chiefly, the sudden and unusual manner in which it is brought to the mind. But, on the other hand, neither is their arising from Scripture, brought suddenly, and in an extraordinary manner to our minds, any proof that our affections about religion are gracious. Some persons seem to regard this as a good evidence that their affections are saving, especially if those affections are hope or joy, or any other that are pleasing and delightful. They tell us that particular promises were suddenly brought to their minds, as if they had been spoken to them. 2 K 1 56 WHAT ARE NO SIGNS [Part II. "We had no hand," say they, "in bringing such texts to our minds; we were not thinking of any thing that could tend to produce such an occurrence," &c. And, perhaps they will add, "One Scripture came flowing in after another, the most pleasing and appropriate that could have been devised; we were full of joy, and could doubt no longer:" Hence they conclude, that their affections are unquestionably of the right kind, and that their state is really good. What deceives, on this subject, many of the less in- formed and considerate kind of professors, seems to be this: the Scriptures are the word of God, and there- fore contain nothing but what is strictly true, and in its nature perfectly holy; and hence they conclude, that that experience which proceeds from the applica- tion of passages of the sacred writings, must be evan- gelical. But then it should be considered, that affec- tions may arise from passages of Scripture misinter- preted-not as their genuine fruit, in a right application of them, but from an abuse of them. Is there any proof that the devil cannot bring texts of Scripture to the mind, and misapply them, for the purpose of deceiving? There appears to be nothing in this beyond the power of Satan. To impress letters or sounds upon a person's imagination, is not a work of such mighty power that nothing short of omnipo- tence can be supposed to be sufficient to effect it. Or does any person suppose, that texts of Scripture are such sacred things that the devil dares not abuse them? If they do, in this also they are mistaken. He who had temerity enough to take Christ himself to different places, into the wilderness-upon a high mountain—and upon a pinnacle of the temple, in order to tempt him, is not afraid to meddle with the Scrip- Part II.] TO DISTINGUISH AFFECTIONS. 57. } ▾ tures, and to abuse them for his own purpose. At the same time that he took those liberties with Christ, he repeatedly quoted Scripture, that he might, if possible, deceive him. And if Satan was permitted, and if he presumed to put Christ himself in mind of texts of Scripture for the purpose of tempting him, what rea- son have we to conclude that he is not permitted, or that he dares not, put wicked men in mind of texts of Scripture, to tempt and deceive them? And if Satan may thus abuse one text of Scripture, he may another. Its being a very important passage, a comfortable and precious promise, alters not the case. And if he can bring one comfortable text to the mind, he may a thousand, and may select such Scriptures as tend most to serve his purpose. He may add one Scripture pro- mise to another, tending, according to the perverse application he makes of them, effectually to remove the doubts, and to confirm the false joy and confidence of a poor deluded sinner. It is evident, then, that we may have high affections, occasioned by texts of scripture coming suddenly, and in an extraordinary manner, to our minds, and yet these affections may not be holy, or any thing but the delusions of Satan. I would further observe, that we may have elevated and joyful affections coming with the word of God; and not only so, but from that word, and yet those affections may not proceed from Satan, nor from the depravity of our own hearts, but from some influence of the Spirit of God attending the word; and notwith- standing all this, those' affections may possess nothing of the nature of saving religion. The stony ground hearers had great joy, which is represented as arising from the word, as a blade of corn from its seed; and 58 WHAT ARE NO SIGNS [Part II. đ Labd their affections had, in their appearance, a very great resemblance to those represented by the growth of the seed on the good ground, the difference not appearing until it was discovered by the consequences in a time of trial. Yet there was no saving religion in those affections. VI. That they are attended by an appearance of great love, is no proof, either that our affections are truly gracious, or that they are not. There are no professing Christians who regard this circumstance as an argument against the truth and saving nature of their religious affections; but there are some who consider the appearance of great love as a good evidence that their affections are from the sanctifying and saving influences of the Holy Spirit. They argue that Satan cannot love, this affection being directly contrary to his disposition. His very nature is enmity and malice. It is true, that nothing is more important and amiable than a spirit of true Christian love to God, and to men: it is more excellent than knowledge, or the gift of prophesying, or the power of working miracles, or the ability to speak with the tongues of men and of angels. It is the chief grace of the Spirit of God, and the essence of all true reli- gion. It is that by which we are most conformed to heaven, and most opposed to hell, and the devil. But notwithstanding this, we must not argue from hence that this affection has no counterfeit. It may be ob- served, that the more excellent any thing is, the more likely is it to be imitated. For instance: there are more counterfeits of silver and gold, than of iron and copper. Though it is more difficult to produce a re- presentation of what is really excellent, yet in propor- tion as any thing is excellent, will art and ingenuity Part II.] 59 TO DISTINGUISH AFFECTIONS. be exercised in order to produce an exact resemblance. So it is with Christian virtues and graces; the ingenuity of Satan, and the deceitfulness of the human heart, are chiefly exercised in forming imitations of those which are of highest repute; hence, perhaps, no graces are more frequently counterfeited than love and humility. With respect to the former of these, it is evident from Scripture that we may possess a kind of religious love, and yet have no saving grace. Christ, speaking of those who possess this kind of affection, asserts, that it will not continue, and that such professors will fail of salvation: "And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end shall be saved." Matt. 24: 12, 13. We may appear to love God with very strong affec- tion, and yet have no grace. This was evidently the case with many of the Jews, who followed Jesus Christ day and night without meat, or drink, or sleep. They said, "Lord, we will follow thee withersoever thou goest," and cried, "Hosanna to the Son of David." The Apostle seems to intimate that there were many in his days who had a counterfeit love to Christ: "Grace be with all them that love our Lord Jesus Christ in sincerity." Eph. 6: 24. So also Christian love to the people of God, may be counterfeited. The Galatians were ready to pluck out their eyes, and to give them to the Apostle; although he afterward expresses his fear that their affections had come to nothing, and that he had bestowed upon them labor in vain. Gal. 4: 11, 15. VII. That we possess religious affections of different kinds, at the same time, is no proof, either that those affections are truly gracious, or that they are not. 1 60 WHAT ARE NO SIGNS [Part II. + Though false religion is generally imperfect, or monstrous, and has not that entireness and symmetry of parts which is to be seen in true religion; yet there may be a great variety of false affections existing to- gether, bearing a very close resemblance to those which are gracious. It is evident that all kinds of gracious affections may be counterfeited. For instance; love to God, and love to the brethren. Godly sorrow for sin, as in the cases of Pharaoh, Saul, and Ahab, and the chil- dren of Israel in the wilderness. Exod. 9: 27. 1 Sam. 24 : 16, 17, and 6:21. 1 Kings, 21:27. Numb. 14: 39, 40. The fear of God: as in the case of the Sama- ritans, who feared the Lord, and served their own gods at the same time. 2 Kings, 17: 32, 33. And, as in the case of those enemies of God, who, through the greatness of his power, submitted themselves to him; or, as it is in the Hebrew, lied unto him, that is, yielded to him a counterfeit reverence and submission. Psalm 66: 3. Evangelical gratitude may be counterfeited; as in the case of the children of Israel, who sang the praises of God at the Red Sea; Psalm 106: 12, and of Naaman the Syrian, after the miraculous cure of his leprosy. 2 Kings, 5: 15, &c. There may be counterfeits of spiritual joy; as in the case of the stony ground hearers. Matt. 13: 20; and particularly, in the case of many of the hearers of John the Baptist. John 5: 35. Of zeal, as in the case of Jehu, 2 Kings, 10: 16; and of Paul before his con- version, Gal. 1: 14. Phil. 3: 6; and as in the case of the unbelieving Jews. Acts 22:3. Rom. 10: 2. Grace- less persons may have earnest religious desires, like the desires of Balaam, which he expressed under an extraordinary view of the happy state of the people J 1 · Part II.] TO DISTINGUISH AFFECTIONS. 61 of God, as distinguished from 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, may have the resemblance of any kind of religious affection, so they may have the resemblance of different religious affections at the same time. Indeed, when any false affection is raised high, there are usually many such attending each other. The multitude who accompa- nied Christ into Jerusalem, after the raising of Laza- rus, appeared to be influenced by different religious affections at the same time, and by each of them in a high degree; by admiration and love, united with re- verence, when they placed their garments on the ground, that Christ might walk upon them; by grati- tude for the great works which he had done among them, when they praised him with loud voices; by joy, when they made the city ring with their accla- mations. It is easy from the nature of our passions, to assign the reason why, when one affection is raised very high, it should excite others, especially if that affection is counterfeit love. For love is the fountain of all the other affections. Let us suppose the case of a person who, for some time, has been in great terror through the fear of hell, distressed with dreadful ap- prehensions, and upon the very brink of despair; but who is all at once delivered; being fully persuaded, through some delusion of Satan, that God has par- doned and accepted him as an object of his love, and that he will certainly confer on him eternal life. What various passions would naturally crowd at once, or immediately one after another, into the mind of such a person. From mere principles of nature, it is easy to be accounted for, that the mind of a person thus } 7 1 6 62 WHAT ARE NO SIGNS [Part II. 1 I I circumstanced, should be raised with transports of joy, and elevated with fervent love, to that imaginary re- deemer, who, he supposes, has thus rescued him from the jaws of destruction, and conferred upon him dis- tinguishing privileges; and that now he should be so animated with admiration and gratitude, that, for a while, he can scarcely think, or speak of any thing else; that he should magnify God, and call upon others to rejoice with him; and that, though, before his de- liverance, he was disposed to quarrel with the justice of God, now it should be easy for him to submit, and to acknowledge his own unworthiness. Saul, when Samuel told him that God had appointed him to be king, replied, "Am I not 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?" 1 Sam. 9:21. This is similar to the language of David, a true saint: "Who am I, O Lord God! and what is my father's house, that thou hast brought me hitherto ?" 2 Sam. 7:18. Nor is it to be wondered at, that now such a one should delight to be with those who acknowledge and rejoice in the happiness of his present state; should love all such as esteem and admire him; should be ready to proclaim war with all who are not of his party, and, like the Pharisees, should be disposed to compass sea and land in order to make one proselyte. VIII. That comfort and joy appear to follow awaken- ings and convictions of conscience in a certain order, is no proof that religious affections are truly gracious, or that they are not. Many persons are prejudiced aginist all religious experience, in which high affections of joy follow great distress and terror. But such prejudices derive Part II.] 63 TO DISTINGUISH AFFECTIONS. no encouragement either from reason or from Scrip- ture. Surely it cannot be unreasonable, that before God delivers us from a state of sin, and liability to everlasting wo, he should give us some considerable sense of the evil from which he delivers us, in order that we may know and feel the importance of salva- tion, and be enabled to appreciate the value of what God is pleased to do for us. As those who are saved are successively in two extremely different states- first in a state of condemnation, and then in a state of justification and blessedness-and as God, in the sal- vation of men, deals with them as rational and intelli- gent creatures-it appears agreeable to his wisdom, that those who are saved should be made sensible of their being in those two different states. In the first place, that they should be made sensible of their state of condemnation; and afterward, of their state of de- liverance and happiness: that they should be made to feel their absolute need of a Savior, and then be con- vinced of the sufficiency of Christ, and the perfect readiness with which God is always disposed to exer- cise mercy through him. And that it is the manner of God, in dealing with men, first to lead them into the wilderness, and then to speak comfortably to them-to bring them into dis- tress, and make them feel their own helplessness, and absolute dependence on his power and grace, before he appears to work any deliverance for them, is abun- dantly evident from Scripture. Before God delivered the children of Israel out of Egypt, they were pre- pared for it by being made to see the wretchedness of their condition, and to cry unto him because of their hard bondage. Exod. 2: 23, and 5: 19. And before God wrought that great deliverance for them at the 1 t 1 1 2 S 64 WHAT ARE NO SIGNS [Part II. I Red Sea, they were brought into great distress: the wilderness had shut them in; they could not turn either to the right hand or to the left; the Red Sea was before them, and the Egyptian host behind them; they were brought to see that they could do nothing for themselves, and that if God did not help them they should be immediately swallowed up-then God ap- peared, and turned their cries into songs. Instances of this kind, recorded in Scripture, are numerous: See Deut. 8: 2-16; Luke, 8: 43, 44; Matt. 15: 22; 2 Cor. 1:8-10; Matt. 8:24-26; Lev. 13: 45; Jer. 3: 23-25. And if we consider those extraordinary manifesta- tions which God made of himself to some of the saints of old, we shall find his dealings with them were simi- lar. It was so with Abraham: first a "horror of great darkness fell upon him ;" and then God revealed him- self to him in the most animating promise. Gen. 15: 12, 13. It was so with Moses at Mount Sinai: first, God appeared to him in all the terrors of his dreadful majesty, so that this eminent servant of the Lord said, "I exceedingly fear and tremble;" and then he made all his goodness to pass before him, and pro- claimed his name, "The Lord God, merciful and gra- cious," &c. It was so with Elijah: first, there was a stormy wind, and earthquake, and devouring fire; and then a still, small voice, 1 Kings, 19: 11, 12. It was so with Daniel: he first saw the countenance of Christ, as lightning, which terrified and caused him to faint away; and then he was strengthened and refreshed by such comfortable words as these, "O, Daniel, a man greatly beloved, fear not; peace be unto thee; be strong, yea, be strong." Daniel, 10: 19. But there are many things in Scripture which more directly show that this is the ordinary way in which Part II.] TO DISTINGUISH AFFECTIONS. 65 . God manifests himself, through Christ, in the work of grace on the hearts of sinners. The prodigal son spends all he has, is brought to feel his circumstances, to humble himself, and to own his unworthiness, before he is received and feasted by his father. Luke, 15: 11, &c. The servant who owed his lord ten thousand talents is first reminded of his debt; sentenced to be sold, with his wife and his children, in order that pay- ment may be made; and thus he is humbled and brought to own the whole debt to be just; and then all is forgiven him. Our first parents, after they had sinned, were terrified by the majesty and justice of God; and had their sin, with its aggravation, set before them by their judge, before they were relieved by the promise of the Seed of the woman. 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. And if it is really the way in which God proceeds before he communicates the comfort of deliverance, to give men a considerable sense of the greatness of their sins, and the dreadful nature of the punishment to which they are exposed; surely it is not unreason. able to suppose that persons, at least in general, while under these impressions, should have great distress and terrible apprehensions of mind. From these things it appears to be very unreasona- ble in professing Christians to object against the spi- ritual nature of comfortable and joyful affections, be- cause they were preceded by alarming apprehensions and great distress of mind. And, on the other hand, we must not conclude that comfort and joy are of the right kind, because they { + J Z и t 6* 66 WHAT ARE NO SIGNS [Part II. ! • succeed great terrors, and dreadful fears of hell. Some persons lay considerable weight upon this cir- cumstance, regarding great terrors as an evidence of a great work of the law wrought upon the heart, well preparing the mind for solid comfort; not considering that terror, and a conviction of conscience, are different things. For though convictions of conscience often produce terror, they do not consist in it: terrors not unfrequently arise from other causes. Convictions of conscience, produced by the Spirit of God, consist in conviction of the sinfulness, both of the heart and the practice; and of the dreadful guilt of sin, as committed against a God of infinite holiness and strict justice, and who therefore cannot allow it to go un- punished. But there are some persons who have fright- ful apprehensions of hell, who appear to have very slight convictions of the sinfulness of their hearts and lives. 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 performing it so as to pro- duce no good. The terrors which some persons experience are very much owing to their particular constitutions and tempers. Nothing is more manifest than that some persons are of such a temper and frame of mind, that their imaginations are more strongly impressed with every thing that affects them, than the imaginations of others would be under similar circumstances. The impression on their imaginations re-acts on their affec- tions and raises them still higher: and so affection and imagination operate reciprocally, till the latter is raised to an extravagant height. Such persons lose all pos- session of themselves. Some professors speak of the clear view they have Part II.] 67 TO DISTINGUISH AFFECTIONS. of their wickedness, who, if we examine them, prove to have little or no convictions of conscience. They complain of a dreadfully hard heart, when in reality they feel none of those things wherein the hardness of the human heart consists. They complain of a dreadful load of sin, and of deep depravity, when they have no view of any thing wherein the heinous nature of sin, and the depravity of the human heart, consist. 'They tell us how their sins are set in order before them, when in reality they are not penitentially affected by any one sin of which they have been guilty. If persons have great terrors, which really proceed from the awakening and convincing influence of the Spirit of God, it does not thence follow that their ter- rors must necessarily issue in true comfort. The un- mortified depravity of the heart may quench the Spirit of God, and thus lead to presumptuous and self-exalt- ing hopes. Again; if comfort and joy not only follow great alarm and terror, but if there is also an appearance of such preparatory convictions and humiliation, arising very distinctly, in such order and in such a way as have frequently been observed in true converts—this is no certain proof that the light and comfort which fol- low are evangelical and saving; and for these reasons. (1.) As the devil can counterfeit the operations and graces of the Holy Spirit, so he can counterfeit what- ever is preparatory to the communications of grace. If Satan can counterfeit those operations of the Spirit of God which are special and sanctifying, much more easily can he imitate those which are common, and of which men, while they are yet his own children, are not unfrequently the subjects. It is abundantly evident that there is false humility, as well as false comfort. 1 < छ 68 WHAT ARE NO SIGNS [Part II • 1 E Saul, though a very wicked man, of a haughty spirit, and a great king, when brought, by the conviction of sin, to condemn himself before David, one of his sub- jects, and one whom he had long hated and treated as an enemy, cries 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, and have erred exceed- ingly." 1 Sam. 24: 16, 17, and 26: 21. And yet Saul, at that time, seems to have had very little of the divine influences, this being after the Spirit of God had de- parted from him, and an evil spirit had troubled him. If, then, this proud monarch was brought to humble himself so low before a subject whom he hated, we may doubtless exhibit appearances of great conviction and humiliation before God, while we yet remain enemies to him. There is often, in men who are ter- rified through the fear of hell, a great appearance of being brought from a dependence on their own right- eousness, when they are not in all respects brought from such dependence. They have only exchanged one way of trusting in their own righteousness for another, which is less obvious. Very often a great degree of discouragement, as to some things upon which they were accustomed to depend, is taken for humiliation, and denominated submission to God; though it is no real submission, but arises from some secret compromise which is difficult to be discovered. (2.) If the operations of the Holy Spirit, in the con- viction and comfort of real converts, may be counter- feited, the order of them may also be counterfeited. When counterfeits are made, no divine power is needed for the purpose of arranging them in a certain order; and therefore no order, or method of operation and experience, is any certain proof of their divinity. Part II.] TO DISTINGUISH AFFECTIONS. 69 (3.) We have no decisive rule by which we can ascertain how far the Spirit of God may proceed in the work of conviction, without producing a real con- version. There is no necessary connection between any thing that a natural man may experience, and the saving grace of the Holy Spirit. And therefore we do not find that any legal convictions, or any comforts following such convictions, in any certain method or order, are ever mentioned in Scripture as a certain proof of grace, or any thing peculiar to the saints; although we do find that gracious operations and effects themselves, are so mentioned times almost without number. This should be enough with Christians: they should be willing to receive the word of God, rather than their own experience and conjectures, as their sufficient guide in judging of their state in the sight of God. (4.) Experience very powerfully strengthens the conclusion, that persons seeming to have convictions and comfort following each other in such a méthod and order as may frequently be observed in true con- verts, is no proof of grace. I appeal, upon this subject, to those ministers who have had much to do with souls in the late extraordinary season. They will affirm, I have no doubt, that they have known many who do not prove well, who gave a fair account of their expe- rience, and seemed to have been converted in that order and method which has generally been insisted on as the order in which the Spirit of God operates in conversion. And as the appearance of this distinctness and re- gularity with regard to method, is no certain proof that a person is converted, so the absence of it is no *I 70 WHAT ARE NO SIGNS [Part II. decisive evidence that a person is not converted. For though it might be made evident, on Scripture princi- ples, that a sinner cannot be brought heartily to receive Christ as his Savior, who is not convinced of his sin, his helplessness, and his just desert of eternal con- demnation; and that therefore such convictions must be some way included in what is wrought in his soul; yet nothing proves it to be necessary, that all those things which are presupposed or implied in an act of faith in Christ, must be wrought in the soul in so many successive and separate works of the Spirit that shall each one be obvious and manifest; on the con- trary, sometimes the change at first is like a confused chaos, so that we know not what to make of it. The manner in which the Holy Spirit operates in those who are born of God is very often exceedingly mys- terious: the effects only of those operations are dis- cernible. It is to be feared that some have gone too far in attempting to direct the Spirit of the Lord, and to mark out his footsteps for him. Experience clearly shows, that we cannot trace the operations of the Holy Spirit in the conversion of some who afterward prove the best of Christians. He does not proceed discerni- bly in the steps of any particular, established scheme, by any means so often as is imagined. A rule received and established by common consent, has very great, though to many persons an insensible influence in forming their notions of the process of their own ex- perience. I know very well how they proceed as to this matter, for I have had frequent opportunities of observing their conduct. Very often their experience, at first appears like a confused chaos, but then those parts are selected which bear the nearest resemblance to such particular steps as are insisted on; and these I Part II.] TO DISTINGUISH AFFECTIONS. 71 are dwelt upon in their thoughts, and spoken of from time to time, till they grow more and more conspi- cuous in their view, and other parts which are neg- lected grow more and more obscure. Thus what they have experienced is insensibly strained, so as to bring it to an exact conformity to the scheme already esta- blished in their minds. And it becomes natural also for ministers, who have to deal with those who insist upon distinctness and clearness of method, to do so too. But yet so much has been seen of the operations of the Spirit of God of late, that those who have had much to do with souls and are not blinded by prejudice, must know that the Holy Spirit is so exceedingly various in the manner of his operations, that, in many cases, it is impossible to trace him. What we have principally to do with, in our in- quiries into our own state, or in the directions we give to others, is the nature of the effects which God has produced in the soul. We are often, in Scripture, di- rected to try ourselves by the nature of the fruits of the Spirit; but no where by the method in which the Spirit produces those fruits. Many persons greatly err in their notions of a clear work of conversion; call- ing that clear in which the successive steps of influ- ence, and the method of experience, are most discern- ible; whereas that is the clearest work of conversion in which the spiritual nature of the work is most evident. IX. That they lead us to spend much time in reli- gion, and to be zealously engaged in the external luties of worship, is no proof either that our affections rela- tive to these things are truly gracious, or that they are not. That they spend so much time in reading, praying, * 賃 ​} 1 ६ 72 WHAT ARE NO SIGNS [Part II. ❤ singing, hearing sermons, and similar exercises, has, of late, been urged as an argument against the religious affections of some professors. It is clear from Scrip- ture, that true grace very much tends to produce in us a delight in such religious exercises. This was the case with Anna the prophetess: "She departed not from the temple, but served God with fastings, and prayer night and day." Luke, 2:37. This was the case also with the primitive Christians in Jerusalem : "and they continued daily with one accord in the tem- ple; and breaking bread from house to house, did eat their meat with gladness and singleness of heart, prais- ing God." Acts, 2: 46, 47. Grace disposed Daniel to delight in the duty of prayer, and to attend to it so- lemnly three times a day. It had the same effect with regard to David: "Evening, morning, and at noon, will I pray." Psalm 55: 17. Grace disposes the saints to delight in singing the praises of God: "Praise ye the Lord; for it is good to sing praises unto our God: for it is pleasant, and praise is comely." Psalm 147 : 1. See also Psalm 135:3. It disposes them to love the public worship of God: "Lord, I have loved the habi- tation of thy house, the place where thine honor dwell- eth." Psalm 26 8. See also Psalm 27: 4, and 84. This is the nature and tendency of true grace. But on the other hand, our being disposed to abound in the external exercises of religion, and to spend much time in them, is no certain proof of grace; because such a disposition is found in many persons who evidently have no grace, The Israelites of old, whose services were abominable to God, attended the new moons, and Sabbaths, and the calling of assemblies: they spread forth their hands and made many prayers. Part II.] 73 TO DISTINGUISH AFFECTIONS. Isaiah, 1: 12-15. The Pharisees made long prayers, and fasted twice in the week. False religious affections may lead persons to be loud and earnest in prayer: "Ye shall not fast as ye do this day, to cause your voice to be heard on high." Isaiah, 58: 4. A kind of religion which is not spiritual or saving, may cause men to delight in religious duties and ordinances: "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 approach- ing to God." Isaiah, 58: 2. Persons under the influ- ence of false religion may delight in hearing the word of God preached. This was the case with the hearers of Ezekiel: "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." Ezek. 33:31, 32. See also Mark, 6: 20; John, 5: 35. Experience shows that persons, from the influence of false and eroneous views, may be induced to abound in the external services of religion, so as to devote al- most the whole of their time to them. Formerly a sort of people were very, numerous in the Romish church, called recluses, who forsook the society of mankind and shut themselves up in narrow cells, vowing never more to see the face of any human be- ing, (except in case of sickness,) and to spend all their days in the exercises of devotion and converse with God. There were also in former times a great num- • . 對 ​2 4 7 74 [Part II WHAT ARE NO SIGNS ས ་ ber of hermits and anchorites, who forsook the world in order to spend their days in religious contempla- tion, and in the exercises of devotion, in lonely deserts. Some of them had no dwelling places but the caves in the mountains, nor any food but the spontaneous pro- ductions of the earth. X. That they very much dispose us in words to praise and glorify God, is no proof that our most zealous affections are truly gracious; or that they are not. This indeed is implied in what has just now been observed; but as great stress has been laid upon this circumstance, I thought it deserved a more particular consideration. No Christian will make it an argument against any professor that he seems to have such a disposition; neither can it with propriety be regarded as an evidence in favor of any professor; if it is duly considered, that without grace we may possess high affections toward God, and in consequence of this may be inclined to speak much and very earnestly about those things by which we are affected. It will appear more evidently that this is no certain indication of grace, if we con- sider the information which the Scriptures give upon this subject. See Mark, 2: 12; 9:8; Luke, 5: 26; Matt. 15: 31; Luke, 7: 16; 4: 15. The multitude praised the Lord Jesus with loud voices a little before he was crucified, crying, "Hosanna to the Son of David, blessed is he that cometh in the name of the Lord, hosanna in the highest." And we are told, that after the ascension of Christ, when the Apostles had healed the impotent man, "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 Part II.] TO DISTINGUISH AFFECTIONS. 75 to be his people, they "glorified the word of the Lord ;” but all who did so were not true believers. See Acts, 13:48. The children of Israel sang the praises of God at the Red Sea, but they soon forgat his works. That we are greatly affected by the unmerited favor of God, and are very much disposed to extol and mag- nify free grace, is no certain proof that we are gracious- ly affected. Those who yet remain with unmortified pride and enmity against God may exclaim against their unworthiness, and magnify his undeserved good- ness to them, from no higher a principle than that which actuated Saul; who, while he remained with unsubdued enmity against David, was brought to cry out, "I have played the fool, and have erred exceed- ingly ;" and with great apparent affection and admira tion, to extol the unmerited kindness of David toward him. 1 Sam. 24: 16–19, and 26: 21. The account we have of Nebuchadnezzar and Darius are illustrative of this subject. See Dan. 3: 28-30; 4 : 1, 2, 3, 34, 35, 37, and 6: 25-27. · ** XI. That they fill us with strong confidence, as to the divine origin of our experience and the safety of our state, is no proof either that our religious affec- tions are truly gracious, or that they are not. It is argued by some, that those persons are deluded who profess to be assured of the goodness of their state, and to have no doubts respecting their interest in the favor of God. They suppose that there is no such thing to be expected in the Church of God as a full assurance of hope; unless it is under some very extraordinary circumstances. This is contrary to the doctrine of the first Protestants, maintained by their most celebrated writers against the Papists; as well as contrary to the whole tenor of Scripture. It is very 4 76 WHAT ARE NO SIGNS [Part II. evident, that assurance was a common privilege with the saints, of whom we have a particular account in Scripture. God in the clearest and most positive man- ner, revealed and testified his special favor to Noah, Abraham, Isaac, Moses, Daniel, and others. Job often speaks of his sincerity and uprightness with the great- est confidence, frequently calling God to witness: "I know,” says he, "that my Redeemer liveth, and that I shall see him for myself, and not another." Job, 19: 25, &c. David, in the book of Psalms, speaks almost every where, without any hesitation, and in the most confident manner, of God as his God; glorying in him as his portion and heritage, his rock and confidence, his shield and high tower, &c. &c. Hezekiah appeals to God, as knowing that he had "walked before him in truth and with a perfect heart.” 2 Kings, 20 : 3. Jesus Christ, in his last discourse with his eleven dis- ciples, often declares his special and everlasting love to them, in the clearest terms; and promises them a future participation with him in his glory, in the most abso- lute manner. This he did, as he tells them, that their joy might be full. John, 15: 11. See also 16:33. He concluded this discourse with a prayer, in which he speaks of them to his Father, in their presence, as hav- ing all of them savingly known him. He declares that they were not of the world, and that he spake these things, to the end that his joy might be fulfilled in them. Hence it appears agreeable to the designs of Christ, and his various dispensations in reference to his Church, that there should be provision made that his saints should have the full assurance of their future glory. The Apostle Paul, throughout all his epistles, speaks in the language of assurance; perpetually declaring his special relation to Christ, his Lord, and Master, and Re- ་ 1 Part II.] TO DISTINGUISH AFFECTIONS. deemer, and invariably expressing his firm expectation of the future and everlasting reward. It would be al- most endless to notice all the passages to this effect which might be enumerated: I will mention four only; "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." Gal. 2: 20. "For to me to live is Christ, and to die is gain." Phil. 1 : 21. "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. 1: 12. “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 righteonsness, which the Lord, the righteous Judge," will "give me at that day." 2 Tim. 4 : 7, 8. 77 The nature of the covenant of grace, and the de- clared intention of God in the appointment and consti- tution of that covenant, clearly show that ample pro- vision has been made in order that the saints may en- joy an assured hope of eternal life. This covenant is "ordered in all things and sure." The promises are explicit, and often repeated. The design of God in this provision is, no doubt, that the heirs of promise may have a full assurance of their future glory: "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 upon the hope set before us." Heb. 6: 17, 18. But all this would be in vain, as to any such purpose, if the know- ledge of our interest in them, in ordinary cases, was not attainable. For the promises of God, let them be ever so certain as to their accomplishment, can afford # 1 I 4 3 { 7* 78 WHAT ARE NO SIGNS [Part II. strong hope and consolation only so far as we enjoy the assurance of their applying to ourselves. And in vain is provision made in Jesus Christ, that believers may be perfect as pertaining to the conscience, (Heb. 9:9;) if assurance of freedom from the guilt of sin is not attainable. It further appears that assurance is not only attain- able in some extraordinary, but also in ordinary cases; for believers, in general, are exhorted to give all dili- gence to make their calling and election sure. 2 Pet. 1:5, 10. It is spoken of as something very blameable in Christians, not to know whether Christ be in them or not: "Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?" 2 Cor. 13: 5. St. Paul says, "I therefore so run, not as uncertainly.” 1 Cor. 9: 26. And to add no more, it is evident that Christians may, in general, know their interest in the saving benefits of Christianity, because the Apostles tell us by what means they did so: 66 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." 1 Cor. 2 : 12. "And hereby we do know that we know him, if we keep his commandments." 1 John, 2: 3. "But whoso keepeth his word, in him verily the love of God is per- fected hereby we know that we are in him." Verse 5. "We know that we have passed from death unto life, because we love the brethren." 3: 14. "Hereby we know that we are of the truth, and shall assure our hearts before him." Verse 14. (( Hereby we know that he abideth in us, by the Spirit which he hath given us." Verse 24. See also 4: 13, and 5: 2, and 19. It must therefore be very unreasonable to conclude that persons are hypocrites, merely because they ap pear to have no doubt of their salvation. Part II.] TO DISTINGUISH AFFECTIONS. 79 On the other hand, there is no sufficient reason to conclude that men are saints, and that their affections are gracious, merely because those affections are at- tended by a high degree of confidence. Nothing can be argued from such confidence, let it be ever so strong. If we observe a person who frequently, and without any hesitation, speaks in the most familiar and appro- priating language in prayer; who uses the most con- fident expressions as to the goodness of his state; who appears to have done for ever with self-examination, and who is disposed to be angry with those who inti- mate their doubts as to his spiritual safety, we may, with a high degree of probability, conclude that all is not well. Such lofty, violent confidence as this, is not true Christian assurance; it savors more of the spirit of the Pharisees, who never doubted of their being the most eminent of saints; and who, when Christ intimated that they were spiritually blind, despised the suggestion. John, 9:40. If such persons had more of the spirit of the Publican, their confidence would have more of the assurance of one who humbly trusts in Christ, and has no confidence in himself. If we do but consider the natural state of the human mind, and how much the unregenerate are under the influ- ence of spiritual blindness and self-flattery, we shall not at all wonder at the high opinion which they en- tertain of their own goodness, and the confidence with which they express themselves, as to the safety of their religious circumstances before God. When hypocrites are established in a false hope they have not those things to disturb their confidence which are often the occasion of doubt to the real saint. They have not that deep sense of the vast importance of a sure foundation, and that dread of being deceived ✓ : 80 [Part II. WHAT ARE NO SIGNS เ The comforts of a true saint promote caution, and a solemn impression upon the mind of the infinite holi- ness, justice, and omniscience of the supreme Judge. But false comforts banish these things, and dreadfully stupify the mind. The hypocrite has not the know- ledge of his own blindness, and the deceitfulness of his own heart; nor that low opinion of his own un- derstanding, which the real saint possesses. The devil does not assault the hope of the hypocrite as he does the hope of the true believer. Satan is a great enemy to evangelical hope, not only as it tends greatly to the comfort of him who possesses it, but also as it tends very much to promote and cherish grace in the heart, and stimulate to strictness and diligence in the Chris- tian life. But he is no enemy to the hope of a hypo- crite, as this principle tends very much to establish his interest in those who are under its influence. A hypocrite may retain his hope unmolested; the devil never attempts to disturb it. But perhaps there is no true Christian whose hope is not assailed by Satan. He tempted Christ; and the servant is not above his master, nor the disciple above his Lord. He who en- tertains a false hope, has not that conviction of his depravity which the saint possesses of his. The sins of a real Christian appear to him with all their aggra- vations; and it often seems a very mysterious thing to him that any grace can be consistent with such de- pravity. But a false hope hides corruption, so that the hypocrite appears clean in his own eyes. There are two kinds of hypocrites; the one are de- ceived by their morality and external religion; the other are deceived by false discoveries and elevations of mind. The latter often declaim against dependence on good works, and talk much of free grace; but at Part II.] 81 TO DISTINGUISH AFFECTIONS. the same time make a righteousness of their discove- ries and experience. These two kinds of professors, Mr. Shepard, in his Exposition of the parable of the ten virgins, distinguishes by the names of legal and evangelical hypocrites; and often speaks of the latter as being in a worse state than the former. It is evident that the latter are by far the more confident in their hope, and I have scarcely known an instance of pro- fessors of this description being undeceived. The chief ground of the confidence of many of them is the very same kind of impulses, and imagined revela- tions, which some of late have had concerning future events. They call these suggestions respecting the goodness of their state, the witness of the Spirit; entirely misunderstanding the nature of that witness, as I shall show hereafter. Visions and impulses about other things have generally been such as were desired and expected; and no wonder that persons who give heed to them have the same kind of discoveries and impressions about their eternal salvation, especially if they earnestly seek and expect them. Neither is it any wonder that, when they have such imagined reve- lations of the goodness of their state, they should be filled with the highest degree of confidence. They suppose that the great JEHOVAH has declared certain things to them, and that, having his immediate testi- mony, a strong confidence is the highest virtue. Hence they despise all argument and inquiry respecting their own state. The confidence of many of those, whom Mr. Shep ard calls evangelical hypocrites, is like the confidence of some mad men who imagine that they are kings; they maintain their delusion in direct opposition to evidence and reason. And in one sense this confi " י 82 WHAT ARE NO SIGNS [Part II. I 1 1. dence is much more immoveable than a truly gracious assurance: the latter is not maintained but as the soul is kept in a holy frame, and grace continues in lively exercise. If the actings of grace decay in the Chris- tian, and he falls into a lifeless frame, he loses his as- surance; but the confidence of the hypocrite is not shaken by sin. Some hypocrites, at least, maintain their hope in the most unchristian frame, and in the pursuit of the most abandoned conduct. And here I cannot but observe, that there are cer- tain doctrines, frequently delivered from the pulpit, which ought to be mentioned with more caution and explanation than they generally are; for as they are understood by many, they tend greatly to establish this delusion and false confidence. The doctrines to which I allude, are those of Christians living by faith, and not by sight; their giving glory to God, by trust- ing him in the dark; living upon Christ, and not upon experience; not making their good frames the foun- dation of their faith, &c. These are important doc- trines, rightly understood, but destructive, as many understand them. The Scriptures speak of living, or walking by faith, and not by sight; by which is meant, a being governed by a respect to eternal things, which are the objects of faith, and not by a respect to tem- poral things, which are the objects of sight. This will be evident to any one who examines those parts of Scripture which speak of faith in opposition to 'sight. See 2 Cor. 4: 18;5:7. Heb. 11: 8, 13, 17, 27, 29; John, 20:29. But this doctrine is understood by many, as if professors ought firmly to trust in Christ without spiritual light, and although they are in a lifeless frame, and for the present have no gracious experience. It is the duty of those who are thus in darkness, to Part II.] TO DISTINGUISH AFFECTIONS. 83 come out of darkness into light, and believe. That they should confidently believe and trust, while they remain without spiritual light, is an unscriptural and absurd doctrine. The Scriptures are ignorant of any faith in Christ which is of the operation of God, and which is not founded on a spiritual sight of Christ. That trust in Christ which accompanies a title to ever- lasting 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 God in the face of Jesus Christ. 2 Cor. 3: 18;4: 6. They into whose minds the light of the glorious gospel of Christ, who is the image of God, does not shine, do not be- lieve. 2 Cor. 4:4. That faith which is without spiritual light, is not the faith of the children of light, and of the day, but the presumption of the children of dark- ness. Hence it appears, that to urge professors to believe, without any spiritual light, tends greatly to help forward the delusions of the prince of darkness. Men not only cannot exercise faith without some spi- ritual light, but they can exercise faith only just in proportion as they have spiritual light. They will trust in God only as they know him; and they cannot exercise faith in him any further than they possess a believing view of his faithfulness and all-sufficiency: nor can they exercise trust in him any further than they are in a gracious frame. They who 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 to trust confidently in God, while they are not in a gracious frame, is the same thing in effect as to exhort them to trust, not with a holy confidence, but + I > - 84 [Part 11 WHAT ARE NO SIGNS with a wicked presumption. It is just as impossible for men to have a strong and lively trust in God, when they have no sensible experience, as it is for them to be in the lively exercise of grace without the execise of grace. It is indeed the duty of the people of God to trust in him when they are in darkness, when the aspect of his providence is gloomy, and when, in this respect, he appears to have forsaken them. We ought to trust him when we do not see which way it is possible for him to fulfill his word; when every thing but his pro- mise seems to render the fulfillment unlikely, so that we have to hope against hope. Thus the ancient patriarchs; thus Job, and the Psalmist, and Jeremiah, and Daniel; thus Shadrach, and Meshach, and Abed- nego, and the Apostle Paul, gave glory to God by trusting him, though all was darkness around them. We have many instances of such victorious faith in the eleventh chapter to the Hebrews. But this is a diffe- rent thing from trusting in God without spiritual light. There are different kinds of spiritual light; hence there is such a thing as our trusting in God, and also knowing the goodness of our state, while we are des- titute of some kinds of experience. As, for instance, we may have clear views of the sufficiency and faith- fulness of God, and so confidently trust in him, and know that we are his children, and at the same time not have such strong perceptions of his love as at other times. We may have such a view of the sovereignty, holiness, and all-sufficiency of God, as enables us quietly to submit to him, and exercise hope in him, while we have not full assurance as to the goodness of our state. But this also is different from trusting eon- fidently in God without spiritual light or experience 700 ? Part II.] 85 TO DISTINGUISH AFFECTIONS. Those who thus insist on our living by faith, when we have no experience and are in a bad frame, are also very absurd in their notions of faith. What they mean by faith, is believing that they are in a good state. Hence they count it a dreadful sin for any one to doubt as to his spiritual safety, whatever frame he is in, and though his life is not at all exemplary, be- cause this is the great and heinous sin of unbelief; and, according to their opinion, he is the best man, and most effectually honors God, who maintains his hope with the greatest confidence, when he has the least light or experience, and is in the most anti-christian frame-because, they say, this is an evidence of strong faith, giving glory to God, and against hope believing in hope. But from whence do they learn, that faith is our believing with confidence that our state is good? If this is faith the Pharisees had faith in an eminent degree, some of whom, Christ assures us, committed the unpardonable sin against the Holy Ghost. The Scriptures represent faith as that by which men are brought into a good state; and therefore it cannot be the same thing as believing that they are already in a good state. To suppose that faith consists in believ- ing that we are spiritually safe, is in effect the same thing as to suppose that faith consists in believing that we have faith, or in believing that we believe. Our doubting may, indeed, in several respects, arise from unbelief. It may be from unbelief, or because our faith is so small, that we have so little evidence of the goodness of our state. If we had more experience of the actings of faith, and consequently more expe- rience of the exercise of grace, we should have clearer evidence that our state is good, and so our doubts would be removed. Again; our doubts are from un- 8 ; 1 86 WHAT ARE NO SIGNS [Part II. belief, when, though there are many things in us which present favorable indications of a work of grace, we still doubt whether we are really in a state of favor with God or not, because we are so unworthy, and have done so much to provoke him to anger. Our doubts in such a case arise from unbelief, as they spring from the want of a sufficient reliance on the infinite riches of the grace of God, and the sufficiency of Christ for the salvation of the chief of sinners. Our doubts arise from unbelief when we question the goodness of our state, because of the mysteriousness of the divine dispensations toward us; or when we doubt whether we have an interest in the promises, because, from the aspect of divine providence, they appear so unlikely to be fulfilled. Such doubts arise from a want of dependence upon the power, the know- ledge and the wisdom of God. But yet in such cases our unbelief and our doubts are not the same thing: one arises from the other. Persons are greatly to blame for doubting as to the goodness of their state on such grounds as these: they are to blame that they have no more grace—no more of the experience and present exercise of grace, as an evidence to themselves of the goodness of their state. Men are doubtless to blame for being in a carnal, dead frame; but when they are in such a frame, under the prevalence of their lusts and an unchristian spirit, they are not to blame for doubting. It is impossible, in the nature of things, that a holy, Christian hope, should be kept alive, in its clearness and strength, under such circumstances. Past experience, when darkened by prevailing depravity, will never keep alive a gracious confidence. Nor is it at all to be lamented that persons under such circumstances 1. 15 Part II.] TO DISTINGUISH AFFECTIONS. should feel doubts respecting their state; it is desira- ble, and quite right that they should doubt. It is agree- able to that wise and merciful constitution of things which God has established, that when the love of his people decays, fear should arise; for then they have need of that fear to restrain them from sin, and to stir them up to watchfulness and diligence in religion. God has also so ordered it, that when love is in vigo- rous exercise fear should be expelled; for then they do not need it, having a more effectual principle in exercise to restrain them from sin and to stir them up to duty. No principle, except fear or love, will effec- tually influence the human conduct; and therefore, if the former of these should not prevail, as the latter decays, the people of God, when fallen into a cold and lifeless frame, would be lamentably exposed indeed. As light and darkness in the constitution of the uni- verse necessarily succeed each other, and as in pro- portion as light decreases so darkness prevails; so it is in the economy of grace; if divine love decays, and corruption prevails, hope also decays, and doubts pre- vail; and if, on the contrary, divine love prevails, and is in lively exercise, hope is revived, corruption is sub- dued, and fear is expelled. Love is the spirit of adop- tion, or the child-like principle; fear is the spirit of bondage, or the servile principle; if love declines, fear prevails; and so on the contrary. If love rises to a great height, it drives away all fear, and produces full assurance. “There is no fear in love, but perfect love casteth out fear." 1 John, 4:18. These two opposite principles are productive of hope, or despondency, in proportion as either of them prevails, at least when they are left to their natural influence, without some- thing adventitious, or accidental intervening, as the ' 87 贵 ​اهيم A 1 1 88 WHAT ARE NO SIGNS [Part II. 烹 ​¿ 5 distemper of melancholy, doctrinal ignorance, preju- dices of education, wrong instruction, false princi- ples, strong temptation, &c. When fear prevails, owing to the low state of our love, it is in vain to pore over our past experience in order to establish our peace and obtain assurance. It is contrary to the de- sign of God that we should possess assurance under such circumstances. Those therefore directly thwart the wise and gra- cious constitution of things, who, únder a notion of living by faith and not by sight, exhort others to be confident in their hope when in a cold and lifeless frame; and urge them not to doubt of the goodness of their state, lest they should be guilty of the dread- ful sin of unbelief. This has a direct tendency to es- tablish the most presumptuous hypocrites, and to pre- vent them from ever calling their state in question. Doubtless great mischief has been done in this way. We cannot be said to live upon our experience, mere- ly because we use it as an evidence of grace; for there is no other evidence which ought to be relied on. Per- sons may be said to live upon their experience, when they make a righteousness of it; and instead of keep- ing their eyes on the glory of God, and the excellency of Christ, turn them from these objects to their own attainments and experience; and when, in their own estimation, they are rich, and increased in goods and have need of nothing, and think that God admires them for the same reason that they admire themselves. This is more abominable in the sight of the Most High than the gross immoralities of those who make no pre- tences to religion. This conduct, however, is far dif- ferent from merely using our experience as an evi- dence of our interest in the Redeemer. • Part II.] TO DISTINGUISH AFFECTIONS89 TIONS . " XII. That the manifestation of our affections, and the account given of them, are very pleasing and af- fecting to the really pious, and procure their good opin- iom and esteem, is no proof either that they are truly gracious, or that they are not. The saints have not such a spirit of discernment as to ascertain with certainty who are godly, and who are not; for though they know experimentally what true religion is, none of them can feel or perceive the ex- ercises of it in the hearts of others. Nothing in others can come within their view but outward manifesta- tions; and the scriptures clearly intimate that to judge from appearances is, at best, but uncertain, and liable to deception: "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." 1 Sam. 16: 7. They are but poor judges, and dangerous counsellors, in cases of the soul, who are precipitate in deciding as to the real state of any particular professor. They betray one or more of these three things;-little experience;-a weak judg- ment; or a great degree of self-confidence. 'Wise and experienced men proceed with greater caution. It is the duty of the saints to receive those who ex- hibit a credible appearance of piety; and to love them, and rejoice in them, as their brethren in Christ Jesus. But the best of men may be deceived. It often hap- pens that brilliant professors, who are received into the church of Christ as eminent saints, fall away, so that their profession comes to nothing. At this we shall not wonder, if we consider what has been already observed. A man who is without a spark of grace may have religious affections of many kinds together; a sort of love to God, and to the brethren, bearing a strong resemblance to real love; he may have sorrow 8* 1 90 WHAT ARE NO SIGNS [Part II. 2 • for sin, self-abasement, gratitude, joy, ardent desires and zeal for the interest of religion and the good of souls. And these affections may follow awakenings and convictions of conscience; a kind of love and joy may follow these convictions, and may succeed each other, just in the same order as is commonly observed in the holy affections of true converts. These affec- tions may be very strong, so as to make those who are the subjects of them affectionate, fervent, and ready in speaking of the things of God. They may be attend- ed by many texts of scripture deeply impressed upon the mind, so as to induce those who are the subjects of this experience, in a very ardent manner to praise God, and to call upon others to join them; to declaim against their unworthiness, and to extol free grace; to abound in the duties of religion, such as prayer, hearing the word preached, singing, and religious con- versation; and these things may be attended by a great degree of confidence. I may add, that all these things may be accompanied by a good natural temper, and a clear doctrinal knowledge of religion; and from a long acquaintance with the phraseology used in refer- ence to experimental religion, such professors may have acquired the habit of expressing themselves upon this subject as the saints usually do-I think it has been made evident that there may be all these things, and yet nothing more than the common influences of the Spirit of God, joined with the delusions of Satan and the deceitfulness of the human heart. The resem- blance between a hypocrite and a real saint may in- deed be very great. It is the sole prerogative of the omniscient God, as the great searcher of hearts, to se- parate with accuracy the sheep from the goats. Many persons seem to attach great importance to Part II.] 91 TO DISTINGUISH AFFECTIONS. + the following circumstance, and suppose it sufficient to decide with respect to the state of others; that is, when not only a plausible story is told, but when, in giving an account of experience, such a representation is made as harmonizes with their own experience, so that their hearts are affected and delighted by what they hear, and their love drawn out toward the per- sons making the relation. But there is not that cer- tainty in these things which many persons imagine, nor ought any confidence to be placed in them. A real saint greatly delights in holiness; and the work of God in renewing and making holy and happy, a soul, which before was hastening to endless perdition, appears to him a glorious work: no wonder that he is greatly af- fected when he hears a professor give a probable ac- count of this work on his own heart, and sees in him favorable appearances of holiness; whether those ap- pearances are attended by a real work of grace, or not. If the words which are in general adopted to express religious affection, are used; if many things are related as following one another in an order agreeable to the experience of him who hears; and, if this relation is made with an air of confidence; it is no wonder if a favorable opinion is formed as to the state of him who relates his experience. And if, besides all this, the re- lation is made with much affection; and above all, if in speaking, much affection toward him who is spoken to is manifested, this will have a powerful influence in affecting the heart of the hearer. David, it appears, had enjoyed much pleasure in the conversation of Ahithophel, and was therefore exceedingly surprised and disappointed when the latter fell. "We took sweet counsel together, and walked unto the house of God in company.” Psalm 55. 14. Apps Fr 92 WHAT ARE NO SIGNS [Part II: { It is with professors of religion, especially with those who become such at a time of great outpouring of the Holy Spirit, as it is with blossoms in the spring: there are vast numbers of them on the trees, all of which look fair and promising, but yet very many of them come to nothing. Many of them soon wither and drop off, though for a while they looked as beautiful and smelled as sweetly as those that remain; so that we cannot by our senses ascertain, with certainty, those blossoms which have in them the secret virtue which will afterward appear in the fruit. We must judge, not by the beautiful colors and the pleasant smell of the blossom, but by the matured fruit. So young profes- sors may appear very promising; pious persons may think they talk feelingly, may relish their conversation, and imagine that they perceive in it a divine savor; and yet all their profession may prove to be nothing. It is wonderful with what difficulty we become sa- tisfied with the rules and directions which Christ has given us. We prefer rules of our own inventing. Christ has directed us to judge of the tree chiefly by its fruit; but this we deem insufficient: other criterions must be devised, supposed to be more distinguishing and certain. This presumption has been followed by consequences of the most baneful description. In this respect, many of the saints, I have no doubt, have wan- dered far out of their way; and, in order that they might be brought back, some of them have been severe- ly chastised. But many things which have lately ap- peared ought to have convinced us, that in general those who have been most confident of their discernment, and have appeared most forward peremptorily and sud- denly to decide as to the state of men's souls, have been hypocrites, who have known nothing of true re- ligion themselves. Part II.] TO DISTINGUISH AFFECTIONS. 93 In the parable of the wheat and the tares, it is said, "When the blade was sprung up, and brought forth fruit, then appeared the tares also;" as if the tares, as Mr. Flavel observes, were not to be distinguished from the wheat until that time. He mentions an observa- tion of Jerome, who remarks that wheat and tares are so much alike, that until the ear begins to put forth, it is almost impossible to distinguish them. Mr. Flavel then adds, "How difficult soever it is 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 these, which a spiritual and a very judicious eye may easily mistake for the saving and genuine effects of a sanctifying spirit." I would say something in this place as to a strange notion, which some persons have adopted of late, about certainly knowing the goodness of the state of others from their love flowing out to them in an extraordinary manner. If their love is very sensible and great, the Spirit of God, they say, must have been the author of it; and as he is an infallible Spirit, and never deceives, he must know that the person whom they love is a child of God, and must intend that they should love him as such. But such persons might be convinced of the fallacy of their reasoning, if they would but consider, whether or not it is their duty, to love those as the children of God of whom they have no reason to think otherwise, though he who searches their hearts knows them not to be his children. If it is their duty to love persons of this description, then not to love them is sin, = 94 WHAT ARE NO SIGNS [Part II. 1 * and therefore the Spirit of God may undoubtedly be the author of this affection. The Spirit of God, with- out being a spirit of falsehood, may, in such a case, assist us in the performance of our duty-But the un- common degree, and special manner, in which their love is excited, are also used as an argument in favor of this notion. They think that the Spirit of God would never be the author of such affection, if he did not know that the subjects of it were children of God. -But I would ask, is it not our duty to love, in a very high degree, all those who we have reason to believe are the children of God, though they may not be such in reality? As we ought to love Christ to the utmost of our capacity, so it is our duty to love those who we have reason to believe are his members with great af- fection; and therefore not to love them to such a de- gree, is sin. We ought to pray to God that he would by his Spirit keep us from sin, and enable us to per- form our duty; and cannot he answer our prayers in this particular without lying? If he cannot, then the Spirit of God, in some cases, is bound not to help his people to perform their duty, because, if he did, he would be a spirit of falsehood; but undoubtedly God may enable us to perform any duty. When we are led to conclude that particular persons are his children, God may have other ends in view in causing our love to be excited toward them, than that of revealing to us the real state of such professors. If I am at a distance from home, and hear that my house is burnt, but that my family, in some extraordi- nary manner, have all escaped; and if every thing in the circumstances of the intelligence makes it appear very credible; in such a case it would be highly sin- ful, were I not to feel a very great degree of gratitude Part II.] 95 TO DISTINGUISH AFFECTIONS. Z even though the information I had received should prove without foundation. That error or mistake may be the occasion of a gracious exercise, and consequent- ly of the gracious influence of the Spirit of God, ap- pears from Rom. 14:6:"He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." The Apostle is here speaking of those who through erro- neous and needless scruples avoided eating certain meats; and from hence it appears that there may be true exercises of grace, and particularly, true thankful- ness, occasioned by an erroneous judgment and prac- tice; and consequently an error may be the occasion of those holy exercises which are from the infallible Spirit of God; and if so, we cannot determine with certainty as to the degree in which the Spirit of God. may produce them on such an occasion. This notion of ascertaining the state of others by our love being excited toward them, is anti-scriptural. The sacred writings say nothing of any such mode of judging respecting the state of others, but direct us to form our opinion of them chiefly from the fruits they produce. The scriptures clearly teach, that we cannot with certainty ascertain the real state of others. "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, sa- ving he that receiveth it." Rev. 2: 17. "He is a Jew" who "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." Rom. 2:29. That by the expression, "whose praise is not of men, but of God," the Apostle had respect to the insufficiency of men to judge concerning him, whether he was inwardly a Jew } · 96 [Part II WHAT ARE NO SIGNS &c. 1 * or not, is confirmed by his use of similar language in another place: "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." 1 Cor. 4:5. The Apostle in the two verses immediately preceding 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:-he that judgeth me is the Lord." Again, the Apostle in the second chapter to the Romans, quo- ted above, addresses himself particularly to those who had a high opinion of their own holiness and discern- ment, were confident that they knew the will of God, and approved the things which were excellent, or tried the things that differ. They were confident that they were guides of the blind, and a light to them that were in darkness, instructors to the foolish, teachers of babes. Hence they took upon themselves to judge others. See ver. 1, 17, 18, 19, 20. How presumptuous are the notions of those persons, who imagine that they certainly know the state of others, when the great Apostle Peter does not venture to say more concerning Sylvanus, than that he was a faithful brother, as he supposed! 1 Pet. 5: 12. Sylva- nus however appears to have been a very eminent minister of Christ, an Evangelist, and an intimate com- panion of the Apostles. See 2 Cor. 1: 19. 1 Thess.1; 1. and 2 Thess. 1: 1. PART THIRD. ON THE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS. I COME now to the SECOND thing proposed, respect- ing the trial of religious affections; that is, to take no- tice of some circumstances wherein those affections which are spiritual and gracious differ from those which are not. But before I proceed to those charac- teristics which I have in view, I would make some ob- servations which I desire may be remembered. Observation I. I am far from undertaking to point out such signs as shall be sufficient to enable persons to distinguish in others, with absolute certainty, true re- ligious affections from false ones. Were I to attempt this, I should be guilty of that presumption which I have been condemning. Though Christ has given rules, by which we may judge respecting professors, so far as is necessary in reference to social intercourse and church communion; and though the Scriptures abound with rules which may be serviceable to minis- ters, in advising and directing persons committed to their care in things pertaining to their spiritual and everlasting welfare; yet it is evident, that it never was the design of God to give us rules by which we may ascertain with certainty which of our fellow profes- sors are his, and which are not. This discernment he has reserved to himself, as his own prerogative. Observation II. No such criterions are to be ex pected, as shall be sufficient to enable those saints who 1 9 98 [Part III. ON DISTINGUISHING SIGNS are low in grace, have very much departed from God, or are fallen into a carnal and unchristian frame of inind, to discern with certainty the goodness of their state. It is not agreeable to the designs of God, nei ther is it desirable, that such persons should know their state to be good. We have reason to bless God that ne has made no provision for the attainment of such knowledge, in any other way than by a change of frame and of conduct. Indeed, it is not properly through any defect in the criterions given us in the Scriptures, that every saint- he who is in the worst frame, as well as others,—cannot with certainty know the goodness of his state. For the rules are infallible, and every saint has those things in himself, which are sure marks of grace:-even the weakest act of grace is such. It is through the defect of him to whom these criterions are applied, that this knowledge cannot be attained. There is a twofold de- fect in that saint who is very low in grace, or in a bad frame of mind, which renders it impossible for him to know that he possesses true grace, even by the best rules that can be proposed. (1.) A defect in the object, or the evidence to be examined. I do not mean a ruinous deficiency, because I suppose the person of whom I am speaking to be a real saint; but a partial defect-a very small degree of grace, which cannot be clearly perceived. We cannot clearly discern the form of those things which are very small; nor can we distinguish them one from ano- ther, though they are very different. There is, doubt- less, a great difference between the body of man and the bodies of other animals; though, if we should view the embryos of each, owing to the imperfect state of the object, it might not be possible for us to perceive that • Part III.1 OF GRACIOUS AFFECTIONS. 99 difference. As they arrived at greater perfection, dis- tinguishing characteristics would become more evident. Another defect attending the grace of those of whom I am speaking, is its being mixed with so much de- pravity, which obscures or hides it. Though different objects which are before us, may possess many cha- racteristic marks; yet, if we see them only in a thick fog, it may still be impossible for us to distinguish one from another. When true Christians are in a bad frame, guilt lies on the conscience; this produces fear, and in consequence prevents the peace and joy which arise from the assurance of hope. (2.) There is in this case a defect in the perceptive faculty. As the prevalence of corruption obscures the object, so it enfeebles the sight. Sin is like some dis- tempers of the eye, which present things in different co- lors from those which properly belongs to them. Men, in a bad frame of mind, have their spiritual perception in an unfavorable condition for distinguishing spiri- tual objects. For these reasons, no criterion that can be given will be satisfactory in such a state as this. In these circumstances, to point out characteristic marks, is like giving rules to distinguish distant objects in the dark. Many persons, in cases of this nature, waste their time in poring over past experience, and examining them- selves by evidences proposed from the pulpit, or of which they read in books; when, in fact, there is other work for them to do, without which all their self-ex- amination is in vain. The accursed thing is to be re- moved from their camp; Achan is to be slain, and un- til this is done they must be in darkness and trouble. It is not the design of God that men should obtain as- surance in any other way than by mortifying depraved 1 100 ON DISTINGUISHING SIGNS. [Part III · + * inclinations, and by growing in the lively exercise of grace. Though self examination is a duty of great importance, and by no means to be neglected; yet it is not the principal means by which the saints obtain satisfaction as to their interest in the favor of God. Assurance is not to be obtained so much by self ex- amination, as by active piety. The Apostle Paul sought assurance chiefly in this way: by forgetting the things which were behind, and reaching forth unto those things which were before, pressing toward the mark for the prize of the high calling of God in Christ Jesus; if by any means he might attain unto the re- surrection of the dead. It was by this means chiefly that he obtained assurance: "I therefore so run, not as uncertainly." 1 Cor. 9:26. Giving all diligence, by adding to faith virtue, &c. is the direction which the Apostle Peter gives us for "making our calling and election sure," and having an entrance ministered to us abundantly into the everlasting kingdom of Christ. Without this we shall be in spiritual darkness: un- able to perceive either the pardon of our sins, as it re- spects the present; or our interest in the heavenly in- heritance, as it respects the future. 2 Pet. 1: 5~-11. Though good rules for distinguishing true grace from counterfeit may tend to convince hypocrites, and be of great use to the saints in removing needless doubts; yet I am far from professing to lay down such rules as shall be sufficient of themselves to enable all true saints to know the goodness of their state, or af- ford them the principal means of their satisfaction. Observation III. Nor do the occurrences of the past, or the present times, afford much encouragement in laying down rules for distinguishing between true and false affection, with a view of convincing those hypo- Sign I. OF GRACIOUS AFFECTIONS. 101 crites who are deceived by great, but false disco- veries and affections. Such hypocrites are so con- fident of their own wisdom, and so blinded and har- dened by self-righteousness under the guise of hu- mility, that to lay before them the most convincing evidence of their hypocrisy, is, in general, in vain. Their state is indeed deplorable, nearly approaching the situation of those who have committed the un- pardonable sin. Such professors seem to be most out of the reach of the means of conviction and re- pentance. Still, however, good rules may be a means of deterring others from such hypocrisy, and con- vincing some who are self-deceived. God is able to convince even the worst kind of hypocrites; and his grace is not to be limited, nor are means to be neglect- ed. And besides, such rules may be of service to the real saints, in detecting false affections, which are some- times mixed with true ones; and in being a means of purifying their religion. Having premised these things, I proceed directly to take notice of those circumstances by which true reli- gious affections are distinguished from false ones. I. Truly gracious affections are pro- duced by a supernatural, spiritual, and divine influence on the heart. I will explain what I mean by these terms. We find that real 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. Those who are spiritual are set in opposition to those ? 1 • 9* 102 THE FIRST SIGN [Part III. who are carnal, or natural, that is, in a state of nature. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; nei- ther can he know them, because they are spiritually discerned. But he that is spiritual, judgeth all things." 1 Cor. 2: 14, 15. By a natural man the Scriptures mean an ungodly man. The Apostle Jude, speaking of certain ungodly men, who had crept in unawares among the saints, calls them "sensual, not having the Spirit," verse 19. He assigns this as the reason why they behaved themselves in so wicked a manner. The word translated sensual in this passage is Tuxınci; which in several verses in 1 Cor. chap. 2, is translated natural. In like manner, in the next verse but one, spiritual men are set in opposition to carnal men; by which terms we are to understand the same as by spi- ritual men and natural men in the preceding verses: "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal," that is, as in a great mea sure unsanctified. That by the term carnal, the apostle means unsanctified, is abundantly evident from Rom. 7 : 25; 8: 1, 4, 5, 6, 7, 8, 9, 12, 13. Gal. 5: 16, &c. Col. 2: 18. If therefore, by the terms natural and carnal, in these texts, is meant unsanctified; then, un- doubtedly, by the term spiritual, which stands opposed to them, is meant sanctified and gracious. And as the saints are called spiritual in Scripture, so there are certain properties, qualities and privileges, which have the same denomination. We read of a spiritual mind, Rom. 8:6; of spiritual wisdom, Col. 1:9; and of spiritual blessings, Eph. 1 : 3. It may be observed, that the word spiritual, in these and other texts of the New Testament, is not used to signify any relation to the spirit, or soul of man, in Sign 1.] OF GRACIOUS AFFECTIONS. 103 opposition to the body. Qualities are not said to be spiritual, because they have their seat in the soul; for there are some properties which the Scriptures call carnal, which have their seat as much in the soul as those properties which are called spiritual. This is the case with pride, and self-righteousness, and confi- dence in our own wisdom, which the apostle calls fleshly. Col. 2 : 18. Nor are qualities, &c. denominated spiritual, be- cause they relate to things which are immaterial. The heathen philosophers were accustomed to specu- late about spirits and immaterial beings. Notwith- standing this the apostle represents them as carnal men, totally ignorant of those things which are spi- ritual. 1 Cor. chap. 2. But it is in relation to the Spi- rit of God that persons and qualities are termed spiritual in the New Testament. The word Spirit, as used to signify the third person in the Trinity, is the substantive, from which is formed the adjective spi- ritual, in the Holy Scriptures. Christians, therefore, are denominated spiritual, because they are born of the Spirit of God, and because they are under the gracious influence of that Spirit. Things are also called spiritual as they stand related to the Spirit of God: "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spi- ritual. But the natural man receiveth not the things of the Spirit of God. 1 Cor. 2: 13, 14. Again: "To be carnally minded is death; but to be spiritually minded is life and peace." Rom. 8:6. In the ninth verse the apostle explains what he means by the terms carnally and spiritually minded. He shows that by the latter he means our being under the gracious in- 7 + h 104 THE FIRST SIGN [Part III i TOON 1 } : fluence of the Spirit of God: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." "Now, if any man have not the Spirit of Christ, he is none of his." That this is the meaning of the apostle, is evident from the whole of the context. But it must be observed here, that although it is with relation to the Spirit of God and his influences that persons and things are in the New Testament called spiritual, yet not all persons who are under any kind of influence of the Holy Spirit are called spiritual. They who have only the common influences of the Spirit are not so called. Natural men, whatever ex- traordinary gifts they had, are not, in general, in the New Testament, called spiritual. For it was not from having the gifts, but the graces of the Spirit, that men were called spiritual: "Brethren, if a man be overtaken in a fault, ye" who "are spiritual, restore such a one in the spirit of meekness." Gal. 6: 1. Meekness is one of those virtues of which the apostle had been speak- ing in showing what the fruits of the Spirit are. In the language of the New Testament those properties or qualities are said to be spiritual, which are truly gracious and holy, and peculiar to the saints: We desire that ye may be filled with the knowledge of his will, in all wisdom and spiritual understanding." Col. 1:9. By the terms wisdom, and spiritual understand- ing, in this passage, is intended that wisdom which is gracious, and from the sanctifying influence of the Spirit of God. Spiritual wisdom is opposed to natural wisdom, as the spiritual man is opposed to the natural man; and therefore spiritual wisdom is the same as that wisdom which is from above. James, 3:17. This the apostle opposes to natural wisdom-a wisdom which descendeth not from above, but is earthly, sen Sign I.J OF GRACIOUS AFFECTIONS. 105 1x sual, and devilish, verse 15. In this passage, the word translated sensual is, in the original, the same as that which is translated natural in 1 Cor. 2 : 14. So that though natural men may be the subjects of a certain kind of Divine influence, as is evident from many parts of Scripture, particularly from Num. 24:2; 1 Sam. 10: 10; 11:6; 16:14; 1 Cor. 13: 1, 2, 3; Heb. 6 : 4, 5, 6, &c.; yet they are not, in the sense of Scripture, spiritual persons; neither are any of those effects, gifts, qualities, or affections, which they derive from the influence of the Spirit of God, called spiritual. The great difference lies in the two following par ticulars: (1.) The Spirit of God is given to the saints to dwell in them, as his proper and continued abode; to ani- mate and influence their minds as a principle of life and action. The Scriptures represent the Holy Spirit as not only occasionally influencing the saints, but as abiding in them, as his temple and everlasting dwell- ing place. 1 Cor. 3: 16; 2 Cor. 6:16; John, 14: 16, 17. He is represented as being so united to the facul- ties of the soul as to become the principle of a new nature and life. He is a fountain and well of water in the soul, springing up into spiritual and everlasting life. John, 4: 14. This living water the evangelist himself explains as intending the Spirit of God, 7 : 38, 39. The Spirit of God being thus communicated and united to the saints, they are from thence properly denominated spiritual. On the other hand, though the Spirit of God may influence natural men, yet, as he is not communicated to them as an indwelling principle, they do not derive any denomination or character from that circumstance. (2.) Another, and the principal reason why the 望 ​106 THE FIRST SIGN [Part III. Furt saints and their virtues are called spiritual, is this; the Spirit of God, dwelling in them as a vital principle, communicates himself to them in his own proper nature. Holiness is the nature of the Spirit of God, therefore he is called in the Scriptures the Holy Spi- rit. Holiness, which is the beauty of the Divine Being, is as much the proper nature of the Holy Spirit, as heat is the nature of fire. The grace which is in the hearts of the saints, though infinitely less, is of the same nature as the divine holiness. "That which is born of the Spirit," says the Redeemer, "is spirit." John, 3:6. The principle which is produced in the hearts of the saints, is of the same nature as that Spi- rit, and so is properly called spiritual. But the Spirit of God never influences the minds of natural men in this way. He never communicates himself to them in his own proper nature. He never indeed acts contrary to his nature, either on the minds of saints or of sinners; but he may act upon men agreeably to his own nature, and not at all communi- cate himself to them. The relation of the Spirit to the subjects of his ope- ration, is not only different from every thing that can be experienced by an unregenerate man, but the ope- ration itself is different, and its effects exceedingly so. The saints are not only called spiritual, as having the Spirit dwelling in them; but the effects of divine in fluence upon their minds are also spiritual, and there- fore cannot be experienced by an unregenerate man. This is a spiritual work in the highest sense of the word; and is therefore, above all other works, pecu- liar to the Spirit of God. There is no other work so excellent as this; for there is none in which God so communicates himself, and in which the creature has, Sign 1.] OF GRACIOUS AFFECTIONS. 107 in so high a sense, a participation of God, as in this. Hence the saints are represented as "being made par- takers of the divine nature," as being "the temples of the living God." 2 Peter, 1: 4, and 2 Cor. 6: 16. See also 1 John, 3: 24; 4: 12, 15, 16. John, 17 : 21, 23, 26; Rom. 8:10; Heb. 12:10; 1 John, 1:3. Not that the saints are made partakers of the essence of God, according to the blasphemous notions and lan- guage of some heretics; but, to use a Scripture phrase, they are made partakers of his fullness, that is, of his moral beauty. Grace in the hearts of the saints being, therefore, that work of God in which he communicates the holiness of his nature, it is doubtless his peculiar work, and in an eminent degree above the power of any creature. The influence of the Spirit of God, thus communicating himself and making the creature a partaker of the divine nature, is what I mean by truly gracious affections arising from spiritual and divine influence. None but real saints possess that experience which is truly spiritual. Others not only possess not those communications of the Spirit of God in so high a degree as the saints, but they possess nothing of the same nature and kind. The Apostle James tells us, that natural men have not the Spirit; and Christ urges the necessity of a new birth, or a being born of the Spirit, because he that is born of the flesh is flesh. John, 3: 6. The unregenerate have not the Spirit of 'God dwelling in them in any degree; for the apostle declares, that all who have the Spirit of God dwelling in them are sons of God. Rom. 8: 9-11. Having the Spirit of God is mentioned as the earnest of the ever- lasting inheritance. 2 Cor. 1: 22, and 5:5; Eph. 1:13, 14. It is a sure evidence of our being in Christ: i ་ t + • ? J + 108 [Part III. THE FIRST SIGN 1 + . "Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit." 1 John, 4: 13. Ungodly men are not partakers of the divine nature, for partaking of the divine nature is mentioned as the peculiar privilege of real saints. 2 Peter, 1 : 4. They are not partakers of the holiness of God. Heb. 12:10. A natural man has no experience of any thing spiritual, for the apostle assures us that he is a perfect stranger to every thing of this kind: "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." 1 Cor. 2:14. To the same purpose the Lord Jesus Christ tells us that the world is wholly unacquainted with the Spirit of God: "Even the Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him.” John, 14: 17. It is farther evident that unregenerate men possess nothing of the nature of real grace; for the apostle declares, that those of them who proceed farthest in religion, have no charity, or true Christian love. 1 Cor. 13. So Christ reproves the Pharisees, those high pretenders to religion, for not having the love of God in them, John, 5:42. Hence natural men have no communion or fellowship with Christ, for this is mentioned as the peculiar privilege of the saints. 1 John, 1:3, 6, 7; 1 Cor. 1 : 9. The Scriptures speak of a gracious principle in the soul, though small as a grain of mustard seed, as inconsistent with a state of sin. 1 John, 3:9. Natural men are represented in the sacred writings as having no spirit- ual light, no spiritual life, no spiritual being; and therefore regeneration is often compared to the open- ing of the eyes of the blind, to the raising of the dead, and to the work of creation. $ Sign I.] OF GRACIOUS AFFECTIONS. 109 From these things it is evident, that those gracious influences of which the saints are the subjects, and which are the effects of the Spirit of God, are altogether supernatural—are quite different from any thing that unregenerate men experience. They are what no im- provement, or composition of natural qualifications or principles will ever produce; because they not only differ from what is natural, and from every thing that natural men experience in degree and circumstances, but also in kind; and are of a nature far more excel- lent. And this is what I mean by supernatural, when I say that gracious affections proceed from supernatu- ral influence. From hence it follows, that in gracious affections there are new perceptions and sensations entirely dif- ferent in their nature and kind from any thing expe- rienced by the saints before they were sanctified. For if God, by his gracious influence, produces something that is new, not only in degree and circumstances, but in the whole of its nature, and that which could be produced by no exaltation or composition of what was possessed before, or by the addition of any thing of the same kind-if God produces something thus new in the mind; then doubtless something entirely new is felt, or perceived, or thought; or, which is the same thing, there is some perception or sensation of the mind of an entirely new description. This new spiritual sense, and the new dispositions which attend it, are not however new faculties, but. new principles. By a principle, I mean that founda- tion which is laid for any particular kind of exercise of the faculties of the soul. So that this new spiritual sense is not a new faculty of the understanding, but a foundation laid in the soul for a new kind of exercise of that faculty. 10 } ↓ +3 110 THE FIRST SIGN [Part III. 1 " *.. The Spirit of God, in his common operations upotr the minds of natural men, only moves, impresses, assists, improves, or in some other way acts upon natural principles. He may greatly assist natural men in their reasonings about secular things, and even about the doctrines of religion, without giving them any spiritual sense; and may assist their conscience to perform that work more fully, which it performs naturally. There are many other ways in which the Holy Spirit acts upon, assists and moves natural prin- ciples, where there is nothing supernatural and divine. But the Spirit of God, in his gracious influence, ope- rates by infusing or exercising new supernatural prin- ciples-principles vastly more important and excel- lent than any thing experienced or possessed by natu- ral men. From what has been said it follows, that all spiritual and gracious affections arise from, and are attended by some apprehension, idea, or sensation of mind, ex- ceedingly different from all that can be possessed or experienced by natural men-something of which they can form no adequate conception. + But here two things must be noticed, in order that this may be rightly understood. (1.) On the one hand, it must be observed, that not every thing belonging to spiritual affections is new, and entirely different from what natural men may conceive of and experience. Many circumstances, appendages and effects, are common to both natural and spiritual affections. Thus love to a near relation, and love to God, have many attending circumstances exactly similar: love to God produces a desire to please the object beloved; so does love to a near relation: love to God causes a man to delight in thinking of D Sign I.] OF GRACIOUS AFFECTIONS. 111 4 God, and in conformity to the will of God; exactly similar are the effects of that love which one man may bear to another. But yet the conceptions which the saints have of the loveliness of God, and that kind of delight in him which they experience, are quite pecu- liar, and entirely different from any thing which a natural man can possess, or of which he can form any proper notion. And even in those circumstances which seem to be common, there is something peculiar; both spiritual and natural love produce desires after the object beloved; but they are not the same kind of de sires: there is a sensation of soul in spiritual desires which is very different from all natural desires. Both spiritual and natural love are attended by delight in the object beloved; but the sensations of delight are not the same, but exceedingly different. Natural men may have conceptions of many things about spiritual affections; but still there is something in them of which they can form no proper notion. # (2.) On the other hand, a natural man may have religious apprehensions and affections which, in many respects, are quite new to him; and yet what he ex- periences may not be the exercise of a new principle, nor the sensations of a new spiritual apprehension. His affections may be quite new, through the influence of natural principles, arising from some powerful in- fluence of Satan, or some kind of strong delusion. Upon the whole, I think it clearly evident, that all truly gracious affections arise from the special and peculiar influences of the Holy Spirit; producing those sensible effects in the souls of the saints which are entirely different from all that a natural man can pos- sibly experience, not only in degree and circumstances, but in the whole of their nature. A natural man not " 肇 ​112 [Part III. only cannot experience that which is exactly the same, but he cannot experience any thing but what is ex- ceedingly different, and immensely inferior. I have insisted largely on this matter, because it is of great importance, in order to discover and exhibit the delusions of Satan in various kinds of false reli- gious affections, by which many persons are deluded; and in order to determine and settle many points of doctrine respecting the operations of the Spirit of God, and the nature of true grace. I therefore now come to apply these things to the purpose of this discourse. From hence it appears, that the impressions which are made on the imaginations of some persons, or the conceptions which they have of God, of heaven, and of other things belonging to religion, possess nothing truly spiritual, of the nature of real grace. Though what is spiritual may attend such impressions, and be mixed with them; yet in themselves they possess no- thing that is spiritual, nor are they any part of gracious experience. THE FIRST SIGN Many persons who have had powerful impressions upon the imagination, have very ignorantly supposed them to be of the nature of spiritual discoveries. They have had lively ideas of some well proportioned figure or beautiful form of countenance; and this they call a spiritual sight of Christ. Some have had impressed upon their minds the idea of a great light; and this they call a spiritual view of the glory of God. Some have been impressed with an idea of Christ hanging on the cross, and of his blood flowing from his wounds; and this they call a spiritual sight of Christ, and of the way of salvation. Some have imagined that they saw him with his arms extended, ready to embrace them; २० I Sign I.] and this they call a spiritual discovery of the sufficiency of his grace, and a certain proof that he loves them. Some have had lively ideas of heaven, and of Christ on his throne there, surrounded by saints and angels; and this they call a spiritual view of heaven. And in like manner, the imaginations of some persons have been impressed with ideas of hearing. They have imagined that Christ was speaking to them in the language of comfort and encouragement. These things they have denominated the inward call of Christ, having the wit- ness of the Spirit, a testimony of the favor of God, &c. Persons of little information, and who are not ac- customed to reflect, more readily conclude that these things are spiritual, because spiritual things being in- visible, we are obliged to use figurative expressions in speaking of them. Thus we call a clear apprehension of spiritual things by the name of light; and the con- viction of the judgment, and the persuasion of the will, when produced by the word and Spirit of God, we denominate spiritually hearing the call of Christ. Some persons upon hearing these expressions often used, and having the necessity of their eyes being opened, of their having a discovery of spiritual things, &c. urged upon them, ignorantly expect some such discoveries and views as have been spoken' of; and when these are obtained, they are confident that their eyes are now opened, that Christ has now manifested himself to them as their Savior; and hence they are exceedingly affected by their supposed deliverance and privileges, and thus many kinds of affections are im- mediately and powerfully excited. But it is very evident that such discoveries have no- thing in them really spiritual and divine: they are in no respect of such a kind as to be entirely, and in the OF GRACIOUS AFFECTIONS. 113 1 + - HE t 10* 114 THE FIRST SIGN [Part IIL *pi. 1 whole of their nature, different from all that natural men can possibly experience, so that in order to pos- sess them, we must have a new spiritual and divine principle'communicated. A natural man is as capable of having a lively idea of shapes, and colors, and sounds, in reference to absent objects, impressed upon his mind, as a regenerate man. And it is ascertained by abundant experience, that it is not from mental cul- tivation that persons are rendered more liable to such lively ideas; but that, on the contrary, the weakness of the body and of the mind conduces very much to this susceptibility. These ideas, though the manner in which they are impressed is sometimes extraordinary, are no better on that account: they are still not of a different kind from what men obtain by their senses. For instance, the conception which an unregenerate man has of Christ hanging on the cross and shedding his blood, is no better in itself than the conceptions which the Jews, his enemies, had, who stood round his cross, and wit- nessed his crucifixion. Yea, if men should actually receive such ideas by the immediate influence of the Holy Spirit, unaccompanied by a gracious change of disposition, they would not be spiritual, they would be nothing more than the common work of the Spirit of God. Balaam had impressed on his mind, by divine influence, a clear and lively 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, falling into a trance. Numb. 24 : 16, 17. Notwith- standing this he had no spiritual discovery of Christ; that Day-star never spiritually arose in his heart. And as these ideas have nothing spiritual in their + Sign I.] OF GRACIOUS AFFECTIONS. 115 nature, nothing but what natural men, without any new principles, are capable of—so there is nothing in their nature which requires that gracious influence of the Spirit of God which is necessary to the produc- tion of true grace. There appears nothing in them above the power of Satan. The Devil can no doubt suggest ideas, otherwise he could not tempt men to sin. They may be raised merely by impressions made on the body, by moving the animal spirits, and im- pressing the brain. Experience abundantly shows that changes in the body often exert a palpable effect upon the mind. But it is also evident that the devil not only can, but that he often has excited such ideas. This appears from the dreams and visions of the false prophets of“. old, who were under the influence of lying spirits. See Deut. 13: 1; 1 Kings, 22:22; Isaiah, 28:7; Ezek. 13:7; Zech. 13: 4. And if Satan, or any created be- ing has power to impress the mind with ideal repre- sentations, then no particular kind of such representa- tions can be any evidence of a divine and gracious in- fluence, for no higher kind of power is required to form in the brain one shape or color than ancther. It is evi- dent therefore, that if it is in the power of the Devil to produce any kind of impression on the imagination, he may produce all kinds. From hence it also appears that nothing of this kind is spiritual and divine, in the sense in which it has been proved that all gracious experience is. And though, in some degree, such ideas attend gracious experience, yet they are no part of that experience. Owing to our infirmities in the present state, and especially to the weak constitution of some persons, gracious affections, when very strong, undoubtedly excite lively ideas in 116 [Part III. the imagination; yet it is also true, that when affec- tions arise wholly from imagination, which is often the case, they are merely natural-they are built on a foun- dation which is not spiritual, and so are entirely dif- ferent from gracious affections. These impressions on the imagination often raise the carnal affections of men to a very great height: and no wonder, as the persons thus deluded are firmly persuaded of their being divine manifestations, which the great JEHOVAH makes to their souls; thus giving testimony, in an extraordinary manner, as to their special interest in his gracious favor. THE FIRST SIGN Again, it is evident, from what has been said respect- ing gracious operations on the heart of man, that the act of impressing the words of Scripture on the mind has nothing in it spiritual and divine. I have had occa- sion to say something of this already, and if the reader bears in mind what has been advanced concerning the nature of spiritual influence, it will be abundantly evi- dent to him that this is not a spiritual and gracious operation. For I suppose that no person of common understanding will say or imagine, that there are words which cannot be impressed upon the mind of a natural man. • Suggesting the words of Scripture to the mind is only exciting ideas of certain sounds or letters; and there- fore, from what has been already said, it is evident that in such suggestions there may be nothing spiritual. But let it be well observed, that when the extraordi- nary manner in which the words of Scripture are sug- gested to the mind, is that which excites our warm affections, and is properly the ground of them, then those affections are certainly not spiritual. Persons may have gracious affections attending Scripture pas- Sign I.] 117 OF 'GRACIOUS AFFECTIONS. F sages, thus brought to their minds, and the Spirit of God may make use of Scripture to excite them. In this case, it is the divine and excellent things contained in those Scriptures, which excite their affections, and not the extraordinary and sudden manner in which they are suggested. Such persons are affected by the instruction they receive from the words, and the view of the glorious things of God which they exhibit, and not by their coming suddenly to their minds, as though they had been spoken to them. Persons are often ex- ceedingly affected in this way: the words of some great and precious promise of Scripture come sud- denly to their minds, and they regard them as directed immediately to them from the Holy Spirit himself. This they take to be the voice of God, revealing to them their happy circumstances. There is no spiritual knowledge as to the meaning of these passages, pre ceding their engaged affections as the foundation of them: all the knowledge they have as the foundation of these affections is this-the words they think were spoken to them, because they came so suddenly, and in so extraordinary a manner. And their supposed religious affections are built wholly on the sand, and rest on a conclusion for which they have no founda- tion; for as it has been already shown, the sudden man- ner in which words may come to the mind, is no evi- dence that they are a suggestion from God. And even if we knew that God brought words to our minds, that might be without our having spiritual knowledge. Balaam might know that the words which were sug- gested to him, were suggested by God; yet he pos- sessed no spiritual and gracious illumination. Persons who have their affections thus raised, if they should be inquired of, whether they have any clearer views of the r F 71 & ! 118 THE FIRST SIGN [Part III excellency of the things contained in those Scriptures, would probably say, Yes, without hesitation; though they have no such views, except in the following re- spect: when they have adopted the notion that the words are spoken immediately to themselves, that cir- cumstance makes those passages appear precious to them, and in consequence they regard what those Scriptures say to them as being excellent and highly important. For instance, suppose these words were suddenly brought to their minds, "Fear not—it is your Father's good pleasure to give you the kingdom." Having adopted a confident persuasion that the words are spoken to them immediately; that God is their Father, and hath given to them the kingdom of heaven, they are greatly affected, and this passage becomes precious to them. But the reason why this promise appears so important to them, is merely because they think it is made to themselves immediately. All the impression they have of any glory in it arises from self-love, and from their imagined interest in what is promised. They have no view of the holy nature of the kingdom of heaven, the spiritual glory of God, and his abundant grace to sinners in giving them this king- dom. On the contrary, they first imagine that they are interested, and then they are highly affected, and afterward they regard these things as excellent and pre- cious. So that the sudden and extraordinary manner in which passages of Scripture come to their minds, is evi- dently the foundation of the whole; and this is a clear proof of the wretched delusion by which they are de- ceived. The first religious comfort of many persons, and what they call their conversion, is of the same kind. After conviction and terrors, some encouraging pro- Sign 1.] OF GRACIOUS AFFECTIONS. 119 mise is suddenly and unaccountably suggested to their minds; and the manner in which it is suggested leads them to conclude that it certainly proceeds from God. This is the foundation of their faith, and hope, and comfort. From hence they take their first encourage- ment to trust in God. But every person tolerably ac- quainted with the principles of religion, must know that God reveals his love to men, and their interest in his promises after, and not before they believe. They must believe before they can realize an interest in the promises. The Holy Spirit is a Spirit of truth, and therefore he does not suggest Scripture to the minds of men in order to reveal to them that they have an in- terest in the favor of God and his promises, when they have none, not having yet believed. No promise of the covenant of grace belongs to any man until he has believed in Christ; for it is only by faith that we become interested in Christ, and in the promises of the new covenant; and therefore whatever spirit ap- plies the promises of that covenant to a person who does not believe, must be a lying spirit; and the faith which is built upon such an application has in fact no Scripture foundation to rest upon. The Spirit of God does not suggest comfortable texts of Scripture in order to assure us of his love, while we have not the faith of dependence. And even if a promise is properly applied as an invitation; yet if we make the sudden and un- usual manner of its being suggested, the ground on which we believe that we are invited, our persuasion is not true faith, because it is built on that which is not the ground of true faith. The only reason we have to infer that we are invited to partake of the blessings of the Gospel is this, the word of God de- clares, that persons qualified as we are, are invited, *} 120 THE FIRST SIGN [Part III = and God, who makes the declaration, cannot lie. If a sinner, feeling that he is such, is convinced of the veracity of God, and that the Scriptures are his word, he will need nothing more to satisfy him that he is invited; for they abound with invitations, to sinners, even to the chief of sinners, to come and partake of the benefits of the Gospel. Possessing such views and feelings, he will want no new revelation. As the religious comfort of many professors, at the time of their supposed conversion, springs from those sources which have been mentioned, so do their hopes, and joys, and other affections, at subsequent stages of their experience. They have often particular words of Scripture-gracious declarations and promises sug- gested to their minds, which, in consequence of the manner in which they are suggested, they conclude are immediately sent from God. This circumstance they actually make the chief ground of the confidence and comfort they receive from them. They imagine a kind of conversation carried on between God and themselves; and that, by the Scriptures which come to their minds, he speaks to them, satisfies their doubts, promises them support, and reveals to them clearly their interest in everlasting blessings. And thus they are often elevated, and have a kind of sudden and tumultuous joy, mingled with strong confidence, and a high opinion of themselves; when indeed the main ground of this confidence and this joy is not any thing contained in the Scriptures, or taught by them, but the suddenness with which particular passages are sug- gested to their minds. There is no particular promise in the word of God, spoken to any individual saint, or made his in any other way than as all the promises of the covenant of grace are his. and spoken to him Sign I. 1 OF GRACIOUS AFFECTIONS. 121 though it is undoubtedly true, that some of the pro- mises may be more adapted to his case than to the case of others; and God, by his Spirit, may enable him more fully to understand some than others, and may give him a deeper sense of the preciousness and suit- ableness of the blessings contained in them. But is there no such thing then as a particular, spi- ritual application of the promises of Scripture by the Spirit of God? I answer, there undoubtedly is; but it is also certain that the nature of it is wholly misun- derstood by many persons, so that they deceive them- selves, and give Satan great advantage against them, and against the interests of religion. The spiritual application of a scripture promise, does not consist in its being immediately suggested to the mind, accom- panied by a very strong persuasion that it is spoken particularly to the individual himself in reference to his own state. There is no evidence of the hand of God in any thing of this kind, as events have shown, with respect to many professors. There is nothing in this at all beyond the power of Satan; nor any thing implying a vital communication from God. A truly spiritual application of the word of God is of a vastly superior nature; as much above the power of the Devil, as it is to apply the word of God to a dead man so as to raise him to life. It consists in applying it to the heart in its enlightening, sanctifying influ- ence. A spiritual application of a promise consists in enlightening the mind to see the holy excellency of the blessings promised, and the faithfulness and suf- ficiency of him who promises; thus drawing forth the heart to embrace the blessings promised, and to adore the promiser; and by this means producing the sen- sible operations of grace, and the evidence of interest in : ±√ - ". 1 11 122 THE FIRST SIGN Part III + the blessings promised. An application not consisting in these things, but only in certain words borne into the mind in a direct way, as if spoken; making per- sons believe, on this foundation alone, that the promise is theirs, is a delusive application, performed by the spirit of darkness, and not by the Spirit of light. Here it may be proper to observe, 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 the affections built upon it are false and delusive. That which they call the witness of the Spirit, is nothing more than an immediate sugges- tion, by which they are assured of their being con- verted, or made the children of God, and from which they derive the persuasion that their sins are pardoned, and that God has given them a title to heaven. This assurance requires no higher kind of suggestion, in order to impress it on the mind, than that by which the mind of Balaam was impressed. It requires no higher kind of agency for a man to have the persua- sion of his own conversion impressed upon his mind, than to have the persuasion of his neighbor's conver- sion impressed upon his mind; and God, if he pleased, could impart this knowledge, as well as any other, without any communication of his holiness. But it is a low notion of the witness of the Spirit to suppose, that there is nothing in the nature of that influence by which it is imparted but what may be experienced by natural men, or of which men are capable, who are at the same time altogether unsanc- tified; and that therefore the gift itself possesses nothing of the holy nature of the Spirit of God, nothing of a vital communication of that Spirit. That which is called the witness of the Spirit, in Rom. 8: 15, 16, is Sign I.] OF GRACIOUS AFFECTIONS. 123 called the seal of the Spirit in 2 Cor. 1. 22; Eph. 1: 13, and 4:30, in allusion to the seal of princes, annexed,as a token of special regard, to certain instru- ments, by which they advance their favorites to some high honor or peculiar privilege. Thus the sealing of his favorites by the Prince of princes, is far from being a common operation: there is no work of the Spirit of God whatever, which in its nature, is more holy,, peculiar, inimitable, and characteristic of divinity. The seal of the King of heaven stamped on the heart, is in its very nature a holy communication, and not merely the revelation of an important fact. The seal of the Spirit is a work of God on the heart, of which natural men are so far from being the subjects that they can form no conception of it. "To him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it." Rev. 2: 17. There is 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 persons in their notions of that influence of the Spirit of God, of which we are speaking, is the word WITNESS. This blessing has been regarded, not as a holy effect, or work of the Spirit upon the human heart, from whence we may argue that we are the children of God, but as an im- mediate, inward suggestion, as though God, by a kind of voice or impression, informed us that we were his children. This mistake arises from not observing the sense in which the word witness, or testimony, is often used in the New Testament. These terms, as used in the places alluded to, do not signify a direct declara- G 124 THE FIRST SIGN [Part III. I 1 I tion, or assertion as to the truth of any proposition, but that evidence, or those premises from whence the truth of such proposition may be inferred. God is said to ،، bear witness with signs and wonders, and divers miracles, and gifts of the Holy Ghost." Heb. 2:4. Now these miracles are not denominated wit- nesses, because they are of the nature of assertions, or direct testimony, but as they afford evidence or rational ground for indubitable inference. Long time there- fore abode they, speaking boldly in the Lord," who (6 gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands." Acts, 14: 3. "But I have greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me." John, 5: 36. “The works that I do in my Father's name, they bear wit ness of me." John, 10:25. In the same sense the works of Divine Providence, as the giving of rain and fruitful seasons, are mentioned as proofs of the being and goodness of God. And when the sacred writings speak of the seal of the Spirit, the expression properly denotes, not an immediate suggestion or voice, but some work or effect of the Spirit, which leaves a divine mark upon the soul as an evidence by which the chil- dren of God may be known. When God puts his seal upon a man's soul there is some holy stamp- some image impressed and left there like the impress of the seal upon the wax. And this holy stamp, or impressed image, exhibiting clear evidence to the mind that the subject of it is a child of God, is what the Scriptures call the seal, the witness or evidence of the Spirit. This image stamped by the Spirit on the hearts of the children of God, is his own image, and is the (6 Sign I.] 125 OF GRACIOUS AFFECTIONS. evidence by which they are known to be his children. Seals had anciently engraven on them two things, the image and the name of the person to whom they be- longed. And therefore when Christ says to his spouse, "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 my image remain impressed there. Another proof that the seal or witness of the Spirit is not a revelation by immediate suggestion, but divine grace communicated to the soul, is, that this seal is called the “earnest of the Spirit." "Who hath also sealed us, and given the earnest of the Spirit in our hearts." 2 Cor. 1: 22. "In whom, after that ye be- lieved, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the re- demption of the purchased possession, unto the praise of his glory." Eph. 1: 13, 14. Now the earnest is part of the purchase money given in hand to insure the payment of the whole: a part of the inheritance given to insure the possession of the whole at some future period. But surely that communication which is of the nature of eternal felicity, must be the most excellent kind of communication-something that is in its own nature spiritual, holy and divine; and therefore far above any thing of the nature of inspiration, or revela- tion by the suggestions of the Spirit of God. What is the earnest or beginning of glory, but grace, especially in its more lively and manifest exercises? It is not prophecy, nor tongues, nor knowledge, but that more excellent, divine gift, "charity," or love," that never faileth," a prelibation of the light and blessedness of heaven, that world of love. Grace is the seed of glory in the heart, and therefore the earnest of the future in- heritance. What is the beginning of eternal life in • 1 + 11* 126 THE FIRST SIGN [Part III the soul, but spiritual life? and what is spiritual life but grace? The inheritance that Christ has purchased for his people, is the Spirit of God; not in any extra- ordinary gifts, but in his vital indwelling in the heart, communicating and exerting himself there in his own proper, holy and divine nature. It is through the vital communications and indwelling of the Spirit, that the saints have all their life, light, holiness, beauty and joy in heaven; and it is through the same communi- cations and indwelling, that the saints have all their life, light, holiness, beauty and comfort on earth. And indeed when the apostle, in Rom. 8: 16, speaks of the Spirit bearing "witness with our spirits, that we are the children of God," he sufficiently explains him- self, if his words were but properly attended to. This verse is connected with the two verses immediately preceding, and forms an inference from what the apos- tle had there said, as every attentive reader will easily perceive. The three verses are as follows: "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 adop- tion, whereby we cry, Abba, Father; the Spirit itself beareth witness with our spirits, that we are the chil- dren of God." What the apostle says here, if we take it in connection, clearly shows, that when he mentions the Spirit as giving evidence, or bearing witness that we are the chidren of God, he has respect to his dwell- ing in us, and leading us as the spirit of adoption, or as the spirit of a child, disposing us to behave toward God as to a father. This is the witness, or evidence, of which the apostle speaks; and thus, if we are children, we have the spirit of children, or the spirit of adoption. And what is that but the spirit of love? There are two Sign 1.] OF GRACIOUS AFFECTIONS, 127 4 kinds of spirits of which the apostle speaks, the spirit of a slave, or of bondage, and that is fear; and the spirit of a child, or 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 re- ceived the spirit of children--the spirit of love, which naturally inclines us to approach God, and to behave toward him as children to a father. And this is the witness of the Spirit, or the evidence given us that we are the children of God. This is the obvious meaning of the apostle, and undoubtedly he is here speaking of the same way of casting out doubts and fears and the spirit of bondage, as that of which the Apostle John speaks, 1 Epistle, 4: 18, that is, by the prevalence of love, or a child-like spirit. The spirit of bondage works by fear: the slave fears the rod but love cries, Abba, Father. It gives us clear evidence of our union to God as his children, and so casts out fear. Hence it ap- pears that the witness of the Spirit, of which the apos- tle speaks, is not any immediate suggestion or revela- tion, but a gracious and holy work of the Spirit of God in the hearts of the saints, producing the dispositions and temper of children. It is a humble, child-like af- fection to God, casting out fear, or the servile spirit of bondage. This is evident from the context: the apostle repeat- edly mentions the Spirit as dwelling in the hearts of the saints, as a gracious principle, opposed to the flesh, or depraved nature. In the words which introduce this passage, he says, “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." Verse 13. I have no doubt but that the apostle has a particular view to the spirit of grace, or the spirit of love, in its more J 1 128 THE FIRST SIGN [Part III. + S lively actings; for it is perfect, or strong love only, which so testifies, or so gives evidence that we are his children, as to cast out fear, and to deliver us from the spirit of bondage. The strong and lively exercises of a spirit of child-like, evangelical, humble love to God, give clear evidence of our relation to God as his chil- dren. Possessing this spirit, the saint has no need of numerous evidences, or a long train of reasoning upon them. The union between his soul and God is so strong and lively that all doubts are removed. The apostle says the Spirit bears witness with our spirits. By the term " our spirits" here, is meant our consciences: " The spirit of man is the candle of the Lord." Prov. 20: 27. "For our rejoicing is this, the testimony of our conscience." 2 Cor. 1 : 12. "Be- loved, if our heart condemn us not, then have we con- fidence toward God." 1 John, 3:21. When the Apos- tle Paul mentions the Spirit of God as bearing witness with our spirits, he is not to be understood as speaking of two separate, independent witnesses. It is by the latter that we receive the witness of the former: the Spirit of God gives evidence, by infusing and shedding abroad the love of God, the spirit of a child, in the heart; and our spirits, or consciences, receive and de- clare this evidence. Great mischief has arisen from the false and delusive notion, that the witness of the Spirit is a kind of in- ward suggestion, or declaration from God, assuring us that we are beloved, pardoned, &c.; and many souls, I fear, have been eternally ruined by this delusion. I have therefore insisted the longer on this head. Sign 1.] OF GRACIOUS AFFECTIONS. 129 J II. Another characteristic of gracious affections is, that divine things are re- garded as transcendently excellent and amiable in their own nature; and not on account of any conceived relation they bear to ourselves, or to our own interest. I do not suppose, however, that all relation to our own interest is wholly excluded from any influence in our gracious affections. Self-interest certainly has a consequential influence in those affections which are spiritual and holy, as I shall endeavor to show. It was before observed, that the affection of love is the fountain of all the other affections; and that Christian love in particular is the foundation of all gracious affections. Now the divine excellency and glory of God, of the word of God, of the works of God, &c. constitute the primary reason why a true saint loves these things, and not any supposed interest that he has in them, or any benefit that he hopes to re- ceive from them, or any such relation to his interest, that self-love can properly be said to be the real foun- dation of them. Some persons say that all love arises from self-love, and that it is impossible, in the nature of things, that any man should love God, or any other being, except as that affection springs from self-love. But this opi nion arises, I suppose, from want of consideration. It is argued, that "Whoever loves God, and in conse- quence desires his glory, or the enjoyment of him, de- sires these things in order to his own happiness." But. 1 130 THE SECOND SIGN [Part III. T + how come these things to be so agreeable to us, that we esteem it our highest happiness to glorify God, and enjoy him? Is not this the fruit of love? A man must first love God, or have his heart united to him, before he will esteem the cause of God as his own, and be- fore he will desire to glorify and enjoy God, as his happiness. That kind of affection to God, or to the Redeemer, which properly arises from self-love, cannot be a truly gracious and spiritual affection. This appears from what has been said already; for self-love is a principle entirely natural, and as much in the hearts of devils as in those of angels; and therefore nothing that is the mere result of it, can be supernatural and divine. Jesus Christ very evidently speaks of this kind of love, as what is not at all superior to the love of wicked men : "If ye love them" that "love you, what thank have you? for sinners also love those that love them." Luke, 6:32. The devil himself knew, that that mercenary kind of respect to God which arises from benefits re- ceived, or expected, is worthless in his sight: 66 Doth Job," says he, "fear God for naught? Hast thou not made an hedge about him and about his house?" &c. Job, 19, 10. Nor would God have allowed the ob- iection to be good, in case the accusation had been well founded, by permitting that the matter should be tried, and that Job should be so dealt with that it might appear ultimately whether his respect to God was mer cenary or not. It is reasonable to suppose that the real foundation of love to God, is that on account of which he is lovely, or worthy to be loved. The nature of God is infinitely excellent: it is infinite beauty and glory But how can a man truly love God without loving him Sign II.] OF GRACIOUS AFFECTIONS. 131 for that excellency which is the foundation of all that is in any respect good or desirable in him? Those whose affections to God are founded on mercenary principles reverse the order of things; they regard God only for the stream of divine goodness where it reaches their own interests, and have no respect to that infinite excellency of his nature which is the fountain of all loveliness, and so the foundation of all-- gracious affection, Self-love may be the foundation of great affection toward God, without our perceiving any thing of the beauty and glory of the divine nature. Gratitude is one of the natural affections of the soul of man, as well as anger; and there is a gratitude which arises from self-love very much in the same way that anger does. Anger is an affection excited against something which crosses self-love: gratitude is an affection ex- cited by something which gratifies self-love. There may be gratitude without real love, as there may be anger without real hatred. Parents may be angry with their children, and at the same time have a strong habitual love to them. Those wicked men to whom Jesus Christ alludes in the sixth chapter of Luke were possessed of the principle of gratitude: "Sinners also love those that love them." He declares the same even concerning the publicans, who were some of the most carnal and profligate of men. Matt. 5:46. This is a principle which even the brutes exercise: a dog will love his master who is kind to him. We see, in num- berless instances, that mere natural principles are suffi- cient to excite gratitude in men for favors received, and sometimes toward those against whom, at the same time, they possess an habitual enmity. Saul was several times greatly affected with gratitude to¬ # 132 THE SECOND SIGN [Part III } ward David for sparing his life, and yet he remained an habitual enemy to him. And as men, from the mere principles of nature, may be thus affected toward men, so may they toward God. Nebuchadnezzar was greatly affected by the goodness of God in restoring him to his reason and his kingdom, though it is proba- ble he was never divinely enlightened. As gratitude is a natural principle, ingratitude is so much the more vile and heinous, because it shows a dreadful preva- lence of wickedness, overpowering the better princi- ples of human nature. It is mentioned as proving the extreme wickedness of some of the heathen, that they were without natural affection. Rom. 1: 31. But that ingratitude, or the want of natural affection, shows a high degree of depravity, does not prove that all gra- titude and natural affection possess the nature of true virtue, or saving grace. (1.) Self-love, through the exercise of a merely natural gratitude, may, in different ways, be the foundation of a kind of love to God. A certain de- scription of love may arise from a false notion of God, which represents him as though he were only good- ness and mercy, or as though the exercises of his goodness were necessary, and not free and sovereign. (2.) Self-love may be the foundation of an affection in men toward God through insensibility of their state, and from their not knowing how dreadfully they have provoked him to anger. Having no sense of the heinousness of sin, and of its direct opposition to the holy nature of God, they form an idea of such a god as suits them, and feel a sort of love to him, when they are far from loving the true God. Our affections may be drawn toward God through self-love, by some re- markable benefit received from him. This was the case Sign II. OF GRACIOUS AFFECTIONS. 133 with Nebuchadnezzar, and the children of Israel at the Red Sea. (3.) Very high affections toward God often arise in some persons from a persuasion of his love to them. After great distress, through the fear of hell, they sud- denly obtain a notion, from some impression on their imaginations, that God loves them, and has forgiven heir sins, and made them his children. This is the first thing that causes their affections to flow toward God; and from this cause many of the attributes of God may appear lovely to them. But God is amiable in their view, only as they suppose he has forgiven them-only as they imagine he loves them above most persons in the world, and has engaged to exercise his infinite wisdom and power in exalting them, and in doing for them just what they would have him to do. When they have fully adopted this persuasion, it is easy for them to acknowledge God as being amiable and glorious, and to admire and extol him. It is easy for them to acknowledge Christ as an amiable person, when they are firmly persuaded that he loves them far beyond most of their neighbors; that he loved them from eternity, that he died for them, and that they shall reign with him in everlasting glory. When this is the case with carnal men, their very depravity will make him seem lovely: pride itself will prejudice them in favor of what they call Christ. It is natural for proud, selfish man to call that lovely which greatly contributes to his interest and gratifies his pride. And as these persons begin, so they proceed. Their affections are raised from time to time; but they are primarily founded upon self-love, and a presumed in- terest in the favor of God. Many professors have a false notion of communion with God, as though it was F - 1 12 134 [Part III. THE SECOND SIGN carried on by sudden impulses and impressions. Such impulses they interpret as manifestations of the great love of God to them, and as proofs of their distin- guished eminence above others of mankind; and thus their false affections are often renewed. Whereas the exercises of holy love arise in a different way. We do not first know that God loves us, and then perceive that he is lovely; but we first perceive that he is love- ly-our hearts are first captivated by this view, and hence arise the exercises of our love. Self-love has to do with these affections by way of inference only. False affections begin with self. In the true saint, the excellency of God is the foundation of all the affections which follow. On the contrary, the hypocrite places himself as the foundation. Even his acknowledgments of the glory of God depend on his regard to his own interest. Self-love may not only influence men, so as to cause them to be affected by the kindness of God to them- selves individually; but also to themselves as parts of the community. Self-love is sufficient to produce in us a concern for the interest of the nation to which we belong. The same natural principle may extend even to mankind in general. We may be affected by the blessings which mankind have received beyond the fallen angels. From this principle we may be much affected by the wonderful love of God to mankind in giving his Son to die for sinners, the amazing love of Christ in suffering so much, and the infinite glory which awaits a countless multitude, of which we re- gard ourselves as forming a part. But these things do by no means imply that all gratitude to God is a merely natural principle, and that there is no such thing as spiritual gratitude. They Sign II.] OF GRACIOUS AFFECTIONS. 135 imply no more, than that there is a gratitude which is merely natural; and that when persons love God only, or in the first place, for benefits received, their affec- tion is merely the exercise of such a gratitude. There is undoubtedly a holy gratitude, differing greatly from all that natural men can possibly experience. It differs in the following respects: Evangelical gratitude, or thankfulness to God for his kindness to us, arises first of all from love to God for what he is in himself; whereas natural gratitude has no such foundation. Gracious affection to God for mercies received, always arises from a stock of love already in the heart, and which has been derived from a view of the divine excellency. The saint having seen the glory of God, and his heart being captivated in con- sequence, he is easily affected by every kindness re- ceived. A man who has no love to another, may yet be moved to gratitude by some extraordinary kindness, as in the case of Saul toward David; but this is not like the gratitude which we experience toward an in- timate friend for whom we had previously entertained a very high esteem. Self-love is not, indeed, excluded from gracious gratitude: the saints love God for his kindness to them: "I love the Lord, because he hath heard my voice and my supplications." Psalm 116 : 1. But something else is included, and is in fact the foun- dation of these affections. In gracious gratitude we are affected by the good- ness and grace of God, not only as our own interest is concerned, but as they form a part of the beauty and glory of the divine nature. The wonderful and unpa- ralleled 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 1 t 136 THE SECOND SIGN | Part III. even to the angels: it is indeed a great part of the moral beauty and perfection of the nature of God. The grace of God would be glorious, whether it were exercised toward us or not; and the saint who is im- pressed with holy gratitude views it in this light, and admires it on this account; though his interest in the unmerited kindness of God serves the more to engage his mind, to fix his attention, and to elevate his affec- tions. Self-love acts as an handmaid, being subservient to higher principles. Some persons may perhaps be disposed to produce the following passage, as opposing what has been said above: "We love him because he first loved us." 1 John, 4: 19. In answer to this I would observe, that the apostle's design in these words is to magnify the love of God to us from this circumstance, that he loved us while we had no love to him; as will be ma- nifest to any one who compares this verse and the two following with the 9th, 10th, and 11th verses. (1.) The love of the saints to God, is the fruit of the love of God to them, as it is the gift of that love: God gave to them a spirit of love to him, because he loved them from eternity. And in this respect the love of God to his elect is the foundation of their love to him, as it is the foundation of their regeneration, and the whole of their salvation. (2.) The discoveries which God has made of his wonderful love to men, by Jesus Christ, in the exercise of that love and the work of redemption, are the chief manifestations which God has made of his moral per- fections, and therefore are a principal ground of our love to him. (3.) The love of God to any particular person, ma nifested in the work of conversion, is a striking exhi. 3 OF GRACIOUS AFFECTIONS. Sign II.] 137 bition of the moral perfections and glory of God, and a proper occasion of exciting the love and holy grati- tude of that individual. That the saints, according to this explanation, love God because he first loved them, fully answers the design of the apostle's argument in the passage quoted above; so that no inference can be drawn from hence against a spiritual and gracious love arising in the first place from a view of the excellency of divine things, and not from any conceived relation they bear to our own interest. And as it is with the love of the saints, so it is with their joy and spiritual delight; those affections are not founded on any considerations of interest in divine things. They primarily consist in the delight which our minds derive from the contemplation of the divine and holy beauty which these things possess in them selves. This is indeed the main difference between the joy of the hypocrite and the joy of the true saint. The former rejoices in himself; self is the foundation of his joy. The latter rejoices in God. The hypocrite is pleased and delighted, in the first place, with his own privileges, and the happiness to which he supposes he has attained, or shall attain. The saints are pleased and delighted, in the first place, with the amiable and glorious nature of the things of God. This is the spring of all their delights, and the source of all their plea- sures. This delightful view of the glorious nature of divine things, is the foundation of all the joy they ex- perience afterward. The real saint delights in Christ on account of his peculiar excellency. The way of salvation through him, is to the Christian a delightful way, because of its admirable manifestation of the divine perfections. The holy doctrines of the Gospel, by which God is exalted, 1 1 1 + 1 # + 12* 138 THE SECOND SIGN [Part III. 7 Į and nian abased, holiness promoted and honored, and sin discouraged and disgraced, are glorious doctrines in his view, prior to any conception of his personal in- terest in them. The saints rejoice in their interest in Christ; but this is not the first spring of their joy. They first rejoice in God on account of his peculiar excellencies, and then they rejoice in him on account of what he is to them. They are in the first place filled with love and admiration, from a view of the ex- cellencies of Christ, of his grace, and the way of salva- tion; and then they rejoice that this Savior, with all the blessings of salvation, is theirs. That which is the saint's superstructure, is the hypocrite's foundation. When hypocrites hear the wonderful things of the Gospel described, in a iively and eloquent manner, they attend with a'great deal of pleasure and joy; but if their joy is examined, it will prove to have no other foundation than this-they regard these things as theirs. They delight to hear of the distinguishing love of Christ; for pride and self-love induce them to affect distinction. No wonder, if in this confidence of the goodness of their state, they feel easy, and are pleased with this doctrine in the highest degree. Their joy is really a joy in themselves, and not in God. The joy of hypocrites is a selfish joy, and hence it is, that in their rejoicing they are accustomed to keep their eye upon themselves. Having received what they call spiritual discoveries, and possessing what they denominate experience, their minds are thereby fully occupied; so that they are principally elevated, not by the contemplation of the glory of God, or the excellencies of Christ, but by their own feelings or ex- perience. They are ready to exclaim, What admirable experience is this! What a glorious discovery is this! Sign II.] OF GRACIOUS AFFECTIONS. 139 And so they put their experience in the place of Christ, and instead of feasting their souls with what is without them, the refreshing blessings of the Gospel, their eyes are turned from these things, or at least they view them only with a kind of inferior interest. They de- rive more comfort from their discoveries, than from Christ discovered. • The affections of hypocrites are very often main- tained in the same way. They are first much affected by some impression or impulse on their imaginations, which they take to be an immediate suggestion, or tes timony from God, with respect to his love to them, and their distinguished privileges: regarding this as a great discovery, they are powerfully worked upon, and hence arise high affections. And when their passions are thus influenced, they feel a persuasion that God is greatly pleased with their affections; and this affects them more, so that they are affected by their affections. And thus their affections are raised higher and higher, until they are filled with self-conceit, and a kind of fierce zeal. As are the thoughts of those persons, such also is their conversation; for out of the abundance of the heart the mouth speaketh. As they keep their atten- tion fixed upon their experience and attainments, so they talk much about themselves. The true saint, un- der the influence of great spiritual affections, is ready, from the fulness of his heart, to speak much of God, his glorious perfections and works; of the amiableness of Christ, and the inestimable blessings of the Gospel; but hypocrites, under the influence of their high affec- tions, talk more of the discovery than of what they dis- cover; they are fluent in talking about the wonderful discoveries with which they are favored, are confident 140 THE SECOND SIGN [Part III. • of their interest in the love of God, and of their spiri- tual and everlasting safety. A real saint, enjoying evangelical discoveries of the glory of God, is too much engaged with what he views without himself, to stay at that time to view himself, or his attainments. It would be a serious loss to him to take his eye from the ravishing object of his contem- plation, in order to survey his own experience; he can- not spend his time in thinking about the high attain- ments he has made, or what a pleasing story he will have to tell others. Nor does his pleasure at that time arise chiefly from the consideration of the safety of his state, or any thing else he has in view respecting his own qualifications or circumstances; but from the di- vine beauty of that object which so powerfully engages his attention. As the love and joy of hypocrites arise from self- love, so do their other affections: their sorrow for sin, their humiliations and submission, their religious de- sires and zeal. It is easy for nature, corrupt as it is, under the notion of our being amongst the highest favorites of heaven, to love an imaginary god, who is suited to our depraved dispositions; to submit to him, and to be zealous for his honor. The high affections of many professors are wholly built on the supposi- tion of their being eminent saints. If the elevated opinion which they entertain of themselves was re- "noved—if they saw but a little of the sinfulness and vileness of their hearts, their high affections would soon be destroyed. But as for truly gracious affec- tions, they are founded upon a clear view of the per- fections of God; and therefore a discovery of our- selves of our own deformity, and the meanness of our experience-will not destroy, but rather purify and heighten them. Sign III.] OF GRACIOUS AFFECTIONS. 141 III. Truly gracious affections are founded on a love of divine things, for their moral beauty or holiness. It may be observed, that the word moral is not to be understood here according to the common accep- tation of the term, referring merely to an outward conformity to the moral law, and especially to the duties of the second table, or to those apparent virtues which proceed wholly from natural principles. The moral excellency of an intelligent being is seated in the heart or will: it is holiness of disposition. He whose will is truly right, is morally good or excellent. The holiness of God is the same as the moral excel- lency of the divine nature, comprehending all his moral perfections. Holiness in man is but the image of God. From hence it may be easily understood what I mean when I say that a love to divine things, for their moral excellency, is the spring of all holy affections. It has been already shown, under the former head, that divine things are the object of all holy affections, on account of their transcendant excellency. I now proceed further, and say, that that kind of excellency of divine things which is the spring of all holy affec- tions, is their MORAL excellency, or their HOLINESS. Holy persons, in the exercise of holy affections, love divine things primarily for their holiness. They love God, in the first place, on account of his holiness, or moral perfections. Not that the saints, in the ex- ercise of gracious affections, love God only on account of his holiness: all his attributes are amiable and glo- rious in their view. His holiness, however, is the prin- ↓ 142 cipal and leading object of their regard. Here it is that true love to God begins. This is the most essen- tial and distinguishing circumstance belonging to a holy affection for God. Love to him on account of his moral perfections, necessarily produces delight in all his attributes. His moral perfections cannot exist without his natural perfections; for infinite holiness supposes infinite wisdom, and every attribute of God implies the existence of all the rest. THE THIRD SIGN [Part III J Moral excellency or holiness constitutes the real loveliness of all intelligent beings. Herein consists the loveliness of the angels, without which, with all their natural perfections, they would have no more loveliness than devils. Natural qualifications are either valuable or otherwise, according as they are, or are not joined with moral excellencies. Without holiness, power and knowledge do not render any being more lovely, but rather more hateful; though they render him more lovely when joined with holiness. Thus the elect angels are the more glorious for their power and knowledge, because these natural perfections are sanctified by moral qualities and dispositions. The holiness of an intelligent creature is the glory of all his natural perfections. Holiness is in a peculiar man- ner the glory of the divine nature. This sheds a love- liness on all his other attributes. It is the glory of the wisdom of God, that it is a holy wisdom opposed to a wicked subtlety, or crafty deceit. Hence it is that a view of the loveliness of God must begin here. No other attribute is truly lovely without this, and where this exists every other attribute cannot but be lovely; and therefore it is impossible that other attributes should appear lovely until this is seen; nor can any perfection of the divine nature be loved with Sigu III.] 143 OF GRACIOUS AFFECTIONS. true affection until this is loved. If the real loveliness of the divine perfections arises from the loveliness of the divine holiness, then real love to the other perfec- tions of God must arise from love to his holiness. Those who do not perceive the glory of this attribute, cannot perceive the glory of his mercy and grace; though they may be affected by them, and love them, as they have respect to their own interest; for these attributes are no part of the excellency of the divine nature, any further than as they stand connected with his holiness, or as they form a part of his moral per- fections. As the loveliness of the divine nature primarily con- sists in the holiness of that nature, so does the beauty of all divine things consist in their holiness. The saints are lovely, because they are saints, or holy ones. The moral image of God in them constitutes their beauty and holiness. The Christian religion is excellent, be- cause, above all other religions, it is a holy religion. The word of God is excellent, because it is a holy word. "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." Psalm 19: 9, 10. The Lord Jesus is infinitely amiable—the chief among ten thousands, and altogether lovely; because he is the Holy Ore of God. Acts, 3: 14. All the gracious beauties of his human nature--his meekness—his pa- tience-his love to God and to man-his condescension to the mean and vile-his compassion to the miserable, are included in his holiness. And the glory of his divine nature, of which the loveliness of his human nature is the image and reflection, also primarily con- sists in his holiness. The Gospel is glorious, because - } $ 144 THE THIRD SIGN [Part IIL 4 it is a holy Gospel, and a bright emanation of the holy attributes of God. The doctrines of the Gospel are glorious, because they are holy doctrines, or doctrines according to godliness. The way of salvation is glo rious, because it is a holy way. Heaven is glorious, because it is the Holy City, the Holy Jerusalem. Rev. 21: 2, 10. It is therefore primarily on account of this kind of excellency that the saints love all these things. In considering the first distinguishing characteristic of gracious affections, I observed that there is commu- nicated to those who are regenerated, a new spiritual taste, different in the whole of its nature from any for- mer sensation of the mind; and that something is perceived in spiritual and divine things by a real saint, in the exercise of this new taste, as entirely different from any thing that is perceived in them by natural men, as the taste of honey is different from the idea of it obtained through the medium of sight or feeling. Now, the beauty of holiness is that, in spiritual and divine things, which is perceived by this spiritual sense. The Scriptures often represent the beauty of holiness as the chief object of a gracious taste: "I have meat to eat," said Jesus Christ, that ye know not of my meat is to do the will of him that sent me, and to finish his work." John, 4: 32, 34. I know of no part of the Holy Scriptures in which the nature and evidence of true godliness are delineated with so much clearness as in the 119th Psalm. The Psalmist declares his design at the commencement of the psalm, and keeps that design in view all along to the end. The law of God, that grand expression of the holiness of the divine nature, is every where represented as the food and entertainment-the great object of the love and rejoicing of the gracious soul. (C Sign III.] OF GRACIOUS AFFECTIONS. 145 A holy love has a holy object. The holiness of love is the love of that which is holy on account of its ho- liness; so that the holiness of the object is the quality on which it fixes and terminates. A holy nature must love that in divine things chiefly which is most agree- able to itself; and that in divine things, which above all others is agreeable to a holy nature, is holiness. Again; a holy nature undoubtedly loves holy things on account of that for which sinful nature hates them; and that for which sinful nature hates them is their holiness. It is for this that the carnal mind is enmity against God, against the law of God, and against the people of God. Now it is accurate arguing to argue from opposites, that is, from opposite causes to oppo- site effects; from opposite natures to opposite tenden- cies. Holiness is directly opposite to wickedness, and therefore, as it is the nature of wickedness to hate and oppose holiness, so it must be the nature of holiness to love and delight in holiness. In heaven, where its true tendency is best ascertain- ed, the holiness of divine things is what principally attracts the holy nature of the saints and angels. This is the divine beauty which chiefly engages the atten- tion, admiration, and the praises of the Seraphim: "And one cried unto another, and said, Holy, holy, holy is the Lord of Hosts, the whole earth is full of his glory." Isaiah, 6: 3. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Rev. 4: 8. The glorified saints are engaged in the same way. "Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy." Rev. 15: 4. (C The Scriptures represent the saints on earth as ador- ing God chiefly on this account. When they praise E 13 146 THE THIRD SIGN Part III God for his power, his holiness also engages their attention: "O sing unto the Lord a new song, for he hath done marvellous things; his right hand and his holy arm" have "gotten him the victory." Psalm 98: 1. When they praise him for his justice and ter- rible majesty, they likewise have respect to his holi- ness: "Let them praise thy great and terrible name, for it is HOLY." Psalm 99: 3. See also verses 5, 9. When they praise God for his mercy and faithfulness, they celebrate his HOLINESS: "Light is sown for the righteous, and gladness for the upright in heart. Re- joice in the Lord, ye righteous, and give thanks at the remembrance of his HOLINESS." Psalm 97: 11, 12. By this circumstance therefore professors may try their affections, particularly their love and joy. Va- rious kinds of creatures manifest the difference of their natures by choosing different things as their chief good, one delighting in what another abhors. Such a differ- ence is there between real saints and unregenerate men. Natural men have no love for the excellency of holy things, at least not on account of their holiness: they have no taste for that kind of good, and may therefore be said not to know it. The saints, by the grace and power of God, have it discovered to them; they have that spiritual perception communicated to them by which they perceive it; and it is this that captivates their hearts and fills them with delight. By this we may examine our love to God. Does it arise from a supreme delight in this kind of beauty without being primarily excited by our imagined interest in spiritual blessings? There are often high affections. with great apparent love and joy, which have nothing of this holy relish belonging to them. From what has been said it appears, that our having Sign III.] * OF GRACIOUS AFFECTIONS. 147 L a clear sense of the natural perfections of God, even If we are greatly affected by them, or having any other view of God than that which arises from a perception of his moral perfections, is no certain evidence of grace. In particular we may have a sense of the greatness and majesty of God, for these are only natural perfections, and yet be entirely blind to the beauty of his moral perfections. 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 any unregenerate man can possi- bly experience. But those who are without grace may possess a clear view, and a very affecting sense of the majesty and power of God; for this is what the devils possess, though they have lost the spiritual knowledge of God, consisting in a sense of the excel- lency of his moral perfections. They are without any sense of that kind of beauty, yet they have a clear know- ledge of the natural glory of God. They behold this, are affected by it, and therefore tremble before him. At the day of judgment all intelligent creatures shall be- hold this glory of God. When Christ shall come in the glory of his Father, and every eye shall see him, he will manifest his infinite majesty to every one in the clearest and most striking manner. Then the wicked shall call to the mountains to fall on them, and hide them from the face of him that sitteth upon the throne. The enemies of God shall behold his glory, and live in a clear and affecting view of it in hell for ever. He hath declared his immutable purpose as to this subject, in so often annexing these words to the threatenings he denounces against the wicked: “And they shall know that I am the Lord." Wicked men A * 148 [Part III. THE THIRD SIGN and devils will have a deep sense of every thing that belongs to the glory of God, except the beauty of his moral perfections. They will have a deep sense of every thing belonging to his moral perfections except their beauty and amiableness. They will know and acknowledge that he is perfectly just and righteous; that he is of purer eyes than to behold moral evil with approbation, and that he cannot look upon iniquity but with the greatest abhorrence. Nebuchadnezzar had a very affecting view of the infinite greatness and ma- jesty of God; of his supreme and absolute dominion; of his mighty and irresistible power; and was con- vinced that he, and all the inhabitants of the earth, were as nothing before him. He had likewise a clear conviction of the justice of God, and a most affecting view of his great goodness. Daniel, 4 : 1, 2, 3, 34, 35, 37. And the sense that Darius had of the perfections of God seems to have been similar to his. Daniel, 6:25, &c. But the saints and angels behold the glory of God, as that glory results from his holiness; and it is this sight only that will humble the hearts of men, draw them to God, and effectually change them. A sight of the majesty and greatness of God may over- power the mind; but if the moral beauty of God is hid, the enmity of the heart will remain in its full strength; no love will be enkindled, the WILL will re- main inclined to evil; whereas the first glimpse of the moral and spiritual glory of God shining into the heart will produce holiness of disposition, as it were with omnipotent power and absolute certainty. Sign IV.] OF GRACIOUS AFFECTIONS. 149 IV. In the production of gracious af- fections our minds are so enlightened that we obtain proper and spiritual views of divine things. Holy affections are not heat without light, but inva- riably arise from some information conveyed to the understanding. The child of God is graciously affect- ed, because he sees and understands something more of divine things than he did before: something more of God-of Christ-and of the glorious things exhi- bited in the Gospel: "Every one that loveth is born of God and knoweth God." 1 John, 4: 7. "I pray that your love may abound yet more and more in knowledge, and in all judgment."`Phil. 1: 9. "They have a zeal of God, but not according to knowledge." Rom. 10:2. "Put on the new man, which is renewed in knowledge." Col. 3: 10. "It is written in the pro- phets, And they shall be all taught of God. Every inan therefore that hath heard, and learned of the Father, cometh unto me." John, 6:45. Knowledge, through the influence of the Holy Spirit, softens the heart, elevates the affections, and so opens the way into the kingdom of heaven. There are seeming religious affections which do not arise from light in the understanding; and these affec- tions, let them be ever so strong, are not spiritual. Such is the nature of man that he cannot be affected but by something of which he conceives an idea. But in many persons those conceptions by which they are affected have nothing in them of the nature of knowledge or in- formation. For instance, when a person is affected by a lively idea suddenly excited in his mind, of a very ។ ง E 13* 150 THE FOURTH SIGN [Part III 1 beautiful countenance, a vivid light, or some other ex- traordinary appearance, there is something conceived by the mind, but there is nothing of the nature of in- struction. Persons do not become wiser by such con- ceptions, or know more about God, or a Mediator between God and man, or the way of salvation by Jesus Christ, or any thing contained in the doctrines of the Gospel. Truly spiritual and gracious affections arise from the understanding being enlightened as to what is taught respecting God and Jesus Christ; so that we clearly discover the glorious nature of God, and obtain new views of Christ in his fullness and divine excel- lencies. Those things which relate to the way of sal- vation by Jesus Christ, are presented to our minds with a new aspect, in consequence of which we now understand those holy and divine doctrines which be- fore were foolishness to us. Such light communicated to the understanding is entirely different from lively conceptions of shapes and colors, of brightness and glory, or of voices and sounds. If all gracious affec- tions arise from light in the understanding, those which are produced by mere impressions on the ima- gination are not gracious. Hence it also appears, that affections arising from texts of Scripture impressed on the mind are delusive, when no information is com- municated by them to the understanding, and when the manner of their coming to the mind, rather than any thing taught by them, is the ground of those affections. When Christ makes his word the means of gracious affections, it is by opening the Scriptures to our understandings. "Did not our hearts burn within us,” exclaimed the disciples, "while he talked with us by the way, and while he opened to us the Sign IV.] OF GRACIOUS AFFECTIONS. 151 $ Scriptures?" Luke, 24: 32. It appears also that reli- gious affections which are occasioned by a text of Scripture coming to our minds, must be delusive when those affections are founded on something supposed to be taught by it, but which in fact is not, nor in any other part of Scripture, because such imagined in- struction is nothing but a mistake and misapprehen- sion. As, for instance, when persons suppose that they are expressly taught by some passage of Scrip- ture thus coming to their minds, that they in particular are beloved of God, or that their sins in particular are forgiven, this is a mistake or misapprehension: the Scriptures no where refer directly to the individual persons who are beloved of God, and whose sins are pardoned; they only describe the character which is the object of the divine approbation, and therefore our interest in his favor is not to be ascertained from Scrip- ture in any other way than as we possess such a character. Things are not to be learnt from the Scrip- tures, but as they are taught in the Scriptures. In these instances, as well as in some others which might be mentioned, ardent affections arise from igno- rance, rather than from knowledge. Some persons, when they enjoy freedom in prayer, believe that God is with them, without examining the cause of that free- dom; and this persuasion elevates, and consequently in creases their affections. There are many other sources from whence this freedom may rise, beside the spiritual presence of God. Some persons are much affected by striking thoughts which come into their minds about Scripture, and which they call the teaching of the Spirit of God. They frequently ascribe the workings of their own minds to the special and immediate in- fluence of the Holy Spirit. There are instances in which 152 THE FOURTH SIGN [Part III. | • it seems evident that the primary source of affection is some bodily sensation. The animal spirits, probably sometimes by satanic influence, are suddenly and un- accountably put into a very agreeable motion, so that a pleasant sensation is experienced. The mind is ex- hilarated, and the soul, through the laws of union between it and the body, feels pleasure. Hence from ignorance it is concluded that this proceeds from the Holy Spirit. And even though our religious affections do arise from some light in the understanding, those affections are not gracious unless the light which is the cause of them is spiritual. Affections may be excited by that knowledge of divine things which is obtained by mere human teaching, and the common improvement of the mental powers. We may be affected by the know- ledge of the things of religion as some persons have been by discoveries in mathematics and natural phi- losophy. Religious affections may be excited by com- mon illuminations of the Spirit of God, as in the case. of some persons of whom we read in Scripture, who, it is said, were once enlightened. 1 The Scriptures teach us nothing more clearly than that there is a spiritual, supernatural knowledge of divine things peculiar to the saints. It is certainly a kind of knowledge, or perception of divine things, of which natural men are destitute, which is spoken of in the following passages: "But the natural man re- ceiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. 2: 14. See also to the same purpose, 1 John, 3:6; 3 John, 11; John, 6: 45; 14: 19; 17: 3. "No man knoweth the Son, but the Father; neither knoweth any man the * Sign IV.] OF GRACIOUS AFFECTIONS 153 Father," but "the Son, and he to whomsoever the Son will reveal him." Matt. 11: 27. • From hence we may infer wherein spiritual know- ledge consists; for if there is in the saints a kind of perception in its nature quite different from all that natural men can possess; it must, of course, consist in certain ideas, or sensations of mind, different from every thing that natural men experience; and this is the same thing as saying that it consists in the sensa- tions of a new spiritual principle. The apostle clearly asserts, that the chief thing dis- covered by spiritual light, and which is therefore the subject of spiritual knowledge, is the glory of divine things: "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 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.” 2 Cor. 4: 3, 4, 6. "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;" 3: 18. The Scrip- tures often give us a summary of true religion, as con- sisting in the love of divine things; and therefore that knowledge which is the foundation of true religion must be the perception of the loveliness of divine things. It is evident that there is nothing belonging to divine things beside their moral excellency, and the properties and qualities resulting from thence, but what natural men and devils can perceive, and will clearly and fully perceive to all eternity. 154 THE FOURTH SIGN | Part III. From what has been said, we necessarily come to this conclusion: that a spiritual understanding consists in a sense of the heart of the holiness or moral perfec- tion of divine things, together with all that discern- ment and knowledge of the things of religion which depends upon and flows from such a sense. It is not speculation merely, that is concerned in this kind of knowledge; nor can we draw a clear distinc- tion between the two faculties of understanding and will, as acting in this matter. When the mind is sen- sible of the beauty and amiableness of any object, there is invariably a delight in the idea of that object; and this delight is a sense of the heart, or an impression of which the soul is the subject, as endowed with percep- tion, inclination, and will. We should distinguish between a mere speculative knowledge and that knowledge in the possession of which the mind not only speculates, but feels and re- lishes. That kind of knowledge by which we receive the impression of loveliness or hatefulness, is not ex- actly the same kind of knowledge as that by which we perceive the nature of a square or a triangle. The one is mere speculative knowledge, the other a know- ledge connected with the affections, in which some- thing more than mere intellect is concerned-some- thing that not only beholds, but has inclination, and is pleased or displeased. The apostle evidently makes a distinction between merely speculative, and spiritual knowledge in religion. The former is called "the form of knowledge." Rom. 2:20. The latter is often represented under the idea of relishing or tasting: "Now thanks be unto God," who "always causeth us to triumph in Christ Jesus, and maketh manifest the savor of his knowledge in every Sign IV.] 155 OF GRACIOUS AFFECTIONS. > place." 2 Cor. 2: 14. "As new born babes desire the sincere milk of the word, that ye may grow thereby; if so be" that " ye have tasted that the Lord is gra- cious." 1 Peter, 2: 2, 3. Spiritual knowledge primarily consists in this sense or taste of the moral beauty of divine things; so that no knowledge can be called spiritual any further than as it arises from this source, and partakes of it. But, in the second place, it includes all that discernment or knowledge of the things of religion which flows from such a sense. When the beauty and loveliness of divine things are manifested to the soul, a new world is presented to its view. The glory of all the perfections of God, and of every thing belonging to the divine Being, is exhibited. Through this perception of the moral beauty of divine things, the sufficiency of Christ as a Mediator is dis- covered; for it is only by discerning the beauty of the moral perfections of Christ, that we perceive the suffi- ciency of his atonement as a Mediator. It is by this means that we obtain a clear view of the fitness of the way of salvation to deliver us from sin and hell, and to bring us to a state of everlasting happiness in a way perfectly agreeing with the moral perfections of God. It is thus that we discover the excellency of the word of God. Take away all the moral beauty of the Scriptures, and the Bible is left a dead letter. By viewing the moral beauty of divine things we perceive the true foundation of our obliga- tions, the amiableness of religious duties, and the worthiness of God to be submitted to, esteemed, ho- nored and served according to his requirements. By this also is perceived the evil of sin; for he who has a clear perception of the beauty of holiness, must ne- 1 * 2 156 THE FOURTH SIGN [Part III. 1 2 cessarily perceive the hatefulness of sin. By this we likewise form an idea of the glory of heaven, consist- ing in the happiness that arises from perfect holiness. He who perceives the beauty of holiness, or real moral good, perceives the most important object in the world; for unless this is perceived, nothing is perceived worth our attention. Unless this is understood, nothing is understood that is worth the exercise of our under- standings. This is the beauty of the Godhead. He in effect knows nothing who knows not this. Well, there- fore, may the Scriptures represent those who are des- titute of that spiritual perception, by which the beauty of holiness is perceived, as totally blind: and well may regeneration, in which this divine perception is com- municated to the soul by its Creator, be represented as opening the eyes of the blind. For if what has been said is considered, it will be manifest, that when a per- son has this perception 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; he is become a new creature, old things are passed away, behold all things are be- come new. 2 Cor. 5 : 16, 17. And besides what has already been mentioned, all true experimental knowledge of religion arises from this perception of spiritual beauty. He who perceives not the beauty of holiness, is destitute of all holy com- fort and delight-all the consoling influences of the Spirit of God. Hence it is evident that implanting this spiritual and holy perception produces a great change; and were it not for the very imperfect degree in which this percep- tion is in general communicated at first, the change would be much greater, and more remarkable than if Sign IV.] OF GRACIOUS AFFECTIONS. 157 a man, born blind, should all at once, and in the clear light of the sun, have the sense of seeing imparted unto him. This is that knowledge of divine things from whence all truly gracious affections proceed; and by which, therefore, all religious affections are to be tried. Those affections which arise wholly from any other know- ledge, or result from any other perception, or state of mind, are delusive. From what has been said, the difference between that light which is sometimes possessed by natural men, and that saving instruction which is communi- cated to the saints, may be easily ascertained. The lat- ter consists in beholding the moral excellency, and holy beauty of divine things: the former in that knowledge of them which may be obtained by the ordinary ex- ercise of our faculties. In those convictions of con- science, of which natural men are often the subjects, the Spirit of God communicates no knowledge of the moral beauty of divine things; but only assists the mind to à clearer view of the guilt of sin, and its certain con- nection with the evil of suffering; and to a clearer view of the natural perfections of God, consisting not so much in his holy and glorious beauty, as in his awful and terrible greatness. A clear sight of this will fully awaken the conscience of wicked men at the day of judgment, without any spiritual light. It is a less de- gree of this, which, without spiritual light, awakens the consciences of natural men now. In those com- mon illuminations, the mind is only assisted to a clearer perception of the natural good existing in divine things. Thus the minds of unregenerate men are sometimes elevated by considering the happiness and glory of heaven. There are many things revealed in the Gospel E 14 158 THE FOURTH SIGN [Part III. respecting God and the way of salvation which suit the principle of self-love. For instance, in the good- ness of God, and in the wonderful love of Christ to sinners, there is a natural good, which all men love as they love themselves, as well as a spiritual and holy beauty, which is perceived only by the regeneraté. There are many things belonging to the word of God, as delivered to us in the Gospel, which may induce natural men to receive it with joy. All the hatred of unregenerate men to sin, is as much from a principle of nature as their hatred to a serpent or a tiger; and all their love of Christian virtue, is from no higher a principle than that which renders silver and gold ami- able in the estimation of an avaricious merchant. From what has been said of the nature of spiritual knowledge, it appears, that it does not consist in any new doctrinal views, or in having suggested to the mind any new proposition not before read or heard of; for it is evident that such suggestions are entirely different from giving to the mind a new taste or relish. It is also evident, that spiritual knowledge does not consist in any new doctrinal explanation of any part of the Scriptures; for still, this is but doctrinal know- ledge, or the knowledge of propositions. The doctrinal explanation of any part of Scripture is only giving us to understand what are the propositions contained or taught in that part of Scripture. Hence it appears likewise, that a spiritual knowledge of Scripture does not consist in understanding the mystical meaning of its parables, types and allegories; for this is only doctrinal knowledge. It is possible that a person may know how to interpret all the types, parables and állegories in the Bible, and not have one beam of spiritual light in his mind, being destitute of Sign IV.] · OF GRACIOUS AFFECTIONS. 159 ¿ that perception of the holy beauty of divine things which has been spoken of. It is clear from what the apostle says, that we may understand all such myste- ries, and have no saving grace: "And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and have not charity, it profiteth me nothing." 1 Cor. 13: 2. Those persons, therefore, are much mistaken, who are exalted with an opinion of their spiritual attainments, merely from notions which come into their minds respecting the mystical mean- ing of certain passages of Scripture, as though this was a spiritual knowledge of those passages, immediately given them by the Spirit of God. (C To understand the Scriptures spiritually, is to un- derstand them properly, and not to attach to them a new meaning. When the mind is spiritually enlight- ened, so as properly to understand the Scriptures, it is enabled to see that in them which before was not seen, merely in consequence of mental blindness. Now if it is merely in consequence of mental blindness that we do not perceive the true meaning of Scripture, it is evident that our being enlightened does not give a new meaning to that Scripture. It is no blindness not to see a meaning which does not exist. Open thou mine eyes,” says the Psalmist, "that I may behold wondrous things out of thy law." Psalm 119: 18. The reason why the wondrous things of the word of God are not beheld by us, is, that our eyes are not opened. Now this would not be the case, if the true meaning of Scripture was not the same, whether we perceive it or not; or if a new meaning was added by the manner in which particular passages are suggested to the mind. Attaching a new meaning to Scripture, is the same thing as making new Scriptures: it is properly adding A * 160 [Part III. THE FOURTH SIGN jak to the word, and this is threatened with a most awful curse. To understand the Scriptures spiritually, is to have the mind enlightened to behold the spiritual ex- cellency of the glorious things contained in them, and which were always contained in them-it is to behold the amiable manifestations of the divine perfections, the excellency and sufficiency of Christ, the suitable- ness of the way of salvation, the spiritual glory of the precepts and promises of the Bible, &c. The leadings of the Holy Spirit consist in two things-in giving us instruction as to our duty, and in disposing us to comply with that instruction. But so far as the gracious leadings of the Spirit of God relate merely to instruction, they consist in giving a spiritual and discriminating taste as to real moral beauty. I have already shown the nature of spiritual knowledge. When an amiable and holy action is suggested to the mind of a gracious person, that person, if in the lively exercise of his spiritual taste, at once perceives a beau- ty in that action, and his conduct is influenced accord- ingly. On the contrary, if an unworthy, unholy action is suggested, he perceives nothing but deformity, and is immediately displeased with it. This holy taste leads him justly to estimate what, in a moral view, is truly lovely, as naturally as a healthy appetite suggests the idea of its proper food. Thus a regenerate person is led by the Spirit, as he is directed by his holy taste or disposition; whereby, in the lively exercise of grace, he easily distinguishes good from evil; and in most cases, knows at once what is a suitable behavior to- ward God and toward man. He needs no particular deduction to influence his conduct, nor any other argu- ment than what the beauty which is perceived, and the goodness which is tasted, suggest. Jesus Christ Sign IV.] OF GRACIOUS AFFECTIONS. 161 : blames the Pharisees because they did not, even of their own selves, without miracles, judge what was right. The Apostle Paul evidently has respect to this way of judging of spiritual beauty, when he says, "Be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and per- fect will of God.” Rom. 12 : 2. · A holy disposition and spiritual taste, when grace is strong and lively, will enable a person to determine what actions are right and becoming in a Christian, not only more speedily, but far more correctly, than the greatest abilities without them. The tendency of a stone, let fall from a height, shows the way to the centre of the earth more accurately, and in far less time, than the ablest mathematician could demonstrate it in any other way. So likewise will a spirit of love to God, and a heavenly disposition, guide us in our behavior. It is an exceedingly difficult thing for a wicked man to demean himself like a real Christian. "When he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool." Eccl. 10: 3. "The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness." Prov. 15: 2. The saints in thus judging of actions by a spiritual taste, have not always a particular reference to the ex- press rules of the word of God, though their taste itself is in general subject to those rules. A spiritual taste very much assists the mind in its reasonings on the word of God, as it removes prejudice; and through the harmony subsisting between the disposition of a real Christian, and the doctrines and precepts of the sacred writings, its meaning, in general, is easily ascertained. *MĚN E 14* 162 THE FOURTH SIGN [Part III. This disposition naturally tends to bring texts of Scrip- ture to our minds, just as a particular state of appetite frequently brings particular kinds of meat and drink to mind, such as are agreeable to that state. What has been said of the nature of spiritual know- ledge, as consisting chiefly and most essentially in a divine supernatural principle, or holy disposition, not only shows that there is no such knowledge in this supposed leading of the Spirit; but also exhibits the difference between spiritual knowledge and all kinds of enthusiasm, all imaginary sights of God, and Christ, and heaven; all supposed testimonies of the love of God. by immediate, inward suggestion; and all applications of the words of Scripture, as though they were now spoken immediately by God to particular persons. In general, false experience raises the affections to a great height. A chief part of the false religion which has appeared in the world, in different ages, has con- sisted in such discoveries as these, and in the affections which have arisen from them. It was so with the Py- thagoreans, and many other ancient heathens, who had strange raptures, and pretended to immediate revela- tions from heaven; with the Essenes, an ancient sect among the Jews; and with many of the Gnostics, the Montanists, and other sects of heretics, in the primi- tive ages of the Christian church. The Monks, An- chorites, and Recluses, who formerly abounded in the church of Rome, pretended to immediate converse with God, and Christ, and angels. Various sects of enthusiasts, who swarmed in the world immediately after the reformation, pretended to high experiences and great spirituality. So also did those in Eng- and in the days of Oliver Cromwell, the adherents of Mrs. Hutchinson in New-England, and the late Sign IV.] OF GRACIOUS AFFECTIONS. 163 French prophets and their followers. And in these things also, the religion of the various kinds of enthu- siasts of the present day seems to consist. It is chiefly by such a religion as this that Satan transforms him- self into an angel of light, and that he has produced confusion in many of the happiest revivals of religion since the foundation of the Christian church. When the Spirit of God is poured out in a more abundant man- ner, the old serpent, as soon as possible, introduces this false religion, and mingles it with the true. The per- nicious consequences of this are not easily imagined until we behold its baneful effects and the dreadful de- solations produced by it. Ministers should therefore maintain a strict guard against this kind of delusion, especially at a time of great awakening; for many per- sons, particularly among the common people, are easily seduced by such things as have a show of extraordinary religion. 1000 If persons keep no guard at those avenues by which Satan has access to the soul, he is likely to be a fre- quent guest; especially if, instead of guarding against him, they expose themselves to his attacks, and invite him by cherishing counterfeit illuminations and graces, inward whispers, immediate suggestions, and other im- pressions on the imagination. There are many persons who, deluded by such impressions, seek after them, and have a continued succession of them, especially when their pride and vanity. have most occasion for them, in order to make a fair appearance amongst pro- fessors. I do not assert, however, that no affections are spiri- tual which are attended by something imaginary. When our minds are fully occupied, and our thoughts intensely engaged, our imaginations are often stronger, 164 THE FIFTH SIGN [Part III and our ideas more lively. This is the case especially with some constitutions of body. But there is a great difference between lively imaginations, arising from strong affections, and strong affections arising from lively imaginations. Undoubtedly the former often exist in cases of truly gracious affection. The affec- tions do not arise from the imagination, nor have they any dependence upon it; but, on the contrary, the ima- gination is only the accidental effect, or consequence of the affection, through the infirmity of human nature. But when the affection arises from the imagination, and is built upon it, instead of being founded upon spiritual illumination, then is the affection, however elevated, of no value. V. Gracious affections are attended by a rational and spiritual conviction respecting the truth and reality of divine things. This seems to be implied in the text adopted 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." Those persons who are truly gracious, have such a conviction as to the truth of the great subjects of the Gospel, that they no longer halt between two opinions; this conviction is effectual, so that the Gospel has the power and influence of reality, and accordingly rules their affections, and governs their conduct, throughout the rest of their lives. With respect to Jesus Christ, as being the Son of God and Savior of the world, they D Sign V.] OF GRACIOUS AFFECTIONS. 165 not only yield their assent to this doctrine, as they do to many subjects of doubtful speculation, but their minds are so enlightened that they are clearly and fully convinced of its truth and importance. And as to what Jesus Christ has revealed of the eternal pur- pose, and designs of God respecting fallen man, and the glorious things prepared for the saints in another world, they feel the clearest conviction of their truth. Hence those things are of great weight with them, and have a powerful influence upon their minds, and in reference to their practice. That all true Christians have such a conviction of the truth of what is revealed in the Gospel, is abun- dantly evident from the Holy Scriptures. I will quote a few passages: "Thou hast the words of eternal life, and we believe, and are sure that thou art Christ, the Son of the living God." John, 6: 68, 69. “I have ma- nifested thy name unto the men" whom "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 know surely that I came out from thee, and they have believed that thou didst send me." John, 17 : 6, 7, 8. "Now faith is the substance of things hoped for, the evidence of things not seen." Heb. 11: 1. See the whole of the chapter. Hereby we know 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 be- lieved the love that God hath to us." 1 John, 4 : 13–16. "For whatsoever is born of God, overcometh the world; (( 166 THE FIFTH SIGN [Part III. 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?" 5: 4, 5. "For we know, that if our earthly house of this ta- bernacle were dissolved, we have a building of God. Therefore we are always confident, knowing that whilst we are in the body, we are absent from the Lord; for we walk by faith, not by sight." 2 Cor. 5: 1, 6, 7. There are many affections which are not attended by such a conviction of the judgment; and many im- pressions, called by those who possess them, divine discoveries, which are affecting but not convincing. Though for a time those who experience them appear to be more persuaded of the truth of the things of re- ligion than they formerly were, and though they yield a forward assent, like many of the hearers of Christ, yet they have no thorough and effectual conviction, nor is there any abiding change produced in them. There are many persons who have had their minds exceedingly elevated by certain affections, who think they are converted, but are no more convinced of the truth of the Gospel than they formerly were; or at least there is no remarkable alteration in them: they do not live under the influence and power of a realizing conviction of the infinite importance of divine things; if they did, it would be impossible for them to live as they do. As their affections are not attended by a thorough conviction of the judgment, however eleva- ted, they are not at all to be depended upon; they are like the blaze of tow, the crackling of thorns, or the forward blade on stony ground, which has no root to maintain its life. But even if our affections do indeed arise from a strong persuasion of the truth of the Christian religion, Sign V.] OF GRACIOUS AFFECTIONS. . 167 they are no better on that account, unless this persua- sion is a rational persuasion, or a conviction founded on real evidence, or that which is a proper ground of conviction. We may have a strong persuasion that the Christian religion is true, when this persuasion is built altogether on education or the opinion of others. Mahomedans are strongly persuaded of the truth of their religion, because their fathers, and neighbors, and countrymen believe it. That belief of the Christian religion, which is built upon the same grounds as the Mahomedan's belief of his religion, is the very same kind of belief. And though what is believed is un- spcakable better, that does not render the belief itself of a better kind; for though what is believed happens to be true, yet the belief of it is not owing to its truth, but to education, or early imbibed partiality. As the conviction is no better than the Mahomedan's convic- tion, so the affections which flow from it, are no better than the religious affections of Mahomedans. But supposing the belief of Christian doctrines, from which these affections arise, is not from education, but from rational conviction, it will not necessarily follow that such affections are gracious; for, in order to this, it is requisite, not only that the faith from which these affections spring should be a rational, but also a spiri- tual conviction. No person will doubt but that some unregenerate men yield a kind of assent to the truth of the Christian religion from the rational proofs by which that truth is supported. Judas, without doubt, from what he saw and heard, believed Jesus to be the Messiah, but yet he was all along a devil. John, 6 : 70. Simon the sorcerer believed, when he beheld the mi- racles and the signs which were done; yet he remained in the gall of bitterness, and in the bond of iniquity. 1 ܀ 168 THE FIFTH SIGN [Part III. Acts, 8:13, 23. And if there is such a conviction of the judgment in some natural men, we cannot doubt but that religious affections may arise from that con- viction. We read of some who believed for a while, who were greatly affected, and who immediately, and with joy, received the word. It is evident that there is a spiritual conviction of the truth of the Gospel-a belief which is peculiar to those persons who are regenerated, and have the Spirit of God in his holy communications, dwelling in them, as a vital principle. It is also evident, that this convic- tion not only differs from what natural men experience, in that it is accompanied by good works, but that the belief itself is different: the assent and conviction of the judgment is of a peculiar kind. This is clearly proved from Scripture: "According to the faith of God's elect, and the acknowledging of the truth which is after god- liness." Titus, 1:1. The Father himself loveth you, because ye have loved me, and have believed that I came out from God." John, 16: 27. "Whosoever shall confess that Jesus is the Son of God, God dwell- eth in him, and he in God." 1 John, 4: 15. "Whoso- ever believeth that Jesus is the Christ, is born of God." 5:1. "He that believeth on the Son of God hath the witness in himself." 5: 10. What a spiritual conviction is, we may ascertain from what has been said already of spiritual knowledge. Conviction arises from the illumination of the under- standing. Our passing a right judgment upon things, depends upon our having a right conception or idea of those things. Hence it follows. that a spiritual con- viction of the truth of the Gospel is such a conviction as arises from a spiritual view or conception of the Gospel. And this also is evident from the Scriptures, Sign V.] OF GRACIOUS AFFECTIONS. 169 which often represent a saving belief of the reality and divinity of the things exhibited in the Gospel, as spring- ing from the enlightening of the mind by the Holy Spirit, so as to give us a right conception of those things: "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 he to whom the Son will REVEAL him." Luke, 10: 21, 22. "And this is the will of him that sent me, that every one who SEETH the Son, and BELIEVETH on him," should "have everlasting life." John, 6:40. From this pas- sage it is evident that faith arises from a spiritual sight of Christ. See also John, 17: 6, 7, 8; Matt. 16: 16, 17; 1 John, 5: 10; Gal. 1: 14–16. If a spiritual conviction of the reality and divinity of what is exhibited in the Gospel arises from a spiri- tual knowledge of those things, then the mind is spiri- tually convinced of their truth and divinity, when our conviction arises either immediately, or remotely, from a spiritual sense, or view of their divine excellency and glory. This clearly follows from what has been al- ready said; and upon this point the Scriptures are very express and decisive: "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 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." 2 Cor. 4 : 3 6. "But we all with open face, t E 15 7 THE FIFTH SIGN 170 [Part II1. 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." 2 Cor. 3: 18. No- thing can be more evident than that a saving belief of the Gospel is here intended-a belief arising from the mind being enlightened to behold the divine glory of those things which it reveals. 1 This view of the divine glory of those things which are exhibited in the Gospel, has a tendency to convince the mind of their divinity both directly and indirectly. (1.) A view of this divine glory convinces the mind of the divinity of those things, as it is in itself a direct and powerful evidence, especially when the discovery is clear, or when the supernatural taste spoken of above is communicated in a considerable degree. He who has his judgment thus directly convinced of the divinity of the Gospel, by a clear view of its divine glory, has a rational conviction, because the glory of divine things is itself the most direct, and the strongest evidence of their divinity. He who truly perceives the transcendent glory of divine things, is convinced of their divinity, as it were intuitively; he beholds that in them wherein their divinity chiefly consists; for from this glory, which so immensely ex- ceeds all other glory, we mainly deduce our notions of divinity. God is distinguished from all other beings chiefly by his divine glory. Those persons, therefore, who perceive the stamp of this glory upon divine things, behold that in them from whence we chiefly derive our ideas of the divinity of their nature. Thus a person may have a kind of intuitive knowledge of the divinity of what the Gospel exhibits. He does not conclude, however, without any deduction or ar- gument at all, that its doctrines and precepts are from Sign V.] OF GRACIOUS AFFECTIONS. 171 God, but this conviction is obtained without any long chain of argument; the evidence is direct, the mind ascends to the truth of the Gospel by one step only- its divine glory. It would be very strange for any professing Christian to deny that there is an excellency in divine things, so transcendent, and so exceedingly different from the glory of every thing else, that if it were seen it would very clearly and at once distinguish them. We can- not reasonably doubt that those things which are divine, which belong to the Supreme Being, are vastly different from all that is human; and that there is a godlike, glorious excellency in them, which so distin- guishes them from those things which are of men, that the difference is ineffable, and therefore such as will, if perceived, have a most convincing, satisfying influ- ence upon the human mind as to their divinity. Doubt- less there is a glory and excellency in the Divine Being, by which he is infinitely distinguished from all other beings; and it would be very unreasonable to deny that it is possible for God to give manifestations of his distinguishing excellency in those things by which he is pleased to make himself known. There are natural excellencies which very clearly indicate the superiority of their subject or author. How vastly is the conversation of an intelligent man different from that of a little child! and how clearly distinguishable are the works of some men of great genius, as Homer, Cicero, Milton, Locke, Addison, &c. from the works of inferior, though well-informed men! No limits can be set to the different degrees of mental excellence which may be observable in different men; but the appearance of the natural perfections of God, in the manifestations he makes of himself, are undoubtedly .. 172 THE FIFTH SIGN [Part III. more evident and striking. He who is at all acquainted with the works of man, upon viewing the sun will immediately conclude that it is no human work. It is reasonable to suppose, that when Christ appears 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 upon the minds of the inhabitants of the world, even of the most obstinate infidels, that he is a divine person. But, above all, the manifestations of the moral and spiritual glory of the Divine Being carry with them their own evidence. Thus the disciples were assured that Jesus was the Son of God, because" 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 to his disciples in the glory of his transfiguration, that manifestation was such as per- fectly assured them of his divinity. "We were eye- witnesses of his majesty; for he received from God the Father honor and glory, when there came such a voice-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." 2 Peter, 1 : 16—18. Now this distinguishing glory of the Divine Being has its brightest manifestation in the Gospel, in the doctrines there taught, the duties there enjoined, and the divine counsels there revealed. And if there is such a distinguishing manifestation of divine glory in the Gospel, it is reasonable to suppose that that glory may be perceived. What should prevent this? That some do not perceive it, is no argument that it cannot be perceived. If there is such ineffable, distinguishing excellencies in the Gospel, it is reasonable to suppose Sign V.] OF GRACIOUS AFFECTIONS. 173 that these excellencies are not to be discerned, but by the special, enlightening influence of the Spirit of God. In order to discern the distinguishing excellencies of the works of authors of great genius, a peculiar taste is required. In the opinion of those who are endowed with a better taste, those things in Milton which to bad judges appear tasteless, are his inimitable excellencies. If there is a book of which God is the author, it is most reasonable to suppose that its distinguishing glo- ries are of such a nature that the depravity of the human heart will prevent the unregenerate from per- ceiving them. Many of the most important things revealed in the Bible are hid from the eyes of natural men; the truth of which so immediately depends upon this excellency, or results from it, that as soon as the latter is perceived, the former is cordially believed. As soon as our eyes are opened to behold the holy beauty and glory of divine things, a number of most important doctrines of the Gospel, which appear strange to natural men, are at once perceived to be true. As for instance, the truth of what God declares concerning the exceeding evil of sin, is perceived; for the same light which shows the transcendent beauty of holiness, necessarily shows the exceeding odiousness of sin. A person thus en- lightened discovers his own sinfulness; he perceives the dreadful pollution of his heart, and in consequence is convinced of the truth of what the Scriptures declare concerning the corruption of human nature, our abso- lute need of a Savior, and of the mighty power of God to renew the heart. Upon discovering the beauty of holiness we perceive the glory of those perfections which both reason and Scripture attribute to the Divine Being. Having a clear view of the glorious perfections • E 15* 174 THE FIFTH SIGN [Part III. of Deity, we are easily convinced of the truth of what the Scriptures declare as to the dreadful punishment annexed to sin, the impossibility of our making any satisfaction to the injured justice of God, and our need of an atonement of infinite value, for the purpose of making that satisfaction. A sense of spiritual beauty enables the mind to perceive the dignity and glory of the person of Christ, the infinite excellency of the offering he made for us, and its sufficiency to atone for our sins, and to recommend us to God. Thus the Spirit of God shows the way of salvation by Jesus Christ, and by that means we discover the admirable wisdom of the contrivance, and the perfect adaptation of the provision of the Gospel to our necessities. What the prophecies of the Old Testament, and the writings of the apostles declare concerning the glory of Messiah's kingdom, is now understood by us. We now also dis- cover the reasons and ground of our duty. And besides all this, the truth of what the Scriptures say about experimental religion is hereby known; for it is now experienced, and we are convinced that one who knew the heart of man better than we do, was the author of the Scriptures. The discovery of such im- portant and glorious truths necessarily has a powerful influence in convincing the mind of the divinity of the sacred writings. Unless a man may obtain, in the way already men- tioned, a rational and well-founded persuasion of the truth of the Gospel from its internal evidence, it is impossible that those who are illiterate and unacquaint- ed with history, should have any effectual and satis- factory conviction of its truth at all. They may, with- out this, perceive a great deal of probability as to its truth: it may appear reasonable for them to give much Sign V.] 175 OF GRACIOUS AFFECTIONS. credit to what learned men tell them; but a conviction so clear and strong as to induce them with cheerful- ness to venture their all upon it, no evidence they can derive from history will be sufficient to produce After all that learned men have said upon the subject there will remain innumerable doubts upon their minds. When exercised by some severe trial of their faith they will be ready to say, "How do we know when these histories were composed? Learned men, indeed, tell us, that their truth was sufficiently attested at the time that they were written; but how can we ascertain that circumstance? They tell us there is as much rea- son to believe what they relate, as to believe any thing related in reference to the same period; but we cannot be certain of that." The Gospel was not given for learned men only. There are perhaps ninety-nine in a hundred of those for whom the Scriptures were written, who are not capable of any clear conviction of the divine authority of the Scriptures, by such arguments as are generally used by learned men. If those who have been brought up in heathenism must wait, for a clear conviction of the truth of Christianity, until they are acquainted with the histories of politer nations, the evidence of the Gospel to them would be nearly lost, and the propaga- tion of divine truth amongst them infinitely difficult. It is unreasonable to suppose that God has provided no more than probable evidence of the truth of the Gospel. He has furnished the most abundant and satisfactory proofs. The covenant of grace is ordered in all things and sure; and it is reasonable to conclude. that there would be clear evidence that this is his cove- nant; or, which is the same thing, that the Christian religion is true: otherwise, in vain are those assurances * 176 THE FIFTH SIGN [Part III. ! 1 i which he has given us of his faithfulness to his cove- nant, by confirming it with an oath; for the evidence that this is his covenant, is the foundation on which all those assurances stand. We may therefore con- clude with confidence that God has given some evi- dence that this covenant is his, which does not depend upon mere probability; that there are some grounds of assurance which, if we are not blind to them, tend to produce a firmer persuasion than any arguments from history. It is natural to suppose that God would give the clearest evidence of those things which are of the greatest importance to us, and of the truth of which, if we act rationally, we shall feel the greatest desire to possess the fullest assurance. But it is certain, that, by the greater part of those who live under the Gos- pel, such an assurance is not to be obtained by argu- ments derived from ancient history. And if we come to experience and fact, we shall be induced to conclude, that not one in a hundred of those who have been sincere Christians, were convinced of the truth of the Gospel in this way. If we read the history of the thousands who, at the time of the re- formation, were martyrs for Christ, and cheerfully suffered extreme tortures, in confidence of the truth of the Gospel; and if we consider their circumstances and want of advantages, we shall be convinced that few of them obtained their confidence from historic evidence. Many of them were women and children, and the greater part of them illiterate persons; most of 'hem had lived in Popish ignorance, and were but newly brought to the knowledge of the truth. At that time also the arguments for the truth of Christianity from antiquity and history, had been but very imper- fectly studied. Sign V.] 177 OF GRACIOUS AFFECTIONS. The Gospel of the blessed God has its strongest and most appropriate evidence in itself. Great use, however, may be made of arguments deduced from history, and certainly they ought not to be neglected, but rather highly valued. They may be serviceable in confirming the faith of the saints, and in removing the unbelief of infidels. It is still true that there is no spiritual and gracious conviction of the judgment but what arises from a view of the beauty and glory of divine things; and that this view has a tendency to convince the mind of the truth of the Gospel both directly and indirectly. Having already shown how it does this directly, I proceed now, (2.) To observe, how a view of this divine glory convinces the human mind of the truth of Christianity indirectly. The prejudices of the human heart against divine things are thereby removed. The mind of man is naturally full of enmity against the doctrines of the Gospel, and this produces a powerful disadvantage as to those arguments which prove their truth. But when a person has the transcendent excellency of divine things manifested to him, his enmity is destroyed, his prejudices removed, and his reason sanctified. Hence arises a vast difference as to the force of arguments in convincing the mind. Hence arose the very different success which attended the miracles of Christ in con- vincing his disciples, from what they had in convincing the Scribes and Pharisees. The minds of his disciples were not more cultivated, but they were sanctified; and those blinding prejudices by which the Scribes and Pharisees were influenced, were removed by the view they had of the excellency of Christ and of his doc- trines. บ 178 THE SIXTH SIGN [Part III. This view of the divine glory not only removes ob- structions from our minds, but positively assists them. It engages our serious attention to divine things, whereby we obtain a clearer view of them, and are enabled more distinctly to perceive their mutual rela- tions. Our ideas of religious objects, which otherwise are faint and obscure, by this means have a light cast upon them, so that the mind can form a more accurate judgment respecting them; as he who beholds objects when the light of the sun shines upon them, is under greater advantage in discerning their true forms and mutual relations, than he who only sees them by star-light. What has been said will serve, in some measure, to show the nature of spiritual convictions as they relate to the truth and importance of divine things; and so will enable us to distinguish truly gracious affections from others; for gracious affections are invariably attended by such a conviction of the judgment. VI. Gracious affections are attended by evangelical humiliation. Humiliation is of two kinds, legal and evangelical. The former may be exercised while we are in a state of nature; the latter is peculiar to the saints, and consists in the sense they have of their own utter insufficiency, despicableness and odiousness, with an answerable frame of heart. In legal humiliation men may be made sensible of their worthlessness and guilt in the sight of God; but they have not a correspondent frame of heart, which leads them to see their own odiousness on ac- count of sin, to abase themselves before God, and to exalt him alone. This frame of mind is given in evangelica! • 1 Sign VI.] humiliation only, in which the inclination is changed by a discovery of the holy beauty of God. In legal humiliation the conscience is convinced; but the will is not bowed, nor is the inclination altered. In le- gal humiliation men are brought to despair of help- ing themselves; in evangelical they are brought vo- luntarily 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 with delight to prostrate themselves at the feet of God. OF GRACIOUS AFFECTIONS. 179 Legal humiliation has nothing in it spiritually good; whereas evangelical humiliation is that where- in the excellency of Christian grace very much con- sists. Legal humiliation is useful as a means in order to evangelical; as a common knowledge of religion is a means requisite in order to spiritual knowledge. We may be legally humbled while we have no humi- lity; as the wicked, at the day of judgment, will be fully convinced that they have no righteousness, but are exceedingly guilty, and justly exposed to eternal damnation, without the least mortification of their pride. The essence of evangelical humility consists in such a self-renunciation, or abasement, as becomes a creature, in himself exceedingly sinful, under a dis- pensation of grace. This frame of mind is a most essential circumstance in true religion. The whole constitution of the Gos- pel, every thing belonging to the new covenant, and all the dispensations of God toward fallen man, are calculated to produce this effect on the human heart. Those who are destitute of this have no true religion, whatever professions they make, or whatever their re- ligious affections are. It is abundantly manifest in the IX " + ་ T f 1 180 [Part III. word of God, that humility is that state of mind in his people to which he has a particular respect, and with- out which nothing is acceptable to him. "The Lord is nigh unto them that are of a broken heart, and saveth such as" are of a contrite spirit." Psalm 34:18. "Though the Lord be high, yet hath he re- spect unto the lowly." Psalm 138: 6. "He giveth grace unto the lowly." Prov. 3:34. "Blessed are the poor in spirit, for theirs is the kingdom of God." Matt. 5: 3. "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall not enter therein." Mark, 10: 15. See also Psalm 51: 17; Isaiah, 57; 15; 66: 1, 2; Micah, 6:8; Matt. 18:31. The centurion of whom we have an account in Luke, 7, acknowledged that he was not worthy that Christ should enter under his roof, or that he himself should come to him. Observe the manner in which the woman who was a notorious sinner came to Christ. She did not think the hair of her head, which is the natural crown and glory of a woman, too good to wipe the feet of her Redeemer. Jesus most graciously re- ceived her, and said to her, "Thy faith hath saved thee, go in peace." The woman of Canaan, when Christ said to her, "It is not meet to take the chil- dren's bread, and cast it to dogs," admitted that she deserved to be so denominated; upon which Christ said to her, "O woman, great is thy faith, be it unto thee even as thou wilt." Matt. 15: 26–28. "And he spake this parable unto certain” persons who "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 unto heaven, but smote upon his breast, saying, God be merciful unto me a sinner." Luke, 7: 37, &c. ; 1 Cor. 11: 15. "I tell you, tr THE SIXTH SIGN H 7 Sign VI.J OF GRACIOUS AFFECTIONS. 181 this man went down to his house justified rather than the other," that is, the Pharisee; "for every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted." Luke, 18: 9, &c. "A new heart also will I give 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 your- selves in your own sight, for your iniquities, and for your abominations." Ezek. 36: 26, 27, 31. "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;" 16: 63. 1 ! As we would therefore make the Holy Scriptures our rule in judging of the nature of true religion, and particularly of our own state, we should regard this humility as one of the most essential things pertaining to the character of a true Christian. This is the prin- cipal part of the great duty of self-denial-a duty con- sisting first in denying our worldly interests and gra- tifications; and secondly in renouncing all dependence on our own righteousness. The latter is the more dif- ficult part of self-denial, for though they always go together, yet natural men approach much nearer to the former than the latter. Many anchorites and re- cluses have relinquished the wealth, and pleasures, and common enjoyments of the world, who were very far from renouncing their own righteousness. They never denied themselves for Christ, but only discarded one lust, that another might be more fully cherished and gratified. The strength of that self-righteous, self-exalting spirit, which is natural to man, is almost inconceivable. What will he not do in order to feed ધ 1 [ 1 L +1 4 P E 16 KW THE SIXTH SIGN 182 [Part III. } 3 and gratify this principle! What self-denial, in re- ference to some things, has been exercised by Essenes and Pharisees among the Jews; by Papists; by many sects of heretics and enthusiasts among professing Christians; by Mahomedans; and by Pythagorean phi- losophers, and others among the heathen; solely for the purpose of sacrificing to this Moloch of spiritual pride; and in order that they might have something in which to exalt themselves before God, above their fellow-men! There is nothing in which those hypocrites, who make the most splendid show of mortification to the world and high religious affections, so much fail, as the humility spoken of above. They make great pre- tensions to humility, as well as to other graces; and very often there is nothing of which they make a greater profession. They seldom however so speak and act as to produce a savor of Christian humility in what they say and do. They can only declare how much they were humbled at some particular times, abounding very much in debasing expressions about themselves; such as, "I am the least of all the saints- I am not worthy of the least mercy, or that God should look upon me," &c. Such expressions are very often used by them, not with a humble spirit, but with phari- saical affectation. We must believe that they are thus humbled, and feel themselves so vile, upon the credit of their saying so; for there appears nothing in their deportment savoring of humility. There are many professors who are full of expressions of their own vileness, who, notwithstanding this, expect to be re- garded by others as eminent saints. They exclaim against their wicked hearts, and unprofitable lives, and speak as though they regarded themselves as the mear- Sign VI.] OF GRACIOUS AFFECTIONS. 183 est of the people of God; but should a minister seri- ously tell them the same things in private-that he feared they were very low and weak Christians, and had reason solemnly to consider their unprofitable- ness, and how far they fell short of some of their bre- thren in spiritual attainments; they would think them- selves highly injured, and would probably conceive a rooted prejudice against so faithful a friend. There are some professors who are fluent in talking against legal doctrines, legal preaching, and a legal spirit, who little understand what they exclaim against. A legal spirit is a more subtle thing than we imagine: it is too subtle for them. It lurks, and operates, and prevails in their hearts, and they are most deeply pos- sessed with it at the time that they are inveighing against it. So far as a man is not emptied of himself and of his own righteousness, in every form and shape, so far he is of a legal spirit. A spirit of pride as to our faith, humility, affections, experience, righteousness, or holiness, is a legal spirit. It was not pride in Adam before his fall, to be of a legal spirit; because in the circumstances in which he was placed, he might seek acceptance with God by his own righteousness. But a legal spirit, in a fallen creature, can be nothing but spiritual pride; and on the contrary, a proud spirit, however modified, is a legal spirit. Every man who is lifted up by an elevated opinion of his experience, trusts in that experience, and makes a righteousness of it; whatever humble language he may use with re- spect to himself, and though he attributes his disco- veries to the operations of divine grace, and even calls upon others to glorify God for them. He who is proud of his experience arrogates something to himself, as though his experience were a kind of dignity of his 4 1 ↓ jú THE SIXTH SIGN 184 [Part III. 5 own. And if he regards it as conferring upon him a sort of importance, he believes that God views it in the same light; for he, of course, thinks his own judgment of it correct, and consequently supposes that God re- gards it as he does. And thus he trusts to what he himself possesses, to recommend him to God; and with this encouragement he goes before God in prayer, ex- pecting much from him. This makes him think that Christ loves him, and that he has clothed him with the garment of salvation. This, in an eminent degree, is living on his own righteousness; and persons who thus live are in the high road to everlasting perdition. De- luded creatures! they think that they appear amiable in the eyes of God, when they are a smoke in his nose; and, many of them, more odious than the most pro- fligate persons who make no pretensions to religion! There are professors who exclaim against legality, and talk much about faith as opposed to works; who exalt themselves as more evangelical in their senti- ments than their brethren; but who are indeed among the greatest enemies of the doctrines of free grace, and the most dangerous opposers of pure Christianity. There is a pretended humility--a professed deadness to the law, which is one of the proudest things in the world. There are some persons who make great pro- fessions of having experienced a thorough work of the law on their hearts, and of being brought fully from dependence on their own works; whose conversation savours more of a self-righteous spirit, than that of any other description of persons with whom I have had an opportunity of being acquainted. And some who think themselves quite emptied of self, and abased in the dust, are as full as possible of pride: they are lifted up with a high opinion of their humility and self-abase- ¿ Sign VI.] E OF GRACIOUS AFFECTIONS. 185 ment. Their humility, to use very improper terms, is a confident, showy, assuming humility. It appears to be the nature of spiritual pride, to make professors ostentatious with respect to this grace. To be truly emptied of self-to be poor in spirit— to be broken in heart, is quite another thing, and has quite other effects from what many persons imagine. It is astonishing to observe how many are deceived about themselves as to this matter, imagining that they are very humble, when they are very proud, and their behavior very haughty. The deceitfulness of the hu- man heart appears in nothing so much as in spiritual pride and self-righteousness. The subtlety of Satan is most eminent in his management of persons as to these sins. Here perhaps he has most experience: he is ac- quainted with the secret springs of pride: it was his own prevailing sin. But though spiritual pride is so subtle, and in gene- `ral appears under a pretext of great humility; yet there are two things by which it may be discovered, perhaps with certainty. 1 1. He who is under the prevalence of this spirit, in comparing himself with others, is apt to think highly of his own attainments in religion. It is natural for him to conceive of himself as an eminent saint, distin- guished by great experience. "God, I thank thee," says he, "that I am not as other men." Luke, 18: 2. And, "I am holier than thou." Isaiah, 65: 5. Hence such persons are apt to put themselves forward among the people of God, to take a high seat among them, Luke, 14: 7, &c. as if there was no doubt of its belonging to them. They are forward to take upon themselves the place and business of the chief: to teach, to direct, and to manage. They take it for granted that it belongs to 1 E 16* 186 THE SIXTH SIGN [Part III. them, to act the part of dictators; and they expect that others should look up to them, and yield to them, as masters in matters of religion. But he whose heart is under the influence of humi- lity, is of a contrary disposition. He is inclined to re- gard his attainments in religion as comparatively small, and to esteem himself as one of the least of the saints. True lowliness of mind disposes persons to think others better than themselves. Phil. 2:3. Hence it is that real Christians are apt to think that the lowest place belongs to them. Luke, 14: 10. They are not inclined to take upon themselves the office of teachers; but, on the contrary, are disposed to think that others are fitter for it than they are. This was the case with Moses and Jeremiah, though they were eminent saints. Exo- dus, 3: 11; Jer. 1 6. Persons who are really hum- ble, are more eager to hear, and to receive instruction, than to dictate to others. James, 1: 19. And when they do speak, it is not with an arrogant, domineering air, but with humility and diffidence. Hos. 13 : 1. They do not assume authority, but are rather subject to others: "All of you be subject one to another, and be clothed with humility." 1 Pet. 5: 5. See also James 3:1; Eph. 5· 21. We may, however, speak of our experience as great and extraordinary in a proper spirit. Every degree of saving grace is a great blessing, yea, infinitely great; and the more humble we are, trusting that God has bestowed such mercy upon us, the more shall we be disposed to entertain exalted ideas of the favor we have received. But if, by great experience, we mean that our experience is comparitively great cr excelent in contrast with that of other christians, it is the same thing as saying, we are eminent saints; we have more A Sign VI.] 187 OF GRACIOUS AFFECTIONS. grace than other persons. To have great experience in reality is to have much grace, as there is no expe- rience but the exercise of grace; and exactly accord- ing to the degree of real experience, is the degree of grace and holiness. Those who are inclined to boast of their experience, expect that they should be ad- mired. They do not regard this as a sign of spiritual pride, because their discoveries, they tell us, were not of themselves-they were the effects of free grace- and they only wish to acknowledge the great mercy of God toward them. In words, the Pharisee gave God the glory of making him to differ from other men: 66 God, I thank thee that I am not as other men:" Their ascribing it to the grace of God that they are holier than others, is no proof that the disposition of some professors to think highly of their holiness, does not arise from the pride and vanity of their minds. If they were under the influence of a humble spirit, their attainments in religion would not appear so bril- liant in their own eyes. Those who are really the most eminent saints, and therefore have the most satis- factory experience, and are greatest in the kingdom of heaven, humble themselves as little children. Matt. 18:4. They regard themselves as little children in grace, and their attainments as those of babes in Christ. They are ashamed that they feel so little love and gra- titude toward God, and have so little knowledge of him. Moses, when he had been conversing with God on the mount, and his face shone so bright as to dazzle the eyes of others, wist not that his face shone.” (C Such is the nature of grace, that it disposes the saints to regard their goodness as little, and their imperfec- tions as great. Those who possess the most grace, possess likewise the most of this disposition. To a K 州 ​ 188 THE SIXTH SIGN [Part III : truly gracious person, his spiritual attainments will appear small in comparison with what they ought to be. Such a one looks to the rule of his duty; conformity to this is what his soul reaches after; and it is by this that he estimates what he does, and what he pos- sesses. To a gracious soul, and especially to one em- inently gracious, his holiness appears little in compari- son with the obligations under which he is laid. True spiritual light presents to a person's view his obliga- tion to be holy in the highest degree; and the more grace he possesses, the more clearly is this obligation presented to his view. As grace increases, this view extends itself, until the soul is swallowed up by the vastness of the obligation, and astonished at the small degree in which this obligation is discharged. Deeply affected by the smallness of his attainments, he can scarcely conceive that any thing similar has occurred in the experience of other saints. It is amazing to him that a child of God-one who has actually received the saving benefits of the unspeakable love of Christ, should love no more; and he is disposed to regard this cir- cumstance as peculiar to himself, a strange and solitary instance of insensibility and ingratitude. Here the reader may perhaps object, that love to God is really increased, in proportion as the knowledge of God is increased; and, therefore, he may ask, how should an increase of knowledge make the love of a saint appear less to himself in comparison with what is known? To this I answer, that although grace, or the love of God in the saints, is in proportion to their knowledge of God; yet it bears no proportion to the majesty and glory of the object seen and known. A saint, by having something of God presented to his view, is convinced of much more than he sees. What Sign VI.] OF GRACIOUS AFFECTIONS. 189 is perceived is wonderful, but this view brings with it a strong conviction of something vastly superior to what is seen; so that the soul, at the same time, is as- tonished that it knows so little, as well as that it loves so little. And as the soul is convinced of the existence of infinitely more than it yet perceives, so it is con- vinced that it possesses a capacity of knowing vastly more than it yet knows. In consequence of this, it complains greatly of spiritual ignorance, and want of love; and longs and strives for more knowledge and more love. Grace, or the love of God, in the most eminent saints in this world, is indeed small in comparison with what it ought to be. The most ardent love that is ever pos- sessed in this life, is exceedingly cold in comparison with our obligations. This appears from the conside- ration of two things: قی (1.) The manifestations which God has made of his infinite love toward mankind; and, (2.) The capacity which he has given us of under- standing our obligations to love him. From these considerations, the love of the most eminent saint on earth appears indeed cold in comparison with his obli- gations; and of this, grace, in proportion as it prevails, tends to convince him; for grace is of the nature of light, and presents truth to our view. He who is pos- sessed of the greatest portion of grace, is the most clearly convinced of the height to which his affections should ascend, and is the most deeply affected with the low degree in which they are exercised. And therefore, estimating his love by the extent of his obli- gation, he is astonished at its smallness. The eminent saint, having such a view of the high degree in which he ought to love God, perceives more ! · I 4 190 THE SIXTH SIGN [Part III. | 7 clearly, not only the smallness of his grace, Lut the greatness of his remaining corruption. In order to ascertain how much depravity or sin remains within us, we must regard that height to which the rule of our duty extends: the whole of the distance between that elevation and our affections is sin; for in exact proportion as we fall short of our duty, we sin, and evidence the depravity of our hearts. Sin is an abomi- nable defect, and appears so to the saints, especiany to those who are eminent saints. ! An increase of grace leads us to view our moral de- pravity to be far greater than our holiness, as it ex- hibits the deformity existing in the least sin, or in the least degree of depravity. The most inconsiderable sin against an infinite God, is infinitely hateful, and possesses infinite deformity; but the highest degree of holiness in a creature is not infinitely lovely; and there- fore that loveliness is as nothing in comparison with the deformity of the least sin. That every sin pos- sesses infinite deformity, and is infinitely hateful, may be easily demonstrated. The evil or malignity of sin consists in its violating an obligation; in our being what we ought not to be, or in our doing what we ought not to do; and therefore, in proportion to the greatness of the obligation which is violated, is the magnitude of the guilt contracted. Again; our obli- gation to love and honor any being is in proportion to his loveliness and worthiness to be honored by us. If therefore a being is infinitely lovely, then our obliga- tions to love him are infinitely great; and consequently whatever is contrary to this love possesses infinite de- formity and iniquity. But, on the other hand, there is not an infinite worthiness in our holiness, or love to God. The demerit and hatefulness of our sins are Sign Vi.] IT OF GRACIOUS AFFECTIONS. 191 great in proportion to the distance subsisting between us and God; but our worthiness in his sight is small in proportion to our meanness. As far as we are from God, morally considered, so far is our goodness un- worthy of his notice. A great degree of superiority increases the obligation on the part of the inferior, and renders the violation of that obligation more hateful; but a great degree of inferiority diminishes the worth of the services rendered by an inferior, for a person can offer no more than himself, and therefore, if he is worthless, his services must also be worthless. And the more a person possesses of true grace and spiritual light, the more will he feel his infinite deformity as a sinner, and the want of moral beauty in his graces and expe- rience. Indeed, our goodness, comparatively, is less than a drop in the ocean, for finite bears no proportion to infinite; and the more spiritual light we possess, the more do things appear, in this respect, as they really are. Hence it is evident that true grace is of such a nature, that the more a person possesses of it, the less does his moral beauty appear in comparison with his deformity. The tendency of high religious affections, in some persons with whom I have been acquainted, is to hide the depravity of their hearts, and to leave them with- out complaint as to the remains of moral depravity. This is a certain proof that their discoveries, as they call them, proceed from darkness and not from light. It is true that saving discoveries may, for the present, hide depravity, as they restrain its positive exercises. They do, however, bring it to light as to what is defi- cient—our want of love, of humility, of gratitude, &c. These defects appear most hateful in the view of those who are most eminently gracious; and whatever posi- £ 192 THE SIXTH SIGN LPart III. tive effects of depravity at any time appear, and mingle themselves with the actings of grace, they will, from these circumstances, be exceedingly magnified, and rendered far more detestable. I would not, however, be understood to mean, that the saints on earth have, in all respects, the worst opinion of themselves when they possess most of the exercise of grace. In many respects the case is other- wise. As to the positive effects of depravity, it will be evident to the real Christian that he is freest from them when grace is most in exercise, and least so when the actings of grace are most feeble. And when he compares his experience at one time with his expe- rience at another, he will be convinced, that when grace is in lively exercise, it is better with him than when he is in a dull and languid frame. When he sinks in the frame of his mind he will be sensible of the declension, and thus have a striking proof of his remaining depravity. But still it is evident, from the considerations already mentioned, that the children of God never have such spiritual views of their deformity and vileness, as when they possess most of the exer- cise of true grace; and are never so much disposed to place themselves low amongst Christians, as when they are living near to God. Thus, he who is greatest in the kingdom of Christ, is the least in his own estima- tion. Matt. 18 : 4. A real saint, agreeable to what has already been ob- served, may know that he possesses true grace; and the more grace he possesses, the more easily may he arrive at this important knowledge. But still it does not follow that an eminent saint is particularly sensi- ble that he is an eminent saint compared with others. I will not deny that he who possesses much grace, and is eminently holy, may know that he is thus distin- Sign VI.] OF GRACIOUS AFFECTIONS. 193 guished; but it will not be obvious to him that he is better than others, so that this supposition should be-- come a foremost thought-a something which, from time to time, readily occurs to his mind. It may be remarked as infallibly true, that the person who, upon comparing himself with others, is apt to think himself a very eminent saint, much distinguished in Christian experience-in whom this is a leading thought, often recurring is certainly mistaken: he is no eminent saint, but under the prevalence of a proud, self-righteous spi- rit. And if this is habitually the prevailing temper of his mind, he is no saint at all; and as certain as the word of God is true, he has not the least degree of true Christian experience. That experience which puffs up with pride, is cer- tainly false and delusive. Those discoveries which fill us with admiration of our supposed eminence and superiority, possess nothing of true spiritual light. The more a person has of real spiritual knowledge, the more is he sensible of his own ignorance. 1 Cor. 8:2. Agur, when favored with a clear discovery of the glory of God, had at the same time a deep sense of his own ignorance. Prov. 30: 2-4. For a man to be proud of his spiritual knowledge, is the same as being wise in his own eyes, a state of mind forbidden in Scripture. Prov. 3: 7, and Rom. 12:16, and against which the following wo is pro- nounced: "Wo unto them that are wise in their own eyes, and prudent in their own sight." Isaiah, 5: 21. Those who are thus proud of their supposed know- ledge, are the least likely to receive spiritual benefit from the means of grace. "Seest thou a man wise in his own conceit? there is more hope of a fool than of him." Prov. 26: 12. 1 1 - E 17 194 THE SIXTH SIGN [Part III. 2. Another infallible sign of spiritual pride, is a dis- position to think highly of our humility. False expe- rience is in general attended by counterfeit humility; and it is the very nature of this kind of humility to be exceedingly proud of itself. But eminently gracious affections always possess a contrary tendency, and universally produce contrary effects. They make us very sensible what reason we have to be deeply hum- bled, and cause us earnestly to long for greater degrees of humility; they make our present attainments in this grace appear very small, and our remaining pride exceedingly great, and in the highest degree abomi- nable. Every one who has been much conversant with per- sons under convictions of sin, well knows that those who are deeply convinced of sin, are not apt to think that they are so. And the reason is this: they judge of the degree of their convictions by their sense of guilt and pollution, compared with what they conceive to be the degree of their real sinfulness. It is no proof of deep convictions of guilt in some men to think them- selves sinful beyond most others, because they are really so; and therefore a far slighter conviction may induce such individuals to form this conclusion, than would be required to produce a similar conviction in the minds of others. But he who is truly under deep convictions of sin, naturally thinks himself the chief of sinners. It appears to him that he has greater cause to be sensible of guilt and pollution than others have; and therefore he ascribes his convictions, not to the greatness of his spiritual sensibility, but to the number and magnitude of his transgressions. It is natural for one who is under convictions of sin, to think himself one of the greatest of sinners in reality, Sign VI.] OF GRACIOUS AFFECTIONS. 195 and that he is such very evidently; and the deeper his convictions are, the more will he feel of this persuasion. That he is the chief of sinners appears to himself so obvious, that he believes very slight convictions only are requisite in order to perceive it. That man is under deep convictions whose convictions are deep in com- parison with his sins; but no man who is truly under deep convictions, thinks his convictions deep in com- parison with his sins. For if he does, of course he thinks his sins small; and wherever this is the case, it is certain that convictions of sin are slight. And this in reality is the principal reason why persons, when under a work of spiritual humiliation, are not sensible of it at the time. As it is with convictions of guilt, so it is with con- victions of meanness, ignorance, inability, &c. In the exercise of evangelical humiliation the believer is never disposed to regard his sense of his own mean- ness as great, because it never appears so to him, con- sidering his obligation to abasement. An eminent şaint is not disposed to think himself eminent in any thing: all his experience and graces appear to him comparatively small, especially his hu- mility. There is nothing belonging to his experience so much out of his sight as this grace. He is far more ready in discerning his pride than his humility: he easily discovers the former, but scarcely perceives the latter. On the contrary, the deluded hypocrite, under the influence of spiritual pride, is not so blind to any thing as to his pride; nor so quick-sighted to any thing as to his apparent humility. The humble Christian is more disposed to find fault with his own pride, than with that of others. He is disposed to put the best construction on the words and } મ L 196 THE SIXTH SIGN [Part III 3 : C behavior of others, as they regard this spirit, and to think none so proud as himself. But the proud hypo- crite is quick at discerning the mote in his brother's eye, while he perceives nothing of the beam that is in his own eye. He is very often exclaiming against the pride of others; finding fault with their apparel and way of living; and is much more affected with his neighbor's ring or ribband, than with all the filthiness of his own heart. In consequence of the disposition of hypocrites to think highly of their abasement, counterfeit humility is always forward to present itself to view. Those who possess apparent humility are inclined to boast of it, and to make an exhibition of it in some affected sin- gularity. So it was with the false prophets of old, (Zech. 13: 4,) with the hypocritical Jews, (Isaiah, 57: 9,) and with the Pharisees in particular. Matt. 6: 16. But it is quite otherwise with real humility: those who are truly self-abased make no display of their humili- ty; nor do they at all affect singularity in dress or man- ner: "But thou, when thou fastest, anoint thine head, and wash thy face." Matt. 6 : 17. "Which things have indeed a show of wisdom in will-worship and humility." Col. 2:23. Real humility is not noisy. A penitent, in the exercise of self-abasement, is represent- ed as still and silent: "He sitteth alone, and keepeth silence." Lam. 3: 28. "If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth." Prov. 30: 32. Reader, let these observations be applied to yourself. Though you admit it as a bad sign for a person to be apt to think himself better than others, there may still exist a strong prejudice in your own favor; and there may perhaps be need of great strictness of self-exami- Sign VI.] 197 OF GRACIOUS AFFECTIONS. nation, in reference to your own state. If, on reading these observations, you are disposed to say, 66 It ap- pears to me that none are so bad as I am," do not let the matter rest here, but examine again. Perhaps you think yourself better than others on this very account. Have you not a high opinion of your humility? Per- haps you will reply to this, "No, I have not a high opinion of my humility; it seems to me that I am as proud as Lucifer." Still, I say, examine again; self- exaltation may rest under this covering, and you may think yourself very humble, because, as you imagine, you think yourself very proud. A truly humble person, having such a mean opinion of himself, is poor in spirit. He naturally behaves himself in many respects as a poor man: "The poor useth entreaties, but the rich answereth roughly.' A poor man, in the company of the rich, is not resentful, not obstinate and self-willed; he is content with mean fare; and as he expects to be despised, he endures such treatment patiently; he is not offended that he is over- looked, or but little regarded, and is always prepared to take the lowest place; he receives reproof with meekness, and readily honors others as better than ´himself; he is willing to be taught, and claims no de- ference for his own understanding and judgment; he is not fastidious, assuming, or disposed to take much upon himself. "" A man who is very poor, is usually a mendicant; so is he who is poor in spirit, exceedingly needy, and a beggar continually at the gates of divine mercy. False affections lead persons to esteem themselves rich, in- creased in goods, and having need of nothing. A poor man is modest in his language and his be- havior; a man, poor in spirit, is much more so. It is f E 17* 198 THE SIXTH SIGN [Part III. } ¿ · ļ in vain for any person to pretend that he is humble, and as a little child before God, when in his genera behavior he is haughty, assuming, and imperious. con- The apostle informs us that the design of the Gospel is to exclude all glorying, not only before God, but also before men. Rom. 4: 1, 2. Some persons make great pretentions to humility, who are very haughty and assuming in their behavior: they ought sider the following passages of Scripture: "These six things doth the Lord hate; yea, seven are an abomina- tion to him ; a proud look," &c. Prov. 6: 16, 17. "Him that hath a high look, and a proud heart, will not i suffer." Psalm 101: 5. The Scriptures speak of a kind of amiable modesty, arising from humility, which adorns the Christian character: "Be ready to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear." 1 Pet. 3:15. "With fear and trembling you received him." 2 Cor. 7:15. In this respect a Christian is like a little child, diffident and modest. The same spirit will dispose a Christian to honor all men. A humble believer is not only disposed to show respect to the saints, but to others also, as far as he can without giving countenance to their sins. Thus Abraham, the great pattern of believers, honored the children of Heth: "And Abraham bowed himself down before the people of the land." Gen. 23 : 12. This was a remarkable instance of humble behavior toward those whom Abraham knew to be accursed, and from among whom, therefore, he would by no means suffer his servant to take a wife for his son. So Paul honored Festus: "I am not mad, most noble Fes- tus." Acts, 26: 25. Christian humility will not only dispose us to honor those wicked men who are out of Sign VII.] OF GRACIOUS AFFECTIONS. 199 1 the visible church, but also false brethren and persecu- tors. Jacob, having been wrestling all night with God, and having received the blessing of Jehovah, honored Esau, his false and persecuting brother: Jacob "bowed himself to the ground seven times, until he came near to his brother Esau." Gen. 33: 3. He called him lord, and commanded all his family to honor him in the same manner. Thus have I endeavored to describe, according to Scripture, the disposition and behavior of one who is governed by a truly gracious humility. Now it is from such a disposition as this that all truly holy affections flow. True Christian love, both to God and to men, is a humble love; the desires of the saints, however ear- nest, are humble desires; their hope is a humble hope; and their joy, even when it is unspeakable and full of glory, is a humble joy. The real Christian under the influence of a spirit of humility, becomes more and more like a little child, and more and more disposed to universal lowliness of behavior. VII. Gracious affections are attended by a change of nature or disposition. According to what has been already shown, all gra cious affections arise from the understanding being spi- ritually enlightened as to the excellency and glory of divine things. But all spiritual discoveries are trans- forming, and not only produce a change in the present sensations and exercises of the soul, but in its moral state: 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." 2 Cor. 3 18. This power is peculiar to "the (. } ન 200 THE SEVENTH SIGN [Part III I 7 Spirit of the Lord." Through the influence of other agents, our present feelings may be altered, but it is only by the gracious operations of the Creator that our nature can be changed. No discoveries or illumi- nations, but those which are supernatural and divine, will produce this effect. The scriptures, speaking of conversion, use terms which strongly imply, or very clearly express a change of nature or disposition: they speak of our being born again; becoming new creatures; being renewed in the spirit of the mind; dying to sin, and living to right- eousness; putting off the old man, and putting on the new man; of being grafted into a new stock; of being made partakers of the divine nature, &c. If, therefore, there is no great and abiding change in persons who profess to have experienced the work of conversion, they are certainly deceived. Conversion, if we ought to give any credit to Scripture, is a univer- sal change of disposition, a real turning of the soul from sin unto God. A man may be restrained from sin, before he is converted; but, having experienced that gracious change, he is not only restrained from sin, but made to hate it. If, therefore, the high affec- tions of the supposed convert have so declined, that .ere is now no remarkable alteration in him, and he is in general under the prevailing influence of the same dispositions as before; if he appears as selfish and car- nal, as lukewarm and anti-christian as ever; these cir- cumstances afford such powerful evidence against him, that the finest story about experience that could pos- sibly be told, would be regarded by the judicious Chris- tian as possessing no value. For in Christ Jesus, nei- ther circumcision, nor uncircumcision; neither a for- ward profession, nor a diffident one; neither a fine Sign VII.] OF GRACIOUS AFFECTIONS. 201 story about experience, nor a poor one, avails any thing; but only a new creature. If, for a time, there seems to be a great change in any particular person, but that change afterward dis- appears, it is evident that there has been no change of nature or disposition. A swine may be washed, but its swinish nature will still remain. t Allowance must be made for natural temper: con- version does not completely eradicate constitutional peculiarities; those sins to which a man was naturally most inclined before his conversion, will be most likely to ensnare him afterward. Yet conversion effects a great change, even with respect to constitutional pro- pensities; and though grace, whilst we are in this world, does not entirely destroy, yet, in a great mea- sure, it corrects or subdues bad natural temper. The change wrought in conversion is universal, with re- spect to whatever is sinful: the old man is put off, the new man is put on. The subject of this change is sanctified throughout; he is made a new creature; old things are passed away, and all things are become new; all sin is mortified, constitutional sins as well as others. If a man, before his conversion, was, by his na- tural constitution, strongly inclined to any particular sin, converting grace will make a great change in him with respect to that propensity; so that, though he may be still most in danger from that particular sin, it will no longer have dominion over him; nor will it in fu- ture be that from which he properly takes his charac- ter. True repentance, in some respects, turns a man more particularly against those sins by which he has most dishonored God. He who discards other sins, but retains that to which he is constitutionally inclined, is like Saul when sent against the enemies of God, (the + * } Į 202 · THE SEVENTH SIGN [Part III Amalekites,) with a strict charge to save none of them alive, but utterly to destroy them, small and great. He destroyed the people, but saved the king. Some persons foolishly argue that their religious affections are gracious, because when they subside, no spiritual life is experienced. They think it is evident that what they experience is wholly of God, "because," say they, "when God is departed, we see and feel no- thing spiritually, and are no better than we used to be." It is true that all the grace possessed by the saints is derived entirely and immediately from God; but these persons are mistaken, as to the manner in which he communicates his Holy Spirit, and imparts saving grace to the soul. He gives his Spirit to be united to the faculties of the soul, and to dwell there as a prin- ciple of spiritual life and activity. He not only actu ates the soul, but he abides in it. The mind, thus en- dued with grace, is possessed of a new nature. The saints do not only drink of the water that flows from the fountain of life; but this water becomes in them a fountain springing up there, and flowing from thence. John, 4 : 14; 7: 38, 39. Grace is compared to a seed not only sown in the ground, but as having root and growing there. As it is with spiritual discoveries and affections at conversion, so it is with all illuminations and affections afterwards: they are all transforming. They con- tinue to possess the same energy as at the first; and they penetrate, and affect, and alter the very disposition of the soul, in proportion to the degree in which they are communicated. A transformation of disposition, is carried on by divine grace to the end of life, until it is made perfect in everlasting glory. Hence the pro- gress of this work is represented in Scripture as a con- 1 Sign VII.] OF GRACIOUS AFFECTIONS. 203 tinued conversion, or renovation of nature. The Apos- tle Paul exhorts the saints at Rome to be transformed by the renewing of their minds. Rom. 12: 1, 2. And in writing to the faithful in Christ Jesus at Ephesus, he tells them, that he ceased not to pray for them, that God would give them the Spirit of wisdom and reve- lation, in the knowledge of Christ; the eyes of their understandings being opened, that they might know, or experience, what was the exceeding greatness of the power of God 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, &c. In this passage the Apostle has respect to the power of God in converting and renewing the soul. He also exhorts the same persons to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed, in the spirit of their minds; and to put On the new man, who, after God, is created in right- eousness and true holiness. Eph. 4: 22-24. There is a kind of high affection which some persons experience, which afterwards leaves them without the appearance of any abiding effect. The impression passes away, so that a degree of rapture is soon ex- changed for spiritual languor and inactivity. It is not thus with high gracious affections; they leave a sweet savor and relish of divine things, and a stronger bent of soul toward God and holiness. The face of Moses not only shone while he was on the Mount, conversing with God, but it continued to shine after he had come down. When men have been conversing with Christ, the evidence of this intercourse remains on them; there is something remarkable in their dispositions and frame of mind, which shows that they have been with Jesus. Acts 4:13. 204 THE EIGHTH SIGN [Part III. : VIII. Gracious affections are attended by the meek and benevolent spirit, which was manifested by Jesus Christ. If we judge of the nature of Christianity by the word of God, this spirit and temper must be regarded as forming the true and distinguishing disposition of all real Christians; it is the spirit by which they are so governed that they take from it their proper charac- ter and denomination. This is evident from the de- scription which Christ gives of the temper of those who are truly blessed: "Blessed are the meek, for they shall inherit the earth. Blessed are the merciful, for they shall obtain mercy. Blessed are the peace ma- kers, for they shall be called the children of God." Matt. 5: 5, 7, 9. This is the spirit by which the elect are distinguished: "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; for- bearing one another, and forgiving one another." Col. 3:12, 13. The apostle, speaking of that temper or dis- position, without which none are true Christians, de- scribes it thus: "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not" easily "puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." 1 Cor. 13: 4, 5. Describing the characteristic marks of true Christian grace, the same apostle chiefly insists upon what belongs to such a spirit and temper as those of which I am speaking: "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Gal. 5: 22, 23. The Apostle James, speaking of that wisdom which Sign VIII.] OF GRACIOUS AFFECTIONS. 205 is from above, says, "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” are, "there is confusion, and every evil work. But the wisdom" which "is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits." James, 3: 14—17. Every thing that belongs to holiness of heart, be- longs also to the nature of true religion; but the spirit of holiness, as appearing in some particular graces,. may more especially be called the Christian spirit or temper. There are some virtues which, in a peculiar manner, agree with the nature and design of the Gos- pel constitution, and which were more particularly exercised by Jesus Christ in the work of redemption. These virtues are such as humility, meekness, mercy, forgiveness, and love; they therefore belong, in a very special manner, to the Christian character. ઃઃ These virtues are represented as forming the cha- racter of Christ himself, the great Head of the Chris- tian church: "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." Matt. 21: 5. Learn of me," said the Redeemer himself, "for I am meek and lowly in heart." This temper is also evidently implied in the name by which Christ is so often called in Scripture-THE LAMB. And as these virtues are especially characteristic of Christ, so they are also characteristic of Christians. Christians are Christ- like. None deserve to bear the name who do not ex- hibit the likeness of Christ: the new man is renewed after the image of him that creates him. Col. 3:10. The elect were predestinated to be conformed to the + + • E 18 206 THE EIGHTH SIGN [Part III. image of the Son of God, that he might be the first- born among many brethren. Rom. 8:29. Christ is full of grace, and all Christians receive of his fullness grace for grace: there is grace in Christians answer- ing to grace in Christ, such a correspondence as there is between the wax and the seal, the same kind of graces, and such a spirit and temper. Christians who shine by reflecting the light of the Sun of Righteous- ness, shine with the same kind of brightness, the same mild, benignant beams. Those lamps of the spiritual temple which are kindled by fire from heaven, burn with the same kind of flame. It would be strange if Christians were not of the same temper and spirit as Christ, when they live so that it is not they that live, but Christ that liveth in them. A Christian spirit is the mark which Christ sets upon the souls of his peo- ple: his seal in their foreheads, bearing his image and superscription. Christians are followers, or imitators of Christ; and they are so in proportion as they learn of him, who is meek and lowly of heart. True Chris- tians are distinguished by the meek and loving temper of Christ; for as many as are in Christ, have put on Christ. Rom. 13: 14. The church is not only clothed with his righteousness, but also adorned with his graces. That the virtue here spoken of, is of the very na- ture of the Christian spirit, is evident from this--the dove is the symbol chosen of God to represent it. The Spirit that descended on Christ when he was anointed of the Father, descended on him "like a dove." Now the dove is an emblem of meekness, innocence, peace, and love. But the same Spirit that descended on Christ, the Head of the church, descends also on the members: "If any man have not the Spirit of Christ, he is none of his." Rom. 8: 9. Sign VIII.] OF GRACIOUS AFFECTIONS. 207 Meekness is so much the character of the saints, that the words meek and godly are used in Scripture as synonymous terms. The wicked and the meek are set in opposition to each other. "Yet a little while and the wicked shall not be; but the meek shall inherit the earth." Psalm 37: 11. "The Lord lifteth up the meek; he casteth the wicked down to the ground." Psalm 147: 6. It is, without doubt, principally on this account that Christ represents the heirs of heaven as little children: "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven." Matt. 19:14. Little children are meek, and though irritated, their anger is of short continuance. They do not cherish resentment, or entertain deep-rooted malice. They are ingenuous and sincere; strangers to all dis- guise. They are pliant, diffident of their own under- standing, relying on the instructions of their parents and teachers. They present therefore a fit emblem the followers of the Lamb. 6 But here some may be ready to inquire,, is there no such thing as Christian intrepidity or fortitude? To this I reply, there doubtless is. The whole of a Christian's life is very properly compared to a warfare, The most eminent Christians are the best soldiers, endued with the greatest degree of Christian courage. Many persons appear to be mistaken as to the nature of Christian courage. It is very different from brutal fierceness. It consists in strength of mind exerted through grace: first, in ruling and subduing our evil passions; and, secondly, in steadfastly exercising holy dispositions without regarding opposition. But the passions which are restrained in the exercise of Chris- 1 208 THE EIGHTH SIGN [Part III. 2 tian courage are those very passions which are vigo- rously exerted in unsanctified boldness; and those affections which are vigorously exerted in holy intre- pidity, are in direct opposition to the unhallowed pas- sions of carnal men. Though Christian courage is exerted in opposing the cnemies which are without us, yet it is chiefly exerted in opposing those which are within us. The fortitude of a good soldier of Jesus Christ appears in nothing more than in stead- fastly maintaining a holy calmness, meekness, and be- nevolence of mind, amidst all the injurious behavior of this prejudiced and persecuting world. "He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city.” Prov. 16: 33. The most certain way of forming a right judgment as to the nature of holy fortitude, is to look to the Captain of the host of God, our great leader and ex- ample, and observe wherein his courage and fortitude appeared, when he obtained that glorious victory, which will be celebrated in the praises and triumphs of the hosts of heaven throughout eternity. He did not give vent to angry passions, or vehement declama- tions against his persecutors; he opened not his mouth when oppressed; he went as a lamb to the slaughter, praying that his Father would forgive his enemies, because they knew not what they did. When one of his disciples, who professed great zeal and boldness for his Master, declaring that he would sooner die with him than deny him, began to use his sword, he meekly rebuked him, and healed the wound which had been given. If therefore we see any of the followers of Christ, in the midst of the most violent, unreasonable, and wicked opposition, maintaining the humility and Sign VIII. I OF GRACIOUS AFFECTIONS. 209 4 gentleness of the Lamb, in union with the harmless- ness and affection of the dove, we may at once con- clude that they are good soldiers of Jesus Christ. When persons are fierce, and express violent passions, they manifest weakness rather than fortitude. There is a kind of boldness which arises from pride. From this principle a man may be forward to expose himself to the dislike of the world, and even to pro- voke its opposition. It is the nature of spiritual pride to affect singularity, and to court distinction. Proud professors often place themselves in a state of warfare with those whom they call carnal, that they may be more highly esteemed among their own party. True Christian fortitude is universal, bearing us above the displeasure of friends, as well as of enemies; so that, influenced by this spirit, if called to make the sacrifice, we should forsake all rather than Christ. That duty which ascertains whether a man is willing to be de- spised by his own party, is a much more proper test of his religious fortitude, than his being forward to expose himself to the reproach of enemies. The apos- tle sought not glory either of the heathens, or of the Jews, or of the Christians. 1 Thess. 2: 6. He is bold for Christ who has fortitude enough to confess his fault openly, even before his opposers, when he has committed one that requires such confession. Such conduct as this is a far more decisive evidence of holy courage, than resolutely and fiercely opposing our enemies. As some persons are mistaken respecting the nature of Christian courage, so are they as to the nature of evangelical zeal. It is indeed a flame, but it is a mild one; or rather it is the heat and fervor of divine love, or Christian charity: the most benevolent principle + علمی ► E 18* 210 THE EIGHTH SIGN [Part III. Mi 1 1 I 2 that can exist in the heart of man, or of angel. It ardently and vigorously flows out toward its object; and so, of course, in opposition to whatever is contrary to that object. It stimulates, indeed, to vigorous oppo- sition, but it is rather against sin than sinners. Bitter- ness against the persons of men is no part of its nature but quite the contrary; for the warmer true zeal is, and the higher it is raised, so much the further are we from such a spirit as this, and so much the more are we filled with love, both to the evil and to the good. This appears from what has just now been observed, that true zeal, in its very nature and essence, is the fervor of Christian love. And as to what opposition it possesses to sin, it is primarily and chiefly against the iniquity of our own hearts. There is therefore nothing in true Christian zeal opposed to that spirit of meekness, gentleness, and love—that spirit of a little child which has been spoken of; but, on the contrary, every thing perfectly agreeable to its nature, and tend- ing to promote its increase. But in speaking more particularly upon the Chris- tian temper and spirit, I would observe that the Scrip- tures very clearly and expressly enforce the absolute necessity of mercy, forgiveness and love, as exercises belonging essentially to the disposition and character of every Christian. The Scriptures are as decisive as possible in assert- ing that none are true saints but those who are of a disposition to pity and relieve the indigent and afflict- ed: "The righteous showeth mercy, and giveth." Psalm 37:21. "He is ever merciful, and lendeth," verse 26. “He hath dispersed, he hath given to the poor." Psalm 112:9. "He judged the cause of the poor and needy: was not this to know me? saith the Sign VIII.] 1 OF GRACIOUS AFFECTIONS. 211 (" Lord." Jer. 22: 16. "Pure religion and undefiled be- fore God and the Father, is this, To visit the fatherless and widows in their affliction," &c. James, 1:27. "Blessed are the merciful, for they shall obtain mercy." Matt. 5:7. 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? If a brother or a sister be naked, and des- titute of daily food, and one of you say, Depart in peace, be you warmed and filled," though "ye give not" him "those things which are needful to the body; what doth it profit?" James, 2: 13-16. "Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" 1 John, 3:17. Christ, in the description of the day of judg- ment, represents the different sentences as being passed, according as men have been merciful or otherwise. His design in giving this description is evidently to impress our minds with a conviction that, unless this is our spirit and practice, we can have no hope of being owned and accepted by him at that day. In Scripture, the terms, a righteous man, and a merciful man, are synonymous expressions: "The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the right- eous is taken away from the evil to come." Isaiah, 57: 1. As to a forgiving spirit, or a disposition to overlook injuries, Christ urges its importance both negatively and positively. He expressly declares, that if we are of such a spirit, it is an evidence that our sins are for- given; and that if we are not of such a spirit, it is a proof that they are not forgiven. He seems to take special care that we should notice this, and always 212 THE EIGHTH SIGN [Part III. bear it in our minds: "Forgive us our debts, as we forgive our debtors," is the petition which he taught his disciples; and then he adds, For, if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not mcn their tres- passes, neither will your Father forgive your tres passes." Matt. 6: 12, 14, 15. That all true saints are of a loving, benevolent dispo sition, the Scriptures abundantly affirm. Without this, the apostle tells us, though we should speak with the tongues of men and of angels, we are as sounding brass, or a tinkling cymbal; and though we have the gift of prophecy, and understand all mysteries, and all knowledge, we are nothing. This disposition is very often mentioned in the New Testament as a dis- tinguishing characteristic of the disciples of Christ, and that by which they may be known to be such, both to themselves, and by others. Christ calls the law of love, by way of eminence, his commandment: "A new commandment I give unto you, that ye love one another; as I have loved you, that you also love one another." John, 13: 34. “This is my command- ment, That ye love one another, as I have loved you." John, 15: 12. "By this shall all men know that ye are my disciples, if ye have love one to another." John, 13:35. The beloved disciple, who had so much of this temper himself, abundantly insists upon its importance. None of the sacred writers are so express in reference to the evidence of grace as he is; and he insists scarcely upon any evidence of grace, but a spirit of Christian love, and a corresponding practice: "He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth . the light, and there is no occasion of stumbling Sign VIII. OF GRACIOUS AFFECTIONS. 213 in him." 1 John, 2: 9, 10. "We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother, abideth in death." Chap. 3: 14. See also verses 18, 19, 23, 24. Beloved, let us love one another; for love is of God, and every one that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love." Chap. 4: 7, 8. "If we love one another, God dwelleth in us. Hereby we know that we dwell in him and he in us, because he hath given us of his Spirit. God is love, and he that dwelleth in love, dwelleth in God, and God in him. 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 ?" Verses 12, 13, 16, 20. Hence it is abundantly evident from Scripture, that those who are truly gracious are under the govern- ment of the meek and benevolent spirit of Jesus Christ; and that this disposition is essential to the nature of saving grace, and is the proper spirit of true Chris- tianity. We may therefore conclude, without hesita- tion, that all truly Christian affections are attended by such a spirit; and that this is the natural tendency of the fear and the hope, the sorrow and the joy, the con- fidence and the zeal of every true Christian. Let no one conclude, however, that true Christians have no remains of a contrary spirit, and that they never, in any instance, act contrary to such a disposi- tion. But I do affirm, that every thing belonging to true religion is of this tendency; and that there is no true Christian but who is so under the prevailing power of such a spirit, that he is properly denominated from it, and that it really forms his character. Ministers and others have, therefore, no warrant to encourage 214 THE EIGHTH SIGN [Part III. I + persons of a contrary character and behavior to think that they are converted, because they tell a plausible story about illuminations and discoveries. Some place religion so much in illuminations, and certain transient impressions, and so little in the prevailing spirit and temper, that they greatly misrepresent it, and exhibit Christianity as if it were quite different from what it is as delineated in the sacred writings. The Scriptures know nothing of selfish, ill-tempered, and contentious Christians. A greater absurdity cannot be thought of, than a morose, hard-hearted, covetous, proud, mali- cious Christian. We should endeavor to bring men to the rules of the word of God, and not so to stretch those rules, in order to include ourselves and our friends, as to make them of no effect. It is true that allowances must be made for natural temper, but not such allowances as admit that those who were wolves and serpents are now converted, while there is no remarkable change in their spirit and dispositions. The change made by conversion is, in general, most remarkable with respect to that sin to which the person was most addicted. Grace has as great a tendency to restrain and mortify those sins which are contrary to the spirit mentioned above, as it has to mortify drunkenness or lasciviousness. The Scriptures represent the change wrought by the Gos- pel, as appearing more particularly in a change of spirit and temper: "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. 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 = Sign IX.] 215 OF GRACIOUS AFFECTIONS. 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." Isaiah, 11:6-9. See also Isaiah, 65: 25. Accordingly we find, that in the primitive church converts were re- markably changed in this respect: "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 appeared- not by works of righteousness which we have done, but according to his mercy he saved us, by the wash- ing of regeneration, and renewing of the Holy Ghost." Tit. 3:4, 5. "In which ye also walked; but now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." Col. 3: 7, 8. • IX. Gracious affections soften the heart, and are accompanied by a Chris- tian tenderness of spirit. False affections, however they may seem at first to improve the disposition, have, in the end, a tendency to harden the heart; and the consequence is, the per- sons thus deluded become less affected by their sins, and less circumspect in their conduct; less moved by the warnings and cautions of the word of God, and less susceptible of benefit from the chastisements of his providence, than they were while under legal awakenings and the fear of hell. They have felt cer- tain impressions and affections, have a high opinion of themselves, and consider their state as being quite safe; and therefore they are now much more easy } ++ -- 216 THE NINTH SIGN [Part III. than they were before in the neglect of such duties as are troublesome and inconvenient. They are not so alarıned at their own defects and transgressions, and are more liable to yield to temptation. They are now less attentive to their behavior in the holy presence of God, in the time of public or private worship. For- merly, perhaps, under legal convictions, they took much pains in religion, and denied themselves many gratifications; but now, thinking themselves out of the danger of hell, they are more disposed to avoid the cross, and save themselves the trouble of performing difficult duties. Such persons as these, instead of embracing Christ as the Savior from their sins, trust him as the Savior of their sins; instead of fleeing to him as the refuge FROM their spiritual enemies, they make use of him as a defence or those enemies. They make Christ the minister of sin, and trust in him to preserve them in the quiet enjoyment of their unholy gratifications. Thus they take the place of the children of God, even his bosom, and fight against him with weapons hid under their skirts. The Apostle Jude speaks of some who crept in among the saints, professing to trust in Christ, but who were in reality ungodly men, turning the grace of God into lasciviousness. Jude, 4. Gracious affections possess a quite different ten- dency; they gradually turn a heart of stone into a heart of flesh. They flow from a contrite spirit. The tenderness of heart essential to a true Christian, is well represented by our Savior, when he compares such a one to a little child. The affections of a child are easily moved. It is fearful and diffident, pliant and compassionate. Hence gracious affections do not tend to make per- I 1 Sign IX.] 217 sons forward and noisy, but rather the contrary. Real Christians are disposed to clothe with a kind of holy fear, all their behavior toward God and toward man. Psa. 2:11; 1 Pet. 3: 15; 2 Cor. 7: 15; Eph. 6 : 5; 1 Pet. 3:2; Rom. 11: 20. OF GRACIOUS AFFECTIONS. But some may ask, is there no such thing, then, as a holy boldness in prayer, and in the other duties of divine worship? I answer, there undoubtedly is, and it is chiefly to be found in eminent saints, possessing a high degree of faith and love. But this holy confi- dence is not at all opposed to reverence. It removes or lessens that distance which arises from moral causes, or alienation of heart; it also removes the distance of relation, so that slaves now become children; but it does not at all lessen that reverential distance, which, in the nature of things, necessarily exists between the Creator and the creature. Confidence in the sinner, possessing a proper view of God and of himself, will not induce him to approach his Maker with less fear and reverence than the angels in heaven do, who cover their faces before his throne. Isa. 6:2. Elijah, that great prophet, who enjoyed so much holy familiarity with God, when conversing with him on the mount, wrapped his face in his mantle. It was not from ser- vile dread, occasioned by the terrible wind, and earth- quake, and fire, that he thus acted; for these had ceased, and God then spoke to him as a friend, “in a still small voice." 1 Kings, 19: 12, 13. And Moses, with whom God spake face to face, as a man speaks with his friend, and who was distinguished above all the other pro- phets by the familiarity to which he was admitted, at a time when he enjoyed the greatest nearness to God, "made haste," it is said, "and bowed his head toward the earth, and worshipped." Exod. 34: 8. x + الله 7 1 • E 19 t i THE NINTH SIGN 218 [Part III *** There is a most improper and irreverent boldness in the addresses of some persons to the great JEHOVAH; from the very idea of which they would shrink with confusion and horror, were they sensible of the natu- ral and moral distance subsisting between God and themselves. They are like the Pharisee, who drew near boldly, in confidence of his own eminence in ho- liness; whereas, if they were sensible of their vileness, they would act more like the Publican, who “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 crea- tures as we are, to approach a holy God, although with faith and without terror, yet with contrition, penitence, and confusion of face. It was foretold that this should be the disposition of the church, in her latter-day glory, when God should afford her remarkable comfort, by the revelation of his covenant mercy to her: "I will establish unto thee an everlasting covenant. Then shalt thou 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 remem ber and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified to- ward thee, for all that thou hast done, saith the Lord God." Ezek. 16: 60, &c. The woman of whom we read in the seventh chapter of Luke, who, according to the testimony of the Redeemer himself, had much of that love which casteth out fear, approached Christ in an acceptable manner, when she came with modes- ty, reverence, and shame; and when she stood at his feet, weeping behind him, as not being fit to appear before him, washing his feet with her tears. " One reason why gracious affections are accompa- Sign IX.] ↓ OF GRACIOUS AFFECTIONS. 219 ied by this tenderness of spirit, is this-true grace promotes convictions of conscience. Convictions are usually the first work of the Holy Spirit, and after conversion succeeds joy and peace in believing. This experience has a tendency to put an end to terror, though it rather increases than diminishes convictions. It does not stupify conscience, but renders it more sen- sible of the heinous and dreadful nature of sin. Grace tends to give the mind a clearer conception of the same things respecting sin, of which it was convinced under the first workings of the Holy Spirit; that is, its direct opposition to the will and honor of God, his utter detestation of it, and the dreadful punishment it deserves, and to which it leads the finally impenitent. And not only so, but it convinces the mind of the in- finitely hateful nature of sin, a circumstance of which it saw nothing, while under legal convictions. The heart of a true penitent is like a burnt child, it dreads the fire; whereas, on the contrary, he who has had only a counterfeit experience, is like iron, which, hav- ing been heated, and then suddenly quenched, becomes much harder than before. False conversions put an end to convictions of conscience; and so either re- move, or greatly diminish, that tenderness of spirit which was manifested under legal convictions. All gracious affections promote this Christian ten- derness or sensibility. It is promoted not only by "Serve the godly sorrow, but by evangelical joy: Lord with fear, and rejoice with trembling." Psalm 2:11. Gracious hope has likewise the same tenden- cy: The Lord taketh pleasure in them that fear him, in those that hope in his mercy." Psalm 147: 11. In- deed, the more there is of this hope, the more there is also of this holy tenderness of soul. The more servile 66 ད 1 k # 1 7 + k THE TENTH SIGN 220 [Part III. fear is banished by evangelical confidence, the more is reverential fear promoted. In proportion as the fear of the displeasure of God in future punishment is de- creased, in the same proportion will the fear of his displeasure itself be increased; and as the fear of hell is diminished, in the same degree will the fear of sin be augmented. The removal of doubts, as to the true Christian's state, is attended by a proportionate in- crease of holy jealousy, as to his own heart, his own strength, wisdom, &c. The less he is afraid of natural evil, the more he is likely to be afraid of moral evil, or the evil of sin. The more he has of holy boldness, the less he has of self-confidence. As he is delivered from the fear of hell, he is in the same degree made sensible of having deserved it. He has the firmest comfort, but the softest heart; is richer than others, but poorest of all in spirit; he is at once eminent, and the least and tenderest child, among the saints. X. Gracious affections possess a beau- tiful symmetry. Not that this symmetry is perfect in the present life; it is often defective in many things, through the im- perfection of grace, for want of proper instruction, or through some particular unhappiness of natural tem- per. But still there is never that monstrous dispropor- tion in the gracious affections, and the various parts of true religion in the saints, which is very often ob servable in the counterfeit graces and false religior of hypocrites. The holy affections of the saints possess that pro- portion, which is the natural consequence of the uni versality of the work of sanctification. They have Sign X.] 221 OF GRACIOUS AFFECTIONS. •! the whole image of Christ upon them; they have put off the old man, and have put on the new man, in all his parts and members. It hath pleased the Father, that in Christ all fulness should dwell; there is in him every grace, and they who are his receive of his ful- ness, grace for grace. John 1: 14, 16. There is every grace in them which is in Christ; grace answering to grace; the same beautiful proportion which is in the original-feature for feature-member for member. The natural body consists of many members, all in beautiful proportion; so it is in the new man, consist- ing of various graces and affections. The body of one who was born a perfect child, may fail of exact pro-- portion through distemper; yet the disproportion is by no means like that of those who are born monsters. It is with hypocrites as it was with Ephraim of old: “Ephraim is a cake not turned," half baked and half dough—there is no uniformity in their affections. There is in many hypocrites a great disproportion as to the several kinds of religious affections. Holy hope and holy fear are united in the saints. See Psa. 33: 18; 147:11. But hypocrites have the firmest con- fidence, while they are void of reverence, self-diffidency and caution. The joy of the saints, however great, is invariably attended by holy fear. The disciples, on the morning of the resurrection of Christ, "departed quickly from the sepulchre, with fear and GREAT joy.” Matt. 28:8. But hypocrites rejoice without trembling; their joy is directly opposite to godly fear. One great difference between the saints and hypocrites is this-the joy and comfort of the former is attended by godly sorrow and mourning for sin. They have not only sorrow to prepare them for their first comfort, but it continues with them after their joy is established, E 19* 222 THE TENTH SIGN [Part III. * } * Although Christ hath borne our griefs and carried our sorrows, so that true believers are freed from the sor- row of everlasting punishment, and may appropriate the consolation which he has provided; yet this does not prevent their joy from being attended by the sor- row of repentance. Real saints are represented in Scripture, not only as those who have mourned, but as those who still mourn for sin. Not only is there often in hypocrites an essential de- ficiency, as to some kinds of religious affections; but also a strange disproportion, in the same affections, with regard to different objects. Some make a great show of love to God, and per- haps have been much affected by what they have heard or thought respecting him; but they have not a spirit of love and benevolence toward men: they are dis- posed to envy, evil speaking, contention, and revenge; and are not very strict and conscientious in observing the commandment of dôing to others as they would that others should do to them: "If a man say, I love God, and hateth his brother, he is a liar." 1 John 4: 10. And, on the other hand, there are some who appear as if they had a great deal of benevolence to men, who have no love to God. Again; there are some who have strong affections for particular persons, but their love is far from being so extensive and universal as true Christian love is. They are warm in their affections for some, while they are bitter in their enmity against others. They are closely attached to their own party, to those who admire and love them, but are fierce against those that oppose them. "Be ye like unto your Father" who "is in heaven; for he maketh his sun to rise on the evil and on the good. -For if ye love them that love you, what reward have C Sign X.] OF GRACIOUS AFFECTIONS. 223 you? do not even the publicans the same?" Matt. 5: 45, 46. Some evidence great affection for their neigh- bors, and are enraptured with the company of the chil- dren of God abroad; while, at the same time, they are churlish toward their wives, their children, and do- mestics, and are very negligent of relative duties. As there is a monstrous disproportion in the love of some professors in its exercise toward different per- sons, so there is in its exercise toward the same per- sons, at different times. Some persons evidence great love to men, as it respects their temporal welfare, but appear to have no concern for their spiritual and ever- lasting happiness. Others, on the contrary, pretend to have great love for the souls of men, while they have no concern for their temporal comfort. To profess great concern for the souls of men costs nothing; but, in order to promote their temporal ease and comfort, it is necessary to part with money. But true Chris- tian love to the brethren extends both to their spiritual and temporal interests; and in this it resembles the love and compassion of Jesus Christ. He showed mercy to the souls of men by preaching the Gospel to them, and to their bodies by going about doing good, healing all manner of sickness and disease among the people. We have a remarkable instance of his com- passion to the souls and the bodies of men, shown to the same individuals: "And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd; and he began to teach them many things." Mark, 6: 34, &c. In the sequel, we have an account of his compassion to their bodies. They had been a long time without food, and he fed five thousand of them with five loaves and two fishes.-Now, if the com- 44 ما 224 THE TENTH SIGN [Part III. I ་ passion of professing Christians does not operate in the same way, it is evidently not true Christian com- passion. Further, it is an evidence that our affections are not evangelical, if we appear to feel much for the imper- fections of our fellow-professors, as for their lukewarm- ness, &c. but are in no proportion sensible of our own. A real Christian may be affected by the lukewarmness of other saints, and may mourn over it; but, at the same time, he will not feel so much for the imperfections of others, as for his own. The latter are most in view, and of those he is most ready to complain. A less de- gree of spiritual influence will lead a person to pity himself, than what would induce him rightly to feel the calamities of others; and if men have not the in ferior degree of gracious influence, we may at once infer that they do not possess the greater. And here I would observe,—and the observation may be regarded as a general criterion,-that if persons pre- tend to high attainments in religion, but do not appear to have arrived at certain lower attainments, it is an evidence that their profession is of no value. For ex- ample, if they profess to be greatly affected 'by the wickedness of their own hearts, but are not affected by the obvious violations of the commands of God in their practice; or if they profess to venture their souls upon Christ, trusting the faithfulness of God in his promises, for their eternal welfare; but at the same time have not confidence enough to trust him with a small part of their property, devoted to pious and charitable pur- poses; under these circumstances their professions are manifestly of no value. What has been observed of the affection of love, may be also observed of all the other affections, in their re- Sign X.] OF GRACIOUS AFFECTIONS. 225 ↓ + ference to religion. When they are genuine, they ex- tend, in a proportionate degree, to all the various things which form their proper objects; but when they are spurious, they are in general strangely dispropor- tionate. It is thus with religious desires: in the saints, they have respect to all those things in general which are spiritual and excellent, and that in proportion to their excellency or importance; but, in false professors, the case is often quite otherwise. The latter pursue, with impatient vehemence, something of small import- ance, while they treat with coldness and indifference other things of far greater consequence.. Thus, for in- stance, some persons have a strong inclination to de- clare to others what they experience, and perhaps to exhort them; while, at the same time, they possess no proportionate inclination to other duties, to which true religion has even a more powerful tendency; such as pouring out the soul before God in earnest, secret prayer, and thanksgiving. As to hatred and zeal, when they spring from right principles, they are exercised against all kinds of sin in proportion to the degree of their turpitude: "I hate every false way." Psalm 119: 104. But false hatred and zeal against sin, are exercised against some parti- cular sins only. Thus some persons are very zealous against profaneness and pride in dress, who them- selves are notorious for covetousness, and perhaps for backbiting, envy, turbulence of spirit, and hatred to- ward those who have injured them. False zeal is ex- ercised against the sins of others only; but truly Chris- tian zeal, chiefly against our own. Some profess to abhor their own sins of heart, and exclaim much against their inward corruption, and yet make light of sins in practice, and seem to commit them without much restraint or remorse. to ↓ 226 THE TENTH SIGN [Part III. לך 1 As there is a much greater disproportion in the ex- ercise of false religious affections than of the true, as to different objects, so there is also, as to different times. For although true Christians are not always alike, yet there is not the same instability in them as in false professors. The righteous man is said to be one, whose heart is fixed, trusting in God; to have his heart esta- blished with grace, and to hold on his way. Psalm 112:7; Heb. 13:9; Job, 17: 9. If, therefore, persons are religious only by fits, it is evident that their reli- gious affections are unsound. They are like certain waters, which in the time of a shower flow abundantly, but are afterward soon dry. A real saint, on the con- trary, is like a stream flowing from a perpetual spring; though it may be greatly increased by a shower, and decreased by drought, it yet constantly runs. "The water that I shall give him, shall be in him a well of water, springing up unto everlasting life." John, 4 : 14. Many hypocrites are like comets, which appear for a while with a great blaze; they are very irregular and unsteady in their motion, and are therefore called wan- dering stars. Jude, 13. But real saints are like the fixed stars, which, though they rise and set, and are often obscured by clouds, are yet stedfast in their orbits, and may be truly said to shine with a constant light. And as there is a great disproportion in false reli- gious affections, as to different times; so there often is, as to different situations. Some are greatly affected in company, but quite otherwise in private meditation, and in secret converse with God. A true Christian undoubtedly delights in religious fellowship, and finds. much to affect him in Christian conversation; but he also delights to retire for the purpose of holding com- i Sign X.J 227 munion with God in private. See Genesis, 24: 63. How often do we read that Jesus Christ retired into solitary places for holy converse with his Father! It is difficult to conceal strong feelings, but gracious affec- tions are of a less obtrusive nature than those that are counterfeit. The 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 bosoms: "And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart," &c. Zech. 12: 12-14. The saints mourn in secret for the sins of others: "If ye will not hear it, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears, because the Lord's flock is carried away captive.” Jer. 13: 17. Gracious joy is also of a retired nature: "My mouth shall praise thee with joy- ful lips, when I remember thee upon my bed, and me ditate on thee in the night-watches." Psalm 63: 5. OF GRACIOUS AFFECTIONS. The most eminent divine favors which the saints have enjoyed, according to what we read in Scripture, were enjoyed in their retirement. The principal ma- nifestations which God made of himself, and of his covenant mercy to Abraham, were made when he was alone, apart from his numerous family. Isaac received that special gift of God to him, Rebecca, when walk- ing alone, meditating in the field. Jacob was retired for prayer, when he wrestled with the Angel of the covenant, 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; and afterward, when he was admitted to the closest communion with God which he ever enjoyed, he was alone in the same mountain, where he continued forty days and forty } 1 ■ 1 THE ELEVENTH SIGN 223 [Part III. 1 T + nights. God held communion with those great pro- phets, Elijah and Elisha, and conversed with them freely, chiefly in their retirement. When Jesus Christ had the greatest prelibations of his future glory, it was not when he was with the multitude, or with the twelve apostles, but when retired in a solitary place, with only Peter, James, and John. And when John, the beloved disciple, was favored with those wonderful visions of Christ, and of his future dispensations toward the church and the world, which are recorded in the Re- yelation, he was alone, in the Isle of Patmos. I do not deny that there are also instances of great favors re- ceived by the saints when in company with others; or that there is not much in Christian conversation, and in social and public worship, tending greatly to refresh and elevate the minds of the saints. All I aim at by what I have said, is, to show that true grace, however much it loves Christian society, in a peculiar manner delights in retirement and secret communion with God. If persons are much engaged in social religion, and but little in the religion of the closet, and are little moved when alone with God, there is reason to doubt the reality of their religion. XI. The higher gracious affections are raised, the more is a spiritual ap- petite increased. The more a person loves God with a gracious affec- tion, the more he desires to love him; and the more he hates sin, the more he desires to hate it. The kindling of gracious affections is like the kindling of a flame: the higher it is raised, the more ardent it is. It is as na- 1 Sign XI.] 229 tural for one who is born spiritually to thirst after growth in holiness, as it is for a child to desire its mo- ther's breast. 1 Pet. 2: 2, 3. The highest enjoyment of the saints in this world is but a taste, a prelibation ››f their future glory; and the greatest eminence at which they arrive in the present state, has no tendency to satisfy them, or to abate their desires after more. On the contrary, the advances which they have already made, induce them to press forward with greater eager- ness: "Forgetting those things which are behind, and Keaching forth unto those things which are before, I press toward the mark. Let us therefore, as many as be PERFECT, be thus minded." Phil. 3: 13–15. OF GRACIOUS AFFECTIONS. The more we possess of holy affections, the more we have of that spiritual taste of which I have spoken else- where, by which we perceive the beauty and relish the sweetness of moral excellence, or holiness. The more grace we possess, while in this state of imperfec- 'ion, the more are we sensible of our distance from what we ought to be; and of course the more we feel our need of grace. Besides, grace, so long as it is im- perfect, is of a growing nature, and in a growing state. All animated beings, while in a state of imperfection, seek after growth; and so much the more, as they are healthy and thriving. The more we possess of spiri- tual discoveries and affections, the more do we become earnest supplicants for grace, or spiritual food, that we may grow thereby; and the more earnestly do we seek it, in the use of appointed means; for gracious long- ings after holiness are not feeble, ineffectual desires. But it may be said, Is this consistent with what all allow to be the case, that spiritual enjoyments are of a soul-satisfying nature? I answer, there will appear no inconsistency in this, if it is considered in what re- T 扣 ​E 20 1 THE ELEVENTH SIGN 230 [Part III. ↑ spects spiritual enjoyments are said to be soul-satisfy- ing. Certainly they are not of a cloying nature. They satisfy the soul, (1.) As they are adapted to its nature, its capacity, and its wants; so that, possessing them, we desire no other kind of enjoyment. (2.) They always answer our expectations. (3.) The gratification and pleasure arising from spiritual enjoyments are permanent. (4.) There is such a fulness and sufficiency in spiri- tual blessings, that, were obstacles arising from our de- pravity removed, they would satisfy to the utmost ex- tent of our wishes. But we are not to conclude from these things, that a person who has tasted of spiritual blessings, has no ap- petite excited after more, or that his appetite will not increase the more he tastes, until he arrives at a state of perfect enjoyment. Bodies attracted to the earth, tend to it the more strongly the nearer they approach. Spiritual good is of a satisfying nature, and, for that very reason, the person who tastes it, will thirst after it; and the more he experiences, the more he knows of its satisfying sweetness, the more earnestly will he hunger and thirst for those blessings, until he arrives at absolute perfection. Hence it is, that the greater are our spiritual affections, the more ardent are our desires and endeavors after grace and holiness. But with false religious affections it is quite other- wise. If at first there is an ardent desire after more grace, in proportion as these affections rise, that desire ceases, or is abated. Perhaps the mere professor, while under legal convictions and much afraid of hell, earn- estly desires spiritual light in his understanding, faith in Christ, and love to God; but now that those false Sign XI.] OF GRACIOUS AFFECTIONS. 231 affections are produced, he no longer feels anxious for light and grace, for his end is answered; he is confi- dent that his sins are forgiven, that he is in the path to heaven, and so he is satisfied. Very high false reli- gious affections put an end especially to ardent desires after grace and holiness. The subject of these affec tions is far from appearing to himself as a poor, empty creature; on the contrary, in his own estimation he is rich, and increased with goods, and hardly conceives of any thing more excellent than what he has already obtained. Hence there is an end to the earnestness of many persons, when they have obtained what they call their conversion; or, at least, when they have enjoyed those high affections which make them fully confident that they are converted. While they regard them- selves as in a state of nature, they seek after God, and cry earnestly for grace, in the use of means; but after- ward they act as if their work was done, they live upon their past experience, and there is an end of their striving for divine things. On the other hand, the holy principles which actuate the real saint, have a far more powerful influence in producing earnestness after God and holiness, than that servile fear which stimulates the exertions where nothing more is experienced than mere legal convictions. Hence seeking God is men- tioned as one of the distinguishing characteristics of the real saints. Psa. 24:6; 69:6, 32; 70:4. The Scrip- tures every where represent our seeking, striving, and labor, as being chiefly subsequent to our regeneration, and our regeneration as forming only the commence- ment of our work. And almost all that is said in the New Testament respecting watching,-giving earnest heed to ourselves,-running the race that is set before ho C 232 THE ELEVENTH SIGN. [Part III. 6 V 莽 ​us, striving and agonizing,-wrestling not with flesh and blood, but with principalities and powers,-fight- ing,-putting on the whole armor of God,-press- ing forward,-reaching forth,-continuing instant in prayer,―crying to God day and night,—is addressed immediately to saints. But there are many professors at present, who have adopted a strange anti-scriptural notion about having all their striving and wrestling be- fore they are converted; so as to have an easy time of it afterward, enjoying themselves in sloth and indo- lence. Without doubt there are some hypocrites who will think themselves well able to abide this test, and who will readily say that they desire not to rest satis- fied with present attainments, that they are pressing forward, longing after God, and desiring greater de- grees of holiness. But the truth is, their desires are not properly after holiness for its own sake, but only for selfish ends. They long after clearer discoveries, that they may be better satisfied as to the state of their souls; or because, in great discoveries self is gratified, in being so highly favored of God, and so exalted above other persons. Or perhaps they have a kind of forced longing: they must, they think, long for more grace, otherwise their state would be doubtful. But such things as these are far different from the thirsting of the new man after God and holiness. There is an ar- dent desire after holiness, as natural to the new crea- ture as vital heat is to the body. There is a holy pant- ing after the Spirit of God, for an increase of holiness, as natural to the new creature as breathing is to the animated body. Holiness or sanctification is more di- rectly the object of these desires, than any manifesta- tion of the love of God. Where we read in the Scrip- ture of the desires, longings, and thirstings of the saints, C Sign XII.] OF GRACIOUS AFFECTIONS. 233 * righteousness and the law of God are much more fre- quently mentioned as their object, than any thing else. The saints desire the sincere milk of the word, not so much to testify the love of God toward them, as that they may grow thereby in holiness. Grace is the good man's treasure. Isa. 33: 6. Godliness is the gain of which he is covetous. 1 Tim. 6: 6.-Hypocrites long for discoveries, more for the present comfort of them, and from the notion that they are a manifestation of the love of God, than for their sanctifying influence. But neither longings after great discoveries, or after the love of God; nor desiring to be in heaven, or to die; is so distinguishing a mark of true piety, as ear- nest desires after holiness of heart and life. XII. Gracious affections have their exercise and fruit in Christian practice. Christian practice implies three things: 1. A behavior or conduct universally agreeing with the will of God. 2. A holy conduct pursued with the greatest earnest- ness and diligence; so as to make the practice of re- ligion eminently our work and business. 3. A perseverance in holiness to the end of life; so as to make religion not only our business at certain seasons, or upon extraordinary occasions; but the busi- ness of life; a business adhered to through all changes, and under all trials. The necessity of each of these in order to true re- ligion, is most clearly and fully taught in the word of God. 1. It is necessary that we should be universally obe- dient: "Every man that hath this hope in him, puri- E 20* 234 THE TWELFTH SIGN [Part III } fieth himself, even as he is pure." 1 John, 3:3. “Who- soever abideth in him, sinneth not; whosoever sinneth, hath not seen him, neither known him." Verse 6. "Ye are my friends if ye do whatsoever I command you." John, 15: 14. "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." James, 2:10. 'Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like; of which I tell you, as I have told you in time past, that they" who "do such things shall not inherit the king- dom of God." Gal. 5: 19, 20, 21. One sin retained and indulged will cut us off from everlasting salvation. Matt. 5: 29, 30. Saul was commanded to slay all the Amalekites; he slew all but Agag, and the saving of him alive proved his ruin. Caleb and Joshua entered into the promised rest, because they followed the Lord fully. Num. 14: 24; 32: 11, 12; Deut. 1: 35, 36; Josh. 14:6-14. Naaman appeared to be greatly affected with gratitude for the healing of his leprosy, and he pro- posed to engage in the service of God; yet in one thing he desired to be excused, and by this he gave evidence, as I suppose, of his hypocrisy. And Herod, though he feared John, and heard him gladly, and, in conse- quence, did niany things; yet he refused to part with his beloved Herodias, and for this refusal, no doubt, he was condemned. It is necessary that we should part with our dearest iniquities, those which are as our right hand and right eye; sins which most easily beset us, and to which we are most exposed from our natural inclinations, or particular circumstances. Christ will not reveal his love to us until we part with our dearest • Sign XII.] OF GRACIOUS AFFECTIONS. 235 sins, nor until we are brought to comply with the most difficult duties. Our obedience must not consist in the mere nega- tives, it must also include the positives of religion. Sins of omission are breaches of the commands of God, as much as sins of commission. Christ, in Matthew 25, represents those who shall be placed at the left. hand, as being condemned 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 merely because he is no thief, nor drunkard, nor whore- monger, nor profane swearer, nor liar; because he is not dishonest, unclean, or malicious; he must also be pious, humble, meek, forgiving, peaceful, benevolent, merciful, and charitable. Without these things, he does not obey the laws of Christ-laws abundantly insisted on in the Scriptures, as being of the greatest import- ance, and never to be dispensed with 2. In order to our being true Christians, it is neces- sary that we pursue the service of God with great earnestness and diligence, as the main business of our lives. All the people of God not only serve him, but are zealous of good works. Titus, 2: 14. No man can do the service of two masters at once. Those who are the true servants of God, give themselves up to his service, and make it their constant work; that which employs their best affections, and the chief of their strength. Phil. 3:13. Without earnestness, there is no proceeding in that narrow way which leads to life and so no arriving at that state of happiness and glory to which it leads. Without earnest labor, there is no ascending the hill of Zion; and so no arriving at the heavenly city, the new Jerusalem. There is need of watching and praying always, in order to our escaping 236 THE TWELFTH SIGN [Part III. | 1 ގ those dreadful evils which 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 our exercising the utmost firmness, in order to our avoiding a total overthrow, and being utterly destroyed by the fiery darts of the wicked one. It is necessary that we should forget the things that are behind, and reach forth to the things that are pe- fore, pressing toward 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 is as destructive as open rebellion; for the slothful servant is a wicked servant, and shall be cast into outer darkness, among the more determined ene- mies of God. Matt. 25: 26, 30. They who are slothful, are not followers of them who, through faith and pa- tience, inherit the promises. Heb. 6: 11, 12. All who follow that cloud of witnesses who are gone before to heaven, lay aside every weight, and the sin that most easily besets them, and run with patience the race set = before them. Heb. 12: 1. That faith by which we rely upon the righteousness of Christ, and truly live upon him, is invariably accompanied by such a spirit of earn- estness in the Christian work. 3. The true Christian perseveres, in the way of uni- versal obedience through all the various trials by which he is exercised, to the end of life. He continues in the practice of duty; steadfast in a holy conduct through the various trials to which he is exposed. By trials, I mean those things which render our con- tinuance in the path of duty, and in faithfulness to God, difficult. Some things tend to cherish or provoke our depraved inclinations; some lessen restraints, and em- bolden us to commit sin; and some make our duty ap Sign XII.] OF GRACIOUS AFFECTIONS. 237 } pear terrible, and so tend to frighten us, and drive us from it. God, in his providence, tries his friends, in order that he may make them manifest, that he may exhibit to their own consciences, and to the world, suf- ficient matter of conviction as to their real state. True saints may in some degree backslide, they may be foiled by particular temptations, and may fall even into great sins; but they never fall so as to grow weary of religion and the service of God, and habitually and finally to dislike and neglect it, either on its own ac- count, or on account of the difficulties which attend it. This is evident from Gal. 6:9; Rom. 2: 7; Heb. 10: 36. Those who are truly converted, are new men— new creatures—they are sanctified throughout, in spirit, soul and body: old things are passed away-all things are becoine new,-they have new dispositions—a new conversation, and a new practice-they walk in new- ness of life, and continue to do so to the end of life. Those who fall away, and cease thus to walk, give evi- dence that they were never risen with Christ. This is especially the case, when the persuasion that they are converted, and so in a safe state, is the very cause of their declension. It is the same, whether they fall into their former sins, or have the corruption of nature, in- stead of being mortified, turned into a new channel. Some persons who think themselves converted, do no indeed return to their former profaneness and lewd- ness; but, from a high opinion of their experience, graces, and privileges, gradually settle in a self-righte- ous temper of mind, and adopt a correspondent beha. vior. When it is thus with professors, however far they may appear to have departed from their former evil practices, this alone is sufficient to condemn them, and may render their latter state far worse than their former. 1 238 [Part III. THE TWELFTH SIGN L 3 Thus I have explained what I mean, when I say, that gracious affections have their exercise and fruit in Christian practice. That their tendency is to such a result, will appear from a consideration of each of the characteristics of holy affection which have been above laid down. This subject may be farther illustrated and confirmed, by our considering that the holy Scriptures place sin- cerity and soundness of religion in our making choice of God as our Lord and portion, forsaking all for him; in our complying with the religion of Christ, embrac- ing it with all its difficulties, disregarding even our lives for his sake; and in our giving up ourselves, with all that we possess, wholly and for ever to his service. Now if we give up ourselves, with our affections, to his service, without reserve, we shall behave ourselves uni- versally as those who are devoted to his glory; and if we cordially and deliberately embrace the religion of Jesus, with all its difficulties, and with all the sacrifices it requires, we shall embrace it universally and prac- tically, with decision and perseverance. The tendency of grace in the heart, to a holy prac- tice, is direct, and the connection natural, intimate, and necessary. There is nothing of a more active nature than true grace; it is spiritual and divine life itself. Godliness in the heart, is as directly related to practice, as a fountain is to a stream. To promote holy prac- tice is a principal object of regeneration; and every thing in this great change is calculated to secure this important end: "For we are his workmanship, created in Christ Jesus unto good works." Eph. 2: 10. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Tit. 2: 14. See also 2 Cor. 하 ​Sign XII.] OF GRACIOUS AFFECTIONS. 239 5: 15; Heb. 9: 14; Col. 1:21, 22; 1 Pet. 1: 18; Luke, 1: 74, 75. Holy practice is as much the object of God in all that he does respecting his saints, as fruit is the object of all the husbandman does in the cultiva- tion of his field or vineyard. Every thing belonging to Christian experience, directly and immediately leads to a holy practice. As the real saint is always attentive to a holy prac- tice, so he only is thus attentive. All unsanctified men are workers of iniquity; they are of their father the devil, and his works they will do. Mere pretenders to religion will not endure the trials to which, in general, professors are exposed; they will not continue faithful to Christ in practice, and follow him whithersoever he goes. However far they may proceed in religion, they are still the servants of sin; the chains of their old task- masters are not broken; their lusts have still a reign- ing power in their hearts, and therefore to these mas- ters they will continue to render obedience: "Many shall be purified, and made white, and tried; but the wicked" will "do wickedly." Dan. 12: 10. An un- sanctified man may hide his sin, and in many things, and for a time, deny himself; but he will not finally renounce his sin; it is too dear to him: Wickedness" is "sweet in his mouth; he" spareth" it, and forsaketh it not." Job, 20: 12, 13. Herein principally consists the straitness of the gate, and the narrowness of the way that leads to life-the way of life is a way of self- denial and self-renunciation. (C From what has been said, it is manifest that Chris- tian practice, or a holy life, is a great and distinguish- ing evidence of saving grace. But I may go further, and assert, that it is the CHIEF EVIDENCE OF GRAce, both as it respects ourselves and others. T 5 S 1 17 1 I 240 [Part III 1. I will consider Christian practice, or a holy life, as it is a manifestation of the sincerity of a professor, to his neighbors and his Christian brethren. That this is the chief'sign of grace in this respect, is very evident from the word of God. Christ has repeat- edly declared that we should know professors by their fruits.. Matt. 7:16. And then, after showing why the moral conduct of professors must necessarily form the chief and most decisive evidence as to their real cha- racter, he repeats the assertion: "Wherefore by their fruits ye shall know them." Ver. 20. "Every tree is known by" its "fruit." Luke, 6: 44. It is no where said, Ye shall know the tree by its leaves or its flowers; or ye shall know men by their talk, or by what they say about their experience, &c. but, "By their fruits ye shall know them; the tree is known by its fruit." (6 And as this is the chief criterion to which Christ has directed us, in order to our forming a right judg- ment of others; so it is the chief evidence which we are to present to others, in order that they may form a right judgment of us : Let your light so shine before men, that they may see your good works, and glorify your Father" who "is in heaven." Matt. 5: 16. Christ does not say that others, hearing your good words, but that others seeing your good works, may glorify your Father who is in heaven. The apostles mention Chris- tian practice as the principal ground upon which they formed a judgment of professing Christians. In the beginning of the sixth chapter to the Hebrews, Paul speaks of those who have had great illuminations, who afterward fall away; and then, in the ninth verse, he adds, "But, beloved, we are persuaded better things of you, and things that accompany salvation;" and then, in the next verse, he assigns the reason of his THE TWELFTH SIGN Sign XII.] OF GRACIOUS AFFECTIONS. 241 good opinion of them. He does not say that he judged favorably of them, from the account they had given of the work of God upon their souls, or from their talking very experimentally; but from their work and labor of love: "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 the saints, and do minister." The same apostle speaks of serving God in practice, as the only satisfactory proof of supreme love to Christ, and a disposition to prefer his honor to our own interest: "For all seek their own, not the things which are Jesus Christ's; but ye know the proof of him, [Timotheus,] that as a son with the father, he hath served with me in the Gospel." Phil. 2 : 21, 22. A manifestation of our faith without works, is a mere profession of faith; and, as the Apostle James says, "What doth it profit, though a man say he hath faith?" James, 2: 14. There are two ways of manifesting to others what is in our hearts; one by what we say, and the other by what we do. Certainly our saying that we have faith-that we are converted; our relating the manner of our conversion, and the ex- perience that accompanied and followed, is only show- ing our faith by our words, which the apostle speaks of as falling far short of manifesting, or showing our faith by our works. As the Scriptures very clearly assert, that practice is the best evidence of sincerity in a profession of re- ligion, so reason teaches the same thing. The com- mon sense of mankind universally directs them to judge, in other concerns, of men's dispositions, chiefly from their practice; as, for instance, whether a man is a loyal subject, a real friend, or a faithful servant. If a man professes a great deal of friendship for another. ER E 21 · THE TWELFTH SIGN 242 [Part III. 1 : 1 we conclude at once, from rational principles, that such profession is by no means so decisive as a series of actions; a faithful adherence in the hour of adver- sity, and a readiness to sacrifice his own interest, in order to promote that of his friend. A prudent man will trust to such proofs of friendship, sooner than a thousand earnest professions, solemn declarations, and affectionate expressions. And it is equally consistent with right reason to regard practice as the best evi- dence of friendship toward Christ: "He that hath my commandments, and keepeth them," says the Lord Jesus Christ, "he it is that loveth me." John, 14: 2ï. Thus, if a man appears to imitate Christ, and greatly to exert himself to promote his kingdom and interest in the world, we are taught by rational principles, that this is an evidence of love, more to be depended upon than if he only talked of his love to Christ, and related, what he might call, his experience of the love of Christ. One man, in declaring his experience, tells how he has found his heart weaned from the world; but he is anxious in pursuing the world, and exceedingly un- willing to part, for charitable and pious uses, with much of what he obtains. Another professing Chris- tian says but little; yet he is ready, at any time, to sa- crifice his own interest, or gratification, when it stands in the way of his duty; and is always willing to part with his property to promote religion and the good of his fellow-creatures. Now reason teaches, that the lat- ter gives a far more credible evidence of a heart weaned from the world than the former. If a man appears to walk humbly with God, and maintains a conversation indicating a broken heart-if he is patient under afflic- tion, and meek in his behavior; he presents better evi- dence of humility, than if he told how deep a sense he ▸ Sign XII.] OF GRACIOUS AFFECTIONS. 243 has had of his unworthiness, and how he has been brought to lie in the dust, emptied of self, &c. If a pro- fessor is assuming, and impatient of the least opposi- tion, we may be confident that he is not what he pro- fesses to be. Again, if a professor of religion manifests in his behavior a tenderness of spirit toward those who are in calamity, and is willing to communicate his pro- perty to promote the welfare of others, both as to their bodies and their souls, is not this a much clearer mani- festation of a spirit of love to men, than his only tell- ing what love he felt to them at certain times, how he pitied their souls, and was in travail for them? Tran- sient affections easily produce words; and words are cheap. Hypocrites may be much more easily brought to talk, than to act like saints. Hence it is evident, that our moral and religious con- duct is the most satisfactory manifestation which we can possibly make of our piety, as it respects our neigh- bors and Christian brethren. But then the following things should be well ob- served, in order that this subject may be rightly un- derstood. (1.) It should be remembered, that when the Scrip- tures speak of Christian practice, as the best evidence, with regard to others, of our being in a state of grace, a profession of religion is always supposed. The crite- rion, mentioned above, was given to the followers of Christ exclusively, to guide them in their opinions of professing Christians, and of those who offered to be- come members of their societies; and not for the trial of heathens, or of those who made no profession of Christianity, and with whom therefore they had no- thing to do. This is evident from the passage already quoted from the seventh of Matthew, "By their fruits M • 1 1 · ! 244 [Part III. ye shall know them." Jesus Christ applies this rule to those who made a very high profession, that is, the false prophets, who came in sheep's clothing, verse 15. In the following passage of the epistle of James, it is evident that both the person speaking, and the person spoken to, are professors of faith in Christ: "Show me thy faith without thy works, and I will show thee my faith by my works." THE TWELFTH SIGN But what, it may be asked, is comprehended in a profession of religion? I answer, first, it is implied that it be made with an enlightened understanding. Professors of religion must be so far instructed in the principles of Christianity, as to understand the proper import of what is expressed in their profession. But in order to a credible profession of religion, it is not necessary that a particular account should be given of the method by which the Holy Spirit effected the work of conversion. There are no traces in Scripture of any such relation being required by the apostles or primi- tive Christians, in order to their receiving and treating others as their brethren; or of their first examining candidates respecting the particular order of their ex- perience. They required of them a profession as to what was wrought; but no account of the manner in which it was effected. There is not, in the Scriptures, even the shadow of any such custom. I am far from denying the expediency of professors giving an account of their experience to their brethren; nor do I suppose that giving an account of our expe- rience, as to particular exercises of grace, affords no assistance to others in forming a judgment of our state; I admit also, that our being able to give a distinct ac- count of the manner of our conversion, is a circum- stance which adds clearness to the evidence of a work Sign XII.J OF GRACIOUS AFFECTIONS. 245 禮 ​of grace. But what I mention as unscriptural, is the requiring a particular and exact account of the method and steps by which the Spirit of God proceeded in bringing our souls into a state of salvation, as absolute- ly indispensable in order to our being esteemed real Christians; and the neglect or rejection of other signs of a state of grace, which are far more important and decisive. } A profession of religion, is also a profession of all that is necessary in order to our being christians. If we take one part of religion and leave out another that is essen- tial to it, what we take is not religion, because something which is of the essence of it is wanting. Thus, in or- der to a profession of religion, we must profess that we believe in Jesus Christ as the only Savior, because such belief is essential to Christianity. We must also pro- fess to believe that Jesus Christ made an atonement for sin. In short, we must profess faith in all the essential doctrines of the Gospel, because a belief of these is ab- solutely necessary in order to real piety. But there are other things as essential to religion as an orthodox creed, of which it is therefore as necessary that we should make profession, before we can with propriety be said to profess religion. Thus it is essential to per- - sonal religion, that we repent of our sins, that we for- sake them, and that we cordially embrace Christ as our Savior, giving up ourselves to be his servants entirely and for ever. Such things as these belong as much to the essence of religion, as the belief of any of the doc- trines of the Gospel, and therefore the profession of them, either expressed or implied, as much belongs to a Christian profession. In ascertaining the different parts of a Christian profession, we must be guided by the word of God. I E 21* 246 THE TWELFTH SIGN [Part III. F F I One particular to which a Christian profession must have respect, is repentance, implying a convic- tion that God would be just in our condemnation. See Matt. 3:6; Mark, 1:4; Matt. 3:7-12; Acts, 2:38; Neh. 9:2, 33, 35. Again, I notice a profession of decided reliance upon the work of Christ for salvation. See Isa. 45: 22, &c; Deut. 26: 17; 1 Cor. 1:30, 31. And lastly, I mention a profession of universal obe- dience to the will of God. See Exod. 19:8; & 24: 3,7; Deut. 26: 16–18; 2 Kings, 23: 3; Neh. 10 : 28, 29; Psa. 119:57, 106; 2 Chron. 15: 12—14. Hence, in order to our being justly esteemed sincere professors of religion, according to the rules of Christ and his apostles, we must exhibit a holy life, together with a profession, either expressing, or at least imply- ing, such particulars as those which have now been enumerated. (2.) That we may rightly understand how Christian practice is the best evidence of the sincerity of a pro- fessing Christian, it is necessary that what has been said respecting the nature of Christian practice should be borne in mind, and that it should be considered how far this may be visible to others. Merely that a pro- fessor of religion is a moral man, is no decisive proof of the sincerity of his profession. To proceed no fur- ther than this, is not making our light shine before men. This is not that work and labor of love manifested toward the name of Christ, which gave the apostle such a conviction of the sincerity of the professing Hebrews. Heb. 6:9, 10. There may appear nothing in a man's life and conversation inconsistent with his being truly pious, and yet there may be no clear, posi- tive evidence that he is so. But there may be very de- Sign XII.] OF GRACIOUS AFFECTIONS. 217 זן I 4 cisive, positive evidence of holiness in the general con- duct of professors. They may give evidence of the universal performance of their duty, both to God and to man; of their walking as Christians in the house of God, in their families, and among their neighbors; of a disposition to deny themselves, and a willingness to suffer for Christ, for the interests of religion, and for the benefit of their brethren; and when this is the case there is an evidence of their sincerity, far more decisive and important than would be afforded by all other marks of gracious affections united. (3.) It must be remembered, agreeably to what has been already observed, that no appearances whatever are infallible proofs of grace. The signs which have been mentioned are the best that can be given; and are such as oblige us to receive the professors as saints, and to rejoice in them, and love them as the children of God: but nothing that appears to us in their spirit and con- duct, can be sufficient to produce an absolute certainty in our minds, as to the state of their souls; for we see not their hearts, nor all their behavior; much of it is in secret. It is impossible to determine with certainty, how far a person, from wrong principles, may proceed in the imitation of Christian graces. Though undoubt edly, if we were acquainted with as much of men's practices as their own consciences are, we might judge with infallible certainty as to their state. This will fur- ther appear from what follows. Having thus considered Christian practice as the best evidence of our sincerity, as it respects others, I now proceed, 2. To observe, that the Scriptures also speak of Chris- tian practice as a satisfactory evidence of grace to our own consciences. "Hereby we know that we know him, 痛 ​$ 3 ! 248 [Part III. if we keep his commandments." 1 John, 2:3. "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 nim." 1 John, 3: 18, 19. And the Apostle Paul,in the sixth of Hebrews, speaks of the work and labor of love of those to whom he wrote, as that which pro- duced in them a persuasion that they possessed some- thing superior to the highest common illuminations; and which tended to afford them the most satisfactory hope concerning themselves: "But, beloved, we are persuaded better things of you, and things which ac- company salvation, though we thus speak. For God is not unrighteous to forget your labor of love, which ye have showed toward his name, in that ye have min- istered to the saints, and do minister. And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end." verse 9, &c. The apostle directs the Galatians to examine their prac- tice, that they might rejoice in the safety and happiness of their state: "Let every man prove his own work, and then shall he have rejoicing in himself, and not in another." Gal. 6:4. The Psalmist says, "Then shall I not be ashamed, when I have respect unto all thy commandments," Psa. 119:6. Our Savior, speaking to his immediate followers, says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father.- Many will say unto 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. There- fore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man who built his house upon a rock. And every one that heareth THE TWELFTH SIGN Sign XII.] OF GRACIOUS AFFECTIONS. 249 B 1 these sayings of mine, and doeth them not, shall be likened unto a foolish man" who "built his house upon the sand." Matt. 7: 21-26. But for the sake of greater clearness, I would show WHAT WE ARE TO UNDERSTAND by Christian practice, when the Scriptures represent it as a sure evidence to ourselves that we are real Christians; and then attempt to PROVE THAT THIS IS THE BEST EVIDENCE Which any man can have of his being a Christian indeed. (1.) I would explain the nature of that practice, which the Scriptures represent as a sure evidence to ourselves that we are real Christians. When the Scriptures speak of good works, we can- not reasonably suppose that they have respect merely to what is external, and not at all to the aim or inten- tion of the agent. Exertions of the body, thus regarded, are neither acts of obedience nor disobedience, any more than the motions of the body in a convulsion. But that obedience which constitutes the best evidence of grace, as it respects ourselves, is the obedience of the soul. My There are two kinds of exercises of grace. There are those which begin and terminate within the soul, possessing no immediate relation to any thing that is practical. Such are the exercises of grace which are confined to contemplation. There is another kind of gracious exercise which is practical, because it immediately respects something to be done. It is the influence of grace, in the volitions of the will, directing our actions. As, for instance, when a believer, from a spirit of Christian charity, commu- nicates to the necessities of the poor, or willingly, from supreme love to Christ, endures persecution, in the path of duty; in both these cases there are the opera- Ra • 250 THE TWELFTH SIGN [Part III. T tions of grace, producing their correspondent actions. The acts of the soul, under the influence of grace, in the performance of good works, are the good works themselves. As Dr. Doddridge observes, the determi- nations of the will are, indeed, our very actions. In this exercise of the soul, is included the aim and intention of the mind. We should not regard the motions of a statue distributing alms by clock-work, as being acts of obedience to Christ; neither should we call the vo- luntary actions of any man, however agreeable in ap- pearance to the will of God, by the name of obedience to Christ, if he had never heard of him, or had no re- ference to his commands in what he did. If true Chris- tian obedience does not consist in the mere motions of the body only, but in the operations of the soul also, the whole exercise of the mind must be considered, in- cluding the motives by which it is actuated, and the respect it has to the will of God; otherwise it cannot be ascertained that our actions are obedience to the will of God. As he regards the soul more than the body, it is the principle by which our minds are influenced, that he chiefly regards in all our actions. Now this is what we are to understand by obedience, when mentioned in Scripture, as a sure evidence to ourselves that we possess a principle of grace: it is the obedience of the soul, prompting and governing our moral actions. When practice is mentioned as a de- cisive evidence of our piety as it respects ourselves, that in our practice with which we only are acquainted is always included. When Christ, at the conclusion of his sermon upon the mount, speaks of our doing, or practising those sayings of his, as the grand evidence of our being true disciples, he has respect not only to our actions, but also to the exercise of mind by which = Sign XII.] OF GRACIOUS AFFECTIONS. 251 J those actions are prompted. This will be evident, if we consider what those sayings are to which he refers: we shall find them as follows: "Blessed are the poor in spirit; blessed are they that mourn; blessed are the meek; blessed are the merciful; blessed are the pure in heart;" &c. &c. We are often commanded to love one another; but this commandment respects chiefly an exercise of mind, terminating in practice. When we are told in Scripture, that men shall, at the last day, be judged according to their works," and that “all shall receive according to the things done in the body," we are not to understand this of actions only; for God is often spoken of as searching the heart and trying the reins, that he may render to every one according to his works. See Rev. 2: 23; Jer. 17: 9, 10. (( Though in this evidence of sincerity, what is inward is of greatest importance, yet what is outward is also included; and hereby are cut off all pretensions which any man, who externally lives wickedly, can possibly have as to signs of godliness. (2.) I proceed to show, that Christian practice, thus explained, is the chief evidence to ourselves that we are really Christians. It is an evidence very much supe- rior to any evidence drawn from our first convictions, our knowledge, or our comfort, or any exercises of grace whatever, which begin and end in the mind. This appears from the following arguments. Argument I. Reason clearly shows, that those things which men, when left to follow their own choice, show by their actions that they prefer, are what they do really prefer in their hearts. Sincerity in religion, agreeably to what has been observed, consists in placing our affections supremely upon God, in having a disposition to resign all for Christ, &c. But our ac- 252 THE TWELFTH SIGN [Part III. tions are the proper evidence as to what we really prefer. As, for instance, when God and other things are placed in competition: religion and its connected blessings on the one hand, and worldly interest or plea- sure on the other; a man's behavior under such cir- cumstances, in actually forsaking the one and adhering to the other, is the proper test as to which he really prefers. Sincerity consists in forsaking all for Christ in heart; but to forsake all for Christ in heart, is the same thing as to have a heart to forsake all for Christ; and certainly the proper trial, whether a man has such a disposition, is his being actually put to it-his having Christ and other things so placed in competition, that he must necessarily forsake the one and adhere to the other. It is therefore extremely absurd for any one to say that he has a good heart, while he lives a wicked life, or does not bring forth the fruit of universal holiness in his practice. For it is proved, in fact, that such men do not love God supremely. Men who live in the in- dulgence of sin, and yet flatter themselves that they shall go to heaven, act as though they hoped to make a fool of their Judge. This is implied in what the apostle says in the following passage: "Be not de- ceived, God is not mocked; for whatsoever a man sow- eth, that shall he also reap." Gal. 6: 7. Argument II. It is also evident, that those circum- stances which put it to the test, whether men will prefer the approbation of God to other things in practice, are the proper trials of their sincerity. Those circum- stances which constitute the difficulties of religion, or those things which render the performance of our duty difficult, upon any other principle than the love of God, are properly denominated trials. They are so, because 17 Sign XII.' OF GRACIOUS AFFECTIONS. 253 by them the reality of a supreme love to God is brought to the test of experiment and fact. The Scriptures, when they call the difficulties by which Christians are exercised, temptations or trials, explain themselves to mean thereby, the trials of our faith. See James, 1: 2, 3; 1 Pet. 1: 6, 7. The Apostle Paul speaks of the duty of parting with our property for the poor, as the proof of the sincerity of our love. 2 Cor. 8: 8. The difficulties of religion are often represented in Scrip- ture, as trying professors in the same way as the fur- nace tries gold and silver. Psalm 66: 10, 11; Zech. 13:9. That which has the appearance of gold, is put into the furnace in order that it may be ascertained whether it is what it seems to be, or not. So the diffi- culties of religion try those who have the profession and the appearance of saints. If we put gold into the furnace, we ascertain its great value and preciousness; and so, when under trials, true Christian virtues appear in all their inestimable importance. 1 Pet. 1, 7. Pure gold will come out of the furnace in full weight; so true saints will lose nothing in the furnace of affliction; they will come forth as gold. Job, 23: 10. When God is said to try men, we are not to understand that he tries them for his own information, or that he may ob- tain evidence of their sincerity; but chiefly for their satisfaction, and to exhibit evidence to their own con- sciences. Thus when God is said to prove Israel by difficulties in the wilderness and by their enemies in Canaan, to know what was in their hearts, whether they would keep his commandments or not, it must be understood that these trials were to manifest their sin- cerity to themselves, that they might know what was in their own hearts. So when God tempted, or tried Abraham with that painful command of offering up his E 22 254 THE TWELFTH SIGN [Part III. son, it was not for his own satisfaction, but for the sa- tisfaction of Abraham, that he might have a clear ma- nifestation of the favor of God toward 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." This declaration implies, that in the practical ex- ercise of grace, the existence of that grace was ren- dered more evident. We find also that Christ repeated- ly adopted the same means of convincing those who pretended friendship to him, and of showing them what they were. This was the method he took with the rich young man. Matt. 19: 16, &c. This man appeared to show much respect for Christ; he came kneeling to him, calling him Good Master, and making a great pro- fession of obedience to the commands of God; but Christ put his sincerity to the test, by bidding him sell all that he had, give it to the poor, take up his cross and follow him. So he tried another, of whom we read in Matt. 8:20. This person professed great re- spect for Christ, saying, "Lord, I will follow thee whithersoever thou goest." Christ immediately puts his friendship to the test, by telling him that "the foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head.” And thus Christ is accustomed still to try professors in gene- ral. The seed sown in different kinds of ground, ap- pears all alike when it first springs up; yet when it is tried by the heat of the sun, the difference becomes evident. Since therefore these are the things by which God is pleased to try us, it is undoubtedly the safest way for us to try ourselves by the same means. As these trials are not for his information, but for ours, we ought Sign XII.] 255 OF GRACIOUS AFFECTIONS. to receive our information from them, respecting the sincerity of our attachment to Christ. If we wish to know whether a building is strong or not, we should view it when the wind blows. When a man comes to the place where the path divides, one branch leading · to Christ, the other to the gratification of his lusts, then he is brought to the test, then his real disposition, or the state of his mind, is likely to be ascertained. Argument. III. Another argument by which it is proved that holy practice, as it has been already de- scribed, is the best evidence to ourselves of our being. in a state of grace, is, that by practice grace is said in Scripture to be made perfect, or to be finished: "Seest thou how faith wrought with his works, and by works was faith made perfect," or finished, as the original properly means. James, 2:22. Our love to God is said to be made perfect, or finished, in our keeping his com- mandments: "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 the love of God is perfected." 1 John, 2:4, 5. The com- mandment of Christ, to which the apostle here alludes, as appears from the following verses, is that great com- mand of his, which respects deeds of love to our bre- thren. Again, we have a similar passage in chap. 4, ver. 12. "If we love one another, God dwelleth in us, and his love is perfected in us.” Now if grace is thus made perfect in its fruit, if these practical exercises of grace are those in which it appears in its proper effects, in which whatsoever be- longs to its design, tendency, and operation, is com- pleted, then these exercises must be the best evidences of grace. The nature and tendency of every principle must appear with the greatest clearness in its most + | THE TWELFTH SIGN 256 [Part III 5 + perfect exercises. The Apostle James says, by works is faith made perfect; and from this he argues, that works are the chief evidence of faith. James, 2 : 22. And the Apostle John, after he has repeatedly told us, that love is made perfect by our keeping the command- ments of Christ, observes, that perfect love casteth out fear. 1 John, 4 : 18. Argument IV. Another circumstance which makes it apparent that holy practice is the principal evidence which we ought to make use of in judging both of our own and of the sincerity of others, is, that this evi- dence is above all others insisted on in Scripture. A common acquaintance with the Bible will be sufficient to convince any one, that this is far more insisted on, as an indication of true piety, than any other evidence. In the New Testament, where Christ and his apostles are purposely directing us to marks of true godliness, this is almost exclusively mentioned. It may be ob- served also, that Christ and his apostles very often, in speaking upon the great doctrines of religion, so far show what the nature of true godliness is, that, by just consequence, we may infer what are the signs by which it is indicated. They also frequently, and with design, propose criterions for the trial of professors, introduc- ing what they say with such expressions as these: "By this are manifest the children of God, and the chil- dren of the devil: hereby we shall assure our hearts," &c. But I find no place, in which either Christ or his apostles point out signs of godliness, but where Chris- tian practice is almost the only thing insisted on. In many of those places indeed, "love to the brethren" is spoken of as a sign of godliness; and there is no other virtuous affection, or disposition, so often mentioned as a mark of true grace; but then the Scriptures ex- Sign XII.] of GRACIOUS AFFECTIONS. 257 plain themselves to mean chiefly this affection as ex- ercised and expressed in practice, or in deeds of love. The Apostle John, who, above all others, insists on love to the brethren as a sign of godliness, very evidently means love terminating in practice: "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 goods, and seeth his brother have need, and shutteth up his bowels of com- passion from him, how dwelleth the love of God in him? My little children, let us love not in word, nei- ther in tongue, but in deed," that is, practically, "and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him." So that when the Scriptures insist on our loving one another, as a great sign of godliness, we are not thereby to un- derstand the mere workings of affection, so much as our cordially practising all the duties we owe to our brethren: all that the New Testament repeatedly tells us is comprehended in the duty of loving others. Rom. 13: 8 and 10; Gal. 5: 14; Matt. 22: 39, 40. So that, in reality, there is no passage in the New Testament, in which a sign of godliness is pointed out, in which holy practice is not chiefly intended. This clearly proves that holy practice is the chief evidence of real godliness. As therefore, we profess to make the word of God our rule, we should undoubtedly try ourselves by those marks to which the Scriptures direct us for that purpose. And surely those things which Christ and his apostles chiefly insisted on, as signs of grace, ministers ought chiefly to insist on with the same view. To insist much on those things on which the Scrip- tures insist little; and to insist little upon those things upon which the Scriptures insist much, is a most dan- E 22* 258 THE TWELFTH SIGN. [Part III. gerous error. The Scriptures were made for man, and they are by Infinite Wisdom fitted for our use and bene- fit: we should, therefore, make them o guide in judging of religion and of ourselves. Holy practice is not only more frequently men- tioned and insisted on than other signs; but in many places it is represented as the chief evidence. If God was now to speak from heaven to resolve our doubts respecting marks of godliness, and should point out some particular sign, by which we might know with certainty whether we were sincerely godly or not; should we not regard it as a matter beyond doubt, that the evidence mentioned was given as a special, distin- guishing sign of true godliness-a mark which, above all others, was to be decisive? Now this is precisely the case with the evidence of which I am speaking. God has very often expressed himself in the following manner concerning Christian practice: "He that hath my commandments, and keepeth them, he ii is that loveth me." John, 14: 21. This declaration, as appears from the context, was made to comfort his disciples after his departure. I would observe, that not only the emphasis with which Christ expresses himself is remarkable, but also his repeatedly enforcing the sub- ject, as he does in the context: "If ye love me, keep my commandments." ver. 15. "If a man love me, he will keep my words." ver. 23. In the next chapter he repeatedly makes similar declarations: "Herein is my Father glorified, that ye bear much fruit, so shall ye be my disciples." ver. 8. "Ye are my friends, if ye do whatsoever I command you." ver. 14.-" Hereby we know that we know him, if we keep his command- ments." 1 John, 2:3. "Whoso keepeth his word, in him verily is the love of God perfected: hereby know . Sign XII.] OF GRACIOUS AFFECTIONS. 259 - we that we are in him." ver. 5. "Let us love in deed and in truth: hereby we know that we are of the truth," chap. 3:18, 19. And how evidently is holy practice mentioned as the grand mark of distinction between the children of God and the children of the devil, in the tenth verse of the same chapter: "In this the chil- dren of God are manifest, and the children of the de- vil." "He that doeth righteousness, is righteous-he that committeth sin is of the devil." ver. 7, 8. We have a similar emphatical declaration in 2 John, 6, "This is the love of God, that we walk after his com- mandments;" that is, as we must understand the ex- pression, This is the proper evidence of love. Again, in 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 real piety, says, "Pure re- ligion and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep" ourselves "unspotted from the world.” James, 1:27. On the other hand, the Scriptures never use such em- phatical expressions respecting any other signs of hy- pocrisy, as that of unholy practice: "Be not deceived, God is not mocked; for whatsoever a man soweth, that shall he also reap." Gal. 6:7. "Be not deceived; nei- ther fornicators, —nor idolaters,—nor adulterers,—nor thieves,-nor drunkards, &c. shall inherit the kingdom of God." 1 Cor. 6:9, 10. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." 1 John, 2:4. "If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, that man's religion is vain.” James, 1:26. A "highway shall be there-and it shall be called, The way of holiness; the unclean shall not 笾 ​¿ JA 200 THE TWELFTH SIGN [Part III 1 + r I T pass over it." Isa. 35:8. "And there shall in no wise enter into❞ the celestial city "any thing that worketh abomination or maketh a lie." Rev. 21: 27. Argument V. Another circumstance which renders it evident that holy practice is the best proof of our sincerity as professors of religion, not only to the world, but to our own consciences, is, that this is the chief evidence which will hereafter be made use of before the judgment seat of God; according to which the sentences then pronounced will be regulated, and the state of every professor of religion unalterably de- termined. At the last day there will be a manifest and conspicuous trial of professors, at which evidence will be produced. But the final judgment of men, in order to their everlasting retribution, will not be a trial of the state of their hearts for the satisfaction of the Divine Mind; but a declarative judgment, a manifes- tation of the justice of God to their own consciences and to the world. Hence the day of judgment is called the day of the "revelation of the righteous judgment of God." Rom. 2: 5. The design of the future trial and judgment of men, will be especially the clear manifestation of the righteous judgment of God to the conscience of each individual. The Scriptures abundantly teach us, that the chief evidences of which the Judge will make use, and according to which the final state of every man will be determined, will be our works, or moral conduct in this world: "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, accord- ing to their works; and the sea gave up the dead which were in it; and death and hell," or the unseen world, "delivered up the dead which were in them; and Sign XII.] OF GRACIOUS AFFECTIONS. 261 every man was judged according to" his "works." Rev. 20: 12, 13. See also 2 Cor. 5: 10. In that most particular description of the day of judgment in the 25th chapter of Matthew, the moral conduct of men is the only evidence mentioned by Christ as that by which the sentence of each individual will be regu- lated. Hence we may undoubtedly infer, that our works, as explained above, are the most decisive criterion as to our real state; and in forming a judgment of our- selves now, we should certainly adopt that evidence which our supreme Judge will chiefly make use of when we come to stand before him at the last day. From what has been said, it is abundantly clear, that Christian practice is the most decisive evidence of the gracious sincerity of professors, both to themselves and to others. The saints may have other exercise, of grace besides these, which are very satisfying to themselves; but still this is the chief and most decisive evidence. There may be several circumstances which show that a certain tree is a fig-tree, but the most de cisive evidence is that it actually bears figs. Christian practice is that evidence which CONFIRMS EVERY OTHER INDICATION OF TRUE GODLINESS. There is not one giace of the Spirit of God, of the existence of which, in any professor of religion, Christian practice is not the most decisive evidence. Practice is the most decisive proof of the saving knowledge of God. This appears from a passage already quoted: "Hereby we know that we know him, if 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 0 1 7 262 THE TWELFTH SIGN [Part III. him not as God, our knowledge will only lead to our condemnation. Rom. 1:21. The distinguishing mark of that knowledge which saves and makes happy, is that it is practical: " If ye know these things, happy are ye if ye do them." John, 13: 17. "To depart from evil, is understanding." Job, 28: 28. Holy practice is the most decisive evidence of the reality of our repentance. When the Jews professed repentance, confessing their sins to John, while he was preaching the baptism of repentance for the remission of sins, he directed them to the best way of obtaining and exhibiting proper evidence of the truth of their repentance, when he said to them, "Bring forth fruits meet for repentance." Matt. 3: 8. Agreeable to this was the practice of the Apostle Paul. See Acts, 26:20. Pardon and mercy are of en promised to him who, as an evidence of true repentance, forsakes his sins. Prov. 28: 13; Isaiah, 55: 7, and many other places. Holy practice is the best evidence of saving faith. The Apostle James speaks of works, as justifying our profession of faith, or manifesting the sincerity of our profession, not only to the world, but to our own con- sciences. James, 2: 21-24. In the 20th and 26th verses, he speaks of the practical nature of faith as constituting its very essence. Doubtless, then, prac- tice is the best evidence of faith. Practice is the most decisive proof of our having come to Christ as our Savior. Our coming to Christ savingly, is our coming to him so as to forsake all for him, so far as circumstances may require. Christ pro- mises us eternal life on condition of our coming to him; but he requires such a coming as that to which he directed the young man who came to inquire what he should do that he might have eternal life: Christ Sign XII.] OF GRACIOUS AFFECTIONS. 263 bade him " go and sell all that he had, and come and follow him." Had he really consented, the proper evi- dence of his having done so would have been his ac- tually doing as he was commanded. When Christ called Levi the publican, he was sitting at the receipt of custom, and occupied with his worldly gains; the compliance of his mind with the invitation was mani- fested by his actually leaving all and following the Savior. Luke, 5:27, 28. Christ and other things are set before us together, in order that we may practically cleave to the one, and forsake the other; and our prac- tically cleaving to Christ, is our acceptance of him, Our cleaving to Christ in practice, is that act of the mind which may with the greatest propriety be de- nominated the coming of the soul to Christ. Practice is the most decisive evidence of our trusting in Christ for salvation. The word trust, according to the more ordinary use of it, conveys the idea of our being induced to make some venture in practice, or to do something on the credit of the sufficiency and faith- fulness of some other person; and therefore the proper evidence of this exercise of the mind, is our actually making the venture required. Hence it is, that, in complying with the difficulties of Christian practice, in a dependence on the sufficiency and faithfulness of Christ, we are said to trust in him for everlasting life. We depend on such promises as the following: “He that loseth his life for my sake, shall find it.” Matt. 10:39. Abraham, the father of believers, trusted in Christ, and by faith forsook his own country, in a re- liance on the covenant of grace which God had estab- lished with him. Heb. 11:8, 9. Thus also, "by faith Moses refused to be called the son of Pharaoh's daugh- ter, choosing rather to suffer affliction with the people Im A + IN 台 ​ 264 [Part III. THE TWELFTH SIGN > of God, than to enjoy the pleasures of sin for a sea- son." Heb. 11:24, &c. By faith others exposed them- selves to be sawn in sunder, and to be slain by the sword; endured the trial of cruel mockings, of scourges, of bonds, and of imprisonments; they wandered about in sheep skins and goat skins, being destitute, afflicted, tormented. In this sense the Apostle Paul by faith trusted in Christ: "For which cause I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2 Tim. 1: 12. He who, on the credit of what he hears of a future world, forsakes all, at least so far as there is occasion, making every thing subservient to his everlasting interest, is the only per- son who can with propriety be said to venture on the report of the Gospel; and this is the proper evidence of a real trust in Christ for salvation. 7 Practice is the proper evidence of a gracious love, both as that affection respects God and our fellow-men. This is clearly taught by very numerous passages of Scripture already quoted. Practice is the proper evidence of humility. That expression or manifestation of humility which God Tires, and to which therefore we should pay par- ticular attention, is walking humbly. Micah, 6: 8. Practice is the proper evidence of the fear of God: "The fear of the Lord, is to hate evil." Prov. 8 : 13. "By the fear of the Lord, men depart from evil.” Chap. 16:6. See also Psalm 34: 11, &c.; Prov. 3:7; Job, 1 : 8. Practice is the proper evidence of a gracious hope "Every man that hath this hope in him purifieth him- self, even as he is pure." 1 John, 3:3. Patient con- Sign XII.] OF GRACIOUS AFFECTIONS. 265 / * * tinuance in well doing, through the difficulties and trials of the Christian course, is often mentioned as the proper expression and fruit of Christian hope: "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. 1 Pet. 1: 13, 14. "Remembering without ceasing your work of faith, and labor of love, and pa- tience of hope." 1 Thess. 1: 3. Lord, I have hoped for thy salvation, and done thy commandments." Psalm 119: 166. "That they might set their hope in God, and not forget the works of God, but keep his com- mandments." Psalm 78 : 7. (C A cheerful performance of duty is the proper evi- dence of a true holy joy: "Thou meetest him that rejoiceth, and worketh righteousness." Isaiah 64: 5. "The abundance of their joy-abounded unto the riches of their liberality." 2 Cor. 8 : 2. Practice is the proper evidence of Christian forti- tude. A good soldier is proved, not at home, but in the field of battle. 1 Cor. 9:25, 26; 2 Tim, 2: 3-5. As holy practice is the chief evidence of our being possessed of grace; so the degree in which our expe- rience is productive of practice, shows the degree in which our experience is spiritual and divine. Whatever pretensions we may make to great discoveries, great love and joy, they are no further to be regarded than as they actually influence our practice. Allowance must indeed be made for natural temper; but still our progress in grace is ascertained by the degree in which it is efficacious in practice. The effect of grace is as great, and the alteration as remarkable, in a person of a bad natural temper, as in another. Although a per- son of such a temper will not behaye himself so well E 23 266 THE TWELFTH SIGN [Part III. ! 1 with the same degree of grace, as another person would do, yet the change may be as great, because a person of a good natural temper did not behave him- self so ill before conversion. Thus having endeavored to prove that Christian prac- tice must be the proper and most decisive evidence of saving grace; before I conclude this Treatise, I would say something in reply to Two OBJECTIONS, which may perhaps be raised against what has been advanced upon this subject. Objection I. It may perhaps be said, that what has been insisted on, is evidently contrary to the opinion prevailing among good people, that professors should judge of their state chiefly by their feelings and expe- rience. I answer, This opinion is no doubt correct, and de- serves to be received amongst good people; but it is a great mistake to suppose that what has been said, is at all contrary to that opinion. Evangelical, or holy prac- tice, is spiritual practice, and not mere corporeal mo- tion. It is the exertion of a spirit, animating, command- ing and directing the body to which it is united, and over which it has power given it by the Creator. And therefore the main thing in holy practice, is the dispo- sition of the mind. The exercises of grace, of which the believer is sensible, constitute Christian experience; and this experience consists as much in those opera- tions of grace upon the will, by which our actions are immediately directed, as in mere mental exercises. These exercises of grace are not the less a part of Christian experience, because they are immediately connected with our actions. For instance, ardent love to God is not the less a part of gracious experience * Sign XII.] OF GRACIOUS AFFECTIONS. 267 1 A because it is that which immediately produces some self-denying or extraordinary action, tending to pro- mote the honor and glory of God. To represent Christian experience and practice as properly and altogether distinct, is wrong. Indeed, all Christian experience is not necessarily connected with practice; but all Christian practice is in reality expe- rience. Holy practice is one kind, or part of Chris- tian experience; and both reason and Scripture repre- sent it as the chief, the most important, and the most distinguishing part of it. "He judgeth the cause of the poor and the needy: was not this to know me? saith the Lord." Jer. 22:16. Our acquaintance with God certainly belongs to experimental religion; but this is represented as consisting chiefly in that expe- rience which is included in holy practice. The love of God, and the fear of God, are a part of experimen- tal religion; but the scriptures already quoted, repre- sent them as consisting chiefly in practice: "This is the love of God, that we keep his commandments." 1 John, 5:3. See also 2 John, 6. “Come, ye children, hearken unto me--I will teach you the fear of the Lord: Depart from evil and do good." Psa. 34 : 11, &c. It was such experience as this, in which Hezekiah took comfort, and said, “Remember, O Lord, I beseech thee, how I have walked before thee in truth and with a per- fect heart." The Psalmist chiefly insists upon such ex- perience as this in the 119th Psalm. The Apostle Paul insists upon this kind of experience, in many places in his epistles. See Rom. 1:9; 2 Cor. 1:12; 4:13; 5:7 -14; 6:4-7; Gal. 2:20; Phil. 3:7,8; Col. 1:29. 1 Thess. 2:8-10. It was this kind of experience from which this blessed apostle derived support and comfort when he was about to suffer martyrdom: “For I am n' fi 1 14 24 *T K 268 THE TWELFTH SIGN [Part III. } 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." 2 Tim. 4:6, 7. And not only does the most important and distin- guishing part of Christian experience consist in spi- ritual practice; but such is the nature of these exercises of grace, that nothing else is so properly called by the name of experimental religion. For that experience which, in these exercises of grace, proves effectual at the time of trial, is the proper experiment as to the sin- cerity of our profession and the power of our religious principles. As that is called experimental philosophy, which brings opinions to the test of fact; so that is properly called experimental religion, which brings re- ligious affections to a similar test. There is a kind of religious practice which is not connected with experience, and which, in the sight of God, is esteemed good for nothing. And there is what is called experience, which has no connexion with practice; and this is worse than nothing. Whenever we feel a disposition to treat God as his infinite per- fections and our dependance upon him demand, and at the same time are placed in circumstances of trial, and find this disposition effectual in the experiment, we are then the subjects of the most satisfactory ex- perience. Religion consists much in holy affection; bnt those exercises of affection which are most cha- racteristic of true religion, are practical exercises. Hu- man friendship consists much in affection; but these strong exercises of affection, which actually induce us to make great exertions, or sacrifices, for others, are the most, and indeed the only decisive proofs of true friend- ship. There is nothing in this at all contrary to what is Sign XII.] OF GRACIOUS AFFECTIONS. 269 asserted by some sound divines, that is, that there are no sure proofs of grace, but the acts of grace. For those operative practical exercises of grace, may still be the most decisive proofs of the existence of grace. Many of these exercises of grace, following one ano- ther, under various trials, may also render the evidence still more decisive, as one act confirms another. The disciples, when they first saw Jesus Christ, after his resurrection, had good evidence that he was alive; but by conversing with him forty days, they had still more decisive proofs that he was risen indeed. The witness, or seal of the Holy Spirit, of which we read, is no doubt the effect of that Spirit upon the hu- man heart, in the implantation and exercises of grace there, and so consists in experience. Neither can it be doubted, but that this seal of the Spirit is the most de- cisive evidence of our adoption that we can possibly obtain. But in the manifest exercises of grace, already described, the Holy Spirit gives evidence, and sets his seal in the most clear and satisfactory manner. It has been abundantly demonstrated by the experience of the Christian church, that in general Christ communicates to his people, by the Holy Spirit, the most decisive and evident marks of their sonship, in those effectual exer- cises of grace under trials, which have been spoken of above. This has been manifest in the full assurance and indescribable joy of many of the martyrs. "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you." 1 Pet. 4:14. "We-rejoice in hope of the glory of God, and-glory in tribulations also." Rom. 5:2, 3. This is agreeable to what the Apostle Paul often declares, in reference to what he experienced in his va- rious trials. When the Apostle Peter, in the passage S E 23* Ball 5 270 [Part III prefixed to this Treatise, speaks of the joy unspeakable and full of glory, which the Christians to whom he wrote experienced, he has respect to what they felt under persecution, as appears from the context. It is evident from other parts of the chapter, that when the Apostle Paul speaks of the witness of the Spirit, in Rom. 8: 15-17, he has an immediate respect to what the Christians experienced in their exercises of love to God, while suffering persecution. Objection II. Some professors may be disposed to object against what has been said of Christian prac- tice, as the chief evidence of grace, that this is a legal doctrine; and that by making practice of such great importance in religion, we magnify works, and lead men to depend on their own righteousness, to the dis- paragement of the glory of free grace, and in opposi- tion to the doctrine "of justification by faith alone." But this objection is altogether without foundation. In what respect is it inconsistent with the freeness of the grace of God, that holy practice should be a sign of our interest in that grace? It is our works being considered as the price by which the divine favor is procured, and not their being merely the sign of it, that is inconsistent with the freeness of that favor. A beg- gar, viewing the money he has received as a token of the kindness of him who gave it, may still regard the gift as being perfectly free and undeserved. It is his having received money as the reward of something done, which is inconsistent with the free kindness of the giver. The true notion of the freeness of the grace of God to sinners, is not that no holy and amiable quali- fications or actions are fruits, and therefore signs of our interest in that grace; but that it is not any quali- fication or action of ours which recommends us to the THE TWELFTH SIGN बू Sign XII.] OF GRACIOUS AFFECTIONS. 271 ; divine favor. Gracious kindness is shown to the un- worthy: goodness flows from the fountain of goodness, while there is no amiableness in the object upon which it rests. This is the true notion of justification without works. It is not the worthiness of our actions, or any thing in us, which in any measure is accepted as an atonement for the guilt of sin, or as a recommendation to the divine favor. We are justified solely through the righteousness of Christ. When works are opposed to faith, with regard to our justification, and it is said that we are justified by faith and not by works, it is meant that neither our works, nor any dispositions we possess, at all recommend us to an interest in Christ and the blessings of his salvation; but that these blessings are communicated only through faith, or by our souls re- ceiving Christ as our Savior. But that no worthiness in us recommends us to God, is no argument that no- thing in us is a sign of interest in his favor. , If the doctrines of free grace, and of justification by faith alone, are inconsistent with the importance of ho- ly practice, as a sign of grace; then they are inconsis- tent with the importance of any thing in us, regarded as a sign of grace; any holiness, or any experience; for it is as much contrary to the doctrines of free grace, and of justification by faith alone, that either of these should be the righteousness by which we are justified, as that holy practice should. To treat holy obedience with indifference because we are not justified by works, is the same thing in effect as treating all religion with indifference, even all true holiness and gracious ex- perience; for all these are included, when the Scrip- tures say, we are not justified by works. By works, in this case, is meant every thing that we experience, as well as every thing that we do; every exercise of the 1 * ' * $ 1 272 THE TWELFTH SIGN [Part III. * mind, as well as every exertion of the body. If we were justified by any of these, we should, in a scripture sense, be justified by works; and therefore, if it is not legal, nor contrary to the doctrine of justification with- out works, to insist on any of these, as evidences of our interest in Christ, neither is it, with the same view, to insist on the importance of holy practice. It would be legal to suppose, that holy practice gives us a title to the blessings of salvation; but it is not legal to sup- pose, that holy practice is the proper and most decisive evidence of our sincerity. The Apostle James did not think it legal to say, that Abraham was justified by works in this sense. The Spirit that indited the Scriptures, did not think that the absolute necessity of a holy practice, in this respect, was inconsistent with the freeness of grace; for in ge- neral the sacred writings teach them in union with each other. In Rev. 21:6, 7, it is said, "I will give unto him that is athirst, of the fountain of the water of life freely;" and then it is immediately added, “He that overcometh shall inherit all things;" as though be- having well in the Christian race and warfare, was the condition of the promise. In the next chapter, it is said, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city;" and then, in the next verse, it is declared that liars, whoremongers, murderers, &c., shall be excluded; and yet, in the two verses immediately following, an invitation is given to all to come, and take of the water of life freely. Similar is the invitation to sinners to accept of free grace, in Isaiah, 55. "Ho, every one 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 Sign XII.] OF GRACIOUS AFFECTIONS. 273 4 and without price;" and yet in the continuation of this passage, the sinner's forsaking his wicked practice, is mentioned as necessary to his obtaining mercy : “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." Ver. 7. See also Isaiah, 1 : 16, &c. Hence it is evident that the freeness of grace, and the necessity of a holy practice, which are often joined together in Scripture, are not inconsistent with each other. Nor does it at all diminish the importance of faith, that its exercises and effects, in practice, are the chief indications of our possessing it, any more than it lessens the importance of animal life, that mo- tion and action are the chief signs of its existence. Hence it also appears, that in what has been said of the importance of holy practice, as the most decisive mark of sincerity, there is nothing legal: nothing dero- gatory 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 righteous- ness; nothing infringing on the special prerogatives of faith, in the affair of salvation; nothing in any way detracting from the glory of God, and of his mercy; nothing tending to exalt man, or to lessen his depen- dence and obligations. So that if any believers are opposed to such an importance of holy practice as that insisted on above, it must arise from an inconsiderate aversion to the word works; when they might with equal reason dislike the words holiness, grace, religion, experience, and even faith itself; for to make a righte- ousness of our faith, experience, &c. is as legal, and as I 274 THE TWELFTH SIGN [Part III. inconsistent with the new covenant, as to make a righte- ousness of holy practice. It is highly injurious to religion to make light of those things upon which the Scriptures insist most: for instance, to neglect the exercises and effectual ope- rations of grace in practice, and to insist almost wholly on discoveries and our extraordinary experience. It is in vain to look for any better signs than those which the Scriptures have most expressly mentioned as marks of godliness. Those persons who profess, by their extraordinary experience and insight into the nature of things, to point out more distinguishing crite- rions for the detection of hypocrisy, than those which the Scriptures give us, are but ingenious to the confu- sion of their own minds, and the minds of others; their penetration and sagacity are, in the sight of God, but refined foolishness and sagacious delusion. To such the words of Agur are applicable: "Every word of God is pure ; -add not thou unto his words, lest he reprove thee, and thou be found a liar." Prov. 30: 5, 6. Our discernment and wisdom, with regard to the hearts of men, are not much to be trusted. We see but a a little way into the state of the human soul. The means are so many by which our passions may be moved, without any supernatural influence; the springs of our affections are so various, and so secret; so many things may, at the same time, and in conjunction, in- fluence our affections; for instance, the imagination, natural temper, education, the common influences of the Holy Spirit, a surprising concourse of affecting circumstances, an extraordinary coincidence in the course of our thoughts, together with the subtle ma- nagement of invisible, malicious spirits; that no philo- sophy, or experience, will ever be sufficient to guide Sign XII.] OF GRACIOUS AFFECTIONS. 275 us safely, without our closely following the directions which God has given us in his holy word. Our heaven- ly Father has no doubt his reasons for insisting on some things as marks by which we should try our- selves, rather than by others. Perhaps he knows that those criterions are attended by less perplexity, and that we are less liable to be deceived by them, than by others. He best knows our nature, and the nature of his own operations; he is best acquainted with the means of securing our safety; he knows what allow- ance to make for different states of his church, and dif- ferent tempers of particular persons; and therefore it is our wisdom not to take his work out of his hands, but to follow his prescriptions, and judge of ourselves as he directs us. If we do otherwise, no wonder if we are bewildered, confounded, and fatally deluded. But if we are in the habit of looking chiefly at those things as marks of piety, which Christ, and his apostles, and the prophets, most earnestly insisted on, so that in judging of ourselves, and of others, we chiefly regard the practical exercises and effects of grace, our con duct will be attended by the happiest consequences; it will be the means of delivering us from innumerable perplexities, arising from the various schemes which have been invented for the purpose of ascertaining the real state of professors; it will, above all things, lead to the conviction of deluded hypocrites; it will tend to prevent professors from neglecting strictness of life, and to promote their circumspection and earnestness in the Christian walk. Were we guided uniformly by Scripture rules in judging of professors of religion, it would become usual for men to exhibit their piety more by an amiable behavior, than by frequently and obtrusively relating their experience; we should get W 276 THE TWELFTH SIGN, &c. into the way of appearing lively in religion, more by activity in the service of God, and of our generation, than by the fluency of our tongues; Christians that are intimate friends would converse together of their ex- perience and comforts in a manner better becoming Christian humility, and more to each other's profit; many occasions of spiritual pride would be prevented; 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 pro- moting infidelity and atheism, it would, above all things, tend to convince men that there is a reality in religion, and to awaken them and win them to a sense of its importance and excellency. Thus the light of profes- sors would so shine before men, that others, seeing their good works, would glorify their Father who is in heaven. THE END. THE TOUCHSTONE OF SINCERITY, OR TRIAL - of True and Falșe Religion. BY THE REV. JOHN FLAVEL. WRITTEN ANEW FROM THE ORIGINAL. PÜBLISHED BY THE AMERICAN TRACT SOCIETY NO. 150 NASSAU-STREET, NEW-YORK. D. Fanshaw, Printer. F This volume is reprinted from an edition which has been extensively circulated in this country, and in which such alterations were made, in regard to style, as it is be- 'ieved the original author would have made had he lived at the present age. - inger-E-80 CONTENTS. Chap. 1. Elucidation of the Text, . 2. Showing that many professors of religion are un- der great and dangerous mistakes in regard to their character, . io Proofs of this position, 12 Causes of their delusion, 19 23 t Improvement of this topic, 3. Showing that holiness is exceedingly valuable, and / greatly enriches its possessor, Improvement and application, 4. Showing what may be considered true holiness, Trial of men's hearts by prosperity, 5. Trial by adversity, · Page. 5 Effects of adversity upon sinners, Effects of adversity upon Christians, 6. Trial by indwelling sin, Why sinners may abstain from it, Why Christians do abstain from sin, 7. Trial by the manner in which men perform the du- ties of religion, ܘ 29 32 35 39 44 46 47 49 50 5 .51 63 IV CONTENTS. 1 1 ; Chap. 8. Trial by sufferings on account of religion, True Christians are thus manifested, Advantages of holiness under them, 9. Exhibiting the ends for which God appoints trials of the graces of his people, . : Page · 70 72 74 10. Showing that such only is true holiness as will bear these trials, " • 11. Containing various inferences from the subject, and some persuasions to self-examination, 12. Proposing various helps for discover ng sincerity and detecting hypocrisy, Advice to the reader, 75 79 84 89 94 ↑ TOUCHSTONE. Rev. 3: 17, 18. "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:` I counsel thee to buy of me gold tried in the fire, that thou mayest be rich;" &c. CHAPTER I. Elucidation of the Text. THE members of the Laodicean church had a name to live, but were dead. In regard to their spiritual state, they were emphatically denominated lukewarm. They had drawn around them the form of religion, but never heartily engaged in the prac tice of its duties; they were strangers to its trans- forming efficacy, its living influence, and heavenly consolations. To this lifeless indifference the Lord Jesus expressed his aversion: "I would that thou wert cold or hot," &c. The word cold, here, denotes the moral state of those who are wholly alienated from religion; the term hot, relates to the pious tem- T $ 1 C t L 1* 6 TOUCHSTONE. [Chap. I. f per of those who fervently love Christ and his insti- tutions ; the lukewarm are such as are in reality too destitute of religion to be called spiritual, and yet, externally, have too much the appearance of it to be esteemed carnal. The form of religion they affect as an honor, or a safeguard; the power of it they imagine would be burdensome: they choose not to appear openly on the side of error and impiety, but are more unwilling to live conformably to their pro- fession; their policy is such that they venture little, and such is their folly, that they lose all. In the text the Laodiceans are accused of being in this deplorable state, and a remedy for their spiri- tual maladies is pointed out. I. Their moral disease is exposed in its symp- toms, its character, and its aggravations. 1. Its symptoms are formality, indecision, listless stupidity, lukewarmness; with all the various traits of those professors of religion who love supremely their temporal interests and private happiness. 2. Its character is thus noted: "Thou art wretch- cd, and miserable, and poor, and blind, and naked." All these epithets relate to the unsoundness of their foundation. The two first, "wretched and misera- ble," are general, describing their condition to be lamentable, if not hopeless; the three last, "poor, blind, naked," are more particular, referring to those Chap. I.] TOUCHSTONE. 7 great defects in the foundation upon which they were building, which rendered their state so pitiable and dangerous. Thou art "poor"-devoid of right- eousness and true holiness before God. These are the true riches, the riches of Christians; and he that does not possess them, is poor and miserable, how large soever be his mental gifts or earthly trea- Thou art "blind"—without divine illumi- nation, void of spiritual light; and so neither know- ing the disease nor the remedy; the evil of sin, or the necessity of Christ. Thou art "naked"—in a shameful, defenceless, and exposed condition; with- out the garments of salvation, the robe of righte ousness, and shield of faith. sures. i 3. The aggravations of this deadly Laodicean disease are thus stated: "Thou sayest, I am rich, and increased with goods, and have need of no- thing; and knowest not," &c. Alas, to what absur- dity and impiety does spiritual delusion lead! To be destitute of holiness, and without Christ, were sufficiently awful; but, while in this state, to boast of spiritual riches, is most miserable. To have the very symptoms of death, and yet confidently pro- test that we are healthy and safe, is lamentable in- deed! II. A REMEDY is prescribed: "I counsel thee to buy of me gold tried in the fire, that thou mayest *: J 8 TOUCHSTONE. [Chap. I. N be rich; and white raiment, that thou mayest be clothed; and anoint thine eyes with eye-salve, that thou mayest see.” 1. Let us consider what is here recommended. These metaphors represent the most superb and va- luable things. Gold tried in the fire-true holiness, Christian graces that have been tried and proved, White raiment the righteousness of the saints. Eye-salve-the illumination of the Holy Spirit. 1 2. Whence may these blessings be obtained? Buy of me, saith Christ. Ordinances, ministers, angels, cannot communicate them to you. Christ, the re- pository of all graces, alone can confer them. 3. How are they to be acquired? Not by pur- chase, as those pretend who build the notion of me- rit on the words buy of me. The exigency of the case destroys this conceit; for what can they who are poor, and wretched, and miserable, and in want of all things, offer in return for these divine riches? Doubtless to buy, as the phrase is used here, is cor- dially to receive, in the way of his own appoint- ment, what Christ offers to bestow. Thus it is else- where written: "He that hath no money, let him come and buy wine and milk, without money, and without price." In view of what has been said, three observations offer themselves to our consideration. Chap. I.] · * TOUCHSTONE. 9 1 1. That many professors of religion are under very great and dangerous mistakes in regard to their character. 2. That true holiness is exceedingly valuable, and greatly enriches the soul. 3. That we may safely account that only to be true holiness which will endure all the tests appoint- ed for its examination. The first observation naturally arises from the scope of the text, which is to awaken and convince unsound professors. The second is suggested by the use which the Holy Ghost makes of the richest things in nature, to represent the unspeakable worth of Christian graces. The third is derived from the very significant me- taphor of gold tried in the fire; by which I under- stand a real work of grace, manifesting and proving itself to be such during the closest inspection, or un- der the severest trial. For whatever puts the reality of one's holiness to the proof, whatever scrutinizes and tries it, is to him what fire is to gold. Hence we read in Scripture: "Thou hast tried us as silver is tried." Again: "I will bring the third part through the fire, and will refine them as silver is refined, and try them as gold is tried.” # 3 • A 1 1 ! [Chap. II i 10 TOUCHSTONE. CHAPTER II. } Showing that many professors of religion are under very great and dangerous mistakes in regard to their character. SECTION 1. + All flattery, and especially self-flattery, is criminal and injurious; but self-flattery, in regard to the con- cerns of salvation, is to the last degree dangerous and destructive. To persuade ourselves, or endea- vor to persuade others, that we possess goodness of which we are in reality destitute, is shameful and ruinous dissimulation. But of this, Laodiceans, and self-deceivers in every age, are guilty. My present design is not to shake the well-found- ed hopes of any man, or to excite unreasonable ap- prehensions, but to discover the radical and fatal de- fects in the basis of many men's expectations of fu- ture happiness. Men must judge of their religion by examining its foundation; if that fail, the superstruc ture is perishable and worthless. There is a laudable spirit of caution cherished by saints, which makes them sensible to the danger of self-deception, and renders them watchful and cir cumspect; there is also a culpable anxiety and fear, tending only to gloom and despondency, to which Chap. II.] TOUCHSTONE. 11 they sometimes give way: by the former they are guarded against evil; by the latter they deprive themselves of inward peace. Sometimes good men, indulging groundless fears of hypocrisy, are blind to the clearest evidences of their gracious state; but more frequently, the mere- ly formal, regardless of consequences, close their eyes upon the proofs of their guilt and jeopardy. This is an evil in regard to both, but less hazardous in one case than in the other. For he that sees not his own graces, and realizes not his privileges, does but deprive himself of quiet and enjoyment for a short time; whereas he that shuts his eyes against the evidences of his sin and condemnation, procures the endless destruction of his soul.* * "The want of distinguishing in things that appertain to experimental religion, is one of the chief miseries of the pro- fessing world. It is attended with very many most dismal consequences: multitudes of souls are fatally deluded about themselves, and their own state, and so are eternally undone; hypocrites are confirmed in their delusions, and exceedingly puffed up with pride; many sincere Christians are dreadfully perplexed, darkened, tempted, and drawn aside from the way of duty; and sometimes sadly tainted with false religion, to the great dishonor of Christianity and hurt of their own Bouls. Some of the most dangerous and pernicious enemies of religion in the world (though they are called bright Chris- tians) are encouraged and honored, who ought to be discoun- tenanced and shunned by every body; and prejudices are • 12 TOUCHSTONE. [Chap. II. I I shall endeavor in this chapter to make it evi- dent, that among professors of religion, many are deceived; to assign the causes of their deception; and to make such inferences and reflections as the subject suggests. SECTION II. That many professors of religion are deceived, 18 evident, 1. From the fact that there are more professors than converts. There are many professors of reli- gion who are Christians only by education; who have grown as it were up into the church, but who have never been translated out of the kingdom of darkness into the kingdom of Christ. Others have been induced by the influence of custom, by sla- vish fear, by ambition, or by more unworthy mo- tives, to profess Christianity. Now all such deceive themselves, and while they accelerate their eternal ruin, they greatly increase its aggravations. Let them reflect, that to appear, in the view of men, like Christians, is one thing; to be Christians indeed, in the sight of God, is quite another; for except a man } begotten and confirmed, in vast multitudes, against every thing wherein the power and essence of godliness consists and in the end, Deism and Atheism are promoted." President Edwards' Life of Brainerd. · Chap. II.] TOUCHSTONE. 13 be born of the Spirit, he cannot enter the kingdom of heaven. 2. Many professors practise only an outward compliance with the commands of God. They know nothing of that inward, vital religion, which is seated in the affections of the heart, which subdues its sinful propensities and purifies its desires. But what will their external conformity avail? or what is it but a miserable imitation of that which lives in good men and prepares them for heaven? Surely it can have no better effect than to fit them at last to accuse and condemn themselves.* Certain it is, that there are many professors of this class who, like Jehu, take no heed to walk in the way of the Lord God of Israel with their heart; who deceive them- selves, or endeavor to deceive others; and who will sooner or later receive the fearful reward of their doings. 3. That many professors are self-deluded, appears from the circumstance that, in severe trials, numbers * "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 appropriate as in religion, and in nothing is lukewarmness so odious." Edwards on the Affections. ! * " 2 14 [Chap. 11. TOUCHSTONE. 5 fall away. They are removed from their steadfast- ness, as dry leaves are carried away by a tempest. They go out from us, that it may be made manifest that they were not of us." "When tribulation or persecution ariseth because of the word, they are quickly offended." Had they been told at first that their professions and zeal would terminate thus, pro- bably their reply would have been like that of Ha- zael to the man of God: "What, is thy servant a dog, that he should do this thing?" Alas, how un- like is their brilliant and hopeful morning to their dark and gloomy evening! These professors have more of the moon than of the sun; they have little light, little heat, but many changes.* 66 * "It is with professors of religion, especially such as be- come so in a time of outpouring of the Spirit of God, as it is with blossoms in the spring; there are vast numbers of them upon the trees, which all look fair and promising, but yet many of them never come to any thing; and many of those that in a little time wither up, 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 afterward 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 afterward, and. not the beautiful color and smell of the blossoms, that we Chap. II.] TOUCHSTONE. 15 → 4. Another proof that there are numerous false professors is, that many secretly indulge some belov- ed lust, which, like a worm at the root, cripples and kills them. Such persons may have excellent gifts, and perform various and difficult duties; but pam- pering one lust, or allowing one secret sin, will de- stroy them. To cut off a right hand, or pluck out a right eye; to deny themselves and forsake all for Christ, requires such heart-religion as they do not possess. They study to exhibit a becoming exterior deportment; they refrain from open impieties, and visibly conform to their profession; and hence they acquire great confidence, and display themselves with much assurance; but they secretly love and practise iniquity, they cherish some known sin, and thus flatter, and deceive, and ruin their souls.* 5. Those professors of religion who are unac 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 sa- vor in it, and yet all may come to nothing." Edwards on the Affections. * “The scriptural representations of the state of the Chris tian on earth, by the images of "a race,” and “a warfare;" of its being necessary to rid himself of every circumstance which might retard him in the one, and to furnish himself with the whole armor of God for being victorious in the other, are, so far as these nominal Christians are concerned, figures of A + 鹫 ​16 TOUCHSTONE. Chap. II. } I Į • | J f customed to the daily practice of secret devotion, constitute not a small part of the multitude who are deceived. There are many who attend the pub- lic ordinances of religion, and who, either stated- ly or occasionally, engage in social worship with the family, but whose religion does not lead them to the closet, nor incline them to any unobserved in- tercourse with heaven. These people call them. selves children of God, but their piety comprises nothing so personal, or particular, nothing which so much distinguishes them from the heedless world, which renders the hope of salvation so interesting, or the possibility of endless wo so horrible, as to give them a relish for prayer, devout meditation, and secret communion with God. They shrink from the idea of retiring by themselves and laying their hearts open to that invisible Being, that holy God, whom they profess to love and to worship; they contrive therefore to forget their secret, if not all their sins, to be unconscious of their wants, and no propriety or meaning. As little have they, in correspon- dence with the scripture descriptions of the feelings and lan- guage of real Christians, any idea of acquiring a relish, while on earth, for the worship and service of heaven. If the truth must be told, their notion is rather a confused idea of future gratification in heaven, in return for having put a force upon their inclinations, and endured so much religion while on earth." Wilberforce's View. 1 * Chap. II.] TOUCHSTONE. 17 A } I to impose on themselves by substituting casual out- ward formality for that godliness which has the pro- mise of the life to come. Reader, if thy heart were right with God, and thou didst not cheat thyself with a vain profession, thou wouldst have frequent occa- sions for the peculiar duties of the closet, which thou wouldst conceal from thy familiar friend. "Charity vaunteth not itself." True piety can by no means entirely lay itself open to the eyes of men; public actions and appearance may support its credit, but secret exercises must maintain its life, and supply its purest enjoyment. 6. There are many professors who never made religion their chief concern, and who, therefore, though they have a name to live, are dead in sin. While there are those who 'give themselves to the Lord;' 'whose conversation and treasure is in hea- ven;' 'the end of whose life is Christ;' who give religion the precedence both in their affections and their time; and who are constant and unwearied in the service of God: there are also professors whose religion engrosses not their attention, and occupies little of their time; so far from being the chief ob- ject of their solicitude, it is treated as if any thing else was more important; and when they pretend to engage in it, their thoughts and hearts are some- where else. It is not their design, in attending to the duties of religion, to honor or to have fellowship V + T 2* 18 [Chap. II. TOUCHSTONE. 1 1 3 with God, to become conformed to his law, to have their unholy propensities subdued, or the genuine- ness of their piety tried; they pray as if they pray- ed not, and hear as if they heard not; and if they derive no benefit from ordinances, if they acquire no animation from their discharge of duties, they are not disappointed, for they anticipated no such effects. From these considerations it is sufficiently mani- fest that many professors of religion deceive them- selves in regard to their real character. SECTION III. There are four principal causes of the delusion and dissimulation of false professors. 1. The deceitfulness of the heart. The hearts of such men, and of all the impenitent, "are deceitful above all things, and desperately wicked." They are so full of sophistry and guile, so changeful and illusive in their operations, and so incurably and perversely inclined to evil, that they will be found at last to have been a sufficient cause of men's ruin. The wicked, when finally cast away, will be sensi- ble that the shame and the blame of their perdition is ascribable wholly to themselves. They will see that the self-adulation, the hypocrisy, the unbelief, the contempt of vital piety, and the bold indiffe- rence to the invitations and threatenings of God's : Chap. II.] TOUCHSTONE. 19 7 word, which they have practised, were suited to pre- pare them for endless wo. Verily, "he that trusteth in his own heart is a fool." 2. False professors are eminently exposed to the diabolical arts and influence of the great adversary; they lay themselves open to his foul suggestions, and by their love of error and sensuality they both invite and ensure success to his artifices. Hence it is not to be wondered that he takes them captive at his will. He is the god of this world, that blinds the minds of them that believe not, and decoys the thoughtless into hell; they of all men are most ready to close with his devices and yield to his im- postures. With reference to them, Basil represents this apostate spirit as thus insolently addressing Christ: "I have them! I have them! In spite of all thy blood and miracles, thy wooings and beseech- ings, thy knockings and strivings, I have cozened thee of them at the very gates of heaven." 3. The effects wrought in many unregenerate professors, the excitements of feeling, the raptures of fancy, the bliss of ideal safety, the pleasure of living as they list, without obscuring their prospects or disturbing their consciences, greatly increase and confirm their delusions. They do not distinguish between the operations and fruits of the Spirit of God in the sanctification of men, and the effects of error, of ignorance, of stupidity, of enthusiasm, or J 20 TOUCHSTONE. [Chap. II. • ! 7 Fl of diabolical influence. Their own experience is the standard by which they judge of themselves; and that not unfrequently is such as to dazzle and infatuate them. They are ready to say, "I am rich and increased with goods, and have need of nothing." Among those who are deceived in this way, some assume the office of religious teachers. Let them consider the words of Him by whom teachers must be judged: "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name done many wonderful works?" To whom the Judge will say, "Depart from me, I never knew you." 4. The practice of comparing themselves with others, is a cause of deception among many. Thus the Pharisees, by trusting in themselves that they were righteous, and despising others, kept up a high opinion of their own merit. They elevated them- selves by depressing those over whom they affected a superiority. Some false professors mentioned by St. Paul, "measuring themselves by themselves, and comparing themselves among themselves," proved that they were as deluded as they were foolish. Instead of making one man, or one set of men, a test for the trial of another, God has established his word as the only standard of character, and by this those who are saints indeed form an opinion of themselves. But many false professors want a more Chap. II. 21 TOUCHSTONE. lax and indefinite rule; they choose to compare themselves with characters that are in some respect subject to reproach. They are sharp-sighted to observe other men's faults, as they are their own supposed excellencies; they contemplate the failings of others with pity or derision, and their own doings with admiration. They bless themselves when they behold the impieties of the wicked: "God, I thank thee that I am not as other men are." A Christian may and ought to praise God that he has been made by grace to differ from some other men, but he cannot rake together the enormities of the worst characters, or the infirmities of the best, in order to justify and applaud himself, as these pharisaical deceivers do.* , 1 Such are some of the causes of that general delu- sion and imposture under which so many bow down and perish. * President Edwards, referring to spiritual pride, says, "He that is under the influence 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 among the saints, and has distinguishingly good and great experien- ces." "Hence such are apt to put themselves forward among God's people," &c. "But he whose heart is under the power of Christian humility is of a contrary disposition." Treatise on Affections. I [ + E 1 22 [Chap. II. TOUCHSTONE. } + + ī SECTION IV. } 1. let me caution you to beware of inferring from what has been said, that all professors of religion are deceivers, and that there is no truth or integrity in any man; this would be, with intolerable arro- gance, to affect the prerogative of God; and with desperate severity to judge the hearts of men. Some men are as apt to conclude that those are hypocrites whose hearts they measure by their own, as others are to decide that themselves are saints, by comparing their fancied virtues with the vices and crimes of the most abandoned. But, blessed be God, there is some grain amidst the heaps of chaff and rubbish; the devil hath not the entire piece; a rem- nant is really and peculiarly the Lord's. 2. Let none imagine because so many are de- ceived, that assurance is unattainable. It is indeed a difficult acquisition, but is far from impracticable: hence all are commanded to "give diligence to make their calling and election 11* sure. * “Assurance is not to be obtained so much by self-exami- nation as by action. The apostle Paul sought assurance chiefly this way, even by 'forgetting the things that were be- hind, and reaching forth unto those that were before, pressing toward the mark for the prize of the high calling of God in Chap. II.] TOUCHSTONE. 23 * APE 3. I warn you not to conceal the truths of God or the graces of his Spirit, nor to be deterred from openly professing them, because many deceive them- selves and others by a vain profession. Ought you to hide what you have, because another pretends to what he has not? The possession of holiness in your own soul is indeed what secures you from perdition; but the profession of it is what honors God, edifies the saints, and sometimes awakens sin- Ostentation is sinful, but a serious and hum- ble profession is an unquestionable duty. ners. SECTION V. Having guarded what has been said from abuse, I hasten to a more direct and special improvement of the subject. And surely I cannot better accom- plish this, than by warning you to see to it, that you be not of the number who deceive themselves. Suf- fer me then to press that great apostolical caution, "Let him that thinketh he standeth, take heed lest he fall." O look carefully to your foundation! "Be not high-minded, but fear." You may have done Christ Jesus; if by any means he might attain unto the resur- rection of the dead.' And it was by this means, chiefly, that he obtained assurance: 'I therefore so run, not as uncertain- ly.' He obtained assurance of winning the prize more by running than by considering." Edwards on Affections. 2 24 TOUCHSTONE. [Chap. II. • 1 and suffered many things for religion's sake; you may have excellent gifts and great comforts, much zeal for God, and high confidence of your integrity, and all this may be right; but possibly it may be counterfeit and vain. Perhaps you have sometimes, upon examination, pronounced yourself upright; but remember that the Searcher of hearts has not yet delivered his final sentence; if he weigh you in the balance of truth and find you wanting, how will you be confounded and dismayed! Saints may look upon you with approbation, but they see not as God seeth; you may have a name to live while dead. You know the fate of the apostate professors men- tioned in the Gospel. Do they not all, as it were, cry to you with one voice, 'If you would not come where we are, flatter not yourselves as we did; if you expect a better portion, be sure that you get bet- ter hearts: had we been more self-suspicious, we had been more safe.'* I would not frighten you with groundless alarms, *Mr. Bunyan gives the following description of apostacy and despair, in the dialogue between Christian and the man in an iron cage: “Then said Christian to the man, What art thou? "The man answered, I am what I was not once. "Chr. What wast thou once? "Man. I was once a fair and flourishing professor, both in mine own cyes and also in the eyes of others: I was once, + Chap. II.] TOUCHSTONE. 25 but would gladly prevent fatal mistakes. Do you not find your heart deceitful in many things? Do you not shuffle over secret duties? Do you not condemò, in others, evils which you scarce reprove in your- self? Are there not many selfish ends in your per- formances? Do you not find that you are far less affected with a great deal of service done for God by others, than with a little done by yourself? Is it not hard for you to look without envy upon the ex- cellencies of other men, or without pride upon your own? Are you not troubled by a busy devil, as ។ well as by a bad heart? Has not he that circuits the whole world observed you? Has he not studied your constitutional failings, and discovered the sin that most easily besets you? Has he less malice toward your soul than toward those around you? Surely you are in the very thicket of temptations; } as I thought, fair for the celestial city, and had then even joy * at the thoughts that I should get thither. "Chr. Well, but what art thou now? "Man. I am now a man of despair, and am shut up in it as in this iron cage. I cannot get out. O now I cannot! "Chr. But how camest thou in this condition? * “Man. I left off to watch and be sober; I laid the reins upon the neck of my lusts; I sinned against the light of the word and the goodness of God; I have grieved the Spirit, and he is gone; I tempted the devil, and he is come to me; I have provoked God to anger, and he has left me; I have so hardened my heart that I cannot repent." 流 ​T 3 26 TOUCHSTONE [Chap. II. T The 1 thousands of snares are on every side. Alas! how few of the professing and expecting world win hea- ven at last! With what difficulty are even the righ- teous saved! Therefore search your heart; and may this caution penetrate your inmost soul: “Let him that thinketh he standeth, take heed lest he fall." Away with such uncharitable censuring of others, and be more just and severe in rebuking yourself. Away with unprofitable controversies: spend your thoughts rather upon this momentous question, "Am I sound, or am I rotten at heart ?” "Am I a new creature, or the old disguised in borrowed clothing." Let it be your prayer that you may not be deceived. Pray and labor that you may not be given up to a heedless and vain spirit, and then have religious duties for a show to beguile and hush your conscience.* *Of the falling away of hypocrites, Mr. Bunyan says, "They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come: then they cast off, by degrees, private duties, as closet prayer, curbing their lusts, watching, sorrow for sin, and the like: then they shun the company of lively and warm Christians : after that they grow cold to public duty, as hearing, reading, godly conference, and the like: then they begin to pick holes, as we say, in the coats of some of the godly, that they may have a seeming color to throw religion (for the sake of some infirmity they have spied in them) behind their backs: then they begin to adhere to and associate themselves with carnal Chap. II.] TOUCHSTONE. 27 f Surely that ground-work upon which your hope for eternal life is built cannot be too safely laid. I dare promise you, that when you come to die, you will not regret having devoted much time and attention to this matter. Whilst others then are pant- ing after the dust of the earth, and crying who will show us any good? do you endeavor after the full assurance of the love of God. Deceive not yourself with names and notions; they cannot change your heart. If you are still impenitent, if you have not been renewed and sanc- tified by the Spirit of God, it matters little by what name you are called, or how warmly you advocate the distinguishing doctrines of the Gospel; you are in the sight of God a guilty, perishing sinner. Once more, then, I warn you to examine the foun- dation upon which you rest: deceive not yourself; behold, the Judge who knows your works standeth at the door. men: then they give loose to carnal and wanton discourses in secret; and glad are they if they can see such things in any that are counted honest, that they may the more boldly do it through their example. After this, they begin to play with little sins openly: and then, being hardened, they show themselves as they are. Thus being launched again into the gulf of misery, unless a miracle of grace prevent it, they everlastingly perish in their own deceivings." Pilgrim's Progress. } 1 1 1 28 *** TOUCHSTONE. SECTION VI. • I 声 ​[Chap. II. To conclude: If, as we have reason to believe, a great many professors of religion, and others whose hopes are not less sanguine, are fatally deceived, then it becomes those who have good reason to be- lieve that they are indeed the children of God, to praise and glorify him for his mercy as long as they live. There are doubtless many real Chris- tians who do not themselves perceive such evidence of their gracious state as fully to satisfy them; but let them not be discouraged; let them resolutely persevere, and constantly live as the grace of God teacheth. And let such as have daily unequivocal evidence of their sanctification, freely enjoy the ele- vated happiness and the transporting anticipations peculiar to their state of mind. Chap. III.] TOUCHSTONE. CHAPTER III. Showing that holiness, or saving grace, is exceedingly valuable, and greatly enriches its possessor. SECTION I. I 29 We may easily satisfy ourselves from several con- siderations that the value of saving grace is not to be described or conceived. 1. If we consider it in respect to its cause, we shall find that it is a peculiar work or fruit of the divine Spirit; who on this account is called "the Spirit of grace," and "the Spirit of holiness." All the rules of morality, with all possible human diligence and effort, alone, can never produce one gracious act, or one holy exercise. Such, indeed, is the incompara- ble worth of efficacious grace, that all other gifts of the Spirit are represented in Scripture to be compa- ratively worthless. 2. The nature of saving grace implies its un- speakable value. It is that by which the saints are made to resemble God in moral beauty and good- ness; that which renders them objects of the divine complacency, and fits them to glorify and enjoy their Creator and Redeemer for ever. 3 It appears peculiarly excellent, if we reflect W Sw EK 1 T Į 1 I 也 ​생 ​+ 4 ↓ * A 30 [Chap. III. TOUCHSTONE. 5 ! 1 that it is bestowed only upon those whom God has chosen to everlasting life. It is not, like many other gifts, made common to all. 4. The influence and fruits of saving grace in the souls of saints, proclaim its unspeakable worth. It elevates and ennobles, adorns and beautifies the soul; it raises the affections to heaven, employs them upon divine objects, and transforms the heart into the image of God; it preserves the saints from known and allowed iniquity; it establishes them in faith and peace on the Rock of Ages; it is the root of all the fruit which they bring forth unto God-of every gracious word in their lips, and every gracious work in their hands; be the matter of their good thoughts, their heavenly discourses, and holy pray- ers never so excellent, grace is the root and source of them. 5. Its exceeding value will appear if we consider its properties. The most expressive epithets are em- ployed to describe it. It is unfailing and immortal; it is as 66 a well of water, springing up unto everlast- ing life;" it will not fail and perish with your mortal body, but with the soul, from which it is inseparable, will ascend to glory. You may outlive your friends, your estate, and whatever else you now possess, but if you have true holiness, it will endure as long as you exist. 6. Nor is its value less conspicuous in the design Chap. III.] TOUCHSTONE. 31 Į with which it is wrought in us by the Holy Spirit, to purify us from all iniquity, to free us from imper- fection, and to render us meet for the heavenly inheritance, for the service and enjoyment of God above. 7. The means adopted to procure the dispensation of grace te men, and those employed in producing and preserving holiness in the saints, are conclusive evidence of its infinite worth. The incarnation, the sufferings, and the intercession of Jesus Christ, werc necessary to prepare the way; the special agency of the Holy Spirit is necessary to produce the effect. The ordinances and institutions of the Gospel were first appointed, and have been continued, in order that holiness might be produced and preserved in the hearts of saints; nay, the ordinary dispensations of Providence are designed in some way to subserve this purpose. 8. The peculiar regard vouchsafed by the Most High God to every degree, every exercise, and every fruit of holiness in his people, demonstrates its un- speakable importance and worth; he who made the jewel best knows its value. 9. That holiness is most excellent and desirable, is shown by the hypocritical pretences made to it all over the professing world. If it did not confer some singular advantage, why should men pant for the re- putation of possessing it? But so it is, that the devil > 1 中 ​ง 32 TOUCHSTONE. [Chap. III. } himself conceals many of his lures and hooks of temptation with a show of grace; knowing, as he does, that sin has nothing beautiful or winning in itself by which to entice, he disguises it under a pre- tence of goodness. Let hypocrites and self-deceivers consider what they shall answer at last, when it is demanded: “If grace were evil, why did you so af- fect the reputation of it? if good, why did you con- tent yourself with the empty name of it ?" 10. In a word, the incomparable value of saving grace is manifested by the esteem which all good men have for it. Holiness is the sum of their prayers, the scope of their endeavors, the substance of their joys, the relief of their afflictions and sufferings; it constitutes their riches and their glory. SECTION II. 1. Is saving grace thus valuable and precious? Beware, ye who possess it, lest your hearts should be elated with spiritual pride. You have need of ten to reflect on your former state of sin and con- demnation, and on your present ill-desert and im- perfection; to consider how and by whom you have been made to differ from them that perish; to ask what you have that you have not received; to feel your weakness, your dependence, and your obliga- tions; and to remember that it is the nature of ho- Chap. III.] TOUCHSTONE. 33 f liness to render men humble and lowly in heart and life.* 2. Is holiness more excellent than gold? Well then may the poorest Christian be content with the allotments of Providence. Ye who are destitute of this world's goods, but rich in faith, and heirs of the kingdom which God hath promised; ye who feel the rigors of temporal poverty, but who have trea- sures in heaven, think of your imperishable wealth, and neither thirst for an earthly portion nor murmur at temporary wants. Thousands, alas! who are pennyless, and thousands who have worldly wealth, are without Christ and without hope. *“An infallible sign of spiritual pride is persons being apt to think highly of their humility. False experiences are com- monly attended with a counterfeit humility; and it is the very nature of a counterfeit humility to be highly conceited of it- self. False religious affections have generally a 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 uni- versally a contrary effect in those that have them. They in- deed 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, appear small, and their remaining pride great, and exceedingly abominable." Edwards on the Affections. : 34 TOUCHSTɔne. [Chap. III. I } 3. If holiness is thus valuable, then those Chris- tians who suffer it to decline, or who do not grow in grace, incur such loss as all this world's goods are not sufficient to repair. 4. If holiness is of such worth and importance. then the ordinances and institutions of religion, and all the means adapted to preserve and increase it, ought to be highly esteemed and diligently em- ployed. 5. If saving grace be so excellent, it becomes saints to be peculiarly watchful and circumspect in times of degeneracy and temptation. We have read of Christians who resisted unto blood, striving against sin, who chose to part with their lives ra- ther than relax in their piety: if we would endure unto the end, we must follow their example. We live in an age of deception and temptation. Many seeming Christians have fallen and lost all; and many real Christians have lost so much, that in- stead of again enjoying the comforts of piety in this world, they are likely to go to the grave repeating the lamentation of Job: "O that it were with me as in months past!" 6. Let me urge and entreat you to make it the great business of your life, the chief concern of every day, to grow in grace-to perfect holiness in the fear of God, and to do his will in all things. Cultivate every advantage of time and place; im- 歡 ​1 } 35 Chap. IV.] prove the society of God's people, and let your clo- set testify that your love of holiness is stronger than death. TOUCHSTONE. CHAPTER IV. That only is true holiness which will endure the tests appointed or permitted for its discovery. SECTION I. It has pleased God to place all his people in this world in a state of trial; he first tries, then crowns them. James, 1: 12. No man can determine whe- ther his graces are true or false until they are ex- amined by something which, to them, shall be what fire is to gold. The Laodiceans imagined them- selves to be rich in grace, but they proved to be wretchedly poor; wherefore Christ counsels them to buy of him gold tried in the fire-true holiness, which should endure the severest scrutiny. The Scriptures plainly recognize a trial of men's opinions, as well as of their graces; but of the for- mer I shall have occasion to say little. Doubtless men may endanger and obstruct their salvation by unscriptural sentiments; yet if they have holiness of heart, notwithstanding some false opinions, they b Į ง 36 [Chap. IV. TOUCHSTONE. 2. + shall be saved, though it be as by fire;" but if they are devoid of holiness, the most correct speculation will avail them nothing; they must perish, and pe- rish without remedy. The trial of a man's graces, or religious affec- tions, is all-important; as they are, so is his safety and happiness, and so his prospect for eternity. This trial may be considered in two respects: 1. As it is to be performed by ourselves. "Exa- mine yourselves whether ye be in the faith, prove your own selves;" scrutinize your hearts in the light of divine truth; ascertain and demonstrate whether your affections are holy. 2. As it is executed by Him "who searcheth the heart, and judgeth according to truth.' With a view to both these kinds of trial, but es- pecially the former, I propose in this treatise, I. To show what tries the genuineness of Chris- tian graces as fire tries gold. II. To exhibit the ends for which God appoints such trials of the holiness of his people in this world. 11 III. To prove that such only is true holiness as will bear these trials. IV. To improve and apply the whole. MO Chap. IV.] 37 TOUCHSTONE. + SECTION II. Before I enter into "particulars, it seems needful to observe that the subject to which we are ap- prraching is full of difficulties. Without much cau- tious discrimination and solicitude with regard to the various and dissimilar capacities and attain- ments and circumstances of different Christians, one could hope to do little else but confuse and mislead. Nor is less care necessary in the application of tests or signs; they should be well examined and ap- proved before we try ourselves or others by them.* Signs or tests of character are by some distin- guished as exclusive, inclusive, and positive. Ex- clusive marks serve to shut out bold pretenders, by showing them that they are utterly devoid of a sav- * "It is strange how hardly men are brought to be con- tented with the rules and directions Christ has given them, but they must needs go by other rules of their own invent- ing, that seem to them wiser and better. I know of no direc- tions or counsels which Christ ever delivered more plainly than the rules he has given us to guide us in our judging of others' sincerity, viz. that we should judge of the tree chiefly by the fruit. But yet this will not do; other ways are found out which are imagined to be more distinguishing and certain. And woful have been the mischievous consequences of this arrogant setting up men's wisdom above the wisdom of Christ." Edwards on the Affectiona. L T 4 38 TOUCHSTONE. [Chap. IV. * } ing work of grace. They are commonly taken from some indispensable ordinary duty, as praying or hearing; which men may indeed perform, and yet have no degree of holiness; but the neglect of which demonstrates the total absence of any work of grace. Inclusive marks serve to discover the degree ra- ther than the existence of holiness, and are intended for comfort rather than conviction. If we perceive them in ourselves, we shall find not only real but eminent piety; as they arise from the higher exer- cises of grace in confirmed and mature Christians. Between these there are marks or evidences called positive, which are always found in those, and those only, who have been regenerated. In the application of these great care is requisite, since they relate as well to the feeblest as to the most advanced Chris- tian. It is especially necessary to be aware of re- presenting the particular exercises or experience of those who are esteemed eminent in knowledge and grace, as a rule for those whose attainments are small. This practice is justly reprobated for its ab- surdity and its injurious effects. These things being premised, I will now proceed to show what things in particular try the temper and state of our souls: "What tries the genuineness of Christian graces as fire tries gold." It is true that all the circumstances of our life, Chap. IV.] TOUCHSTONE. 39% every event which has relation to us, may make some discovery of our hearts; but some limits must be prescribed to this treatise: I shall therefore show, in the following order, what trials are made of our graces by prosperity and adversity, by our inward corruptions, our active duties, and lastly, by our suf- ferings on account of religion. SECTION III. PROSPERITY, Worldly success, outward enjoy- ments, riches, honors, try men's hearts and reveal their thoughts. Some may fancy the fire of pros- perity to be designed rather for comfort than for trial; rather to refresh than to search us; but scarce- ly any thing more clearly demonstrates the falseness or soundness of religion; it is to grace what fire is to gold. Particularly, it occasions an exhibition of the self-flattery and delusion of those who have had a name to live while dead; and of the unequivocal evidences of religion in real saints. Among the proofs thus exhibited of dissimulation and deceit, are the following: 1. Prosperity occasions in some men a stupid forgetfulness of God and neglect of the duties of re- ligion. They fall asleep in the lap of abundance, and dream not that there is a God to be served and a soul to be saved. Their carnal pleasures and en- " L I + 1 Y 40 TOUCHSTONE. [Chap. IV. joyments, and the care of their earthly affairs, leave no time for prayer, or for reflections concerning death and futurity. Like Herod, they are lifted up with conceits of their own greatness and importance; and like him, they mock the supremacy of Jehovah, or contemn his authority, instead of obeying his commands. They are so busied in serving and gra- tifying themselves, that usually they lose the faint appearance of piety which, in other circumstances, they might have exhibited. + 2. Prosperity, meeting with one who is graceless, engrosses his thoughts and affections, and makes him wholly sensual. Earthly things have a ten- dency to transform men's hearts into their own si- militude-to assimilate them to their nature; and upon those whose religion is mere pretence, they produce their full effect. Such in times of prospe- rity, when temptations are presented and the means of indulgence within reach, will abandon themselves to sensual gratifications, and show to the world the depravity of their hearts and dissoluteness of their character. It is true that prosperity may have a very unhappy influence on the minds of good men, but it can never produce in them such effects as have been mentioned; the allurements of forbidden ob- jects and the enticements of sin will be counteract- ed by the principles, the habits, and feelings of ge- nuine piety. Some indeed, confessedly destitute of Chap. IV.] 41. TOUCHSTONE. true religion, and surrounded by all the facilities and incitements to sensuality which prosperity can confer, are yet, in their exterior deportment, strictly moderate and regular. Perhaps those men who in ordinary circumstances had made a false show of religion, are, when prosperity suddenly attends them, most likely to be carried by it down the stream of sensuality; but all who are affected in this way by prosperous circumstances, are evidently grace- less. 3. Mere pretenders to religion, self-deceivers, and dissemblers, are apt, when prosperity surrounds them, not only to lose all concern for their own salvation, but to harden themselves against the judgments of God and the calamities and suffering which his people endure. Instances of this kind are but too common; and they designate characters which can- not be mistaken. Such are some of the ways in which prosperity operates upon those who have not true religion. SECTION IV. I proceed to show the influence of prosperity on the people of God. That the saints sometimes fall into temptation, cannot be denied; and doubtless the trial of prosperity often discovers in them the work- ings of sin; but its general influence upon God's " T 4* 1 TOUCHSTONE. 42 [Chap. IV. 1 A children is such as to render their graces more con- spicuous, and their uprightness more certain. 1. A real saint, when prosperity and abundance flow around him, will earnestly endeavor to suppress any workings of pride, and to preserve humility and lowliness in heart and life. I do not say that every child of God under prosperity will at all times feel and manifest the same degree of humility; but I am sure that there is that in every one of them, when thus tried, which will check and allay the risings of vanity and ambition.* God's people have seen, and still see, too much of their own hearts, too much of this world, and too much of the divine excellence and loveliness of heavenly objects to be easily elat- ed or long satisfied with worldly prosperity; they consider the temptations and dangers accompanying it, as well as the obligations and responsibility which it occasions, and feel the motives thus furnished to humility and self-abasement. They consider them- selves as stewards of God, to whose care much has been committed, and from whom, therefore, much will be required. 2. Prosperity excites the love and gratitude of the saints to God, the author of their mercies: while it *"The comforts of the true saints increase awakening and caution, and a lively sense how great a thing it is to appear hefore an infinitely holy, just, and omniscient Judge." Edwards on the Affections. Chap. IV.] TOUCHSTONE. 43 inflames the sinner's lusts, it fills the good man's heart with benevolent and grateful affections. Not that these outward things are the primary reasons or motives of his love to God; far from it: he loves him when he takes them away, as well as when he bestows them; but God sanctifies prosperity to his people, makes it conducive to their spiritual welfare and subservient to their usefulness in the world. 3. The smiles of Providence usually render holy men increasingly watchful against sin. Thus they reflect: 'Hath God favored and prospered me? then I am under the greater obligation to obey and please him.' They cannot sin because grace hath abound- ed, as they would not dare to sin that grace might abound. 4. A child of God will not be satisfied with all the prosperity and outward comforts in the world as his portion. When Providence became more than ordinarily bountiful of temporal things to Luther, he became anxious, and earnestly protested against be- ing put off with them. A lukewarm self-deceiver will eagerly take earthly things for his chief good: if his selfish projects are not frustrated, if he can make sure of the world, he will easily forget God, and leave heaven and hell at hazard. But the Lord is ever the portion of the saints; they have chosen him for their eternal inheritance, and no earthly thing can occupy his place in their affections. f mit 1 0 + 44 TOUCHSTONE. CHAPTER V. SECTION I. 1 Showing what trial is made of men's hearts by ADVERSITY. [Chap. V That ADVERSITY is adapted to try men's hearts, none can doubt who have either studied the Scrip- tures or observed human experience. When the dross of corruption and the rust of hypocrisy had nearly eaten out the heart of religion among the Jews, God said, "I will melt them and try them;" accordingly they were cast into the furnace of affliction and tried. SECTION II. Prosperity multiplies professors, but adversity brings them to such a test that the precious are separated from the vile. Job was tried by adversity, and although some dross was discovered, he came forth as gold. By adversity is brought out to view not only the hypocrisy and corruption of the wick- ed, but also the sincerity and holiness of the righ- teous: it manifests the faith and patience of the saints. In discussing this topic it will be necessary to in- quire what effects are common both to the sound and unsound, and what are peculiar to each, from the trial of adversity. The following particulars relating to adversity may apply both to saints and sinners. 1% Chap. V.] 45 TOUCHSTONE. 1. Both may entertain fears of adversity when they perceive its approach. While impending judg- ments cause sinners in Zion to tremble, and fill hypocrites with fearfulness; saints also, though for different reasons, may be agitated with concern and apprehension. 2. When the cup of affliction comes, the holy as well as the sinful may receive it with reluctance. The wicked will, indeed, ever loath and resent it; and though accompanied by a thousand mitigations to the righteous, they also may shrink from it. 3. Troubles, disappointments, and pain may some- times produce impatience in saints as well as in sin- ners. Flesh and blood can hardly endure anguish and privation with composure. But if in such cir- cumstances grace is not always so powerful in God's people as to overcome the propensity to disquiet, it will restrain them from such indulgence as the wicked allow. 4. The ungodly as well as the godly may be driven to their closets and their knees by their adver- sity; the former perhaps for the first time, the lat- ter with increased punctuality and engagedness. I need not detail the different motives of saints and sinners when in similar conditions their external appearance and conduct is in some respects alike: I therefore pass on to those things which are peculiar to each. 46 [Chap. V. TOUCHSTONE. • Z A SECTION ~ III, Here, in the first place, let us consider the dis- coveries made by adversity of the hearts of unsancti- fied men. 1. An unsanctified man is not easily made to re- cognize and acknowledge the hand of God in the calamities and troubles which have befallen him. He is prone to refer them to some natural cause, or to suppress the idea of any producer of them, or to charge them to the malice or negligence of men. Thus the creature bounds his horizon; and he con- trives to secure his conscience from alarm. 2. Unsanctified men are not apt in seasons of ad- versity to retire into their closets, to search their hearts, to ascertain what they have done, to repent of their wickedness, and submit themselves to God. Afflictions rarely lead them to self-examination; they do not choose to think that they have done any thing to occasion their troubles. 3. A man destitute of real religion, if left to his own choice, would prefer sin to affliction, and really consider it less evil; he can contemplate the defile- ment of his soul with composure, rather than suffer the loss of his goods, his pleasures, or his present ease: and thus the unsoundness of his heart is dis- covered. The saints, on the contrary, will never, Chap. V.J ` TOUCHSTONE. 47 knowingly, consent to the commission of sin, if it might prevent ever so much personal suffering or loss. 4. Unregenerate men in adversity will turn from creature to creature in pursuit of comfort and relief, instead of leaving all creatures and repairing to God for support; and when all their creature-comforts fail they sink in despondency. 5. An unsanctified man never comes out of the furnace of affliction purified, humbled, and made better than when he was cast into it; the fire does not consume his dross, but the more he is afflicted the worse he becomes. The reason is plain; afflic- tions themselves cannot purify men's souls, and those which come upon the wicked are not sanctified to them. Think of this, ye that have had numberless afflictions of one kind or other, but have derived no benefit from any of them! SECTION IV. The reader may now be desirous to know what effects adversity has upon sincere humble Chris- tians: but before I proceed, let it be observed that they realize these effects, not so much while the trial continues, as after it is past, when they have oppor- tunity for calm reflection. The fruits of sanctified affliction are lasting, and they affect the Christian's } M + 48 [Chap. V. TOUCHSTONE. "¡ whole temper and deportment: still some particular effects may be mentioned, which are produced in all upright hearts. 1. Every real Christian, in time of affliction and adversity, will make God his refuge and look to him for comfort and relief. "I found,” saith David, "sor- row and trouble, then called I upon the name of the Lord." 2. The people of God particularly recognize his providence in all their adversities and troubles, what- ever instruments may intervene. And this appre- hension of the divine agency is fundamental to that communion with God which saints in affliction main- tain, and to the holy submission and heavenly com- posure which they feel. 3. Christians are heartily disposed to justify God in the severest afflictions which come upon them, as well as in all his other dealings: the scripture proofs of this are so numerous that it would be su- perfluous to quote them. They may receive treat- ment from men which they are conscious they do not deserve; but if God should add condemnation to affliction, they would vindicate not only his cha- racter and government, but his dispensations to them. 4. Good men in adversity examine themselves, and endeavor to ascertain why they are afflicted; to find what they have done or neglected, on account of which God contendeth with them. Their prayer is, Chap. VI.] TOUCHSTONE. 49 "That which I see not teach thou me; show me if there is any evil way in me." 5. Every real Christian deliberately chooses to continue in adversity, rather than to be delivered from it by any sinful means. Christians are not in- sensible to pain, but rather than sin against God, they can cheerfully submit to privations and sufferings. 6. The people of God fail not to bless him for sanctified afflictions; esteeming the happy effects of them on their own minds more highly than deliver- ance from them. If their affections are weaned from this world, if their sinful propensities are mortified, if they are advanced in the divine life, and made more meet for heaven by adversity, they never think it too great or too long continued, CHAPTER VI. Discovering the soundness or corruption of men's hearts by the manner in which they regard indwelling SIN. SECTION 1. Nothing more thoroughly discloses the real state of men's hearts than the manner in which they re- gard INDWELLING SIN, or the practice of sin: this topic, therefore, deserves a careful and ample eluci dation. 1 T 5 50 TOUCHSTONE. [Chap. VI. $ X A Several considerations relative to the views and feelings entertained by holy and sinful men respect- ing the practice of sin, and sin in the heart, must be mentioned in order to manifest who are the children of God and who of the wicked one. SECTION II. By considering the different reasons for which saints and sinners respectively abstain from the in- dulgence of sin, we may perhaps ascertain to which class we belong. 1. A false professor, or unrenewed man, may ab- stain from some sins because they are inconsistent with the commission of others. Thus hypocrisy and profaneness, prodigality and covetousness, are opposed to each other, so that but one can reign at a time. 2. An unsanctified man may be hindered from the commission of some sins by the restraint of di- vine Providence. It often happens, when men have conceived sin and are ready to execute it, that they are unexpectedly prevented; and through these in- terpositions of Providence, by which the designs of the wicked are overthrown, the world is saved from numberless evils. 3. A wicked man may abstain from some sins merely because the commission of them is incon- Chap. VI.] TOUCHSTONE. 51 sistent with his constitutional make, or repugnant to his health. Thus some men cannot be drunkards if they would; others cannot be covetous and base. 4. Men totally destitute of moral goodness may be deterred from the commission of many sins by the force of education, the principles of morality, the authority of superiors, or the influence of popu- lar opinion.. 5. Such men may abstain from many sins through fear of their temporal consequences. Thus they may avoid such sins as are punishable by human laws, and such as are followed by infamy and detestation among men; and some even look further, to the punishment of sin hereafter; they are not afraid to sin, but they are afraid to burn. These are some of the reasons why ungodly men sometimes refrain from the commission of sin. SECTION III. The reasons for which the saints abstain from in- dulging in or committing sin are such as manifest them to be children of God. 1. A primary reason why they abstain is, that all sin is opposition to the Being whom they love su- premely, and who is worthy of all love and obedi- The love of God which is shed abroad in their hearts, renders indulgencies peculiarly painful ence. 3 # 52 TOUCHSTONE. [Chap. VI. } $ 7 + to them, and so far as it prevails, is an effectual re- straint. 2. The saints cherish a holy fear of God, which renders the indulgence of sin exceedingly odious and repugnant to them. This fear exists wherever holy love and adoring reverence are exercised to- ward the supreme Being; and good men are as much actuated by it in secret as in public; it keeps alive the reflection that the eye of Omniscience is upon them. 3. They feel a settled aversion to the indulgence of sin on account of its evil and injurious nature, its polluting and debasing influence, and its horrible ef- fects; they have an abhorrence of it on its own ac- count, which greatly restrains them from sinful thoughts and feelings, as well as actions. 4. The people of God abstain from sin because it is repugnant to the holy principles by which they are actuated, and contrary to the pious habits which it is their happiness to cultivate. They find their en' joyment in the performance of duty, and feel the influence of a thousand motives to constancy in the discharge of it; but the indulgence of iniquity in heart or life fills them with regret and misery; it wounds their own souls, obstructs their peace, and dishonors the cause in which their present and eter- nal interests are involved. 5. It is the nature of that repentance which cha- Chap. VI.] 53 TOUCHSTONE. racterizes the saints, to turn them from sin in every form. They hate and abhor it for its own sake, for its intrinsic evil; they loathe themselves on account of it; they are filled with holy sorrow, with ingenu- ous self-condemnation, abasement and regret in view of it, as committed against God. Thus those who have felt the workings of genuine repentance are, as it were, impelled to abstain from every kind of diso- bedience. 6. The children of God remember that the bless- ed Jesus suffered the death of the cross on account of sin; 'therefore the love of Christ constraineth them; for they thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again. Their old man is crucified with him, that the body of sin might be destroyed, so that henceforth they should not serve sin.' SECTION IV. The character of saints and sinners respectively is manifested by their HATRED OF SIN. A few par- ticulars will suffice to show why the wicked some- times hate sin. 1. Although an unholy man will not hate sin for its own sake, nor as existing in himself, yet he may ↓ HE ja T 5* - L S →→ + [Chap. VI. exercise a kind of hatred toward it as exhibited in others. Thus a proud man may hate the appear- ance of pride in his neighbor. He that has a beam in his own eye, a grossly corrupt heart or deprav- ed practice, may be quick to espy a mote in ano- ther's eye, some comparatively venial fault, and be swelled with disgust and aversion on account of it. 2. A wicked man may hate sin as a criminal may hate the gallows, for its effects; its guilt, its intrin- sic evil, excites no concern, but its connection with hell is odious. The unsound professor sometimes wishes that there were no threatenings in the Bible against sin. When sin entices, 'I would,' saith he, 'but I fear the consequences; could I separate thee from perdition, I would gladly comply.' 3. The hatred of sin which sinners from various motives may sometimes feel, is not habitual and per- manent; it is not such as greatly to weaken their love of iniquity in themselves, or their approbation of it in the general practice of the world. The people of God hate sin for totally different reasons, and their hatred is of an opposite nature. 1. They hate it because it is evil in itself, because it is opposed to the supreme Being and to all good- ness, and ruinous in its influence and effects. Its evil and odious nature excites hatred and opposition wherever the love of holiness exists. 2. They hate it in themselves more than as exhi- 54 TOUCHSTONE. Chap. VI.] TOUCHSTONE. 55 1 bited by others; for they are more affected by the consciousness of their own sins than by the con- sideration of those which they perceive in their neighbors. 3. They hate not this and that sin merely, but sins of every description, all sin; which no hypocrite, or self-deceiver, or unregenerate man can ever pre- tend. 4. They hate sin with an irreconcilable aversion; nothing could induce them to regard it as they once did; they have begun to oppose it, and will never cease to abhor and contend against it until this war- fare shall cease to be necessary. 5. Their hatred of it is supreme; they hate it as the root and essence of all evil; their aversion to it is equalled in strength only by their love of holiness. 6. Such is their detestation of sin, that they glad- ly cherish the thoughts of death, as a deliverance from it, with all its odious and defiling accompani- ments. SECTION V. The troubles and sorrows which men have on ac- count of sin discover who has genuine and who false religion. All concern on account of sin does not imply true religion; some have reason to be alarmed in view of their concern itself. D F + E * ་ 56 TOUCHSTONE. [Chap. VI. M 糞 ​1. Such are they who are troubled when they have committed some gross sins which startle con- science, but who are not filled with anxiety and pe- nitence for secret sins, for sins of thought, for sins which defile the soul, for all sin. 2. They undoubtedly have graceless hearts who are distressed at the discovery of their sins by others, but who are not troubled on account of their guilt. Multitudes there are of this class: they are not awed by the consideration that God sees them; they are concerned chiefly that their appearance be- fore men may be reputable; they scruple not to commit ten sins against God in order to hide one from the eyes of men. 3. An unholy man may be greatly distressed with the sufferings or embarrassments which his sins have brought upon him, while he regards not the sins themselves. But the distress and anxiety of the saints on ac- count of sin are of another kind, and imply a very different character. 1. They are troubled because God is dishonored because his holy law is violated, and the interest of his kingdom disregarded or opposed. 2. They are troubled because sin defiles and de- bases their souls, renders them unfit for the presence and enjoyment of a holy God, and interrupts their love of purity. Chap. VI.] TOUCHSTONE. 57 3. Sin brings trouble and sorrow to the people of God, by occasioning the withdrawment of his gracious presence, and obstructing their communion with him. -t SECTION VI. 4. Their distress and anguish on account of sin are far greater, far more pungent, than any other men feel; they can bear other troubles, while they nearly sink under those occasioned by sin. 5. They give vent to the sorrow and misery which they feel on account of sin, rather in secret than in the presence of their most intimate acquain- tance; indeed they can hardly express what they feel to mortals, but God knows their hearts, and to him they can unbosom themselves without embar- rassment or fear of misapprehension. 6. They never obtain relief from these troubles by such means as unsanctified men employ; they apply to the Physician of souls, and are relieved only when they obtain pardon and reconciliation through his blood. 7 Let us now consider the difference between saints and sinners in regard to their subjection to the domi- nion of sin. The Scriptures plainly teach us that the wicked willingly yield themselves to the reign- ing power of sin, and that the righteous do not. It 1 解 ​+ 58 TOUCHSTONE. [Chap. VI. + + + 1 tat ? . will be necessary to show what may be common to them both in relation to this subject, what distin- guishes those who are under the dominion of sin, and what is peculiar to those who have been freed from the bondage of sin and death, in order to judge correctly of our own character. 1. Both saints and sinners may be guilty of gross offences; but we cannot thence infer that sin reigns in one as well as in the other. None are free from the workings of indwelling sin, which may some- times hurry good men into uncommon acts of wick- edness, which the wicked willingly and habitually indulge. 2. Nor does it follow that both are under the do- minion of sin, from the mere fact that they are re- peatedly guilty of the same acts of wickedness; though such repetition on the part of one who pro- fesses religion tends greatly to bring his sincerity into question. 3. Though a saint, under certain circumstances, may be impatient of reproof for sin as the wicked are, yet from that alone it cannot safely be concluded that he, like them, is under the power of sin. 4. If some particular sin has more power than another in a good man as well as in sinners, it is not therefore certain that he is as much under the dominion of that sin as they are. 5. Though both good and bad men commit sins > Chap. VI.] 59 against knowledge, it will not thence follow that such sins reign in the former as they do in the latter. TOUCHSTONE. = SECTION VII. • I proceed to notice some things by which the do- minion of sin is implied. 1. The dominion of sin consists in its prevailing sway over men, and their voluntary subjection to it; hence deliberate consent to acts of wickedness, or to sinful thoughts and feelings, proves that sin reigns in the heart. Good men do not thus consent, though they may every day commit sin, and sometimes through the violence of temptation fall into gross iniquity. 2. The habitual practice of sin shows its domi- nion over the heart. 1 3. Delight in the ways of iniquity implies the uncontrolled authority of sin and a willing subjec- tion to it; hence it is said of the servants of sin, "that they have chosen their own ways, and their soul delighteth in their abominations." 4. Impatience of Christ's government and ser- vice, weariness of serious exercises and pious habits, and love of amusement, indicate a heart subject to the dominion of sin. There remain to be considered some particulars, to show that the saints are not in subjection to sin as the wicked are. $ 1 t < GO . [Chap. VI. 1. If they fall into sin, they cannot reflect on it without shame and sorrow; but the wicked either derive satisfaction from the review of their sinful indulgencies, or with stupid insensibility dismiss them from their recollection. TOUCHSTONE. 2. When the people of God fall into one sin, they are greatly excited by that to guard against the com- mission of others; not so the servants of sin; the more they practise iniquity, the more their inclina- tion to sin is strengthened. 3. It is the prevailing desire and earnest prayer of the saints to be in every respect freed from sin, from the love, the influence, and the practice of it; on the contrary, those who serve sin, consider their bondage to be liberty; they love their lusts, and would esteem deliverance from them a hardship. 4. The saints pray for nothing more frequently or more ardently than to be kept from the commis- sion of sin; they implore nothing more earnestly than the assistance of God's grace to fortify them against temptations; they have scarcely any occa- sions of more lively gratitude and joy than are fur- nished by those interpositions of Providence which prevent their falling into sin; they use their own best endeavors to avoid the occasions of sin; they are unhappy when they have gone astray; and they have comfort and peace only when piously engaged in the discharge of some duty; from all which it is Chap. VI.] TOUCHSTONE. 61 + evident that they are not under the dominion of sin, and do not allowedly practise it. SECTION VIII. There remains to be considered one particular with reference to the manner in which men regard sin; it is their opposition to it, whether in heart or practice. 1. There is a universal and a particular opposi tion to sin; the former is maintained by the regene- rate, the latter may be exerted by unregenerate men. As the saints hate, so they oppose every false way ; and they must needs do so, for they hate and oppose sin on its own account, because it is sin; with them, therefore, there can be no reservation, no favorite lust, which will not, with sin in every form, meet their aversion and resistance. But on the contrary, if unsanctified men make any opposition to open immoralities, they will re- serve and cherish their own secret sins; for they are not opposed to sin as such, but rather to its dis- graceful or fatal effects. 2. The opposition of the saints to sin is founded not merely nor chiefly in their consciences, but in their hearts; whereas, if wicked men discounte- nance it from any other than worldly motives, their dislike arises so entirely from the remonstrances of $ T 6 62 TOUCHSTONE. [Chap. VI. ~ conscience, that their hearts will at the same time love and defend it as earnestly as ever. There is an irreconcileable enmity and aversion between a holy heart and all sin; therefore the rea- son, the conscience, and the affections of good men are opposed to it; but sin is the very element of un- holy hearts, the wicked love its ways, and if their consciences oppose it, they hate their consciences rather than the thing opposed.. • 3. Sin is habitually and perpetually opposed by the people of God; they have waged a war of ex- termination against it, and while the enemy is un- subdued, will never cease to contend; but the partial opposition of sinners is unsteady and transient, be- ing remitted and renewed as interest, or caprice, or slavish fear shall direct. 4. They who are sanctified oppose the root as well as the branches, the existence as well as the influence and effects of sin; but the wicked are con- cerned only to prevent its unhappy consequences. 5. The saints, in the strength of the Lord and the power of his might, exert themselves to oppose sin; but the ungodly trust in an arm of flesh, in the strength of their resolutions or the security of their self-righteousness; the weapons which they employ in this warfare are not spiritual but carnal, and there- fore impotent and futile. 6. Such is the opposition made by the saints . Chap. VII.] TOUCHSTONE. 63 against sin, that their unholy propensities are subdu- ed, their sanctification is promoted, and their pro- gress in the divine life accelerated; but the wicked gain no advantage by their feeble and inconstant proceedings against sin; they may in their way pray and hear, and vow and resolve, and when all is done, they are still the servants of sin, their cor- ruptions are unsubdued, and their hearts devoid of holiness. CHAPTER VII. Disclosing the trial which is made of men's hearts by the man- ner in which they PERFORM THE DUTIES OF religion. [ * The following observations will illustrate this to- pic and show the difference between saints and sin- ners, between those who perform their religious du- ties acceptably, and those who do not. 1. The designs and desires of men, when they attempt to discharge their religious duties, show what they are at heart. The designs and expecta- tions of hypocrites, self-deceivers, and other unsanc- tified men, are ever low and contracted, adapted to answer their worldly ends, or merely to quiet their consciences; but those of God's people, on the con- trary, are liberal and elevated, suited to glorify God and procure important blessings to themselves. 1 64 TOUCHSTONE. [Chap. VII. 2. The objects which occupy men's hearts when they attempt to engage in the duties of religion, will lead to a discovery of their character. Those who are destitute of real holiness take little heed to their hearts, being comparatively indifferent whether they are wholly unaffected or employed upon earthly ob- jects; but it is the earnest wish and endeavor of the saints to have their hearts fully occupied with di- vine things, to have their attention fixed, their affec- tions elevated, and their motives pure. 3. The conscientiousness of men in the discharge of their private as well as public duties, must not be overlooked in estimating their characters. Un- sanctified men may be driven by their consciences to the closet and the sanctuary, but they are not con- scientious either in statedly repairing to them or in performing their appropriate duties; a thousand worldly motives may, indeed, influence them to af- fect religion in public, which will not allure them into retirement for the purposes of piety; but to a scrupulous attention to either public or private duties of religion, from such motives as the Gospel incul- cates, they are utter strangers. The truly gracious soul, on the contrary, cannot long subsist without secret prayer. It is true, there is not always an equal freedom and delight, a like enlargement and comfort in this duty; but yet he cannot be without it. He finds the want of his secret in his public 1 Chap. VII.] 65 duties. If he has not met God in secret and had some communion with him in the morning, he sen- sibly perceives it in the deadness and unprofitable- ness of his heart and life all the day.* 4. The spirituality of our duties is an important test of our sincerity. It is not enough that our em- ployments and calling pertain to spiritual things, that our duties respect a holy God, or that we are conversant with holy things; but the frame of our heart must be spiritual. The most heavenly exter- nal duties will avail us nothing without a heavenly temper of soul. The end we aim at must be spi- ritual-the enjoyment of God and a growing con- formity to him in holiness. There are times when God comes nigh to men in duty and sensibly fills their souls; when their minds are drawn away from earth and swallowed up in God and heavenly things. These are foretastes of glory which no man can describe to others as he himself feels them. Probably some real Christians are not conscious of joys to so high a degree; but they have no satis- TOUCHSTONE. *“It is the nature of true grace, that however it loves Christian society in its place, yet it in a peculiar manner de- lights 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 affect- ed when with others, and but little moved when they have none but God and Christ to converse with, it looks very dark in respect to their religion." Edwards on Affections. 2 J to ch 1 7 T 6* 1 [Chap. VII 66 TOUCHSTONE] * P 3 " Fa faction in duties wherein there is no intercourse between God and their souls. 5. If we would know whether men are Chris tians or mere pretenders to religion, we must in- quire whether they are assiduous and persevering in the practice of piety. They whose religion is false, may at times make a show of engagedness and zeal -when danger threatens, they may pray vehement ly; when religion is popular, they may be amongst the foremost to countenance it; but let danger dis- appear and their praying will cease; let persecution arise and they will leave those to endure it who love religion for its own sake; they attend to the forms of religion only when impelled by slavish fear, al- lured by deception, or incited by worldly interest. True religion, on the contrary, affords a permanent foundation in the saints, and furnishes powerful mo- tives for assiduous constancy in the discharge of the various duties of piety. Whether dangers are ap- prehended or not, whether religion is popular or otherwise, whether their worldly interests are pro- moted or retarded by it, whether it procure favor or reproach, the saints will be holy still. They em- braced religion for reasons which can be little af- fected by such things as these; they counted the cost, and are not disappointed; they have gained by reli- gion what they can never lose; they still find in it sufficient to render the happiness it confers, and the Chap. VII.] TOUCHSTONE. 67 exercise of the duties it enjoins, their highest privi- lege and glory; they love religion now, and choose "always to abound in the work of the Lord;" the ways of piety are to them ways of pleasantness, and all her paths are peace; and they joyfully anticipate the entrance for which they are preparing to the world above, where they will be free from the ob- structions by which they are here surrounded, and where religion will fully and eternally employ all their powers.* * "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 with principalities and powers, fight- ing, putting on the whole armor of God, and standing, having done all, to stand, pressing forward, reaching forth, continu- ing instant in prayer, crying to God day and night; I say, almost all that is said in the New Testament of these things, is spo- ken of and directed to the saints. 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; that they do 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 sweet- ness that is in it, but only for mean and selfish 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 < 1 " C 68 [Chap. VII. TOUCHSTONE. : 6. The humility and self-denial of men's hearts when engaged in duty is closely connected with their true character. He who has Christian humili- ty and self-denial will exercise it, especially when he approaches the presence of Almighty God. It will occasion in him the most reverential apprehen- sions of the Divine Majesty, the deepest self-abase- ment, and most hearty renunciation of all depen- dence on himself or his doings, and entire reliance on the blessed Mediator for acceptance. 7. Another consideration by which men's hearts may be tried is, whether in the discharge of duty they have communion with God. It is beyond con- tradiction that unsanctified men never have commu- nion with God, they never have what in Scripture is so termed; and it is undeniable that the saints do realize what is meant by this phrase when they are engaged in the exercises of religion. This holy fel- lowship or communion is founded in real union to much 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 ne- cessary 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." Edwards on Affections. Chap. VIL] TOUCHSTONE. 69 the Lord Jesus Christ; is it enjoyed by those who have been brought nigh to God by reconciliation, and who draw near to him in duty; and if it cannot be adequately described to others, its reality, its pre- sent effects, and its blessedness are known to the peo- ple of God. 8. Growth of grace in duties is another distin- guishing mark of sincerity All the duties in the world will never make the hypocrite more holy, humble, or heavenly, than he is. What was Judas the better for all the sermons, prayers, and discours- es of Christ which he heard? But as the saints have real communion with God in duties, so they make improvements answerable thereto. In their converse with God in the ways of his appointment, they grow more humble and heavenly. 9. The assistance of the Holy Spirit in duties evinces true grace. No vital sanctifying influences fall upon carnal men in duty. The Spirit helps not their infirmities, nor makes intercession for them with groanings that cannot be uttered, as he does for the people of God. Let it be observed, that if some of these remarks, like such considerations as respect the spirituality of saints and their growth in grace, are true of some in a higher degree than of others, yet their universal application is safe, and they are as definite as the case requires.. ཝཱ A I 70 [Chap. VIII. TOUCHSTONE. • J CHAPTER VIII. Exhibiting the trials occasioned by SUFFERINGS on account of religion. SECTION 1. We are come to the last class of trials which was proposed for consideration. Thousands embark on the profession of religion in a calm, who, when the winds rise and the sea rages, and they see a storm gathering which threatens destruction, unless their carnal goods are thrown overboard, and their worldly expectations abandoned, forget the destined port, and desire to be landed as soon as may be upon the shore whence they departed. Thousands rank themselves with the saints, who, when tribulation or persecution arise, turn back and shrink from duty. But since every degree of suffering for religion's sake is not sufficient to cause a separation of the vile from the precious, I shall show what trials of this nature may be deemed sufficient; why such must necessarily discover who has false religion, and what advantages true holiness has to endure them. SECTION II. The following instances are selected as being suf- ficiently severe to separate the dross from the gold: 1. When the dearest interests of men, which have Chap. VIII.] TOUCHSTONE. 71 : relation to this world, their lives, liberties, or for- tunes, are put to imminent hazard on account of re- ligion, few, except the genuine children of God, will maintain their steadfastness; and glory in the loss of all things else, rather than dishonor the name by which they are called, and incur the guilt of allow- ing any thing to have competition in their regard with the glory of God and their own eternal inte- rests. In cases like this, false hearts will show them- selves. 2. When there remains no hope of deliverance from such trials, nor any visible encouragement that the scene will vary, then the hands of the false-heart- ed hang down and their hearts faint. 3. When an unsanctified man is subjected to suf- ferings alone, it is a thousand to one but he quits re- ligion to serve himself. Good company may encou- rage the irresolute and false-hearted, but they will faint and fail if called to sustain the fight single- handed; they lack those inward and invisible sup- ports which uphold the saints in such circumstances. 4. When powerful temptations are combined with sufferings, with the desertion of friends and the oppo- sition of relatives, then hypocrites and self-deceivers will leave religion and heaven to be maintained and enjoyed by the saints. #H t 72 [Chap. VIII TOUCHSTONE. SECTION III. That these trials will distinguish true Christians from mere pretenders to religion may be easily made evident. 1. During such trials the predominant interest and attachment of men will be made manifest. No man can serve two masters whose injunctions clash with each other; he will in ordinary times secretly hold to the one and despise the other; and when his obedience and fidelity are put to the proof, he will openly show whom he serves. In these trials the two great interests of men, this world and heaven, the flesh and Christ, stand opposed; one must be ad- hered to, the other abandoned. Christ saith, "Be thou faithful unto death; he that loveth father or mother, wife or children, lands or inheritance, bodily ease, temporal safety, or life itself, more than me, is not worthy of me." The flesh saith, 'Spare thy- self; he that will grieve and break the hearts of these dear relatives, forsake these earthly accommo- dations, exchange ease for sufferings, and hazard life, is not worthy of them.' Those, therefore, who love Christ supremely, will follow him wherever he leads, while the unholy will cleave to the world and the flesh.* *"He that closes with religion only to serve a turn, will close with no more of it than he imagines will serve that turn; Chap. VIII.] TOUCHSTONE. 73 2. When brought to suffer for the kingdom of heaven's sake, the saints derive their supports, not from any visible or sensible objects, which would be utterly insufficient, but from an invisible source, from their covenant God, their Savior, their Sanctifier; which method of preservation the saints only have, and therefore they only can live through such trials. 3. In such times men's notions and speculations about religion, their visionary hopes and self-com- forting imaginations vanish away, and those only who are rooted and grounded in the truth will remain steadfast. 4. These trials reach the foundations of men's faith and hope, and will demolish such as are laid in the sand, while such only as are built upon the Rock of Ages will abide their vehemence and pres- sure.* but he that closes with religion for its own excellent and love- ly nature, closes with all that has that nature; he that embra- ces religion for its own sake, embraces the whole of religion. This shows why gracious affections will cause men to prac- tise religion perseveringly and at all times." Edwards on Affections. *"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 de- termination of the will for God and Christ on counting the cost; in our hearts closing and complying with the religion of Jesus Christ, with all that belongs to it; embracing it with t T 7 74 [Chap. VIII. TOUCHSTONE. 5 C : SECTION IV. I proceed to show the advantages of true holi- ness, when sufferings on account of religion are to be endured. 1. Holiness takes the throne in the hearts of God's people, and destroys the dominion of selfish ness; supreme love to God predominates and ren- ders those interests which have the supreme regard of sinners subordinate; and thus they love that for which they suffer, while their sufferings tend to sub- due propensities and attachments to which they are opposed. 2. By true holiness the affections of the saints are placed on heavenly and divine objects, they be- came heirs to an eternal and glorious inheritance, and are disposed to look, not at things which are seen and temporal, but at those which are unseen and eternal; hence they esteem the sufferings and tribulations with which they meet in the way to hea- ven, as light and unworthy to be compared with the end they have in view. all its difficulties; as it were, hating our dearest earthly en- joyments, and even our own lives, for Christ; giving up our- selves, 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, as it were, disowning and renouncing ourselves for him, making ourselves nothing, that he may be all " Chap. IX.] TOUCHSTONE. 75 + I 3. By holiness man's will is brought into cordial subjection to the will of God; and in the exercise of Christian submission the saints can patiently en- dure whatever sufferings, trials, or privations are allotted to them. · 4. Holiness has all good beings and all goodness on its side; it has the support of the Redeemer's in- tercession, the prayers of the saints, the assistances of the Holy Spirit, the promises of God's word: therefore, 'neither tribulation, nor distress, nor per- secution, nor famine, nor peril, nor sword,' shall be able to separate the saints from the love of Christ. CHAPTER IX. Exhibiting THE ENDS for which God appoints such trials of the holiness of his people in this world. SECTION I. Some of the ways in which God brings the holi- ness of his people to the touchstone in this world, have been mentioned and illustrated; the design of these trials is now to be considered. Without doubt we may conclude, in general, that God designs to promote his own glory and the good of his people, both of which will certainly be accomplished; but, for our improvement, a more particular exhibition of the ends answered by these events is necessary. سور 76 [Chap IX TOUCHSTONE. 1 i ; ► ↓ SECTION II. If we take a near view of this subject, we shall perceive many important benefits arising from these trials of the sincerity and holiness of God's peoplc. 1. Hypocrisy is unmasked, the vizard is plucked from the false professor, and his real character is dis- played to the world. Should any object that this produces evil instead of good, that many are stum- bled and hardened by it, and that the world observe its mischievous effects-I answer, that some are, in- deed, thus prejudiced and rendered obdurate so as never afterward to think well of the government and people of God; but who does not see that his word and his purposes are thus accomplished? and if these stumble, and fall, and perish, yet others will be warned, awakened, and put to searching their hearts; and hence good will arise, "they who think they stand, will take heed lest they fall." Again, by such disclosures of the corruption and danger of hypocrites and false professors, they themselves have better opportunities and greater advantages than they ever had before, to escape from the snare of the devil. Their refuges of lies are swept away, their illusions and pretences are dissipated, and they are rendered more accessible to truth, and more open to the conviction of conscience. 2. By these trials the uprightness of the saints is Chap. IX.J TOUCHSTONE. 17 manifested, their doubts are resolved, and their fears allayed. What would not many Christians give, what would they not suffer, what would they not gladly perform, if they might attain satisfaction in these respects! How many tears have they shed in secret, how many hours have they spent in the ex- amination of their hearts, without being able to ac- complish their object! But they find, at last, that trials are the high road to assurance; they have been cast into the furnace, and have come forth as gold purified in the fire; their holiness has been put to the test, and its reality demonstrated, not only to them- selves, but to the world, who may now look upon the heavenly face of sincerity and truth, and see that true religion has the lustre and loveliness of immor- tal glory.* 3. These trials are eminently calculated to subdue and destroy the remaining pride and self-confidence of the saints; who thus become more intimately ac- quainted with their hearts, and learn to detest what is evil, and to cherish what is good. 4. By trials, stupidity and slothfulness are pre- 1 * "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 convic- tion of the state which they are in to their own consciences, and oftentimes to the world, as appears by innumerable scrip- tures." Edwards on the Affectiors ** T + • - P ++ 1 [Chap. IX 78 TOUCHSTONE. HE + vented, and grace is kept in exercise. The best men are apt, unless often visited by some trial, to slacken in their diligence and lose much of their fervor in religion. 5. When the graces of the saints are tried, Satan is put to shame and his malicious insinuations con- futed. It is not uncommon for the devil and wicked men to charge the people of God with hypocrisy, and to persuade the world that they are not what they pretend to be; these suggestions and calum- nies are overthrown by such trials as have been considered. 6. These trials exhibit living testimony against the infidelity of the world; they demonstrate that religion is no fancy, as the thoughtless and sensual would esteem it; that the engagedness of its pro- fessors is not blind bigotry and mistaken zeal; and that its doctrines and duties are not without efficacy, nor its effects destitute of high and lasting impor- tance.* *"Experience warrants and reason justifies and explains the assertion, that persecution generally tends to quicken the vigor and extend the prevalence of the opinions which the world would eradicate. For the peace of mankind, it has grown at length almost into an axiom, that "her devilish en- gine back recoils upon herself." Christianity especially has always thriven under persecution. At such a season she has no lukewarm professors, no adherents concerning whom it is Chap. X.] 79 TOUCHSTONE. CHAPTER X. Showing that that only is true holiness which will bear the trials that God appoints SECTION I. Before I confirm this truth, I will endeavor to prevent some mistakes which a misapprehension of it might occasion. 1. We ought not to think, because we are to be in a state of trial through life, and know not how we shall appear after future trials, that therefore assú- rance of our gracious state is unattainable. Rather let him that has been sustained hitherto, trust in God for victory in the trials which are to come. So doubtful to what party they belong. The Christian is then reminded at every turn that his Master's kingdom is not of this world. When all on earth wears a black and threaten- ing aspect, he looks up to heaven for consolation; he learns practically to consider himself as a pilgrim and stranger. He then cleaves to fundamentals, and examines well his founda- tion, as at the hour of death. When religion is in a state of external quiet and prosperity, the contrary of all this natural- ¡y takes place. The soldiers of the church militant then forget that they are in a state of warfare. Their ardor slackens, their zeal languishes. Like a colony long settled in a strange country, they are gradually assimilated in features, and de- meanor, and language, to the native inhabitants, till at length almost every vestige of peculiarity dies away." Wilberforce's View of Religion. 80 TOUCHSTONE. [Chap. X, = did the apostle: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or per- secution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquer- ors, through him that hath loved us." Here is an assured triumph before the combat. "When he hath tried me," says Job, "I shall come forth as gold." This confidence of the gracious soul is founded, not merely on experience gained in former trials, but upon faith in the promises of God. He "is faithful, and will not suffer you to be tempted above that ye are able; but with every temptation will make a way to escape;" Add to all this, the constant, prevalent intercession of Christ in heaven for his people, and it will appear that the Christian need not deny him- self the joy of assurance in view of anticipated trials. 2. Nor should it be imagined that any saint has so much holiness as to be able, if left to himself, to sustain these trials; though none will, by any means, be overcome by them. The most perfect creature, left to itself, will fall into ruin. This was exempli- fied in the angels that fell, and in Adam, though in a perfect state. Divine preservation is the prop hich keeps the most holy from ruin. The best of men are but men at best. "Be strong in the Lord,” says the apostle, and in the power of his might." "" Chap. X.] 81 TOUCHSTONE. SECTION II. 1 I proceed to show, that such seeming graces as have never been tried, or will not bear trial, ought not to pass for genuine. They will neither comfort men now, nor fit them for heaven at last. 1. All is not gold that glitters. Great numbers of persons in the professing world are deceived and destroyed by trusting to mere apparent grace; they cannot determine that they have true holiness unless. some trial be made of it, and if a trial be made which they cannot endure, the conclusion must be against them; hence they grope in uncertainty, and finally stumble where neither deliverance nor mitigation can reach them. Such was the miserable condition, and such, probably, was the fate of the Laodiceans men- tioned in the text; they imagined themselves rich, but were, in truth, poor and wretched; their fancied gold had never been tried in the fire. Reader, pass not over this topic without some serious reflection in regard to your own spiritual state. 2. The promises of salvation are made to such holiness, such religion, as will endure trial: "Bless- ed is the man that endureth temptation; for when he is tried he shall receive the crown of life which God hath promised to them that love him." Not to him who sets out in the morning with re- solution and gallantry, but to him who holds out till 2 1 #r 赢 ​* 82 [Chap. X. the evening of life, does the promise apply, "He that endureth to the end shall be saved." Hence, if any who have sustained slight troubles shall afterward faint and fail under severe trials, all their labors and their hopes will prove vain. 鲁 ​3. Every man's character must be scrutinized at the final judgment; and if those who pretend to re- ligion cannot endure the trials to which they are now exposed, how can they bear the investigation to which they will then be subjected? Surely, if we have not such holiness as will bear the severest tests to which it can be brought in this life, we can hardly hope it will sustain the ordeal of the last day. If we can- not bear these lighter trials; if a little prosperity, or a light stroke of adversity discover so much false- ness, pride, and selfishness in the heart; if we can- not resist temptation, but yield ourselves servants to sin; if we can neither keep our hearts with God in duties, nor mourn for our wanderings from him; if a few scoffs from wicked tongues, or trials of perse- cution from the hands of men cause us to faint in the way, and turn back from following the Lord-what shall we do when He comes, "whose fan is in his hand, and who will thoroughly purge his floor," and who will "try every man's work," as by fire, "of what sort it is ?" TOUCHSTONE. 4. True holiness is willing to be tried. True saints greatly desire to know their condition, and Chap. X.J 83 TOUCHSTONE. 1 choose to be searched and proved; but false religion strives to avoid the touchstone, and shrinks from scrutiny. Saints wish to know the truth respecting themselves, whatever it may be, while those who prefer that their supposed grace should not be tried, are secretly conscious of its falseness and of their insincerity. O professor, if thy heart be right, thou wilt wish to know the worst of thyself; and when thou hast made the deepest search, thou wilt still fear thou hast not been severe enough; nothing will give thee more content than when thou feelest the word dividing thy soul and spirit, thy joints and marrow; nothing so much comforts thee under affliction as the disco- very it makes of thy heart. Thou wilt seem to feel with what affection those words fell from the pro- phet's lips: "Thou, O Lord, knowest me, thou hast seen me, and tried my heart toward thee." O what refreshing sweetness will stream through thy soul, when thou canst make the like appeal to God, and with like sincerity! And surely, with no such wil lingness to have your graces tried, you can have little evidence that they are genuine. 84 [Chap. XI. TOUCHSTONE. ! | I T ? CHAPTER XI Containing various INFERENCES from the subject, and persua- sions to self-examination. SECTION 1. 1. God has appointed so many trials of our sincerity, let no man indulge the hope that his hypocrisy can long lie concealed. Ah! there is no darkness nor shadow of death that can conceal the hypocrite. Oftentimes God discovers him by the trials he ap- points in this world; but there will be a day when God will strip him naked before the great assembly of angels and men, and all shall gaze on him and say, "Lo! this is the man that made not God his hope. This is he that wore a garment of profes- sion to deceive; but God has now stripped him out of it, and all men see what he is." Away then with hypocrisy! Be honest and hearty in religion; other- wise confusion of face shall be your recompense from the Lord. 2. In view of what has been said, be guarded against too much confidence of your good estate. Your period of trial has not expired; "you have not resisted unto blood, striving against sin; be not high- minded, but fear."* *"Many persons, as was formerly hinted, are misled by the favorable opinions entertained of them by others; many, Chap. XI.] 1 TOUCHSTONE. 85 3. If true holiness must be tried, even in this world, as gold is tried in the fire, then it greatly con- cerns all, at their setting out, to build upon the sure foundation, and to anticipate severe trials. If any have not done this, it behoves them to do it now. I warn you, reader, to count the cost before you at- tempt to build; to the test you must come, and by truth you must be judged; if you hope to endure to the end, you must have the spirit of a martyr. 4. It may be observed in view of this subject, that scandals and offences, in connection with religion, are unavoidable. "It must needs be that offences come," for all who are exposed to trials will not be able to bear them, some therefore will be offended; but the holy God will accomplish his ends, both in them that are saved and in them that perish. On the whole, true saints have abundant reason to be encouraged; but hypocrites and self-deceivers may well be dismayed, for if they are not exposed in this life, they are sure to be hereafter. it is to be feared, mistake zeal for orthodoxy, for a cordial acceptance of the great truths of the Gospel; and almost all of us, at one time or other, are more or less misled by con- founding the suggestions of the understanding with the im- pulses of the will, the assent which our judgment gives to religious and moral truths. with a hearty belief and appro- bation of them." Wilberforce's View. T A 1 # F + L ↓ + 86 [Chap. XI. TOUCHSTONE. + H SECTION II. If men must be tried as gold is tried in the fire, then it is of great importance that they should ex- amine and prove themselves; and it cannot be un- suitable to urge this duty by some pressing conside- rations. 1. The difficulty of this work ought to excite you to undertake it in earnest. Who finds it not hard to persuade his heart to such a work as this? Nature declines it. Flesh and blood relish it not. It is no easy thing to bring a man and his own heart to- gether. I fear there are many professors of religion who can spend day after day in hearing and talking of fruitless controversies, that never spend one day in determining whether they are the servants of God or of the world; whether they are on the way to heaven or hell. Yea, I doubt not many sinful hours are spent in prying into, reporting, and censuring the failings of others, while not one hour is faith- fully employed in judging their own hearts before the Lord. O, men had rather be about any work than this; there is no pleasure in it to the flesh! And difficult as it is to bring our hearts to this work, it is still more difficult to bring the great ques- tion of our sincerity to a clear result and issue. O how many upright hearts have lifted up cries to hea- and shed secret and undissembled tears, and ven, Chap. XI.] TOUCHSTONE. 87 still are in the dark, perplexed and filled with fear as to the real state of their souls! Defer not the work, therefore, if you would attain well-founded peace, and avoid final shame and perdition. 2. The discovery of sincerity and holiness, after a faithful examination, will abundantly reward you for your pains. You will never regret that you have prayed and mourned, that you have trembled and feared, that you have searched and tried your own heart; nay, you will never repent of it, that God has tried you by sharp afflictions and deep sufferings, if your sincerity be but thereby made fully to appear. You may then go to the promises boldly, take Christ into the arms of your faith, and say, "My Beloved is mine, and I am his." O what blessedness to the soul, when a man sees what he is, and what he has in Christ and the promises, and what he has to do! 3. The vast interest of your soul in this matter ought to awaken you to the utmost diligence in ex- amining yourself. Your eternal happiness stands or falls with your sincerity. Bring your heart then to the trial; your thoughts cannot be occupied on a more momentous subject; a portion of your time cannot be employed to better purpose; a business more worthy of your closest attention cannot be named. 4. Consider that it is to your highest advantage to be thoroughly tried, whatever the result may be. 鲁 ​88 TOUCHSTONE, [Chap. XI. + } 7 1 If you be found sincere, you are richly rewarded for all your labor. If you find the contrary, the discovery may be of unspeakable benefit to your soul. Your vain confidence being destroyed, you are open to the deep and effectual conviction of your sin and misery; and till you come to open your heart to this conviction, and give up your false refuges there is no hope of you. Christ assured the hypo- critical Pharisees, that publicans and harlots were in a fairer way for heaven than they, because convic- tion had easier access to their consciences. I may say of your groundless hopes, as Christ to the offi- cers who came to seize him: "If ye seek me, let these go their way." It is your happiness to have every false confidence stripped off, and your naked- ness and poverty discovered, that you may thus be led to Christ and made rich in him. 5. Remember, that whether prepared or unpre- pared, whether a saint or a sinner, you must ere long stand before the judgment-seat of Christ, and be approved or condemned. Therefore, examine and prove yourself now, and be willing that God should try you as he pleases in this world, that con- fusion and wo may not overwhelm you at last. Chap. XII.] 89 TOUCHSTONE. CHAPTER XII. Various helps for discovering sincerity and detecting hypocrisy. SECTION 1. I shall venture here to offer some observations which may assist to the discovery of sincerity. 1. Every true reason of humiliation for sin is not a proper cause of doubt whether we have genuine holiness or not. It is the unhappiness and the sin of some, to construe every thing unfavorably to them- selves; they judge not candidly, and therefore can- not expect the comforts which piety confers. 2. That our temptations from some besetting sins are greater than from others, does not prove our in- sincerity. Every hypocrite has some way of wick- edness, some sin that he delights in, some lust that he does not subdue; and the true Christian may be tempted more powerfully by some sins than others, but he allows himself in none. The frequent as- saults of such sins, if they are not indulged, but guarded against with double scrutiny, are no proof of hypocrisy. 3. A greater reluctance to some particular duties than to others does not prove our insincerity, pro- vided we mourn over that reluctance, and in heart desire to perform all our duty. It is indeed a very dangerous sign of hypocrisy that a man's zeal runs } Ч ↓ 90 TOUCHSTONE. [Chap. XII. ܝ ہے 1 in one channel of obedience only, and he has not respect to all God's commandments; but while the soul heartily approves all the will of God, and sin- cerely desires to come up to it, and mourns for its deadness in this or that duty, and by prayer obtains grace from God to overcome this reluctance, it is not a proof of hypocrisy. 4. The doubts and fears which we indulge con- cerning the unsoundness of our hearts, do not prove that we are destitute of holiness. Saints who are free from doubts and fears are rarely to be met with. SECTION II. Let him who would ascertain the state of his heart examine it impartially, remembering that for the smallest, as well as for the greatest manifestations of sanctifying grace, God must be praised. It may be of advantage occasionally to propose to ourselves questions like the following: 1. Do I seek the approbation of God, or the ap- plause of men, in my religious performances and du- ties? Can I be satisfied with the mere approbation of men, when I have no good evidence of acceptance with God? 2. Is it the reproach and shame which attend sin at present, or the misery which will follow it here- after, or is it love to God and hatred of sin that re- strains me from the commission of it? Chap. XII.] TOUCHSTONE. 91 3. Do I heartily rejoice to see God's work car- ried on in the world, and his glory promoted by the instrumentality of others, though the honor and the benefits of it result not to me? 4. Is there no duty so difficult or self-denying but I desire to perform it when required; and is all the holy and good will of God acceptable to my soul, though I have not risen up with like alacrity to the performance of all duties? 5. Am I resolved to follow Christ, and practise holiness at all times and in all events; or do I shun all hazards for religion; having a secret reserve in my heart, to go no further than I can with safety to my ease and honor in the world? 6. Am I rigidly conscientious in abstaining from secret sins, and in performing secret duties? Such questions, proposed in a calm and serious hour, can hardly fail to reach the heart, and discover whether it is truly devoted to God. SECTION III, As the upright and sincere are apt to apply to themselves the characteristics of hypocrites or self- deceivers, so these, on the contrary, are eager to ap- propriate to themselves the graces and expectation of saints. Some remarks must therefore be made to discover their ruinous mistakes. : V · 92 [Chap. XII. TOUCHSTONE. * 1. It is not enough to clear a man from self-de- ception, that he does not know himself to be deceived. Doubtless, many are deceived, and will finally pe- rish, who are not now sensible of their state, because they have never seriously examined it. 2. Zeal and forwardness in the cause of God will not clear a man from the danger of hypocrisy. Jehu was a zealous reformer, but yet a painted sepulchre. It is related by John Wolfe, that in 1549 reformation became so much in repute among the nobles in Ger- many, that many of them caused the five letters, V. D. M. I. Æ., being the initials of the words Verbum Domini manet in æternum, "The word of the Lord abideth for ever," to be embroidered or set in plates upon their cloaks or the sleeves of their garments, to show to all the world, that, forsaking Popish tra- ditions, they would now cleave to the pure doctrine and discipline of the eternal word. Had it been graven on their hearts, they might have done so, but, Come, see my zeal, mars all. 3. A man may be deceived himself, though he hates hypocrisy in another. As one proud or cove- tous man may hate another who is guilty of the same in as himself, so a hypocrite may loathe that in ¿nother which he allows in himself. Nay, it is the policy of some to declaim against the hypocrisy of others, thereby to hide their own. Hypocrites are not the most modest censurers of others. Chap. XII.] TOUCHSTONE. 93 $ 4. The external performance of private duties does not prove a man to be sincere. The influence of education, or support of reputation, or the impulse of a convinced conscience, may drive a man to the duty, while his heart is not drawn thither by any hungering and thirsting after God. It is not always the external performance that distinguishes sound and unsound professors; but the motives, designs, and ends of the soul in these duties. 5. The reputation which a man's piety may have gained among Christians will by no means prove that he does not deceive himself-he may have a name to live while dead; nor will the respect which he may show to the servants of God avail—this may spring from selfish and unholy motives.* * "Nothing can be certainly concluded concerning the na- ture of the religious affections from this, that the outward manifestation 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 reli- gion is in the internal exercises of it, yct these are what they can neither feel nor see in the heart of another. There is nothing in others that comes within their view, but out- ward 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. Isa. 11:3." Edwards on the Affections. " I [Chap. XII. 94 TOUCHSTONE. τ 퍼 ​J SECTION IV. Would you know the real state of your heart, let zuch questions as the following be often pressed upon the conscience. ; When I attempt to perform any duties toward God, is my heart engaged in them, or do I go a heedless round of external duties? Am I not influenced by self-interest, worldly ad- vantage, reputation, or ease, in my religious pro- ceedings ? Have I not made some secret reserve in my pro- fessed consecration to God? Certainly if there be any sin that I cannot part with, any suffering for Christ which I resolve against in my heart, I am not his disciple; my heart is not right with God. Do I make conscience of secret sins? Do I mourn for a vain heart, wandering thoughts, spiritual dead- ness? Do I conscientiously abstain from secret sins, when there is no danger of discovery or forfeiting my reputation? Is it God's eye, or man's, that drives me from the commission of sin? SECTION V. I have only to add some advice to such as may read this treatise. 1. Let it be your great object to have a holy heart, Chap. XII.] TOUCHSTONE. 95 י a renewed and right spirit. All helps and directions will not preserve you from delusion and ruin, unless your heart is sanctified. Pray, therefore, with Da- vid, "Let my heart be sound in thy statutes, that I be not ashamed." 2. Always suspect and examine your ends in what you do. As your aim and design are, so are you. The intentions of the heart lie deep. The same ac- tion, done with a holy end, may be acceptable to God, which, done with a corrupt design, he would abhor. A man of God, who was commended for a good ac- tion, replied, "The work indeed is good, but I dis- trust the motives. Selfishness is liable to insinuate itself into the best actions." 3. Regard hypocrisy as the most odious sin in the sight of God and men. To have no holiness is bad enough; but to pretend it when we have it not, is double impiety. To make religion a mere step to preferment and a covert to wickedness--O how vile a thing is it! God made Christ a sacrifice for sin, and the hypocrite makes him a cloak for sin. 4. Let it be your constant endeavor to mortify those lusts that breed hypocrisy. Pride, vain glory, self-love, a worldly heart, are the seeds from which this cursed plant springs up in the souls of men. Dig but to the root, and you shall certainly find these unholy passions; and till the Lord help you to mortify them, hypocrisy will spring up in all your duties. [ 96 TOUCHSTONE. [Chap. XII. I * 5. Listen to the voice of conscience in sickness and trouble. Mark its upbraidings at such times, whether they be that you are indulging some secret sin, or neglecting some known duty. These up- braidings of conscience will designate the corrup- tions in which, probably, most lies your danger. 6. Away with all temporizing in religion; be a Christian at heart, faithful to your Master and true to yourself. Hold fast integrity, whatever else you lose by it. O let this always be your rejoicing, which was Paul's, "the testimony of your con- science, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, you have had your conversation in the world." Let your daily prayer and cry to God be that of David, "Let integrity and uprightness preserve me, for I wait on thee.” 7. Keep your heart always under the awe of God's all-seeing eye. Remember he beholds all your ways, and ponders all your thoughts; he will bring every secret thing into judgment. Thus did Job, and it preserved him. Thus did David, and it preserved him. Thus do thou also, and it will preserve thee blameless and without guile to the day of Christ. i THE END. Squity UNIVERSITY OF MICHIGAN 3 9015 01840 4775 A 555229 י 1 F . 1 "