TO THE READER,

 

 1. THE design of Mr. EDWARDS, in the Treatise from which the following Extract is made, seems to have been (chiefly, if not altogether) to serve his hypothesis. In three preceding tracts, he had given an account of a glorious work in New-England; of abundance of sinners of every sort and degree, who were in a short time converted to GOD. But in a few years, a considerable part of these” turned back as a dog to the vomit." What was the plain inference to be drawn from this Why, that a true believer may ”make shipwreck of the Faith." How then could he evade the force of this Truly by eating his own words, and proving, (as well as the nature of the thing would bear,) that they were no believers at ill.

 

 2. In order to this, he heaps together so many curious, subtle, metaphysical distinctions, as are sufficient to puzzle the brain, and confound the intellects, of all the plain men and women in the universe; and to make them doubt of, if not wholly deny, all the work which GOD had wrought in their souls.

 

 3. Out of this dangerous heap, wherein much wholesome food is mixed with much deadly poison, I have selected many remarks and admonitions, which may be of great use to the children of GOD. May GOD write them in the hearts of all that desire to walk as CHRIST also walked!

 

 

 

RELIGIOUS AFFECTIONS.

 

PART 1:

 

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

 

 Whom having not seen ye love: In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and jidl of glory.—1 PETER 1: 8.

 

 IN these words, the Apostle represents the state of mind of the Christians to whom he wrote, under the persecutions they then suffered. These persecutions are what he has respect to in the two preceding verses, when he speaks of ”the trial of their faith," and of” their being in heaviness through manifold temptations."

 

Such trials are of three-fold benefit to true religion.

 

 1. The truth of it is manifested by them. They, above all things, have a tendency to distinguish between true and false religion.

 

 2. They serve to discover its beauty and amiableness. True virtue never appears so lovely, as when it is most oppressed: And the excellency of Christianity is never exhibited with such advantage, as when under the greatest trials.

 

 3. They purify it from evil mixtures. They increase its beauty, by freeing it from those things that obscured its glory.

 

In the text, the Apostle observes how religion operated, in those he wrote to, under their persecutions, whereby these benefits of persecution appeared. And there are two kinds of exercise in them, he takes notice of, wherein the above-mentioned benefits appeared.

 

 1. Love to CHRIST;” whom having not seen ye love.'" The world wondered what a principle it was, that influenced them to-, expose themselves to so great sufferings. There was nothing visible that could induce them thus to suffer, and could carry them through such trials. But though there was nothing that the world saw, or that they themselves saw with their bodily eyes, that thus supported them, yet they had a supernatural principle of love to something unseen; they loved JESUS CHRIST, whom they saw spiritually.

 

 2. Joy in CHRIST. Though their outward sufferings were grievous, their inward joys were greater.

 

There are two things which the Apostle takes notice of concerning this joy. 1. The manner in which it rises, the way in which CHRIST, though unseen, is the foundation of it, name, by faith;’ 'in whom, though now ye see him riot, yet believing, ye rejoice.""—2. The nature of it,” unspeakable and full of glory."“ Unspeakable,"—in its. kind, being supernatural and Divine, and so ineffably excellent; the sublimity and excellent sweetness of which, there were no words to set forth.—In its degree; it pleasing GOD to give them this holy joy in a large measure, in their state of persecution. And then it was” full of glory: “ although it was unspeakable, something might be said of it, that it was” full of glory;" or, as it is in the original.” glorified joy." It was a prelibation of the joy of heaven, that filled them with the light of GOD'S glory.

 

 The doctrine I would raise from these words is this, namely, True Religion, in great part, consists in Holy Affections. We see, the Apostle, in observing those exercises of religion in the Christians he wrote to, which discovered it to be true and excellent, singles out the affections of love and joy.

 

Here I would,

 

I. Show what is intended by the affections.

 

II. Observe some things which make it evident, that a great part of true religion lies in them.

 

I. It may be inquired what are the affections - I answer, they are no other than the more vigorous and sensible exercises of the will.

 

 GOD has endued the soul with two faculties: One is, that by which it discerns, views, and judges of things; which is called the understanding. The other is, that by which the soul is some way inclined with respect to the things it views; either is inclined to them, or is disinclined from them. This faculty is variously named: Sometimes it is called the inclination; sometimes the will. The mind, with regard to the exercises of this faculty, is often called the heart.

 

 The exercises of this faculty are of two sorts; either those by which the soul is carried out towards things in approving them, being pleased with and inclined to them; or those in which it opposes them, in disapproving them, and in being displeased with and averse from, them.

 

 As the exercises of the will are various in their kinds, so they are in their degrees. There are some exercises, wherein the soul is carried but a little beyond a state of perfect indifference. There are others wherein the approbation or dislike are stronger; wherein we may rise higher and higher, till the soul comes to act so vigorously, that (through the laws of the union which the Creator had fixed between soul and body the motion of the blood and animal spirits begins to be sensibly altered. And they are these more vigorous and sensible exercises of this faculty, that are called the affections.

 

 The will and the affections are not two faculties; the latter not being essentially distinct from the former. In every act of the will the soul either likes or dislikes; that liking, if it be in any high degree, is the same with , love; and that disliking, if in any great degree the very same with hatred. In every act of the will for or towards something not present, the soul is in some degree inclined to that thing; and that inclination is the same with desire.

 

 Such seems to be our nature, that there never is any vigorous exercise of the will, without some effect upon the body, in some alteration of the motion of its fluids, especially of the animal spirits. And on the other band, the constitution of the body, and the motion of its fluids, may promote the exercise of the affections; but yet it is not the body, but the mind only, that is the proper seat of them.

 

 The affections and passions are frequently spoken of as the same; and yet there is some difference: Affection is a word, that, in its ordinary signification, is more extensive than passion, being used for all vigorous actings of the will; but passion for those that are more sudden, and whose effects on the animal Spirits are more violent, and by which the mind is less in its own command.

 

 The Second Thing proposed, was to show that a great part of true religion lies in the affections.—And here, 1. What has been said of the nature of the affections, might put the matter out of doubt: For who can deny that true religion consists in a great measure, in vigorous actings of the will, or the fervent exercises of the heart

 

 That religion which GOD requires, does not consist in weak, dull, and lifeless wishes: He insists that we be in good earnest, ”fervent in spirit," and that our hearts be vigorously engaged. If our wills and inclinations are not strongly exercised, we are nothing. The things of religion are so great, that there can be no suitableness in the exercises of the heart, unless they be lively and powerful. True religion is evermore a powerful thing; and the power of it appears, in the First place, in the inward exercises of it in the heart. Hence it is called the” power of godliness," in distinction from the external appearances of it, that are ”the form." (2 Tim. 3: 5.) The business of religion is from time to time compared to those exercises, wherein men are wont to have their hearts and strength greatly engaged, such as running, wrestling, fighting, and warring. And though true grace has various degrees; yet, every one that has the power of godliness, has his heart so exercised towards Divine things, that these holy exercises prevail in him above all natural affections: For every true disciple of CHRIST,” loves him above father and mother, wife and children, brethren and sisters, houses and lands, yea, his own life."

 

 2. The Author of human nature has not only given affections to men, but has made them the spring of their actions. As the affections not only belong to the human nature, but are a great part of it; so holy affections do not only belong to true religion, but are a very great part of it. And as true religion is of a practical nature, and the affections are the spring of men's actions, it must consist very much in them. The affections we see are the springs that set men a going in all the affairs of life. Take away these, and there would be no activity among mankind, or any earnest pursuit whatsoever. And as in worldly things, worldly affections are the spring of men's actions; so in religious matters, the spring of their actions are religious affections. He that has knowledge only, without affection, never is engaged in the business of religion.

 

 3. Nothing is more manifest in fact, than that the things of religion take hold of men's souls, no further than they affect them. There are multitudes that often hear of the Divine perfections, of the unspeakable love of GOD and CHRIST, of heaven and hell, and yet remain as they were before, with no sensible alteration, either in heart or practice, because they are not affected with what they hear. Yea, there never was any considerable change wrought in the mind or conversation of any one that had not his affections moved. Never was there a natural man engaged earnestly to seek salvation, while the heart remained unaffected.

 

 4. The holy Scriptures place religion very much in the affections: Such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal: They place so much in godly fear, that it is often spoken of, as the character of those that are truly religious, that” they tremble at God's word," “fear before him," “ are afraid of his judgments;" and a compellation commonly given them ia Scripture, is,” fearers of GOD," or” they that fear the LORD." And true godliness in general is very often called” the fear of GOD." So hope in GOD and his promises, is often spoken of, as a considerable part of religion. It is-mentioned as one of the three great things of which religion consists. (1 Cor. 13: 13.) It is so great a part, that the Apostle says, we are saved by hope. (Rom. viii. 24.) Hope in the LORD is also frequently mentioned as the character of good men; and this and religious fear are, once and again, joined together, as jointly descriptive of the godly man. In like manner, much is placed in love, love to GOD, and the LORD JESUS CHRIST, and to the people of GOD, and to mankind. The contrary affection of hatred also, as having sin for its object, is spoken of as no inconsiderable part of religion. It is spoken of as that by which true religion may be distinguished: “The fear of the LORD is to hate evil.'" (Prov. viii. 13.) And accordingly, the saints are called upon to give evidence of their sincerity by this: “ Ye that love the LORD, hate evil." (Psalm xcvii. 10.) So holy desire exercised in hungerings and thirstings after GOD and holiness, is mentioned as one of those great things which denotes a man truly blessed;” Blessed are they that do hunger and thirst after righteousness, for they shall be filled." (Matt. 5: 6.) So holy joy, as an important part of religion, is often pressed, with great earnestness: And it is mentioned among the principal fruits of the SPIRIT. (Gal.. 5: 22.)

 

 Religious sorrow, mourning, and brokenness of heart, are also frequently spoken of as a great part of religion. Again, the holy Scriptures frequently speak of” compassion," or” mercy," as an essential thing, insomuch that a merciful man, and a good man, are equivalent terms in the Bible. Zeal is also spoken of as an essential part of religion. It is spoken of as a great thing CHRIST had in view, in giving himself for our redemption: “ Who gave himself for us, that he might purify unto himself a peculiar people, zealous of good works." (Tit. 2: 11.) And this is spoken of, as the great thing wanting in the lukewarm Laodiceans. (Sev. 3: 15,16,19.)

 

 They then who would deny that much of true religion lies in the affections, must throw away the Bible, and get some other rule by which to judge of the nature of religion.

 

 5. The Scriptures represent religion, as summarily comprehended in love, the chief of the affections. So our blessed SAVIOR in answer to the lawyer, who asked him, which was the greatest commandment of the law, ”JESUS said unto him, Thou shall love the LORD thy GOD, with all thy heart, and with all thy soul, and with all thy mind; this is the first, and great commandment; and the second is like unto it, Thou shall love thy neighbor as thyself. On these two commandments hang all the law and the Prophets: “ (Mat. 22: 37, 38, 39, 40:) Which last words signify that these two commandments comprehend all the duty prescribed, and the religion taught in the law and the Prophets. The Apostle PAUL from time to time makes the same representation. He speaks of love as the greatest thing in religion, without which, the greatest knowledge and gifts are vain and worthless. (1 Cor. 13:)

 

 Now though it be true, that the love thus spoken of includes the whole of a right temper, towards GOD and man; yet it may be considered that this, when in vigorous exercise, is no other than affectionate love. And surely it is such love which CHRIST speaks of as the sum of all religion. Indeed it cannot be supposed, when this is spoken of as the sum of all religion, that hereby is meant the act, exclusive of the habit, or that the exercise of the understanding is excluded. But it is evident from Scripture, that the essence of all true religion lies in” holy love;" and that in this Divine affection, and an habitual disposition to it, and those things which are the fruits of it, consists the whole of religion.

 

 From hence it clearly appears, that a great part of religion consists in the affections; for love is the first and chief of them, and the fountain of all the rest. From love arises hatred of those things which are contrary to what we love; and from the various exercises of love and hatred, according to the circumstances of their objects, arise all other affections.

 

 6. He whom GOD sent into the world to be the light of the world, and the perfect example of true religion, even the LORD JESUS CHRIST, was a person of a remarkably tender and affectionate heart; and his virtue was expressed very much in the exercise of holy affections. He was the greatest instance of ardency and strength of love, to both GOD and man, that ever was. These affections got the victory in that mighty conflict, when “ he prayed more earnestly, and offered strong cries and tears;" and wrestled in tears and in blood. Such was the power of the exercises of his holy love, that they were stronger than death, and in that great struggle, overcame the natural affections of fear and grief, when he was sore amazed, and his soul was exceeding sorrowful, even unto death. And he also appeared to be full of affection in the whole course of his life. We read of his great zeal, of his grief for the sins of men, and of his pity and compassion. How ineffably affectionate was that last dying conversation, which JESUS had with his eleven disciples the evening before he was crucified! Of all the discourses ever uttered by man, this was the most affectionate and affecting.

 

 In heaven, true religion is in its utmost purity and perfection: But according to the Scripture representation, the religion of heaven consists chiefly in holy love and joy, and the expression of these in fervent and exalted praises.

 

 It is an evidence that true religion lies much in tile affections, that the Scriptures place the sin of the heart much in” hardness of heart." It was hardness of heart that excited grief and displeasure in CHRIST towards the Jews. (Marie 3: 5.) The reason given why the house- of Israel would not obey GOD, was that they were” hard hearted." (Jezek. 3: 7.) And that great work of God, in conversion, is expressed once and again, by GOD'S” taking away the heart of stone, and giving a heart of flesh."

 

 Now by a ”hard heart," is plainly meant, a heart not easy to be moved with virtuous affections; like a stone, it is insensible and hard to be impressed. Hence, the hard heart is called a” stony heart,'" and is opposed to a” heart of flesh," which is sensibly touched and moved. We read 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 one that is easily impressed with what ought to affect it without holy affections, there is no true religion; and no light in the understanding is good which does not produce holy affection in the heart; no habit, principle, or external fruit is good, unless it proceeds from such exercises.

 

 We may hence learn how great their error is, who arc for discarding all religious affections. Because some who seemingly had great religious affections, have not manifested a right temper of mind, and have run into many errors, religious affections, in general, are grown out of credit, as though religion did not at all consist in them. Thus we run from one extreme to another. Some time ago, we were in the other extreme; there was a prevalent disposition to look upon all high religious affections, as eminent exercises of high grace. If persons did but appear to be much moved, so as to be full of religious talk, without further examination, we concluded them to be full of the SPIRIT of GOD. But of late, instead of admiring, we are in danger of rejecting all religious affections, without distinction. Indeed, to true religion, there must be something besides affections; 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, and is wholly destitute of the saving influences of the SPIRIT of GOD.

 

 The manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness. Prejudice against holy affections has a tendency to destroy the life and power of religion. And for persons to despise and cry them all down, is the way to shut all religion out of their own hearts. They who condemn high affections in others, are not like to have them in themselves. And they who have but little religious affection, have certainly but little religion; and they who condemn others for their religious affections, and have none themselves, have no religion at all.

 

 There are false affections, and there are true. A man's having much affection does not prove that he has religion; but his having no affection proves that he has not. The right way is not to reject all affections, nor to approve all; but to distinguish between them, approving some, and rejecting others. 

 

 2. If true religion lies much in the affections, such means are to be desired as have a tendency to move the affections. Such books, and such a way of preaching the word, administering the ordinances, worshipping GOD in prayer, and singing praises, ab have a tendency to affect the heart, are much to be desired.

 

Indeed, such means may be used as have a tendency to stir up the passions of ignorant persons, and yet no tendency to benefit their souls: For they may have a tendency to excite affections, but little or none to excite gracious affections. But undoubtedly, if the things of religion are exhibited truly, so as to convey just apprehensions of them, the more they have a tendency to move the affections the better.

 

 3. If true religion lies much in the affections, what cause have we to be ashamed, that we are no more affected with the great things of religion! GOD has given to us affections for the same purpose which he has given all our faculties, namely, that they might be subservient to religion. And yet how common is it among mankind, that their affections are much more exercised in other matters than in the things belonging to their everlasting peace! How insensible are most men about another world! How dull are their affections! How cold their love, languid their desires, and small their gratitude! How can they sit and hear of the infinite height and depth, length and breadth of the love of GOD in CHRIST JESUS, and yet be cold, heavy, and insensible! Where are the exercises of our affections proper, if not here What is it that does not require them Can any thing be set in our view greater and more important

 

 If we ought ever to exercise our affections at all; they ought to be exercised about those objects which are most worthy of them. But is there any thing which men can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope and their rejoicing, and their fervent zeal, as those things that are held forth to us in the Gospel of JESUS CHRIST GOD has so disposed things, in his glorious dispensations, revealed to us in the Gospel, as though every thing was contrived to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly. How great cause, therefore, have we to be humbled to the dust, that we are no more affected!

 

PART 2:

 

Showing- what are no certain Signs that Religious Affections are truly gracious, or that they are not.

 

 IF any one, on reading what has been said, is ready to acquit himself, and say,” I am not one of those who have no religious affections, I am often greatly moved with the consideration of the great things of religion;" let him not conclude from this, that he has religious affections. We have already observed, that as we ought not to condemn all affections, so we ought not to approve of all, as though every one that was religiously affected, had the saving influence of the SPIRIT of GOD; but to distinguish among religious affections between one sort and another. Now in order to this, I would,— Observe some things which are no signs one way or other, either that affections are such as religion consists in, or that they are otherwise.

 

I would observe some things, wherein those affections which are spiritual, differ from those which are not.

 

First, I would take notice of some things which are no signs that affections are gracious, or that they are not. 1: It is no sign, either one way or other, that religious affections are raised very high.

 

 Some are ready to condemn all high affections. If persons appear to have their religious affections raised to an extraordinary pitch, they arc prejudiced against them, and determine that they are delusions, without any farther inquiry. But if true religion lies much in religious affections, then there will be great religious affections where there is a great deal of true religion.

 

 Love is an affection, but will any CHRISTIAN, men ought not to love GOD in a high degree And will any say, that we ought not to have a great hatred of sin, and a deep sorrow for it Or that we should not have very strong desires after holiness Who is there that will go and bless GOD, that he is affected enough with what he has read and heard of ihe wonderful love of GOD to rebels in giving his only begotten SON to die for them, and of the dying love of CHRIST; and will pray that he may not be affected with them in any higher degree, because high affections are enthusiastical and ruinous to religion

 

Our text speaks of high affections, when it speaks of” rejoicing with joy unspeakable and full of glory." Here the most superlative expressions are used, that language will afford. And the Scriptures often require -us to exercise very high affections; thus in the first and great commandment of the law: There is an accumulation of expressions, as though words were wanting to express the degree, in which we ought to love GOD;” Thou shalt love the LORD thy GOD, with all thy heart, with all thy soul, with all thy mind, and with all thy strength." We find the most eminent saints in Scripture often professing high affections. Thus the Psalmist again and again. The Apostle PAUL the same. He expresses the exercise of pity and concern for others, even to” anguish of heart;" and speaks of the exultation and triumphs of his soul. Jt is often foretold of the Church in her happy seasons on earth, that she shall exceedingly rejoice. The angels in heaven are exceedingly affected with what they behold and contemplate. They are all as a pure flame of fire, in their love, and in the greatness of their joy and gratitude: Their praises are represented,” as the voice of many waters, and the voice of a great thunder."

 

 From these things it appears that religious affections being very high, is no evidence that they have not the nature of true religion. Therefore they greatly err who condemn persons as enthusiasts, merely because their affections are very high.

 

 On the other hand, it is no evidence that religious affections are of a spiritual nature, because they are great. Great multitudes, who were affected with the miracle of raising LAZARUS from the dead, were elevated to a high degree, when JESUS entered into Jerusalem, 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!" But how quickly was this at an end When this JESUS stands bound, it is not then” Hosannah," but” Crucify, crucify."

 

 II. It is no sign that affections have the nature of true religion, or that they have not, when they have great effects on the body.

 

 Such are the laws of union of soul and body, that the mind can have no vigorous exercise, without some effect upon the body. Yea, it is questionable, whether an embodied soul ever so much as thinks one thought, or has any exercise at all, but there is some corresponding motion in some part of the body. Universal experience shows, that the exercise of the affections has in a special manner an effect on the body. And it is not to be wondered at, that very great exercises of the affections, should have great effects on the body; and that as there are very great affections, both common and spiritual, great effects on the body should arise from both these kinds of affections. However, great effects on the body are no sure evidences that affections are spiritual: For we see that such effects often arise from great affections about temporal things; and if great affections about secular things may have these effects, I know not why we should determine that high affections about religious things cannot have the like effect.

 

 Nor on the other hand, do 1 know of any reason to determine, that gracious and holy affections, when raised as high as any natural affections, cannot have a great effect on the body. I know of no reason, why being affected with a view of GOD'S glory, should not cause the body to faint, as well as being affected with a view of SOLOMON'S glory. There is a great power in spiritual affections: We read of the power which worketh in Christians, and of the effectual working of GOB'S power in them. The text we are upon speaks of ”joy unspeakable and full of glory." And who that considers what man's nature is, and what the nature of the affections is, can reasonably doubt but that such unutterable joys may be too mighty for weak dust and ashes

 

 The Psalmist, speaking of the vehement religious affections he had, speaks of an effect on his flesh or body, besides what was on his soul, expressly distinguishing one from the other,” My soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is." (Psalrrt Ixxiii. 1.)

 

The Prophet HABAKKUK speaks of his body's 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 trembled in myself." (Hob. iii, 16.)

 

 That such ideas of GOD'S glory, as are sometimes given in this world, have a tendency to overbear the body, is evident, because the Scripture gives us an account, that this has actually been the effect of those external manifestations, GOD has made to some for that end, to give them an idea of his majesty and glory. Such instances we have in the Prophet DANIEL and the Apostle JOHN. DANIEL, giving an account of an external representation of the glory of CHRIST, says,” And there remained no strength in me, for my comeliness was turned into corruption, and I retained no strength." (Dan. 10: 8.) And the Apostle JOHN, giving an account of a like 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 here, these were only external manifestations of the glory of CHRIST; for though it be true, yet the end of them was to give an idea of the thing represented, the Divine glory and majesty of CHRIST; and thus undoubtedly they improved them, and were affected by them. According to the* end, for which GOD intended these outward signs, they received by them a great and lively apprehension of the real glory and majesty of GOD'S nature, which they were signs of; and thus were greatly affected, their souls being swallowed up, and then-bodies overborne. And I think they are very bold and daring, who will say, GOD cannot, or will not give the like clear and affecting apprehensions of the same glory and ’majesty of his nature, to any of his saints, without the intervention of such external shadows of it.

 

 Before I leave this head, I would further observe, that the Scripture often makes use of bodily effects, to express the strength of holy and spiritual affections; such as ”Trembling," (Psalm cxix. 120,)”Groaning;" (Rom. viiL 26,)”Being sick," (Cant. 2: 5,)”Crying out," (Psalm Ixxxiv. 2,)” Panting," (Psalm xxxvii. 10,) and” Fainting." (Psalm Ixxxiv. 2.) Now if it be supposed that these are only figurative expressions, to represent the degree of affections; yet I hope all will allow, that they are suitable figures. Which how could they be, if those spiritual affections they are designed to represent, have no tendency to any such thing I cannot think GOD would commonly make use of things which are very alien from spiritual affections, and are shrewd marks of the hand of SATAN, as figures, to represent the high degree of holy and heavenly affections.

 

 III. It is no sign that affections are truly gracious, or that they are not, that they cause those who have them, to be fluent, fervent, and abundant in talking of the things of religion.

 

There are many, who if they see this in others, are greatly prejudiced against them: Their being so full of talk, is, with them, a sufficient ground to condemn them as Pharisees or hypocrites. On the other hand, there are many, who, if they see this effect in any, are forward to determine that they are under the influences of GOD'S SPIRIT. More especially are they persuaded of this, if they are not only abundant, but very affectionate and earnest in their talk.

 

 But this it, the fruit of little judgment, as events abundantly show. That persons are disposed to be abundant in talking of religion, may be from a good cause, and it may be from a bad one. It may be because their hearts are full of holy affections; for” out of the abundance of the heart the mouth speaketh; "and it may be because they are full of that affection that is not holy. It is the nature of affections, of whatever kind, if they are strong, to dispose persons to be much in speaking of that which they are affected with, and to speak earnestly. And therefore persons talking abundantly and fervently about religious things, can be an evidence of no more than this, that they are much affected with them, which may be, and yet there be no great grace.

 

 A person may be full of talk of his own experience, falling upon it, in all companies; and when it is so, it is rather a dark sign than a good one; as a tree that is overfull of leaves seldom bears much fruit.

 

IV. It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance, and by then- own strength.

 

 There are many that condemn all affections which are excited in a way that the subjects of them can give no account of, as not seeming to be the natural consequence of the principles of human nature, in such circumstances; but to be from the influence of some extrinsic power upon their minds. How greatly has the doctrine of sensibly perceiving the immediate power of the SPIRIT of GOD, been ridiculed! Many say, the manner of the SPIRIT of GOD is to co-operate in a silent, secret, and undiscernible way, with the use of means and our own endeavors; so that there is no distinguishing between the influences of the SPIRIT of GOD, and the natural operations of our own minds.

 

 And it is true, that for any to expect the influences of the SPIRIT, without a diligent improvement of the appointed means, is presumption: And to expect that he will operate upon their minds, without means* subservient to the effect, is enthusiastical. It is also undoubtedly true, that the SPIRIT of GOD is very various in the manner and circumstances of his operations, and that sometimes he operates in a way more secret, and gradual, than at others.

 

 But if there be indeed a power, different from the power of all means and instruments, and above the power of nature, which is requisite in order to the production of saving grace in the heart; then it is not unreasonable to suppose, that this should frequently be produced after such a manner, as to make it manifest, that it is so. If grace be indeed owing to an intrinsic agent, why is it unreasonable to suppose it should seem to be so to them who are the subjects of it Is it a strange thing, that it should seem to be as it is When grace is the workmanship of the Almighty, is it strange that it should seem to them who are subjects of it, agreeable to truth And if persons tell of effects in their own minds, that seem to them not to be from the natural operation of their minds, but from the supernatural power of some other agent, should it at once be looked upon as a sure evidence of delusion, because things, seem to them to be as they are Yet this is the objection which is made; It is looked upon as a clear evidence that the affections many persons have, are not from such a cause, because they seem to them to be from that cause: They declare that what they are conscious of, seems to them to be not from themselves, but from the mighty power of GOD; and others from hence determine what they experience is not from GOD, but from themselves, or from the Devil.

 

 If grace in the soul is so the effect of GOD'S power, that it is fitly compared to those effects, which are farthest from being owing to any strength in the subject, such as a, generation, or a being begotten, and a resurrection, or a being raised from the dead, and a creation, or a being brought out of nothing into being'; then why should the Almighty, in so great a work of his power, so carefully hide his power, that the subjects of it should be able to discern nothing of it Or what reason have any to determine that he does so It is frequently GOD'S manner to make his hand visible, that he alone might be exalted, and that the excellency of the power might be of GOD and not of man. So it was among other works, in that great one, his converting the Heathen world, after all the endeavors of philosophers had proved in vain, for many ages, and it was become abundantly evident that the world was utterly helpless, by any thing but the mighty power of GOD. And so it was in most of the conversions of particular persons we have an account of in the New Testament: They were not wrought on in a silent, secret, gradual, and insensible manner; but with those manifest evidences of a supernatural power, wonderfully and suddenly causing a great change, which in these days are looked upon as certain signs of delusion.

 

 The Apostle, in Eph. 1: 18, 19, speaks of GOD'S enlightening the minds of Christians, and so bringing them to believe in CHRIST, that they might know the exceeding greatness of his power to them who believe. He can mean, nothing else than that they might know by experience. But if Christians know this power by experience, then they feel it, and discern it, as sensibly distinguishable from the natural operations of their own minds; which is not agreeable to the notion of GOD'S operating always so secretly and undiscernibly, that it cannot be known to be the influence of any extrinsic power, any otherwise than as they may argue it from Scripture.

 

 So that it is unreasonable and unscriptural, to determine that affections are not from GOD'S SPIRIT, because they are not sensibly from the persons themselves, that are the subjects of them.

 

On the other hand, it is no evidence that affections are gracious, that they are not purposely produced by those who are the subjects of them, or that they arise in their minds in a manner they cannot account for.

 

There are some who make this an argument in their own favor; they say, I am sure I did not make it myself; it was no contrivance of mine; it came when I thought nothing of it; if I might have the world for it, I cannot make it again when I please:' And hence they determine that what they have experienced, must be from the influence of the SPIRIT of GOD; but this does not follow. There are other spirits who have influence on the minds of men, besides the HOLY GHOST. There are many false spirits, who with great subtlety and power, mimic the operations of the SPIRIT of GOD. And there are many of SATAN'S operations, which ara distinguishable from the voluntary exercises of men's own minds. They are so in those dreadful and horrid suggestions, with which he follows many persons. And the power of SATAN may be as immediate in false comforts and joys; and often is so in fact.

 

 And where neither a good nor evil spirit has any immediate hand, persons, of a weak and vapory habit of body may have strong apprehensions and strong affections unaccountably arising, which are not voluntarily produced by themselves.

 

 V. It is no sign that religious affections are truly spiritual, or they are not, that they come with texts of Scripture, remarkably brought to the mind.

 

It is no sign that affections are not gracious, that they are occasioned by Scriptures so coming to the mind.

 

On the other hand, neither is it any sign that affections are gracious, that they arise on occasion of Scriptures brought suddenly and wonderfully to the mind. Some seem to look upon this as a good evidence; and will say,’ There were such and such sweet promises brought to my mind; they came suddenly as if they were spoken to me: I had no hand in it: I was not thinking of it: I did not know at first that it was Scripture.'' And it may be they will add,’ One Scripture came flowing in after another, and so texts all over the Bible, the most sweet and pleasant, the most apt and suitable which could be devised.' Thus they think they have undoubted evidence that their state is good. But where is there any such rule to be found in the Bible

 

What evidence is there that the Devil cannot bring texts to the mind, and misapply them, to deceive persons If he has power to bring any words at all to persons minds, he may have power to bring words contained in the Bible. If he was permitted to put CHRIST himself in mind of texts of Scripture to tempt him, what reason have we to determine that he may not do the same to men And if he may abuse one text of scripture, so he may another. And if he can bring one comfortable text to the mind, so he may a thousand; and may choose out such as tend most to serve his purpose, and may heap up Scripture promises, tending according to the perverse application he makes of them, wonderfully to remove the rising doubts, and to confirm the false joy and confidence of a poor deluded sinner.

 

 VI. It is no evidence that religious affection is saving, or that they are otherwise, that there is an appearance of love in them. No Christians pretend, that this is an argument against the saving nature of religious affections. But on the other hand, there are some who suppose, it is a good evidence, that affections are from the saving influences of the Holy GHOST. Their argument is, that SATAN cannot love, this affection being directly contrary to his nature. And it is true, nothing is more excellent than a spirit of Christian love; it is that by which we are most conformed to heaven, and most contrary to hell and the Devil. But yet it is ill arguing from hence, that there are no counterfeits of it. And the subtlety of SATAN, and men's deceitful hearts, are wont chiefly to be exercised in counterfeiting those virtues and graces that are in highest repute. And there are none, it may be, that have more counterfeits than love and humility.

 

 VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they are real believers or no.

 

 Though false religion is wont to be maimed and monstrous, and not to have that entireness and symmetry of parts, which is to be seen in true religion; yet there may be a great variety of false affections together, that may resemble gracious ones.

 

There are slight touches of all kinds of gracious affections, as of love to GOD, and love to the brethren, so of godly sorrow for sin, as in the children of ISRAEL in the wilderness; so of spiritual joy, as in the stony ground hearers. So unbelievers may have earnest religious desires, like BALAAM'S, which he expresses under an extraordinary view that he had of the estate of GOD'S people, as distinguished from all the rest of the world. (Numb, 23: 9, 10.)

 

 And as men, while in a state of nature, are capable of a resemblance of all kinds of religious affections, so nothing hinders but that they may have many of them together. 

 

 VIII. Nothing can certainly be determined concerning the nature of the affections by this, that comforts and joys follow awakenings and convictions of conscience.

 

Many persons seem to be prejudiced against affections and experiences, that come in such a method, as has been much insisted on by many divines; first such awakenings, fears and awful apprehensions, followed with such humblings, in a sense of total sinfulness and helplessness, and then such light and comfort: They look upon all such schemes, laying down such methods and steps, to be of men's devising: And particularly if high affections of joy follow great distress and terror, it is made by many an argument against those affections. But such prejudices and objections are without reason, or Scripture. Surely it cannot be unreasonable to suppose, that before GOD delivers persons from a state of sin, and exposedness to eternal destruction, he should give them some sense of the evil he delivers them from; and that they should be first sensible of their absolute necessity, and afterwards of CHRIST'S sufficiency, and GOD'S mercy through Him.

 

 And that it is GOD'S manner of dealing with men, to -lead them into a wilderness, before he speaks comfortably to them, and so to order it, that they be brought into distress, and made to see their own helplessness, and absolute dependence on his grace, before he works any great deliverance for them, is abundantly manifest by the Scripture. Backsliding Israel, before GOD heals them, are brought to acknowledge, “ that they have sinned, and have not obeyed the voice of the LORD;" and to see “ that they lie down in their shame, and that confusion covers them;" and that in vain is salvation hoped for from the hills and from the multitude of mountains," and that GOD only can save them. (Jer. 3: 23, 24, 25.)

 

 But there are many things in Scripture which directly show that this is GOD'S ordinary manner in working salvation for the souls of men, and in the manifestations he makes of himself and of his mercy in CHRIST in the ordinary works of his grace on the hearts of sinners. An old inveterate wound must be searched to the bottom, in order to healing; and the Scripture compares sin, the wound of the soul, to this, and speaks of healing this wound without searching it, as vain and deceitful. (Jer. viii. 11.) When John the Baptist came to prepare the way for CHRIST, and prepare men's hearts for his reception, he did it, by showing men their sins, and by bringing the self-righteous Jews off from their own righteousness, telling them that they were a” generation of vipers," and showing them their danger of” the wrath to come."

 

 And if it be indeed GOD'S manner, (as the foregoing considerations show,) before he gives men the comfort of a deliverance from their sin and misery, to give them a considerable sense of the greatness and dreadfulness of those evils, and their extreme wretchedness by reason of them; surely it is not unreasonable to suppose, that persons, at least often, while under these views, should have great distress of mind; especially if it be considered what these evils are, that they have a view of, which are no other than great and manifold sins, against the infinite majesty of the great Jehovah, and the suffering of the fierceness of his wrath to all eternity. And we have many plain instances in Scripture, of persons that have been actually brought into extreme distress, by such convictions, before they have received saving consolations: As the multitude at Jerusalem, who were” pricked in their heart, and said unto PETER, and the rest of the Apostles, Men and brethren, what shall we do" And the Apostle PAUL, who” trembled and was astonished," before he was comforted; and the Jailor, when” he called for a light, and sprang in, and came trembling, and_ fell down before PAUL and SILAS, and said, Sirs, what must I do to be saved"

 

 From these things it appears unreasonable, to make this an objection against the truth and spiritual nature of the comfortable and joyful affections which any have, that they follow awful apprehensions and distresses. And on the other hand, it is no evidence that comforts and joys are right because they succeed great terrors, and fears of hell. This seems to be what some persons lay great weight upon; esteeming great terrors an evidence of a great work wrought on the heart, well preparing the way for solid comfort; not considering that terror, and a conviction of conscience, are different things: For though convictions of conscience do often cause terror, yet they do not consist in it; and terrors do often arise from other causes. Convictions of conscience, through the influences-of GOD'S Spirit, consist in conviction of sinfulness of heart and practice, and of the dreadfulness of sin, as committed against a God of terrible majesty, infinite holiness, and hatred of sin, and strict justice in punishing of it. But there are some persons that have frightful apprehensions of hell, a dreadful pit ready to swallow them up, and flames just ready to lay hold of them, who at the same time seem to have very little enlightening of conscience, really convincing them of their sinfulness of heart and life. Nay, some speak of a great sight they have of their wickedness, who really, when the matter comes to be well examined, are found to have little or no convictions of conscience. They tell of a dreadful hard heart, when they have none of those things in their thoughts, wherein the hardness of men's hearts consists. They tell of a dreadful load and sink of sin within them, when if the matter is carefully enquired into, they have not in view any thing wherein the corruption of nature does, truly consist, nor any thought of any particular thing wherein their hearts are sinfully defective.

 

 And if persons have had great terrors, which really have been from the convincing influences of the SPIRIT, it does not thence follow that their terrors must needs end in true comfort. The unmortified corruption of the heart may quench the SPIRIT of GOD, (after he has been striving,) by leading men to presumptuous, and self-exalting hopes and joys, as well as otherwise.

 

 And as seeming distinctness, as to steps and method, is no certain sign that a person is converted; so the being without it, is 110 evidence that a person is not converted! For though it might be made evident on Scripture principles, that a sinner cannot heartily receive CHRIST as his Savior, who is not convinced of his sin and misery, and of his own emptiness and helplessness, and his just desert of eternal condemnation; and that therefore such convictions must be someway implied in what is wrought in his soul; yet it is not necessary that all those things which are implied in an act of faith in CHRIST, must be distinctly wrought in the soul, in so many successive works of the SPIRIT that shall be, each one, plain and manifest, in all who are truly converted.

 

 On the contrary, sometimes the change made at first is like a confused chaos, so that we know not what to make of it. The manner of the SPIRIT'S proceeding in them that are born of the SPIRIT, is very often exceeding mysterious; we, as it were, hear the sound of it, the effect of it is discernible, but no man can tell whence it came, or whither it went. It is oftentimes as difficult to know the way of the SPIRIT in the new birth, as in the first birth: “ As thou knowest not what is the way of the SPIRIT, or how the bones do grow in the womb of her that is with child: Even so thou knowest not the work of GOD, that worketh all." (Eccl. 11: 5.)

 

 What we have principally to do with, in our inquiries into our own state, or in the directions we give to others, is the nature of the effect that GOD has brought to pabs in the soul. As to the steps which the SPIRIT of GOD took to bring that effect to pass, we may leave them to him. We are often in Scripture expressly directed to try ourselves by the nature of the fruits of the SPIRIT; but no where by the SPIRIT'S method of producing them. Many greatly err in their notions of a clear work of conversion, calling that a clear work, where the successive steps of influence, and method of experience is clear: Whereas that indeed is the clearest work, (not where the order of doing is clearest, but) where the spiritual and Divine nature of the work done, and effect wrought, is most clear.

 

 IX. It is no certain sign that religious affections have the nature of true religion, or have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship. This has very unreasonably been looked upon as an argument against the religious affections which some have had, that they spend so much time in reading, praying, singing, hearing sermons, and the like. It is plain from Scripture that the tendency of true grace is to cause persons much to delight in such exercises. Grace had this effect upon the primitive Christians in Jerusalem: “ And they continuing daily, with one accord, in the temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart, praising GOD." (Acts 2: 46, 47.) It made DANIEL and DAVID delight in prayer, and solemnly attend it three times a day. It makes the saints delight in singing praises to GOD: “ Praise ye the LOUD, for it is good to sing praises unto our GOD, for it is pleasant, and praise is comely." (Ps. cxlvii. 1.) It makes them delight to hear the word of GOD, and leads them to love public worship.

 

 This is the nature of true grace. But yet on the other hand, persons being disposed to abound, and to be zealously engaged in the external exercises of religion, and to spend much time in them, is no sure evidence of grace. So it was with the Pharisees, who” made long prayers, and fasted twice a Week." And EZEKIEL'S hearers delighted in hearing him, and” with their mouth showed much love, while they did not the things he said, and their hearts went after their covetousness." (Ezek. xxxiii.)

 

 Experience shows that persons, from false religion, may be inclined to be abundant in the external exercises of religion; yea to give themselves up to them, and devote almost their whole time to them.

 

 X. Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify GOD. This is implied in what has been just now observed; but because many look upon it as a bright evidence of gracious affections, when persons appear greatly disposed to praise GOD, and affectionately to call on others to do it, I thought it deserved a more particular consideration.

 

 No Christian will make it an argument against a person, that he seems to have such a disposition. Nor can it reasonably be looked upon as an evidence, if those things that have been already observed be considered. But it will appear more evidently that this is no certain sign of grace, if we consider what instances the Scripture gives us of it; we often have an account of this in the multitude that were present when CHRIST preached and wrought miracles: They” glorified GOD, saying, We never saw it on this fashion;" (Mark 2: 12;) the children of Israel at the Red Sea, sang GOD'S praise, but soon forgot his works. And the Jews, in EZEKIEL'S time,”with their mouth showed much love, while their heart went after their covetousness."

 

 XI. It is no sign that affections are right, or that they are wrong, that the persons that have them, are exceeding confident that what they experience is Divine, and that they are in a good estate.

 

It is an argument with some against persons that they are deluded, if they pretend to be assured of their good estate, and to be carried beyond all doubting of the favor of GOD; supposing that there is no such thing to be expected in the Church of GOD, as a full assurance of hope; unless it be in some very extraordinary circumstances, as m the ease of martyrdom; contrary to the plainest Scripture evidence. It is manifest that it was a common thing for the saints, that we have a particular account of in Scripture to be assured. GOD, in the plainest manner, revealed and testified his special favor to NOAH, ABRAHAM, ISAAC, JACOB, MOSES, DAVID, and others. JOB often speaks with the greatest assurance. DAVID, throughout the book of Psalms, almost everywhere speaks in the most positive manner of GOD as his GOD. HEZEKIAH appeals to GOD, as one that knew,” he had walked before him in truth and with a perfect heart;" (2 Kings 20: 3;) the Apostle PAUL, through all his epistles, speaks in an assured strain, ever speaking positively of his special relation to CHRIST, and his interest in, and expectation of, the future reward.

 

 The nature of the covenant of grace and GOD'S declared ends in that covenant, plainly show it to be GOD'S design, to make ample provision for having an assured hope of eternal life, while upon earth. The promises are full, often repeated, and various ways exhibited; and there are many witnesses and many seals; and GOD has confirmed his promises with an oath. And his declared design in all this is, that the heirs of the promises might have an undoubted hope, and full assurance of their future glory.

 

 Moreover, all Christians are directed to give all diligence to make their calling and election sure, and are told how they may do it. (2 Pet. 1: 5—8.) And it is spoken of as a thing very unbecoming Christians, not to know whether CHRIST be in them or no. (2 Cor. 13: 5.) To add no more, it is manifest, that Christians knowing their interests in the saving benefits of Christianity, is a thing ordinarily attainable, because the Apostles tell us by what means common Christians (and not only Apostles and Martyrs) were wont to know this. See 1 Cor. 2: 12; 1 John 2: 3, 5; 3: 14, 19, 24; 4: 13; and 5: 2, 19. Therefore it must needs be very unreasonable to determine, that persons are hypocrites, because they seem to be out of doubt of their salvation.

 

 On the other hand, it is no sufficient reason to determine that men are saints, because they have an exceeding confidence that their state is good. Nothing can certainly be argued from their confidence, how great and strong so ever it be. If we see a man that commonly speaks in the most bold language in prayer, with whom it is common to use the most confident expressions, such as,’ I know certainly that GOD is rny Father; I know I shall go to heaven as well as if I was there,' and that seems to have done for ever with any examination into his state, as a thing sufficiently known, and to contemn all that so much as intimate, there is some reason to doubt whether all is right; such things are no signs at all that it is indeed so. Such an overbearing and violent sort of confidence as this, has not the countenance of a true Christian assurance: It savors more of the spirit of the Pharisees, who never doubted but that they were saints. If they had more of the spirit of the Publican with their confidence, it would have more of the aspect of one that has no confidence in himself.

 

 There are two sorts of self-deceivers, one that are deceived with their outward morality and external religion; the other are those who are deceived with discoveries and elevations, who often cry down works, and men's own righteousness, and talk much of free grace; but at the same time make a righteousness of their discoveries, and of their humiliation, and exalt themselves to heaven with them. Of these two, the latter are the worst; for they are commonly by far the most confident, and with the most difficulty brought off from it. I have scarcely known an instance of such a one in my life, that has been undeceived. The chief grounds of the confidence of many of them are impulses and supposed revelations, sometimes with texts of Scripture, and sometimes without. These impulses they have called the witness of the SPIRIT. And it is found by abundant experience, that those who are led away by impulses and imagined revelations are extremely confident; for they suppose that the great JEHOVAH has declared these things to them, and that having his immediate testimony, a strong confidence is the highest virtue. Hence they are bold to say,’ I know this or that; I know certainly: I am as sure as that I have a being;' and they despise all argument and inquiry in the case. And above all things else, it is easy to be accounted for that impressions and impulses about that which is so pleasing, so suiting their self-love and pride, as their being the dear children of GOD, should make them strongly confident; especially when they have with their impulses and revelations high affections, which they take to be the most eminent exercises of grace.

 

 The confidence of many of this sort of men, is like the confidence of some mad men who think they are kings: They will maintain it against all manner of reason and evidence. And in one sense, it is much more immovable than a truly gracious assurance, which is not upheld, but by the soul's being kept in a holy frame, and grace maintained in a lively exercise. If the Christian falls into a lifeless frame, and grace decays, he loses his assurance: But this confidence will not be shaken by sin; and some maintain their boldness in their hope in the most wicked ways, which is a. sure evidence of their delusions.

 

 Here I cannot but observe, that there are certain doctrines often preached which need to be delivered with more caution and explanation than they frequently are: For as they are by many understood, they tend greatly to establish this false confidence. The doctrines I speak of are those of Christians living by faith not by sight; their giving glory to GOD by trusting him in the dark; living upon CHRIST, and not upon experiences; not making their good frames the foundation of their faith; which are excellent doctrines when rightly understood, but corrupt and destructive as many understand them: The Scripture speaks of living, or walking by faith, and not by sight, in no other way than these, namely, a being governed by a respect to eternal things, that are the objects of faith and are not seen, and not by a respect to temporal things, which are seen; a. believing things revealed that we never saw with bodily eyes; and also living by faith in the promise of future things, without yet hearing or enjoying the things promised. This will be evident to any one that looks over the Scriptures which speak of faith in opposition to sight; as 2 Cor. 4: 18; and 5: 7; Heb. 11: 1, 8, 13, 17, 27, 29; Rom. viii. 24; John 20: 29.

 

 But this doctrine, as it is understood by many, is, that Christians ought firmly to believe and trust in GOD without spiritual sight or light, and although they are in a dark dead frame, and for the present have no spiritual discoveries. It is truly the duty of those who are thus in darkness, to come out of darkness into light and believe. But that they should confidently believe, while they remain without spiritual light or sight, is an anti-scriptural and absurd doctrine. The Scripture is ignorant of any faith in CHRIST of the operation of GOD, that is not founded in a spiritual sight of CHRIST. True faith in CHRIST is never exercised any further than persons” behold as in a glass, the glory of the LORD," and have” the knowledge of the glory of GOD in the face of JESUS CHRIST." (2 Cor. 3: 18. and 4: 6.) That faith which is without spiritual light, is not the faith of the children of light, but the presumption of the children of darkness. And therefore to press persons to believe, without any spiritual light or sight, greatly helps forward the delusions of the prince of darkness. Men not only cannot exercise faith without spiritual light; but they can exercise faith only just in such proportion as they have spiritual light. Men will trust in GOD no further than they know him; and they cannot be in the exercise of faith in him one ace further than they have a sight of his fullness and faithfulness in exercise. Nor can they have the exercise of trust in GOD, any further than they are in a gracious frame. They that are in a dead carnal frame, doubtless ought to trust in GOD; because that would be the same thing as coining out of their bad frame, and turning to GOD: But to exhort them confidently to trust in GOD, and so hold up their hope and peace, though they are not in a gracious frame, and continue not to be in it, is the ”same thing in effect as to exhort them confidently to trust in GOD, but not with a gracious trust; and what is that but a wicked presumption

 

 It is true, it is the duty of GOD'S people to trust in him, when in darkness; in this sense they ought to trust in GOD when the aspects of his Providence are dark, and look as though GOD had forsaken them, and when many clouds gather, and many enemies surround them with a formidable appearance, and when all circumstances seem to render the promises of GOD difficult to be Fulfilled. And GOD must be trusted out of sight, when we cannot see which wav it is possible for him to Fulfill his word, as every thing but GOD'S mere word makes it look unlikely, so that if persons believe, they must hope against hope. Thus the ancient Patriarchs, thus JOB, DAVID, JEREMIAH, DANIEL, SHADRACH, MESHECH, ABENDEGO, and the Apostle PAUL, gave glory to GOD, by trusting in him in darkness. But how different a thing is this from trusting in GOD without spiritual sight, and being at the same time in a dead and carnal frame!

 

 There is also such a thing as spiritual light being let into the soul, in one way, when it is not in another; and so there is such a thing as believers trusting in GOD, and also knowing 'their good estate, when they are destitute of some kinds of experience. As for instance, they may have clear •views of GOD'S sufficiency and faithfulness, and so confidently trust in him, and know that they are his children, and at the same time not have those clear ideas of his love, as at other times: For it was thus with CHRIST himself in his last passion. But how different things are these from confidently trusting in God without spiritual light or experience!

 

 Those that thus insist on persons living by faith, when they have no experience and are in very bad frames, are also very absurd in their notions of faith. What they mean by faith is, believing that they are in a good estate. Hence they count it a dreadful sin for them to doubt of their estate, whatever frames they are in, and whatever things they do, because it is the great and heinous sin of unbelief; and he is the best man, and puts most honor upon GOD, that maintains his hope of his good estate the most confidently, when he has the least light or experience; that is to say, when he is in the worst frame; because, forsooth, that is a sign that he is strong in faith, giving glory to GOD, and against hope believes in hope. But what Bible do they learn this notion of faith out of, that it is a man's confidently believing that he is in a good estate If this be faith, the Pharisees had faith in an eminent degree. The Scripture represents faith, as that by which men are brought into a good estate, and therefore it cannot be the same thing, as believing that they are already in one. To suppose that faith consists in persons' believing that they are in a good estate, is in effect the same thing, as to suppose that faith consists in a person's believing that he has faith, or in believing that he believes.

 

 Men are doubtless to blame for being in a dead carnal frame; but when they are in such a frame, when they have no sensible experience of the exercises of grace, but on the contrary, are under the prevalency of their lusts, and an unchristian spirit, they are not to blame for doubting of their state. It is as impossible in the nature of things, that a holy and Christian hope should be kept alive, in its clearness and strength, in such circumstances, as it is to maintain the bright sunshine in the air, when the sun is gone down. Distant experiences, when darkened by present prevailing corruption, will never keep alive a gracious confidence, for it sickens and decays upon it.

 

 Nor is it at all to be lamented that persons doubt of their state in such circumstances; but on the contrary, it is desirable, and every way best that they should. It is agreeable to that wise and merciful constitution of things, which GOD has established, that it should be so. For so has GOD constituted things in his dispensations towards his people, that when their love decays, and the exercises of it fail, or become weak, fear should arise; for then they need it to restrain them from sin, and to excite them to care for their souls, and to watchfulness and diligence in religion. But GOD has so ordered, that when love rises and is vigorous, then fear should vanish; for then they need it not, being actuated by a more excellent principle. There are no other principles, which human nature is under the influence of, that will ever make men conscientious, but one of these two, fear or love: And therefore if one of these should not prevail as the other decayed, when love is asleep we should be exposed indeed: And therefore GOD has wisely ordained, that these two opposite principles should rise and fall, like the two opposite scales of a balance. Love is the Spirit of adoption, or the childlike principle; if that slumbers, men fall under fear, which is the spirit of bondage, or the servile principle: And so on the contrary. And if love, or the spirit of adoption, be carried to a great height, it drives away all fear; agreeable to that of the Apostle: “ There is no fear in love, but perfect love casts out fear." (1 John 4: 18.) The two opposite principles of sin and holy love, bring hope and fear into the hearts of GOD'S children, in proportion as they prevail; that is, without something accidental intervening, as melancholy, ignorance, prejudices of education, wrong instruction, false principles, or peculiar temptations.

 

 Fear is cast out by the SPIRIT of GOD, no other way than by the prevailing of love; nor is peace ever maintained by his SPIRIT when love is asleep. At such a time, in vain are all our self-examinations, and poring on past experiences, in order to get assurance: For it is contrary to the nature of things, as GOB has constituted them, that we should have assurance at such a time.

 

 They therefore directly thwart GOD'S wise constitution: of things, who exhort others to be confident in their hope when in dead frames, under a notion of living by faith, and not by sight, and trusting in GOD in the dark, and living upon CHRIST and not upon experiences; and warn them not to doubt of their good estate, lest they should be guilty of the dreadful sin of unbelief. And it has a direct tendency to prevent their ever calling their state in question, how much soever wickedness reigns in their hearts or lives, under a notion of honoring GOB by” hoping against hope,' and confidently trusting in GOD. But to return from this digression, I would mention one thing more under this general head.

 

 XII. Nothing can be certainly concluded concerning the nature of religious affections, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting, and such as greatly win the heart. Even true saints have not such a spirit of discerning, that they can certainly determine who are godly, and who are not: For though they know experimentally what true religion is, in the external exercises of it; yet 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 outward appearance; but the Scripture plainly intimates that judging by outward appearances, is at best uncertain.

 

 Before I finish this head, I would speak something to a strange notion some have given into, of certainly knowing the good estate that others are in, as though it Was immediately revealed to them from heaven, by their love flowing out to them in an extraordinary manner. They argue thus, that their love being very sensible, may be certainly known by them who feel it, to be a true Christian love; and if it be a true Christian love, the SPIRIT of GOD must be the Author of it; and inasmuch as the SPIRIT of GOD, who knows certainly whether others are the children of GOD or no; it must needs be that this infallible SPIRIT who deceives none, knows that person is a child of GOD. But such persons might be convinced of the falseness of their reasoning, if they would consider whether it be not their duty, to love those as the children of GOD who they think are so, and whom they have no reason to think otherwise, though GOD who searches the hearts knows them not to be his children If it be their duty, then it is good, and the want of it is sin; and therefore, the SPIRIT of GOD may be the Author of it: The SPIRIT of GOD, without being a spirit of falsehood, may in such a case assist a person to do his duty, and keep him from sin.