A TREATISE
CONCERNING
RELIGIOUS AFFECTIONS.
IN THREE PARTS.
BY
JONATHAN EDWARDS
INTRODUCTION.
THERE is no question whatsoever, that is of greater importance to mankind, and what is more concerns every individual person to be well resolved in, than this: What are the distinguishing qualifications of those that are in favor with God, and entitled to his eternal rewards? Or, which comes to the same thing, What is the nature of true religion? And wherein do lie the distinguishing notes of that virtue and holiness that is acceptable in the sight of God? But though it be of such importance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein professing Christians do more differ one from another. It would be endless to reckon up the variety of opinions in this point, that divide the Christian world; making manifest the truth of that declaration of our Savior, "Strait is the gate and narrow is the way, that leads to life, and few there be that find it."
The consideration of these things has long engaged me to attend to this matter, with the utmost diligence and care, and exactness of search and inquiry, that I have been capable of. It is a subject on which my mind has been peculiarly intent, ever since I first entered on the study of divinity. But as to the success of my inquiries it must be left to the judgment of the reader of the following treatise.
I am sensible it is much more difficult to judge impartially of
that which is the subject of this discourse, in the midst of the dust and smoke
of such a state of controversy, as this land is now in, about things of this
nature. As it is more difficult to write impartially, so it is more difficult
to read impartially. Many will probably be hurt in their spirits, to find so
much that appertains to religious affection, here condemned: and perhaps
indignation and contempt will be excited in others by finding so much here
justified and approved. And it may be, some will be ready to charge me with
inconsistency with myself, in so much approving some things, and so much
condemning others; as I have found this has always been objected to by some,
ever since the beginning of our late controversies about religion. It is a hard
thing to be a hearty zealous friend of what has been good and glorious, in the
late extraordinary appearances, and to rejoice much in it; and at the same time
to see the evil and pernicious tendency of what has been bad, and earnestly to
oppose that. But yet, I am humbly but fully persuaded, we shall never be in the
way of truth, nor go on in a way acceptable to God, and tending to the
advancement of Christ's kingdom till we do so. There is indeed something very
mysterious in it, that so much good, and so much bad, should be mixed together
in the church of God; as it is a mysterious thing, and what has puzzled and
amazed many a good Christian, that there should be that which is so divine and
precious, as the saving grace of God, and the new and divine nature dwelling in
the same heart, with so much corruption, hypocrisy, and iniquity, in a
particular saint. Yet neither of these is more mysterious than real. And
neither of them is a new or rare thing. It is no new thing, that much false
religion should prevail, at a time of great reviving of true religion, and that
at such a time multitudes of hypocrites should spring up among true saints. It
was so in that great reformation, and revival of religion, that was in Josiah's
time; as appears by
Not that it is to be supposed that it will always be so; for
though there never will, in this world, be an entire purity, either in
particular saints, in a perfect freedom from mixtures of corruption; or in the
church of God, without any mixture of hypocrites with saints, and counterfeit
religion, and false appearances of grace with true religion, and real holiness:
yet it is evident, that there will come a time of much greater purity in the
church of God, than has been in ages past; it is plain by these texts of
Scripture,
It is by the mixture of counterfeit religion with true, not
discerned and distinguished, that the devil has had his greatest advantage
against the cause and kingdom of Christ, all along hitherto. It is by this
means, principally, that he has prevailed against all revivings of religion,
that ever have been since the first founding of the Christian church. By this,
he hurt the cause of Christianity, in and after the apostolic age, much more
than by all the persecutions of both Jews and Heathens. The apostles, in all
their epistles, show themselves much more concerned at the former mischief,
than the latter. By this, Satan prevailed against the reformation, began by
Luther. Zwinglius, &c., to put a stop to its progress, and bring it into
disgrace; ten times more, than by all those bloody, cruel, and before unheard
of persecutions of the church of Rome. By this, principally, has he prevailed
against revivals of religion, that have been in our nation since the
reformation. By this he prevailed against New England, to quench the love and
spoil the joy of her espousals, about a hundred years ago. And I think, I have
had opportunity enough to see plainly that by this the devil has prevailed
against the late great revival of religion in New England, so happy and promising
in its beginning. Here, most evidently has been the main advantage Satan has
had against us; by this he has foiled us. It is by this means, that the
daughter of Zion in this land now lies on the ground, in such piteous
circumstances as we now behold her; with her garments rent, her face
disfigured, her nakedness exposed, her limbs broken, and weltering in the blood
of her own wounds, and in no wise able to arise, and this, so quickly after her
late great joys and hopes:
After religion has revived in the church of God, and enemies appear, people that are engaged to defend its cause, are commonly most exposed, where they are sensible of danger. While they are wholly intent upon the opposition that appears openly before them, to make head against that, and do neglect carefully to look all around them, the devil comes behind them, and gives a fatal stab unseen; and has opportunity to give a more home stroke, and wound the deeper, because he strikes at his leisure, and according to his pleasure, being obstructed by no guard or resistance.
And so it is ever likely to be in the church, whenever religion revives remarkably, till we have learned well to distinguish between true and false religion, between saving affections and experiences, and those manifold fair shows, and glistering appearances, by which they are counterfeited; the consequences of which, when they are not distinguished, are often inexpressibly dreadful. By this means, the devil gratifies himself, by bringing it to pass, that that should be offered to God, by multitudes, under a notion of a pleasing acceptable service to him, that is indeed above all things abominable to him. By this means he deceives great multitudes about the state of their souls; making them think they are something, when they are nothing; and so eternally undoes them; and not only so, but establishes many in a strong confidence of their eminent holiness, who are in God's sight some of the vilest of hypocrites. By this means, he many ways damps and wounds religion in the hearts of the saints, obscures and deforms it by corrupt mixtures, causes their religious affections woefully to degenerate, and sometimes, for a considerable time, to be like the manna that bred worms and stank; and dreadfully ensnares and confounds the minds of others of the saints and brings them into great difficulties and temptation, and entangles them in a wilderness, out of which they can by no means extricate themselves. By this means, Satan mightily encourages the hearts of open enemies of religion, and strengthens their hands, and fills them with weapons, and makes strong their fortresses; when, at the same time, religion and the church of God lie exposed to them, as a city without walls. By this means, he brings it to pass, that men work wickedness under a notion of doing God service, and so sin without restraint, yea with earnest forwardness and zeal, and with all their might. By this means he brings in even the friends of religion, insensibly to themselves, to do the work of enemies, by destroying religion in a far more effectual manner than open enemies can do, under a notion of advancing it. By this means the devil scatters the flock of Christ, and sets them one against another, and that with great heat of spirit, under a nation of zeal for God; and religion, by degrees degenerates into vain jangling; and during the strife, Satan leads both parties far out of the right way, driving each to great extremes, one on the right hand, and the other on the left, according as he finds they are most inclined, or most easily moved and swayed, till the right path in the middle is almost wholly neglected. And in the midst of this confusion, the devil has great opportunity to advance his own interest, and make it strong in ways innumerable, and get the government of all into his own hands and work his own will. And by what is seen of the terrible consequences of this counterfeit religion, when not distinguished from true religion, God's people in general have their minds unhinged and unsettled in things of religion, and know not where to set their foot, or what to think or do; and many are brought into doubts, whether there be anything in religion; and heresy, and infidelity, and atheism greatly prevail.
Therefore it greatly concerns us to use our utmost endeavors clearly to discern, and have it well settled and established, wherein true religion does consist. Till this be done, it may be expected, that great revivings of religion will be but of short continuance; till this be done, there is but little good to be expected of all our warm debates in conversation and from the press, not knowing clearly and distinctly what we ought to contend for.
My design is to contribute my mite, and use my best (however feeble) endeavors to this end, in the ensuing treatise; wherein it must be noted, that my design is somewhat diverse from the design of what I have formerly published, which was to show the distinguishing marks of a work of the Spirit of God, including both his common and saving operations; but what I aim at now, is to show the nature and signs of the gracious operations of God's Spirit, by which they are to be distinguished from all things whatsoever, that the minds of men are the subjects of, which are not of a saving nature. If I have succeeded, in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion. And whether I have succeeded to bring any light to this subject or no, and however my attempts may be reproached in these captious and censorious times, I hope in the mercy of a gracious God, for the acceptance of the sincerity of my endeavors; and hope also for the candor and prayers of the true followers of the meek and charitable Lamb of God.
RELIGIOUS AFFECTIONS.
PART 1.
CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE IN RELIGION.
In these words, the apostle represents the state of the minds of the Christians he wrote to, under the persecutions they were then the subjects of. These persecutions are what he has respect to, in the two preceding verses, when he speaks of the trial of their faith, and of their being in heaviness through manifold temptations.
Such trials are of threefold benefit to true religion. Hereby the truth of it is manifested, and it appears to be indeed true religion; they, above all other things, have a tendency to distinguish between true religion and false, and to cause the difference between them evidently to appear. Hence they are called by the name of trials, in the verse nextly preceding the text, and in innumerable other places; they try the faith and religion of professors, of what sort it is, as apparent gold is tried in the fire, and manifested, whether it be true gold or no. And the faith of true Christians being thus tried and proved to be true, is "found to praise, and honor, and glory," as in that preceding verse.
And then, these trials are of further benefit to true religion; they not only manifest the truth of it, but they make its genuine beauty and amiableness remarkably to appear. True virtue never appears so lovely, as when it is most oppressed; and the divine excellency of real Christianity, is never exhibited with such advantage, as when under the greatest trials: then it is that true faith appears much more precious than gold! And upon this account is "found to praise, and honor, and glory."
And again, another benefit that such trials are of to true religion, is, that they purify and increase it. They not only manifest it to be true, but also tend to refine it, and deliver it from those mixtures of that which is false, which encumber and impede it; that nothing may be left but that which is true. They tend to cause the amiableness of true religion to appear to the best advantage, as was before observed; and not only so, but they tend to increase its beauty, by establishing and confirming it, and making it more lively and vigorous, and purifying it from those things that obscured its luster and glory. As gold that is tried in the fire, is purged from its alloy, and all remainders of dross, and comes forth more solid and beautiful; so true faith being tried as gold is tried in the fire, becomes more precious, and thus also is "found unto praise, and honor, and glory." The apostle seems to have respect to each of these benefits, that persecutions are of to true religion, in the verse preceding the text.
And, in the text, the apostle observes how true religion operated in the Christians he wrote to, under their persecutions, whereby these benefits of persecution appeared in them; or what manner of operation of true religion, in them, it was, whereby their religion, under persecution, was manifested to be true religion, and eminently appeared in the genuine beauty and amiableness of true religion, and also appeared to be increased and purified, and so was like to be "found unto praise, and honor, and glory, at the appearing of Jesus Christ.” And there were two kinds of operation, or exercise of true religion, in them, under their sufferings, that the apostle takes notice of in the text, wherein these benefits appeared.
1. Love to Christ: "Whom having not yet seen, ye love." The world was ready to wonder, what strange principle it was, that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant, which was the object of sense. They seemed to the men of the world about them, as though they were beside themselves, and to act as though they hated themselves; there was nothing in their view, that could induce them thus to suffer, and support them under, and carry them through such trials. But although there was nothing that was seen, nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported them, yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually whom the world saw not, and whom they themselves had never seen with bodily eyes.
2. Joy in Christ. Though their outward sufferings were very grievous, yet their inward spiritual joys were greater than their sufferings; and these supported them, and enabled them to suffer with cheerfulness.
There are two things which the apostle takes notice of in the text concerning this joy. 1. The manner in which it rises, the way in which Christ, though unseen, is the foundation of it, viz., by faith; which is the evidence of things not seen: "In whom, though now ye see him not, yet believing, ye rejoice." 2. The nature of this joy; "unspeakable and full of glory." Unspeakable in the kind of it; very different from worldly joys, and carnal delights; of a vastly more pure, sublime, and heavenly nature, being something supernatural, and truly divine, and so ineffably excellent; the sublimity and exquisite sweetness of which, there were no words to set forth. Unspeakable also in degree; it pleasing God to give them this holy joy, with a liberal hand, and in large measure, in their state of persecution.
Their joy was full of glory. Although the joy was unspeakable, and no words were sufficient to describe it, yet something might be said of it, and no words more fit to represent its excellency than these, that it was full of glory; or, as it is in the original, glorified joy. In rejoicing with this joy, their minds were filled, as it were, with a glorious brightness, and their natures exalted and perfected. It was a most worthy, noble rejoicing, that did not corrupt and debase the mind, as many carnal joys do; but did greatly beautify and dignify it; it was a prelibation of the joy of heaven, that raised their minds to a degree of heavenly blessedness; it filled their minds with the light of God's glory, and made themselves to shine with some communication of that glory.
Hence the proposition or doctrine, that I would raise from these words, is this:
DOCTRINE. True religion, in great part, consists in holy affections.
We see that the apostle, in observing and remarking the operations and exercises of religion in the Christians he wrote to, wherein their religion appeared to be true and of the right kind, when it had its greatest trial of what sort it was, being tried by persecution as gold is tried in the fire, and when their religion not only proved true, but was most pure, and cleansed from its dross and mixtures of that which was not true, and when religion appeared in them most in its genuine excellency and native beauty, and was found to praise, and honor, and glory; he singles out the religious affections of love and joy, that were then in exercise in them: these are the exercises of religion he takes notice of wherein their religion did thus appear true and pure, and in its proper glory. Here, I would,
1. Show what is intended by the affections.
2. Observe some things which make it evident, that a great part of true religion lies in the affections.
1. It may be inquired, what the affections of the mind are?
I answer: The affections are no other than the more vigorous and sensible exercises of the inclination and will of the soul.
God has endued the soul with two faculties: one is that by which it is capable of perception and speculation, or by which it discerns, and views, and judges of things; which is called the understanding. The other faculty is that by which the soul does not merely perceive and view things, but is some way inclined with respect to the things it views or considers; either is inclined to them, or is disinclined and averse from them; or is the faculty by which the soul does not behold things, as an indifferent unaffected spectator, but either as liking or disliking, pleased or displeased, approving or rejecting. This faculty is called by various names; it is sometimes called the inclination: and, as it has respect to the actions that are determined and governed by it, is called the will: and the mind, with regard to the exercises of this faculty, is often called the heart.
The exercise of this faculty are of two sorts; either those by which the soul is carried out towards the things that are in view, in approving of them, being pleased with them, and inclined to them; or those in which the soul opposes the things that are in view, in disapproving of them, and in being displeased with them, averse from them, and rejecting them.
And as the exercises of the inclination and will of the soul are various in their kinds, so they are much more various in their degrees. There are some exercises of pleasedness or displeasedness, inclination or disinclination, wherein the soul is carried but a little beyond the state of indifference.—And there are other degrees above this, wherein the approbation or dislike, pleasedness or aversion, are stronger, wherein we may rise higher and higher, till the soul comes to act vigorously and sensibly, and the actings of the soul are with that strength, that (through the laws of the union which the Creator has fixed between the soul and the body) the motion of the blood and animal spirits begins to be sensibly altered; whence oftentimes arises some bodily sensation, especially about the heart and vitals, that are the fountain of the fluids of the body: from whence it comes to pass, that the mind, with regard to the exercises of this faculty, perhaps in all nations and ages, is called the heart. And it is to be noted, that they are these more vigorous and sensible exercises of this faculty that are called the affections.
The will, and the affections of the soul, are not two faculties; the affections are not essentially distinct from the will, nor do they differ from the mere actings of the will, and inclination of the soul, but only in the liveliness and sensibleness of exercise.
It must be confessed, that language is here somewhat imperfect, and the meaning of words in a considerable measure loose and unfixed, and not precisely limited by custom, which governs the use of language. In some sense, the affection of the soul differs nothing at all from the will and inclination, and the will never is in any exercise any further than it is affected; it is not moved out of a state of perfect indifference, any otherwise than as it is affected one way or other, and acts nothing any further. But yet there are many actings of the will and inclination, that are not so commonly called affections: in everything we do, wherein we act voluntarily, there is an exercise of the will and inclination; it is our inclination that governs us in our actions; but all the actings of the inclination and will, in all our common actions of life, are not ordinarily called affections. Yet, what are commonly called affections are not essentially different from them, but only in the degree and manner of exercise. In every act of the will whatsoever, the soul either likes or dislikes, is either inclined or disinclined to what is in view: these are not essentially different from those affections of love and hatred: that liking or inclination of the soul to a thing, if it be in a high degree, and be vigorous and lively, is the very same thing with the affection of love; and that disliking and disinclining, if in a greater degree, is the very same with hatred. In every act of the will for, or towards something not present, the soul is in some degree inclined to that thing; and that inclination, if in a considerable degree, is the very same with the affection of desire. And in every degree of the act of the will, wherein the soul approves of something present, there is a degree of pleasedness; and that pleasedness, if it be in a considerable degree, is the very same with the affections of joy or delight. And if the will disapproves of what is present, the soul is in some degree displeased, and if that displeasedness be great, it is the very same with the affection of grief or sorrow.
Such seems to be our nature, and such the laws of the union of soul and body, that there never is in any case whatsoever, any lively and vigorous exercise of the will or inclination of the soul, without some effect upon the body, in some alteration of the motion of its fluids, and especially of the animal spirits. And, on the other hand, from the same laws of the union of the soul and body, the constitution of the body, and the motion of its fluids, may promote the exercise of the affections. But yet it is not the body, but the mind only, that is the proper seat of the affections. The body of man is no more capable of being really the subject of love or hatred, joy or sorrow, fear or hope, than the body of a tree, or than the same body of man is capable of thinking and understanding. As it is the soul only that has ideas, so it is the soul only that is pleased or displeased with its ideas. As it is the soul only that thinks, so it is the soul only that loves or hates, rejoices or is grieved at what it thinks of. Nor are these motions of the animal spirits, and fluids of the body, anything properly belonging to the nature of the affections, though they always accompany them, in the present state; but are only effects or concomitants of the affections that are entirely distinct from the affections themselves, and no way essential to them; so that an unbodied spirit may be as capable of love and hatred, joy or sorrow, hope or fear, or other affections, as one that is united to a body.
The affections and passions are frequently spoken of as the same; and yet in the more common use of speech, there is in some respect a difference; and affection is a word that in its ordinary signification, seems to be something more extensive than passion, being used for all vigorous lively actings of the will or inclination; but passion for those that are more sudden, and whose effects on the animal spirits are more violent, and the mind more overpowered, and less in its own command.
As all the exercises of the inclination and will, are either in approving and liking, or disapproving and rejecting; so the affections are of two sorts; they are those by which the soul is carried out to what is in view, cleaving to it, or seeking it; or those by which it is averse from it, and opposes it.
Of the former sort are love, desire, hope, joy, gratitude, complacence. Of the latter kind are hatred, fear, anger, grief, and such like; which it is needless now to stand particularly to define.
And there are some affections wherein there is a composition of each of the aforementioned kinds of actings of the will; as in the affection of pity, there is something of the former kind, towards the person suffering, and something of the latter towards what he suffers. And so in zeal, there is in it high approbation of some person or thing, together with vigorous opposition to what is conceived to be contrary to it.
There are other mixed affections that might be also mentioned, but I hasten to,
II. The second thing proposed, which was to observe some things that render it evident, that true religion, in great part consists in the affections. And here,
1. What has been said of the nature of the affections makes this evident, and may be sufficient, without adding anything further, to put this matter out of doubt; for who will deny that true religion consists in a great measure, in vigorous and lively actings of the inclination and will of the soul, or the fervent exercises of the heart?
That religion which God requires, and will accept, does not
consist in weak, dull, and lifeless wishes, raising us but a little above a
state of indifference: God, in his word, greatly insists upon it, that we be
good in earnest, "fervent in spirit," and our hearts vigorously
engaged in religion:
If we be not in good earnest in religion, and our wills and inclinations
be not strongly exercised, we are nothing. The things of religion are so great,
that there can be no suitableness in the exercises of our hearts, to their
nature and importance, unless they be lively and powerful. In nothing is vigor
in the actings of our inclinations so requisite, as in religion; and in nothing
is lukewarmness so odious. True religion is evermore a powerful thing; and the
power of it appears, in the first place in the inward exercises of it in the
heart, where is the principal and original seat of it. Hence true religion is
called the power of godliness, in distinction from the external
appearances of it, that are the form of it,
The business of religion is from time to time compared to those exercises, wherein men are wont to have their hearts and strength greatly exercised and engaged, such as running, wrestling or agonizing for a great prize or crown, and fighting with strong enemies that seek our lives, and warring as those, that by violence take a city or kingdom.
And though true grace has various degrees, and there are some that are but babes in Christ, in whom the exercise of the inclination and will, towards divine and heavenly things, is comparatively weak; yet everyone that has the power of godliness in his heart, has his inclinations and heart exercised towards God and divine things, with such strength and vigor that these holy exercises do prevail in him above all carnal or natural affections, and are effectual to overcome them: for every true disciple of Christ “loves him above father or mother, wife and children, brethren and sisters, houses and lands: yea, than his own life." From hence it follows, that wherever true religion is, there are vigorous exercises of the inclination and will towards divine objects: but by what was said before, the vigorous, lively, and sensible exercises of the will, are no other than the affections of the soul.
2. The Author of the human nature has not only given affections to men, but has made them very much the spring of men's actions. As the affections do not only necessarily belong to the human nature, but are a very great part of it; so (inasmuch as by regeneration persons are renewed in the whole man, and sanctified throughout) holy affections do not only necessarily belong to true religion, but are a very great part of it. And as true religion is of a practical nature, and God hath so constituted the human nature, that the affections are very much the spring of men's actions, this also shows, that true religion must consist very much in the affections.
Such is man's nature, that he is very inactive, any otherwise than he is influenced by some affection, either love or hatred, desire, hope, fear, or some other. These affections we see to be the springs that set men agoing, in all the affairs of life, and engage them in all their pursuits: these are the things that put men forward, and carry them along, in all their worldly business; and especially are men excited and animated by these, in all affairs wherein they are earnestly engaged, and which they pursue with vigor. We see the world of mankind to be exceeding busy and active; and the affections of men are the springs of the motion: take away all love and hatred, all hope and fear, all anger, zeal, and affectionate desire, and the world would be, in a great measure motionless and dead; there would be no such thing as activity amongst mankind, or any earnest pursuit whatsoever. It is affection that engages the covetous man, and him that is greedy of worldly profits, in his pursuits; and it is by the affections, that the ambitious man is put forward in pursuit of worldly glory; and it is the affections also that actuate the voluptuous man, in his pursuit of pleasure and sensual delights: the world continues, from age to age, in a continual commotion and agitation, in a pursuit of these things, but take away all affection, and the spring of all this motion would be gone, and the motion itself would cease. And as in worldly things, worldly affections are very much the spring of men’s motion and action; so in religious matters, the spring of their actions is very much religious affection: he that has doctrinal knowledge and speculation only, without affection, never is engaged in the business of religion.
3. Nothing is more manifest in fact, than that the things of religion take hold of men's souls, no further than they affect them. There are multitudes that often hear the word of God, and therein hear of those things that are infinitely great and important, and that most nearly concern them, and all that is heard seems to be wholly ineffectual upon them, and to make no alteration in their disposition or behavior; and the reason is, they are not affected with what they hear. There are many that often hear of the glorious perfections of God, his almighty power and boundless wisdom, his infinite majesty, and that holiness of God, by which he is of purer eyes than to behold evil, and cannot look on iniquity, and the heavens are not pure in his sight, and of God's infinite goodness and mercy, and hear of the great works of God's wisdom, power and goodness, wherein there appear the admirable manifestations of these perfections; they hear particularly of the unspeakable love of God and Christ, and of the great things that Christ has done and suffered, and of the great things of another world, of eternal misery in bearing the fierceness and wrath of Almighty God, and of endless blessedness and glory in the presence of God, and the enjoyment of his dear love; they also hear the peremptory commands of God, and his gracious counsels and warnings, and the sweet invitations of the gospel; I say, they often hear these things and yet remain as they were before, with no sensible alteration in them, either in heart or practice, because they are not affected with what they hear; and ever will be so till they are affected.—I am bold to assert, that there never was any considerable change wrought in the mind or conversation of any person, by anything of a religious nature, that ever he read, heard or saw, that had not his affections moved. Never was a natural man engaged earnestly to seek his salvation; never were any such brought to cry after wisdom, and lift up their voice for understanding, and to wrestle with God in prayer for mercy; and never was one humbled, and brought to the foot of God, from anything that ever he heard or imagined of his own unworthiness and deserving of God's displeasure; nor was ever one induced to fly for refuge unto Christ, while his heart remained unaffected. Nor was there ever a saint awakened out of a cold, lifeless flame, or recovered from a declining state in religion, and brought back from a lamentable departure from God, without having his heart affected. And in a word, there never was anything considerable brought to pass in the heart or life of any man living, by the things of religion, that had not his heart deeply affected by those things.
4. The holy Scriptures do everywhere place religion very much in the affection; such as fear, hope, love, hatred, desire, joy, sorrow, gratitude, compassion, and zeal.
The Scriptures place much of religion in godly fear; insomuch, that it is often spoken of as the character of those that are truly religious persons, that they tremble at God's word, that they fear before him, that their flesh trembles for fear of him, and that they are afraid of his judgments, that his excellency makes them afraid, and his dread falls upon them, and the like: and a compellation commonly given the saints in Scripture, is “fearers of God," or, "they that fear the Lord.” And because the fear of God is a great part of true godliness, hence true godliness in general, is very commonly called by the name of the fear of God; as everyone knows, that knows anything of the Bible.
So hope in God and in the promises of his word, is often spoken
of in the Scripture, as a very considerable part of true religion. It is
mentioned as one of the three great things of which religion consists,
The Scriptures place religion very much in the affection of love, in love to God, and the Lord Jesus Christ, and love to the people of God, and to mankind. The texts in which this is manifest, both in the Old Testament and New, are innumerable. But of this more afterwards.
The contrary affection of hatred also, as having sin for
its object, is spoken of in Scripture as no inconsiderable part of true
religion. It is spoken of as that by which true religion may be known and
distinguished;
So holy desire, exercised in longings, hungerings, and thirstings
after God and holiness, is often mentioned in Scripture as an important part of
true religion;
The Scriptures speaks of holy joy, as a great part of true
religion. So it is represented in the text. And as an important part of
religion, it is often exhorted to, and pressed, with great earnestness;
Religious sorrow, mourning, and brokenness of heart, are also
frequently spoken of as a great part of true religion. These things are often
mentioned as distinguishing qualities of the true saints, and a great part of
their character;
Another affection often mentioned, as that in the exercise of which much of true religion appears, is gratitude; especially as exercised in thankfulness and praise to God. This being so much spoken of in the book of Psalms, and other parts of the holy Scriptures, I need not mention particular texts.
Again, the holy Scriptures do frequently speak of compassion or
mercy, as a very great and essential thing in true religion, insomuch that good
men are in Scripture denominated from hence; and a merciful man and a good man
are equivalent terms in Scripture;
Zeal is also spoken of, as a very essential part of the religion
of true saints. It is spoken of as a great thing Christ had in view, in giving
himself for our redemption;
I have mentioned but a few texts, out of an innumerable multitude, all over the Scripture, which place religion very much in the affections. But what has been observed, may be sufficient to show that they who would deny that much of true religion lies in the affections, and maintain the contrary, must throw away what we have been wont to own for our Bible, and get some other rule, by which to judge of the nature of religion.
5. The Scriptures do represent true religion, as being summarily comprehended in love, the chief of the affections, and fountain of all other affections.
So our blessed Savior represents the matter, in answer to the
lawyer, who asked him, which was the great commandment of the law
Now, although it be true, that the love thus spoken of includes the whole of a sincerely benevolent propensity of the soul towards God and man; yet it may be considered, that it is evident from what has been before observed, that this propensity or inclination of the soul, when in sensible and vigorous exercise, becomes affection, and is no other than affectionate love. And surely it is such vigorous and fervent love which Christ speaks of, as the sum of all religion, when he speaks of loving God with all our hearts, with all our souls, and with all our minds, and our neighbor as ourselves, as the sum of all that was taught and prescribed in the law and the prophets.
Indeed it cannot be supposed, when this affection of love is here, and in other Scriptures, spoken of as the sum of all religion, that hereby is meant the act, exclusive of the habit, or that the exercise of the understanding is excluded, which is implied in all reasonable affection. But it is doubtless true, and evident from these Scriptures, that the essence of all true religion lies in holy love; and that in this divine affection, and an habitual disposition to it, and that light which is the foundation of it, and those things which are the fruits of it, consists the whole of religion.
From hence it clearly and certainly appears, that great part of true religion consists in the affections. For love is not only one of the affections, but it is the first and chief of the affections, and the fountain of all the affections. From love arises hatred of those things which are contrary to what we love, or which oppose and thwart us in those things that we delight in: and from the various exercises of love and hatred, according to the circumstances of the objects of these affections, as present or absent, certain or uncertain, probable or improbable, arise all those other affections of desire, hope, fear, joy, grief, gratitude, anger, &c. From a vigorous, affectionate, and fervent love to God, will necessarily arise other religious affections; hence will arise an intense hatred and abhorrence of sin, fear of sin, and a dread of God's displeasure, gratitude to God for his goodness, complacence and joy in God, when God is graciously and sensibly present, and grief when he is absent, and a joyful hope when a future enjoyment of God is expected, and fervent zeal for the glory of God. And in like manner, from a fervent love to men, will arise all other virtuous affections towards men.
6. The religion of the most eminent saints we have an account of in the Scripture, consisted much in holy affections.
I shall take particular notice of three eminent saints, who have expressed the frame and sentiments of their own hearts, and so described their own religion, and the manner of their intercourse with God, in the writings which they have left us, that are a part of the sacred canon.
The first instance I shall take notice of, is David, that "man after God's own heart;" who has given us a lively portraiture of his religion in the book of Psalms. Those holy songs of his he has there left us, are nothing else but the expressions and breathings of devout and holy affections; such as an humble and fervent love to God, admiration of his glorious perfections and wonderful works, earnest desires, thirstings, and pantings of soul after God, delight and joy in God, a sweet and melting gratitude to God, for his great goodness, a holy exultation and triumph of soul in the favor, sufficiency, and faithfulness of God, his love to, and delight in the saints, the excellent of the earth, his great delight in the word and ordinances of God, his grief for his own and others' sins, and his fervent zeal for God, and against the enemies of God and his church. And these expressions of holy affection, which the psalms of David are everywhere full of, are the more to our present purpose, because those psalms are not only the expressions of the religion of so eminent a saint, that God speaks of as so agreeable to his mind; but were also, by the direction of the Holy Ghost, penned for the use of the church of God in its public worship, not only in that age, but in after ages; as being fitted to express the religion of all saints, in all ages, as well as the religion of the Psalmist. And it is moreover to be observed, that David, in the book of Psalms, speaks not as a private person, but as the Psalmist of Israel, as the subordinate head of the church of God, and leader in their worship and praises; and in many of the psalms speaks in the name of Christ, as personating him in these breathings forth of holy affection; and in many other psalms he speaks in the name of the church.
Another instance I shall observe, is the apostle Paul; who was in
many respects, the chief of all the ministers of the New Testament; being above
all others, a chosen vessel unto Christ, to bear his name before the Gentiles,
and made a chief instrument of propagating and establishing the Christian
church in the world, and of distinctly revealing the glorious mysteries of the
gospel, for the instruction of the church in all ages; and (as has not been
improperly thought by some) the most eminent servant of Christ that ever lived,
received to the highest rewards in the heavenly kingdom of his Master. By what
is said of him in the Scripture, he appears to have been a person that was full
of affection. And it is very manifest, that the religion he expresses in his
epistles, consisted very much in holy affections. It appears by all his
expressions of himself, that he was, in the course of his life, inflamed,
actuated, and entirely swallowed up, by a most ardent love to his glorious
Lord, esteeming all things as loss, for the excellency of the knowledge of him,
and esteeming them but dung that he might win him. He represents himself, as
overpowered by this holy affection, and as it were compelled by it to go
forward in his service, through all difficulties and sufferings,
Now if anyone can consider these accounts given in the Scripture of this great apostle, and which he gives of himself, and yet not see that his religion consisted much in affection, must have a strange faculty of managing his eyes to shut out the light which shines most full in his face.
The other instance I shall mention, is of the apostle John, that beloved disciple, who was the nearest and dearest to his Master, of any of the twelve, and was by him admitted to the greatest privileges of any of them; being not only one of the three who were admitted to be present with him in the mount at his transfiguration, and at the raising of Jairus's daughter, and whom he took with him when he was in his agony, and one of the three spoken of by the apostle Paul, as the three main pillars of the Christian church; but was favored above all, in being admitted to lean on his Master's bosom at his last supper, and in being chosen by Christ, as the disciple to whom he would reveal his wonderful dispensations towards his church, to the end of time; as we have an account in the Book of Revelation; and to shut up the canon of the New Testament, and of the whole Scripture; being preserved much longer than all the rest of the apostles, to set all things in order in the Christian church, after their death.
It is evident by all his writings (as is generally observed by divines) that he was a person remarkably full of affection: his addresses to those whom he wrote to being inexpressibly tender and pathetical, breathing nothing but the most fervent love; as though he were all made up of sweet and holy affection. The proofs of which cannot be given without disadvantage, unless we should transcribe his whole writings.
7. He whom God sent into the world to be the light of the world,
and head of the whole church, and the perfect example of true religion and
virtue, for the imitation of all, the Shepherd whom the whole flock should
follow wherever he goes, even the Lord Jesus Christ, was a person who was
remarkably of a tender and affectionate heart; and his virtue was expressed
very much in the exercise of holy affections. He was the greatest instance of
ardency, vigor and strength of love, to both God and man, that ever was. It was
these affections which got the victory, in that mighty struggle and conflict of
his affections, in his agonies, when "he prayed more earnestly, and
offered strong crying and tears," and wrestled in tears and in blood. Such
was the power of the exercises of his holy love, that they were stronger than
death, and in that great struggle, overcame those strong exercises of the
natural affections of fear and grief, when he was sore amazed, and his soul was
exceeding sorrowful, even unto death. And he also appeared to be full of
affection in the course of his life. We read of his great zeal, fulfilling that
in the 69th Psalm, "The zeal of thine house hath eaten me up,"
8. The religion of heaven consists very much in affection.
There is doubtless true religion in heaven, and true religion in
its utmost purity and perfection. But according to the Scripture representation
of the heavenly state, the religion of heaven consists chiefly in holy and
mighty love and joy, and the expression of these in most fervent and exalted
praises. So that the religion of the saints in heaven, consists in the same
things with that religion of the saints on earth, which is spoken of in our
text, viz., love, and "joy unspeakable and full of glory." Now it
would be very foolish to pretend, that because the saints in heaven be not
united to flesh and blood, and have no animal fluids to be moved (through the
laws of union of soul and body) with those great emotions of their souls, that
therefore their exceeding love and joy are no affections. We are not speaking
of the affections of the body, but of the affections of the soul, the chief of
which are love and joy. When these are in the soul, whether that
be in the body or out of it, the soul is affected and moved. And when they are
in the soul, in that strength in which they are in the saints in heaven, the
soul is mightily affected and moved, or, which is the same thing, has great
affections. It is true, we do not experimentally know what love and joy are in
a soul out of a body, or in a glorified body; i.e., we have not had experience
of love and joy in a soul in these circumstances; but the saints on earth do
know what divine love and joy in the soul are, and they know that love and joy
are of the same kind with the love and joy which are in heaven, in separate
souls there. The love and joy of the saints on earth, is the beginning and
dawning of the light, life, and blessedness of heaven, and is like their love
and joy there; or rather, the same in nature, though not the same with it, or
like to it, in degree and circumstances. This is evident by many Scriptures, as
Hence, therefore, the religion of heaven, consisting chiefly in holy love and joy, consists very much in affection; and therefore, undoubtedly, true religion consists very much in affection. The way to learn the true nature of anything, is to go where that thing is to be found in its purity and perfection. If we would know the nature of true gold we must view it, not in the ore, but when it is refined. If we would learn what true religion is, we must go where there is true religion, and nothing but true religion, and in its highest perfection, without any defect or mixture. All who are truly religious are not of this world, they are strangers here, and belong to heaven; they are born from above, heaven is their native country, and the nature which they receive by this heavenly birth, is a heavenly nature, they receive an anointing from above; that principle of true religion which is in them, is a communication of the religion of heaven; their grace is the dawn of glory; and God fits them for that world by conforming them to it.
9. This appears from the nature and design of the ordinances and duties, which God hath appointed, as means and expressions of true religion.
To instance in the duty of prayer: it is manifest, we are not appointed in this duty, to declare God's perfections, his majesty, holiness, goodness, and all-sufficiency, and our own meanness, emptiness, dependence, and unworthiness, and our wants and desires, to inform God of these things, or to incline his heart, and prevail with him to be willing to show us mercy; but suitably to affect our own hearts with the things we express, and so to prepare us to receive the blessings we ask. And such gestures and manner of external behavior in the worship of God, which custom has made to be significations of humility and reverence, can be of no further use than as they have some tendency to affect our own hearts, or the hearts of others.
And the duty of singing praises to God seems to be appointed wholly to excite and express religious affections. No other reason can be assigned why we should express ourselves to God in verse, rather than in prose, and do it with music but only, that such is our nature and frame, that these things have a tendency to move our affections.
The same thing appears in the nature and design of the sacraments, which God hath appointed. God, considering our frame, hath not only appointed that we should be told of the great things of the gospel, and of the redemption of Christ, and instructed in them by his word; but also that they should be, as it were, exhibited to our view, in sensible representations, in the sacraments, the more to affect us with them.
And the impressing divine things on the hearts and affections of
men, is evidently one great and main end for which God has ordained that his
word delivered in the holy Scriptures, should be opened, applied, and set home
upon men, in preaching. And therefore it does not answer the aim which God had
in this institution, merely for men to have good commentaries and expositions
on the Scripture, and other good books of divinity; because, although these may
tend as well as preaching to give men a good doctrinal or speculative
understanding of the things of the word of God, yet they have not an equal
tendency to impress them on men's hearts and affections. God hath appointed a
particular and lively application of his word to men in the preaching of it, as
a fit means to affect sinners with the importance of the things of religion,
and their own misery, and necessity of a remedy, and the glory and sufficiency
of a remedy provided; and to stir up the pure minds of the saints, and quicken
their affections, by often bringing the great things of religion to their
remembrance, and setting them before them in their proper colors, though they
know them, and have been fully instructed in them already, 2 Pet. 1:12, 13. And
particularly, to promote those two affections in them, which are spoken of in
the text, love and joy: "Christ gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; that the body of Christ
might be edified in love,"
10. It is an evidence that true religion, or holiness of heart,
lies very much in the affection of the heart, that the Scriptures place the sin
of the heart very much in hardness of heart. Thus the Scriptures do everywhere.
It was hardness of heart which excited grief and displeasure in Christ towards
the Jews,
Now by a hard heart, is plainly meant an unaffected heart, or a
heart not easy to be moved with virtuous affections, like a stone, insensible,
stupid, unmoved, and hard to be impressed. Hence the hard heart is called a stony
heart, and is opposed to a heart of flesh, that has feeling, and is
sensibly touched and moved. We read in Scripture of a hard heart, and a tender
heart; and doubtless we are to understand these, as contrary the one to the
other. But what is a tender heart, but a heart which is easily impressed with
what ought to affect it? God commends Josiah, because his heart was tender; and
it is evident by those things which are mentioned as expressions and evidences
of this tenderness of heart, that by his heart being tender is meant, his heart
being easily moved with religious and pious affection:
It is very plain in some places, in the texts themselves, that by
hardness of heart is meant a heart void of affection. So, to signify the
ostrich's being without natural affection to her young, it is said,
Now, therefore, since it is so plain, that by a hard heart, in Scripture, is meant a heart destitute of pious affections, and since also the Scriptures do so frequently place the sin and corruption of the heart in hardness of heart; it is evident, that the grace and holiness of the heart, on the contrary, must, in a great measure, consist in its having pious affections, and being easily susceptive of such affection. Divines are generally agreed, that sin radically and fundamentally consist in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of hearts and so in the want of pious affections of heart, holiness does consist very much in those pious affections.
I am far from supposing that all affections do show a tender heart: hatred, anger, vainglory, and other selfish and self-exalting affections, may greatly prevail in the hardest heart. But yet it is evident, that hardness of heart and tenderness of heart, are expressions that relate to the affection of the heart, and denote the heart's being susceptible of, or shut up against certain affections; of which I shall have occasion to speak more afterwards.
Upon the whole, I think it clearly and abundantly evident, that true religion lies very much in the affections. Not that I think these arguments prove, that religion in the hearts of the truly godly, is ever in exact proportion to the degree of affection, and present emotion of the mind: for undoubtedly, there is much affection in the true saints which is not spiritual; their religious affections are often mixed; all is not from grace, but much from nature. And though the affections have not their seat in the body; yet the constitution of the body may very much contribute to the present emotion of the mind. And the degree of religion is rather to be judged of by the fixedness and strength of the habit that is exercised in affection, whereby holy affection is habitual, than by the degree of the present exercise; and the strength of that habit is not always in proportion to outward effects and manifestations, or inward effects, in the hurry and vehemence, and sudden changes of the course of the thoughts of the mind. But yet it is evident, that religion consists so much in affection, as that without holy affection there is no true religion; and no light in the understanding is good, which does not produce holy affection in the heart: no habit or principle in the heart is good, which has no such exercise; and no external fruit is good, which does not proceed from such exercises.
Having thus considered the evidence of the proposition laid down, I proceed to some inferences.
1. We may hence learn how great their error is, who are for discarding all religious affections, as having nothing solid or substantial in them.
There seems to be too much of a disposition this way, prevailing in this land at this time. Because many who, in the late extraordinary season, appeared to have great religious affections, did not manifest a right temper of mind, and run into many errors, in the time of their affections, and the heat of their zeal; and because the high affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed up with joy and zeal, for a while, seem to have returned like the dog to his vomit; hence religious affections in general are grown out of credit with great numbers, as though true religion did not at all consist in them. Thus we easily and naturally run from one extreme to another. A little while ago we were in the other extreme; there was a prevalent disposition to look upon all high religious affections as eminent exercises of true grace, without much inquiring into the nature and source of those affections, and the manner in which they arose: if persons did but appear to be indeed very much moved and raised, so as to be full of religious talk, and express themselves with great warmth and earnestness, and to be filled, or to be very full, as the phrases were; it was too much the manner, without further examination, to conclude such persons were full of the Spirit of God, and had eminent experience of his gracious influences. This was the extreme which was prevailing three or four years ago. But of late, instead of esteeming and admiring all religious affections without distinction, it is a thing much more prevalent, to reject and discard all without distinction. Herein appears the subtlety of Satan. While he saw that affections were much in vogue, knowing the greater part of the land were not versed in such things, and had not had much experience of great religious affections to enable them to judge well of them, and distinguish between true and false: then he knew he could best play his game, by sowing tares amongst the wheat, and mingling false affections with the works of God's Spirit: he knew this to be a likely way to delude and eternally ruin many souls, and greatly to wound religion in the saints, and entangle them in a dreadful wilderness, and by and by, to bring all religion into disrepute.
But now, when the ill consequences of these false affections appear, and it is become very apparent, that some of those emotions which made a glaring show, and were by many greatly admired, were in reality nothing; the devil sees it to be for his interest to go another way to work, and to endeavor to his utmost to propagate and establish a persuasion, that all affections and sensible emotions of the mind, in things of religion, are nothing at all to be regarded, but are rather to be avoided, and carefully guarded against, as things of a pernicious tendency. This he knows is the way to bring all religion to a mere lifeless formality, and effectually shut out the power of godliness, and everything which is spiritual, and to have all true Christianity turned out of doors. For although to true religion there must indeed be something else besides affection; yet true religion consists so much in the affections, that there can be no true religion without them. He who has no religious affection, is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection. As on the one hand, there must be light in the understanding, as well as an affected fervent heart; where there is heat without light, there can be nothing divine or heavenly in that heart; so on the other hand, where there is a kind of light without heat, a head stored with notions and speculations, with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. The reason why men are not affected by such infinitely great, important, glorious, and wonderful things, as they often hear and read of, in the word of God, is undoubtedly because they are blind; if they were not so, it would be impossible, and utterly inconsistent with human nature, that their hearts should be otherwise than strongly impressed, and greatly moved by such things.
This manner of slighting all religious affections, is the way exceedingly to harden the hearts of men, and to encourage them in their stupidity and senselessness, and to keep them in a state of spiritual death as long as they live, and bring them at last to death eternal. The prevailing prejudice against religious affections at this day, in the land, is apparently of awful effect to harden the hearts of sinners, and damp the graces of many of the saints, and stun the life and power of religion, and preclude the effect of ordinances, and hold us down in a state of dullness and apathy, and undoubtedly causes many persons greatly to offend God, in entertaining mean and low thoughts of the extraordinary work he has lately wrought in this land.
And for persons to despise and cry down all religious affections, is the way to shut all religion out of their own hearts, and to make thorough work in ruining their souls.
They who condemn high affections in others, are certainly not likely to have high affections themselves. And let it be considered, that they who have but little religious affection, have certainly but little religion. And they who condemn others for their religious affections, and have none themselves, have no religion.
There are false affections, and there are true. A man's having much affection, does not prove that he has any true religion: but if he has no affection it proves that he has no true religion. The right way, is not to reject all affections, nor to approve all; but to distinguish between affections, approving some, and rejecting others; separating between the wheat and the chaff, the gold and the dross, the precious and the vile.
2. If it be so, that true religion lies much in the affections, hence we may infer, that such means are to be desired, as have much of a tendency to move the affections. Such books, and such a way of preaching the word, and administration of ordinances, and such a way of worshipping God in prayer, and singing praises, is much to be desired, as has a tendency deeply to affect the hearts of those who attend these means.
Such a kind of means would formerly have been highly approved of, and applauded by the generality of the people of the land, as the most excellent and profitable, and having the greatest tendency to promote the ends of the means of grace. But the prevailing taste seems of late strangely to be altered: that pathetical manner of praying and preaching, which would formerly have been admired and extolled, and that for this reason, because it had such a tendency to move the affections, now, in great multitudes, immediately excites disgust, and moves no other affections, than those of displeasure and contempt.
Perhaps, formerly the generality (at least of the common people) were in the extreme, of looking too much to an affectionate address, in public performances: but now, a very great part of the people seem to have gone far into a contrary extreme. Indeed there may be such means, as may have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: for though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace. But undoubtedly, if the things of religion, in the means used, are treated according to their nature, and exhibited truly, so as tends to convey just apprehensions, and a right judgment of them; the more they have a tendency to move the affections the better.
3. If true religion lies much in the affections, hence we may learn, what great cause we have to be ashamed and confounded before God, that we are no more affected with the great things of religion. It appears from what has been said, that this arises from our having so little true religion.
God has given to mankind affections, for the same purpose which he has given all the faculties and principles of the human soul for, viz., that they might be subservient to man's chief end, and the great business for which God has created him, that is, the business of religion. And yet how common is it among mankind, that their affections are much more exercised and engaged in other matters, than in religion! In things which concern men's worldly interest, their outward delights, their honor and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men, about the great things of another world! How dull are their affections! How heavy and hard their hearts in these matters! Here their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son, to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, and heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? What is it that does more require them? And what can be a fit occasion of their lively and vigorous exercise, if not such a one as this? Can anything be set in our view, greater and more important? Any thing more wonderful and surprising? Or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian who believes the truth of these things, entertain such thoughts?
If we ought ever to exercise our affections at all, and if the Creator has not unwisely constituted the human nature in making these principles a part of it, when they are vain and useless; then they ought to be exercised about those objects which are most worthy of them. But is there anything which Christians can find in heaven or earth, so worthy to be the objects of their admiration and love, their earnest and longing desires, their hope, and their rejoicing, and their fervent zeal, as those things that are held forth to us in the gospel of Jesus Christ? In which not only are things declared most worthy to affect us, but they are exhibited in the most affecting manner. The glory and beauty of the blessed Jehovah, which is most worthy in itself, to be the object of our admiration and love, is there exhibited in the most affecting manner that can he conceived of, as it appears, shining in all its luster, in the face of an incarnate, infinitely loving, meek, compassionate, dying Redeemer. All the virtues of the Lamb of God, his humility, patience, meekness, submission, obedience, love and compassion, are exhibited to our view, in a manner the most tending to move our affections, of any that can be imagined; as they all had their greatest trial, and their highest exercise, and so their brightest manifestation, when he was in the most affecting circumstances; even when he was under his last sufferings, those unutterable and unparalleled sufferings he endured, from his tender love and pity to us. There also the hateful nature of our sins is manifested in the most affecting manner possible: as we see the dreadful effects of them, in that our Redeemer, who undertook to answer for us, suffered for them. And there we have the most affecting manifestation of God's hatred of sin, and his wrath and justice in punishing it; as we see his justice in the strictness and inflexibleness of it; and his wrath in its terribleness, in so dreadfully punishing our sins, in one who was infinitely dear to him, and loving to us. So has God disposed things, in the affair of our redemption, and in his glorious dispensations, revealed to us in the gospel, as though everything were purposely contrived in such a manner, as to have the greatest possible tendency to reach our hearts in the most tender part, and move our affections most sensibly and strongly. How great cause have we therefore to be humbled to the dust, that we are no more affected!
PART II.
SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.
If anyone, on the reading of what has been just now said, is ready to acquit himself, and say, "I am not one of those who have no religious affections; I am often greatly moved with the consideration of the great things of religion:" let him not content himself with this, that he has religious affections: for as we observed before, as we ought not to reject and condemn all affections, as though true religion did not at all consist in affection; so on the other hand, we ought not to approve of all, as though everyone that was religiously affected had true grace, and was therein the subject of the saving influences of the Spirit of God; and that therefore the right way is to distinguish among religious affections, between one sort and another. Therefore let us now endeavor to do this; and in order to do it, I would do two things.
I. I would mention some things, which are no signs one way or the other, either that affections are such as true religion consists in, or that they are otherwise; that we may be guarded against judging of affections by false signs.
II. I would observe some things, wherein those affections which are spiritual and gracious, differ from those which are not so, and may be distinguished and known.
First, I would take notice of some things, which are no signs that affections are gracious, or that they are not.
I. It is no sign one way or the other, that religious affections are very great, or raised very high.
Some are ready to condemn all high affections: if persons appear to have their religious affections raised to an extraordinary pitch, they are prejudiced against them, and determine that they are delusions, without further inquiry. But if it be, as has been proved, that true religion lies very much in religious affections, then it follows, that if there be a great deal of true religion, there will be great religious affections; if true religion in the hearts of men be raised to a great height, divine and holy affections will be raised to a great height.
Love is an affection, but will any Christian say, men ought not to love God and Jesus Christ in a high degree? And will any say, we ought not to have a very great hatred of sin, and a very deep sorrow for it? Or that we ought not to exercise a high degree of gratitude to God for the mercies we receive of him, and the great things he has done for the salvation of fallen men? Or that we should not have very great and strong desires after God and holiness? Is there any who will profess, that his affections in religion are great enough; and will say, "I have no cause to be humbled, that I am no more affected with the things of religion than I am; I have no reason to be ashamed, that I have no greater exercises of love to God and sorrow for sin, and gratitude for the mercies which I have received?" Who is there that will bless God that he is affected enough with what he has read and heard of the wonderful love of God to worms and rebels, in giving his only begotten Son to die for them, and of the dying love of Christ; and will pray that he may not be affected with them in any higher degree, because high affections are improper and very unlovely in Christians, being enthusiastical, and ruinous to true religion?
Our text plainly speaks of great and high affections when it
speaks of "repining with joy unspeakable, and full of glory:" here
the most superlative expressions are used, which language will afford. And the
Scriptures often require us to exercise very high affections: thus in the first
and great commandment of the law, there is an accumulation of expressions, as
though words were wanting to express the degree in which we ought to love God:
"Thou shalt love the Lord thy God with all thy heart, with all thy soul,
with all thy mind, and with all thy strength." So the saints are called
upon to exercise high degrees of joy: "Rejoice," says Christ to his
disciples, "and be exceeding glad,"
And we find the most eminent saints in Scripture often professing
high affections. Thus the Psalmist speaks of his love, as if it were
unspeakable;
The Apostle Paul expresses high exercises of affection. Thus he
expresses the exercises of pity and concern for others' good, even to anguish
of heart; a great, fervent, and abundant love, and earnest and longing desires,
and exceeding joy; and speaks of the exultation and triumphs of his soul, and
his earnest expectation and hope, and his abundant tears, and the travails of
his soul, in pity, grief, earnest desires, godly jealousy, and fervent zeal, in
many places that have been cited already, and which therefore I need not
repeat. John the Baptist expressed great joy,
It is often foretold of the church of God, in her future happy
seasons here on earth, that they shall exceedingly rejoice:
The saints and angels in heaven, that have religion in its highest perfection, are exceedingly affected with what they behold and contemplate of God's perfections and works. They are all as a pure heavenly flame of fire in their love and in the greatness and strength of their joy and gratitude: their praises are represented, "as the voice of many waters and as the voice of a great thunder." Now the only reason why their affections are so much higher than the holy affections of saints on earth, is, they see the things they are affected by, more according to their truth, and have their affections more conformed to the nature of things. And therefore, if religious affections in men here below, are but of the same nature and kind with theirs, the higher they are, and the nearer they are to theirs in degree, the better, because therein they will be so much the more conformed to truth, as theirs are.
From these things it certainly appears, that religious affections being in a very high degree, is no evidence that they are not such as have the nature of true religion. Therefore they do greatly err, who condemn persons as enthusiasts merely because their affections are very high.
And on the other hand, it is no evidence that religious
affections are of a spiritual and gracious nature, because they are great. It
is very manifest by the holy Scripture, our sure and infallible rule to judge
of things of this nature, that there are religious affections which are very
high, that are not spiritual and saving. The Apostle Paul speaks of affections
in the Galatians, which had been exceedingly elevated, and which yet he
manifestly speaks of, as fearing that they were vain, and had come to nothing:
And it is the concurring voice of all orthodox divines, that
there may be religious affections, which are raised to a very high degree, and
yet there be nothing of true religion. Mr.
Stoddard observes, "That common affections are sometimes stronger than
saving."—Guide to Christ, p.
2.
II. It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body.
All affections whatsoever, have in some respect or degree, an effect on the body. As was observed before, such is our nature, and such are the laws of union of soul and body, that the mind can have no lively or vigorous exercise, without some effect upon the body. So subject is the body to the mind, and so much do its fluids, especially the animal spirits, attend the motions and exercises of the mind, that there cannot be so much as an intense thought, without an effect upon them. Yea, it is questionable whether an imbodied soul ever so much as thinks one thought, or has any exercise at all, but that there is some corresponding motion or alteration of motion, in some degree, of the fluids, in some part of the body. But universal experience shows, that the exercise of the affections have in a special manner a tendency to some sensible effect upon the body. And if this be so, that all affections have some effect upon the body, we may then well suppose, the greater those affections be, and the more vigorous their exercise (other circumstances being equal) the greater will be the effect on the body. Hence it is not to be wondered at, that very great and strong exercises of the affections should have great effects on the body. And therefore, seeing there are very great affections, both common and spiritual; hence it is not to be wondered at, that great effects on the body should arise from both these kinds of affections. And consequently these effects are no signs, that the affections they arise from, are of one kind or the other.
Great effects on the body certainly are no sure evidences that affections are spiritual; for we see that such effects oftentimes arise from great affections about temporal things, and when religion is no way concerned in them. And if great affections about secular things, that are purely natural, may have these effects, I know not by what rule we should determine that high affections about religious things, which arise in like manner from nature, cannot have the like effect.
Nor, on the other hand, do I know of any rule any have to
determine, that gracious and holy affections, when raised as high as any
natural affections, and have equally strong and vigorous exercises, cannot have
a great effect on the body. No such rule can be drawn from reason: I know of no
reason, why a being affected with a view of God's glory should not cause the
body to faint, as well as being affected with a view of Solomon's glory. And no
such rule has as yet been produced from the Scripture; none has ever been found
in all the late controversies which have been about things of this nature.
There is a great power in spiritual affections: we read of the power which
worketh in Christians,
The Psalmist, speaking of the vehement religious affections he
had, speaks of an effect in his flesh or body, besides what was in his soul,
expressly distinguishing one from the other, once and again:
The prophet Habakkuk speaks of his bodies being overborne by a
sense of the majesty of God,
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 sometimes actually been the effect of those
external manifestations God has made of himself to some of the saints which
were made to that end, viz., to give them an idea of God's majesty and glory.
Such instances we have in the prophet Daniel, and the apostle John. Daniel,
giving an account of an external representation of the glory of Christ, says,
Before I leave this head, I would farther observe, that it is
plain the Scripture often makes use of bodily effects, to express the strength
of holy and spiritual affections; such as trembling,
III. It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion.
There are many persons, who, if they see this in others, are greatly prejudiced against them. Their being so full of talk, is with them a sufficient ground to condemn them, as Pharisees, and ostentatious hypocrites. On the other hand, there are many, who if they see this effect in any, are very ignorantly and imprudently forward, at once to determine that they are the true children of God, and are under the saving influences of his Spirit, and speak of it as a great evidence of a new creature; they say, "such a one's mouth is now opened: he used to be slow to speak; but now he is full and free; he is free now to open his heart, and tell his experiences, and declare the praises of God; it comes from him, as free as water from a fountain;" and the like. And especially are they captivated into a confident and undoubting persuasion, that they are savingly wrought upon, if they are not only free and abundant, but very affectionate and earnest in their talk.
But this is the fruit of but little judgment, a scanty and short experience; as events do abundantly show: and is a mistake persons often run into, through their trusting to their own wisdom and discerning, and making their own notions their rule, instead of the holy Scripture. Though the Scripture be full of rules, both how we should judge of our own state, and also how we should be conducted in our opinion of others; yet we have nowhere any rule, by which to judge ourselves or others to be in a good estate, from any such effect: for this is but the religion of the mouth and of the tongue, and what is in the Scripture represented by the leaves of a tree, which, though the tree ought not to be without them, yet are nowhere given as an evidence of the goodness of the tree.
That persons are disposed to be abundant in talking of things of religion, may be from a good cause, and it may be from a bad one. It may be because their hearts are very full of holy affections; "for out of the abundance of the heart the mouth speaketh:" and it may be because persons' hearts are very full of religious affection which is not holy; for still out of the abundance of the heart the mouth speaketh. It is very much the nature of the affections, of whatever kind they be, and whatever objects they are exercised about, if they are strong, to dispose persons to be very much in speaking of that which they are affected with: and not only to speak much, but to speak very earnestly and fervently. And therefore persons talking abundantly and very fervently about the things of religion, can be an evidence of no more than this, that they are very much affected with the things of religion; but this may be (as has been already shown) and there be no grace. That which men are greatly affected with, while the high affection lasts, they will be earnestly engaged about, and will be likely to show that earnestness in their talk and behavior; as the greater part of the Jews, in all Judah and Galilee, did for a while, about John the Baptist's preaching and baptism, when they were willing for a season to rejoice in his light; a mighty ado was made, all over the land, and among all sorts of persons, about this great prophet and his ministry. And so the multitude, in like manner, often manifested a great earnestness, a mighty engagedness of spirit in everything that was external, about Christ and his preaching and miracles, "being astonished at his doctrine, anon with joy receiving the word," following him sometimes night and day, leaving meat, drink, and sleep to hear him: once following him into the wilderness, fasting three days going to hear him; some times crying him up to the clouds, saying, "Never man spake like this man!" being fervent and earnest in what they said. But what did these things come to, in the greater part of them?
A person may be over full of talk of his own experiences;
commonly falling upon it, everywhere, and in all companies; and when it is so,
it is rather a dark sign than a good one. As a tree that is over full of leaves
seldom bears much fruit; and as a cloud, though to appearance very pregnant and
full of water, if it brings with it overmuch wind, seldom affords much rain to
the dry and thirsty earth; which very thing the Holy Spirit is pleased several
times to make use of, to represent a great show of religion with the mouth,
without answerable fruit in the life:
False affections, if they are equally strong, are much more
forward to declare themselves, than true: because it is the nature of false
religion, to affect show and observation; as it was with the Pharisees. That
famous experimental divine, Mr. Shepherd, says, "A Pharisee's trumpet
shall be heard to the town's end; when simplicity walks through the town
unseen. Hence a man will sometimes covertly commend himself (and myself ever
comes in), and tells you a long story of conversion; and a hundred to one if
some lie or other slip not out with it. Why, the secret meaning is, I pray
admire me. Hence complain of wants and weaknesses: Pray think what a
broken-hearted Christian I am." Parab. of the Ten Virgins. Part
I. pages 179, 180. And
holy Mr. Flavel says thus: "O reader, if thy heart were right with God,
and thou didst not cheat thyself with a vain profession, thou wouldst have
frequent business with God, which thou wouldst be loth thy dearest friend, or
the wife of thy bosom should be privy to. Non est religio, ubi omnia patent.
Religion doth not lie open to all, to the eyes of men. Observed duties
maintain our credit; but secret duties maintain our life. It was the saying of
a heathen, about his secret correspondency with his friend, What need the
world be acquainted with it? Thou and I are theatre enough to each other.
There are inclosed pleasures in religion, which none but renewed spiritual
souls do feelingly understand." Flavel's Touchstone of Sincerity, Chap.
II. Sect. 2.
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 their own strength.
There are many in these days, that condemn all affections which are excited in a way that the subjects of them can give no account of, as not seeming to be the fruit of any of their own endeavors, or the natural consequence of the faculties and principles of human nature, in such circumstances, and under such means; but to be from the influence of some extrinsic and supernatural power upon their minds. How greatly has the doctrine of the inward experience, or sensible perceiving of the immediate power and operation of the Spirit of God, been reproached and ridiculed by many of late! They say, the manner of the Spirit of God is to co-operate in a silent, secret, and undiscernable way with the use of means, and our own endeavors; so that there is no distinguishing by sense, between the influences of the Spirit of God, and the natural operations of the faculties of our own minds.
And it is true, that for any to expect to receive the saving influences of the Spirit of God, while they neglect a diligent improvement of the appointed means of grace, is unreasonable presumption. And to expect that the Spirit of God will savingly operate upon their minds, without the Spirit's making use of means, as subservient to the effect, is enthusiastical. It is also undoubtedly true, that the Spirit of God is very various in the manner and circumstances of his operations, and that sometimes he operates in a way more secret and gradual, and from smaller beginnings, than at others.
But if there be indeed a power, entirely different from, and beyond our power, or the power of all means and instruments, and above the power of nature, which is requisite in order to the production of saving grace in the heart, according to the general profession of the country; then, certainly it is in no wise unreasonable to suppose, that this effect should very frequently be produced after such a manner, as to make it very manifest, apparent, and sensible that it is so. If grace be indeed owing to the powerful and efficacious operation of an extrinsic agent, or divine efficient out of ourselves, why is it unreasonable to suppose it should seem to be so to them who are the subjects of it? Is it a strange thing, that it should seem to be as it is? When grace in the heart indeed is not produced by our strength, nor is the effect of the natural power of our own faculties, or any means or instruments, but is properly the workmanship and production of the Spirit of the Almighty, is it a strange and unaccountable thing, that it should seem to them who are subjects of it, agreeable to truth, and not right contrary to truth; so that if persons tell of effects that they are conscious to in their own minds, that seem to them not to be from the natural power or operation of their minds, but from the supernatural power of some other agent, it should at once be looked upon as a sure evidence of their being under a delusion, because things seem to them to be as they are? For this is the objection which is made: it is looked upon as a clear evidence, that the apprehensions and affections that many persons have, are not really from such a cause, because they seem to them to be from that cause: they declare that what they are conscious of, seems to them evidently not to be from themselves, but from the mighty power of the Spirit of God; and others from hence condemn them, and determine what they experience is not from the Spirit of God, but from themselves, or from the devil. Thus unreasonably are multitudes treated at this day by their neighbors.
If it be indeed so, as the Scripture abundantly teaches, that
grace in the soul is so the effect of God's power, that it is fitly compared to
those effects which are farthest from being owing to any strength in the
subject, such as a generation, or a being begotten, and resurrection, or a
being raised from the dead, and creation, or a being brought out of nothing
into being, and that it is an effect wherein the mighty power of God is greatly
glorified, and the exceeding greatness of his power is manifested;
The Apostle, in
So that it is very unreasonable and unscriptural to determine that affections are not from the gracious operations of God's Spirit, because they are sensibly not from the persons themselves that are the subjects of them.
On the other hand, it is no evidence that affections are gracious, that they are not properly produced by those who are the subjects of them, or that they arise in their minds in a manner they cannot account for.
There are some who make this an argument in their own favor; when speaking of what they have experienced, they say, "I am sure I did not make it myself; it was a fruit of no contrivance or endeavor of mine; it came when I thought nothing of it; if I might have the world for it, I cannot make it again when I please." And hence they determine that what they have experienced, must be from the mighty influence of the Spirit of God, and is of a saving nature; but very ignorantly, and without grounds. What they have been the subjects of, may indeed not be from themselves directly, but may be from the operation of an invisible agent, some spirit besides their own: but it does not thence follow, that it was from the Spirit of God. There are other spirits who have influence on the minds of men, besides the Holy Ghost. We are directed not to believe every spirit, but to try the spirits, whether they be of God. There are many false spirits, exceeding busy with men, who often transform themselves into angels of light, and do in many wonderful ways, with great subtlety and power, mimic the operations of the Spirit of God. And there are many of Satan's operations which are very distinguishable from the voluntary exercises of men's own minds. They are so, in those dreadful and horrid suggestions, and blasphemous injections with which he follows many persons; and in vain and fruitless frights and terrors, which he is the author of. And the power of Satan may be as immediate, and as evident in false comforts and joys, as in terrors and horrid suggestions; and oftentimes is so in fact. It is not in men's power to put themselves in such raptures, as the Anabaptists in Germany, and many other raving enthusiasts like them, have been the subjects of.
And besides, it is to be considered that persons may have those
impressions on their minds, which may not be of their own producing, nor from
an evil spirit, but from the Spirit of God, and yet not be from any saving, but
a common influence of the Spirit of God; and the subjects of such impressions may
be of the number of those we read of,
And where neither a good nor evil spirit have any immediate hand, persons, especially such as are of a weak and vapory habit of body, and the brain weak and easily susceptive of impressions, may have strange apprehensions and imaginations, and strong affections attending them, unaccountably arising, which are not voluntarily produced by themselves. We see that such persons are liable to such impressions about temporal things; and there is equal reason, why they should about spiritual things. As a person who is asleep has dreams that he is not the voluntary author of; so may such persons, in like manner, be the subjects of involuntary impressions, when they are awake.
V. It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of Scripture, remarkably brought to the mind.
It is no sign that affections are not gracious, that they are occasioned by Scriptures so coming to mind; provided it be the Scripture itself, or the truth which the Scripture so brought contains and teaches, that is the foundation of the affection, and not merely, or mainly, the sudden and unusual manner of its coming to the mind.
But on the other hand, neither is it any sign that affections are gracious, that they arise on occasion of Scriptures brought suddenly and wonderfully to the mind; whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful. They will mention it as an evidence that all is right, that their experience came with the word, and will say, "There were such and such sweet promises brought to my mind: they came suddenly, as if they were spoken to me: I had no hand in bringing such a text to my own mind; I was not thinking of anything leading to it; it came all at once, so that I was surprised. I had not thought of it a long time before; I did not know at first that it was Scripture; I did not remember that ever I had read it." And it may be, they will add, "One Scripture came flowing in after another, and so texts all over the Bible, the most sweet and pleasant, and the most apt and suitable which could be devised; and filled me full as I could hold: I could not but stand and admire: the tears flowed; I was full of joy, and could not doubt any longer." And thus they think they have undoubted evidence that their affections must be from God, and of the right kind, and their state good: but without any manner of grounds. How came they by any such rule, as that if any affections or experiences arise with promises, and comfortable texts of Scripture, unaccountably brought to mind, without their recollection, or if a great number of sweet texts follow one another in a chain, that this is a certain evidence their experiences are saving? Where is any such rule to be found in the Bible, the great and only sure directory in things of this nature?
What deceives many of the less understanding and considerate sort of people, in this matter, seems to be this; that the Scripture is the word of God, and has nothing in it which is wrong, but is pure and perfect; and therefore, those experiences which come from the Scripture must be right. But then it should be considered, affections may arise on occasion of the Scripture, and not properly come from the Scripture, as the genuine fruit of the Scripture, and by a right use of it; but from an abuse of it. All that can be argued from the purity and perfection of the word of God, with respect to experiences, is this, that those experiences which are agreeable to the word of God, are right, and cannot be otherwise; and not that those affections must be right, which arise on occasion of the word of God coming to the mind.
What evidence is there that the devil cannot bring texts of Scripture to the mind, and misapply them to deceive persons? There seems to be nothing in this which exceeds the power of Satan. It is no work of such mighty power, to bring sounds or letters to persons' minds, that we have any reason to suppose nothing short of Omnipotence can be sufficient for it. If Satan has power to bring any words or sounds at all to persons' minds, he may have power to bring words contained in the Bible. There is no higher sort of power required in men, to make the sounds which express the words of a text of Scripture, than to make the sounds which express the words of an idle story or song. And so the same power in Satan, which is sufficient to renew one of those kinds of sounds in the mind, is sufficient to renew the other: the different signification, which depends wholly on custom, alters not the case, as to ability to make or revive the sounds or letters. Or will any suppose, that texts or Scriptures are such sacred things, that the devil durst not abuse them, nor touch them? In this also they are mistaken. He who was bold enough to lay hold on Christ himself, and carry him hither and thither, into the wilderness, and into a high mountain, and to a pinnacle of the temple, is not afraid to touch the Scripture, and abuse that for his own purpose; as he showed at the same time that he was so bold with Christ, he then brought one Scripture and another, to deceive and tempt him. And if Satan did presume, and was permitted to put Christ himself in mind of texts of Scripture to tempt him, what reason have we determine that he dare not, or will not be permitted, to put wicked men in the mind of texts of Scripture, to tempt and deceive them? And if Satan may thus abuse one text of Scripture, so he may another. Its being a very excellent place of Scripture, a comfortable and precious promise, alters not the case, as to his courage or ability. And if he can bring one comfortable text to the mind, so he may a thousand; and may choose out such Scriptures as tend most to serve his purpose; and may heap up Scripture promises, tending, according to the perverse application he makes of them, wonderfully to remove the rising doubts, and to confirm the false joy and confidence of a poor deluded sinner.
We know the devil's instruments, corrupt and heretical teachers, can and do pervert the Scripture, to their own and others' damnation, 2 Pet. 3:16. We see they have the free use of Scripture, in every part of it: there is no text so precious and sacred, but they are permitted to abuse it, to the eternal ruin of multitudes of souls; and there are no weapons they make use of with which they do more execution. And there is no manner of reason to determine, that the devil is not permitted thus to use the Scripture, as well as his instruments. For when the latter do it, they do it as his instruments and servants, and through his instigation and influence: and doubtless he does the same he instigates others to do; the devil's servants do but follow their master, and do the same work that he does himself.
And as the devil can abuse the Scripture, to deceive and destroy men, so may men's own folly and corruptions as well. The sin which is in men, acts like its father. Men's own hearts are deceitful like the devil, and use the same means to deceive.
So that it is evident, that any person may have high affections of hope and joy, arising on occasion of texts of Scripture, yea, precious promises of Scripture coming suddenly and remarkably to their minds, as though they were spoken to them, yea, a great multitude of such texts, following one another in a wonderful manner; and yet all this be no argument that these affections are divine, or that they are any other than the effects of Satan's delusions.
And I would further observe, that persons may have raised and
joyful affections, which may come with the word of God, and not only so, but
from the word, and those affections not be from Satan, nor yet properly from
the corruptions of their own hearts, but from some influence of the Spirit of
God with the word and yet have nothing of the nature of true and saving
religion in them. Thus the stony ground hearers had great joy from the word;
yea, which is represented as arising from the word, as growth from a seed; and
their affections had, in their appearance, a very great and exact resemblance
with those represented by the growth on the good ground, the difference not
appearing until it was discovered by the consequences in a time of trial: and
yet there was no saving religion in these affections. Mr.
Stoddard in his Guide to Christ, speaks of it as a common thing, for
persons while in a natural condition, and before they have ever truly accepted
of Christ, to have Scripture promises come to them with a great deal of
refreshing: which they take as tokens of God's love, and hope that God has
accepted them; and so are confident of their good estate. Pages 8, 9.
Impression anno 1735.
VI. It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them.
There are no professing Christians who pretend, that this is an argument against the truth and saving nature of religious affections. But, on the other hand, there are some who suppose, it is a good evidence that affections are from the sanctifying and saving influences of the Holy Ghost.—Their argument is that Satan cannot love; this affection being directly contrary to the devil, whose very nature is enmity and malice. And it is true, that nothing is more excellent, heavenly, and divine, than a spirit of true Christian love to God and men: it is more excellent than knowledge, or prophecy, or miracles, or speaking with the tongue of men and angels. It is the chief of the graces of God's Spirit, and the life, essence and sum of all true religion; and that by which we are most conformed to heaven, and most contrary to hell and the devil. But yet it is in arguing from hence, that there are no counterfeits of it. It may be observed that the more excellent anything is, the more will be the counterfeits of it. Thus there are many more counterfeits of silver and gold, than of iron and copper: there are many false diamonds and rubies, but who goes about to counterfeit common stones? Though the more excellent things are, the more difficult it is to make anything that shall be like them, in their essential nature and internal virtues; yet the more manifold will the counterfeits be, and the more will art and subtlety be displayed, in an exact imitation of the outward appearance. Thus there is the greatest danger of being cheated in buying of medicines that are most excellent and sovereign, though it be most difficult to imitate them with anything of the like value and virtue, and their counterfeits are good for nothing when we have them. So it is with Christian virtues and graces; the subtlety of Satan, and men's deceitful hearts, are wont chiefly to be exercised in counterfeiting those that are in highest repute. So there are perhaps no graces that have more counterfeits than love and humility; these being virtues wherein the beauty of a true Christian does especially appear.
But with respect to love; it is plain by the Scripture, that
persons may have a kind of religious love, and yet have no saving grace. Christ
speaks of many professing Christians that have such love, whose love will not
continue, and so shall fail of salvation,
Persons may seem to have love to God and Christ, yea, to have
very strong and violent affections of this nature, and yet have no grace. For
this was evidently the case with many graceless Jews, such as cried Jesus up so
high, following him day and night, without meat, drink, or sleep; such as said,
"Lord, I will follow thee whithersoever thou goest," and cried,
"Hosanna to the Son of David." Agreeable
to this, Mr. Stoddard observes, in his Guide to Christ, that some sinners have
pangs of affection, and give an account that they find a spirit of love to God,
and of their aiming at the glory of God, having that which has a great
resemblance of saving grace; and that sometimes their common affections are
stronger than saving. And supposes, that sometimes natural then may have such
violent pangs of false affection to God, that their may think themselves
willing to be damned. Pages 21, and 65.
The apostle seems to intimate, that there were many in his days
who had a counterfeit love to Christ, in
So also Christian love to the people of God may be counterfeited.
It is evident by the Scripture, that there may be strong affections of this
kind, without saving grace; as there were in the Galatians towards the Apostle
Paul, when they were ready to pluck out their eyes and give them to him;
although the apostle expresses his fear that their affections were come to
nothing, and that he had bestowed upon them labor in vain,
VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no.
Though false religion is wont to be maimed and monstrous, and not to have that entireness and symmetry of parts, which is to be seen in true religion: yet there may be a great variety of false affections together, that may resemble gracious affections.
It is evident that there are counterfeits of all kinds of
gracious affections; as of love to God, and love to the brethren, as has been
just now observed; so of godly sorrow for sin, as in Pharaoh, Saul, and Ahab,
and the children of Israel in the wilderness,
So of spiritual joy, as in the stony ground hearers,
And as men, while in a state of nature, are capable of a
resemblance of all kinds of religious affections, so nothing hinders but that
they may have many of them together. And what appears in fact, does abundantly
evince that it is very often so indeed. It seems commonly to be so, that when
false affections are raised high, many false affections attend each other. The
multitude that attended Christ into Jerusalem, after that great miracle of
raising Lazarus, seem to have been moved with many religious affections at
once, and all in a high degree. They seem to have been filled with admiration,
and there was a show of a high affection of love, and also of a great degree of
reverence, in their laying their garments on the ground for Christ to tread
upon; and also of great gratitude to him, for the great and good works he had
wrought, praising him with loud voices for his salvation; and earnest desires
of the coming of God's kingdom, which they supposed Jesus was now about to set
up, and showed great hopes and raised expectations of it, expecting it would
immediately appear; and hence were filled with joy, by which they were so
animated in their acclamations, as to make the whole city ring with the noise
of them; and appeared great in their zeal and forwardness to attend Jesus, and
assist him without further delay, now in the time of the great feast of the
Passover, to set up his kingdom. And it is easy, from nature, and the nature of
the affections, to give an account why, when one affection is raised very high,
that it should excite others; especially if the affection which is raised high,
be that of counterfeit love, as it was in the multitude who cried Hosanna. This
will naturally draw many other affections after it. For, as was observed
before, love is the chief of the affections, and as it were the fountain of
them. Let us suppose a person who has been for some time in great exercise and
terror through fear of hell, and his heart weakened with distress and dreadful
apprehensions, and upon the brink of despair, and is all at once delivered, by
being firmly made to believe, through some delusion of Satan, that God has
pardoned him, and accepts him as the object of his dear love, and promises him
eternal life; as suppose through some vision, or strong idea or imagination,
suddenly excited in him, of a person with a beautiful countenance, smiling on
him, and with arms open, and with blood dropping down, which the person
conceives to be Christ, without any other enlightening of the understanding, to
give a view of the spiritual divine excellency of Christ and his fullness; and
of the way of salvation revealed in the gospel: or perhaps by some voice or
words coming as if they were spoken to him, such as these, "Son, be of
good cheer, thy sins be forgiven thee;" or, "Fear not, it is the
Father's good pleasure to give you the kingdom," which he takes to be
immediately spoken by God to him, though there was no preceding acceptance of
Christ, or closing of the heart with him: I say, if we should suppose such a
case, what various passions would naturally crowd at once, or one after
another, into such a person's mind! It is easy to be accounted for, from mere
principles of nature, that a person's heart, on such an occasion, should be
raised up to the skies with transports of joy; and be filled with fervent
affection, to that imaginary God or Redeemer, who he supposes has thus rescued
him from the jaws of such dreadful destruction, that his soul was so amazed
with the fears of, and has received him with such endearment, as a peculiar
favorite; and that now he should be filled with admiration and gratitude, and
his mouth should be opened, and be full of talk about what he has experienced;
and that, for a while he should think and speak of scarce anything else, and
should seem to magnify that God who has done so much for him, and call upon
others to rejoice with him, and appear with a cheerful countenance, and talk
with a loud voice: and however, before his deliverance, he was full of
quarrellings against the justice of God, that now it should be easy for him to
submit to God, and own his unworthiness, and cry out against himself, and
appear to be very humble before God, and lie at his feet as tame as a lamb; and
that he should now confess his unworthiness, and cry out, "Why me? Why
me?" (Like Saul, who when Samuel told him that God had appointed him to be
king, makes answer, "Am not I a Benjamite, of the smallest of the tribes
of Israel, and my family the least of all the families of the tribe of
Benjamin? Wherefore then speakest thou so to me?" Much in the language of
David, the true saint, "Associating
with godly men does not prove that a man has grace: Ahithophel was David's
companion. Sorrows for the afflictions of the church, and desires for the
conversion of souls, do not prove it. These things may be found in carnal men,
and so can be no evidence of grace."—Stoddard's Nature of Saving
Conversion, p. 82.
As from true divine love flow all Christian affections, so from a counterfeit love in like manner naturally flow other false affections. In both cases, love is the fountain, and the other affections are the streams. The various faculties, principles, and affections of the human nature, are as it were many channels from one fountain: if there be sweet water in the fountain, sweet water will from thence flow out into those various channels; but if the water in the fountain be poisonous, then poisonous streams will also flow out into all those channels. So that the channels and streams will be alike, corresponding one with another; but the great difference will lie in the nature of the water. Or, man's nature may be compared to a tree, with many branches, coming from one root: if the sap in the root be good, there will also be good sap distributed throughout the branches, and the fruit that is brought forth will be good and wholesome; but if the sap in the root and stock be poisonous, so it will be in many branches (as in the other case), and the fruit will be deadly. The tree in both cases may be alike; there may be an exact resemblance in shape; but the difference is found only in eating the fruit. It is thus (in some measure at least) oftentimes between saints and hypocrites. There is sometimes a very great similitude between true and false experiences, in their appearance, and in what is expressed and related by the subjects of them: and the difference between them is much like the difference between the dreams of Pharaoh's chief butler and baker; they seemed to be much alike, insomuch that when Joseph interpreted the chief butler's dream, that he should be delivered from his imprisonment, and restored to the king's favor, and his honorable office in the palace, the chief baker had raised hopes and expectations, and told his dream also; but he was woefully disappointed; and though his dream was so much like the happy and well boding dream of his companion, yet it was quite contrary in its issue.
VIII. Nothing can certainly be determined concerning the nature of the affections, by this, that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order.
Many persons seem to be prejudiced against affections and experiences that come in such a method, as has been much insisted on by many divines; first, such awakenings, fears, and awful apprehensions, followed with such legal humblings, in a sense of total sinfulness and helplessness, and then, such and such light and comfort; they look upon all such schemes, laying down such methods and steps, to be of men's devising; and particularly if high affections of joy follow great distress and terror, it is made by many an argument against those affections. But such prejudices and objections are without reason or Scripture. Surely it cannot be unreasonable to suppose, that before God delivers persons from a state of sin and exposedness to eternal destruction, he should give them some considerable sense of the evil he delivers from; that they may be delivered sensibly, and understand their own salvation, and know something of what God does for them. As men that are saved are in two exceeding different states, first a state of condemnation, and then in a state of justification and blessedness: and as God, in the work of the salvation of mankind, deals with them suitably to their intelligent rational nature; so it seems reasonable, and agreeable to God's wisdom, that men who are saved should be in these two states sensibly; first, that they should, sensibly to themselves, be in a state of condemnation, and so in a state of woeful calamity and dreadful misery, and so afterwards in a state of deliverance and happiness; and that they should be first sensible of their absolute extreme necessity, and afterwards of Christ's sufficiency and God's mercy through him.
And that it is God's manner of dealing with men, to "lead
them into a wilderness, before he speaks comfortably to them," and so to
order it, that they shall be brought into distress, and made to see their own
helplessness and absolute dependence on his power and grace, before he appears
to work any great deliverance for them, is abundantly manifest by the
Scripture. Then is God wont to "repent himself for his professing people,
when their strength is gone, and there is none shut up or left," and when
they are brought to see that their false gods cannot help them, and that the
rock in whom they trusted is vain,
And if we consider those extraordinary manifestations which God
made of himself to saints of old, we shall find that he commonly first
manifested himself in a way which was terrible, and then by those things that
were comfortable. So it was with Abraham; first, a horror of great darkness
fell upon him, and then God revealed himself to him in sweet promises,
But there are many things in Scripture which do more directly
show, that this is God's ordinary manner in working salvation for the souls of
men, and in the manifestations God makes of himself and of his mercy in Christ,
in the ordinary works of his grace on the hearts of sinners. The servant that
owed his prince ten thousand talents, is first held to his debt, and the king
pronounces sentence of condemnation upon him, and commands him to be sold, and
his wife and children, and payment to be made; and thus he humbles him, and
brings him to own the as whole of the debt to be just, and then forgives him
all. The prodigal son spends all he has, and is brought to see himself in
extreme circumstances, and to humble himself, and own his unworthiness, before
he is relieved and feasted by his father,
And if it be indeed God's manner (as I think the foregoing considerations show that it undoubtedly is), before he gives men the comfort of a deliverance from their sin and misery, to give them a considerable sense of the greatness and dreadfulness of those evils, and their extreme wretchedness by reason of them; surely it is not unreasonable to suppose, that persons, at least oftentimes, while under these views, should have great distresses and terrible apprehensions of mind; especially if it be considered what these evils are that they have a view of; which are no other than great and manifold sins, against the infinite majesty of the great Jehovah, and the suffering of the fierceness of his wrath to all eternity. And the more so still, when we have many plain instances in Scripture of persons that have actually been brought into great distress, by such convictions, before they have received saving consolations: as the multitude at Jerusalem, who were "pricked in their heart, and said unto Peter and the rest of the apostles, Men and brethren, what shall we do?" And the apostle Paul, who trembled and was astonished, before he was comforted; and the gaoler, when "he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and said, Sirs, what must I do to be saved?"
From these things it appears to be very unreasonable in professing Christians to make this an objection against the truth and spiritual nature of the comfortable and joyful affections which any have, that they follow such awful apprehensions and distresses as have been mentioned.
And, on the other hand, it is no evidence that comforts and joys
are right, because they succeed great terrors, and amazing fears of hell. Mr.
Shepard speaks of "men's being cast down as low as hell by sorrow and
lying under chains, quaking in apprehension of terror to come, and then raised
up to heaven in joy, not able to live; and yet not rent from lust: and such are
objects of pity now, and are likely to be the objects of terror at the great
day."—Parable of the Ten Virgins, Part I. p. 125.
He may exceedingly affright persons, by impressing on them images
and ideas of many external things, of a countenance frowning, a sword drawn,
black clouds of vengeance, words of an awful doom pronounced, "The
way of the Spirit's working when it does convince men, is by enlightening
natural conscience. The Spirit does not work by giving a testimony, but by
assisting natural conscience to do its work. Natural conscience is the
instrument in the hand of God to accuse, condemn, terrify, and to urge to duty.
The Spirit of God leads men into the consideration of their danger, and makes them
to be affected therewith;
And the terrors which some persons have, are very much owing to
the particular constitution and temper they are of. Nothing is more manifest
than that some persons are of such a temper and frame, that their imaginations
are more strongly impressed with everything they are affected with, than
others; and the impression on the imagination reacts on the affection, and
raises that still higher; and so affection and imagination act reciprocally,
one on another, till their affection is raised to a vast height, and the person
is swallowed up, and loses as possession of himself. The
famous Mr. Perkins distinguishes between "those sorrows that come through
convictions of conscience, and melancholic passions arising only from mere
imagination, strongly conceived in the brain; which, he says, usually come on a
sudden, like lightning into a house."—Vol. I. of his works, page 385.
And some speak of a great sight they have of their wickedness, who really, when the matter comes to be well examined into and thoroughly weighted, are found to have little or no convictions of conscience. They tell of a dreadful hard heart, and how their heart lies like a stone; when truly they have none of those things in their minds or thoughts, wherein the hardness of men's heart does really consist. They tell of a dreadful load and sink of sin, a heap of black and loathsome filthiness within them; when, if the matter be carefully inquired into, they have not in view anything wherein the corruption of nature does truly consist, nor have they any thought of any particular thing wherein their hearts are sinfully defective, or fall short of what ought to be in them, or any exercises at all of corruption in them. And many think also they have great convictions of their actual sins, who truly have none. They tell how their sins are set in order before them, they see them stand encompassing them round in a row, with a dreadful, frightful appearance; when really they have not so much as one of the sins they gave been guilty of in the course of their lives, coming into view, that they are affected with the aggravations of.
And if persons have had great terrors which really have been from the awakening and convincing influences of the Spirit of God, it doth not thence follow that their terrors must needs issue in true comfort. The unmortified corruption of the heart may quench the Spirit of God (after he has been striving) by leading men to presumptuous, and self-exalting hopes and joys, as well as otherwise. It is not every woman who is really in travail, that brings forth a real child; but it may be a monstrous production, without anything of the form or properties of human nature belonging to it. Pharaoh's chief baker after he had lain in the dungeon with Joseph, had a vision that raised his hopes and he was lifted out of the dungeon, as well as the chief butler; but it was to be hanged.
But if comforts and joys do not only come after great terrors and awakenings, but there be an appearance of such preparatory convictions and humiliations, and brought about very distinctly, by such steps, and in such a method as has frequently been observable in true converts; this is no certain sign that the light and comforts which follow are true and saving. And for these following reasons:
First, As the devil can counterfeit all the saving
operations and graces of the Spirit of God, so he can counterfeit those
operations that are preparatory to grace. If Satan can counterfeit those
effects of God's Spirit, which are special, divine and sanctifying, so that
there shall be a very great resemblance, in all that can be observed by others;
much more easily may he imitate those works of God's Spirit which are common,
and which men, while they are yet his own children, are the subjects of. These
works are in no wise so much above him as the other. There are no works of God
that are so high and divine, and above the powers of nature, and out of reach
of the power of all creatures, as those works of his Spirit, whereby he forms
the creature in his own image, and makes it to be a partaker of the divine
nature. But if the devil can be the author of such resemblances of these as
have been spoken of, without doubt he may of those that are of an infinitely
inferior kind. And it is abundantly evident in fact, that there are false
humiliations and false submissions, as well as false comforts. The
venerable Mr. Stoddard observes, "A man may say, that now he can justify
God however he deals with him, and not be brought off from his own
righteousness; and that some men do justify God from a partial conviction of
the righteousness of their condemnation; conscience takes notice of their
sinfulness, and tells them that they may be righteously damned; as Pharaoh, who
justified God,
Secondly, If the operations and effects of the Spirit of God, in the convictions, and comforts of true converts, may be sophisticated, then the order of them may be imitated. If Satan can imitate the things themselves, he may easily put them one after another, in such a certain order. If the devil can make A, B, and C, it is as easy for him to put A first, and B next, and C next, as to range item in a contrary order. The nature of divine things is harder for the devil to imitate, than their order. He cannot exactly imitate divine operations in their nature, though his counterfeits may be very much like them in external appearance, but he can exactly imitate their order. When counterfeits are made, there is no divine power needful in order to the placing one of them first, and another last. And therefore no order or method of operations and experiences is any certain sign of their divinity. That only is to be trusted to, as a certain evidence of grace, which Satan cannot do, and which it is impossible should be brought to pass by any power short of divine.
Thirdly, We have no certain rule to determine how far God's own Spirit may go in those operations and convictions which in themselves are not spiritual and saving, and yet the person that is the subject of them never be converted, but fall short of salvation at last. There is no necessary connection in the nature of things, between anything that a natural man may experience while in a state of nature, and the saving grace of God's Spirit. And if there be no connection in the nature of things, then there can be no known and certain connection at all, unless it be by divine revelation. But there is no revealed certain connection between a state of salvation, and anything that a natural man can be the subject of, before he believes in Christ. God has revealed no certain connection between salvation, and any qualifications in men, but only grace and its fruits. And therefore we do not find any legal convictions, or comforts, following these legal convictions, in any certain method or order, ever once mentioned in the Scripture, as certain signs of grace, or things peculiar to the saints; although we do find gracious operations and effects themselves, so mentioned, thousands of times. Which should be enough with Christians who are willing to have the word of God, rather than their own philosophy, and experiences and conjectures, as their sufficient and sure guide in things of this nature.
Fourthly, Experience does greatly confirm, that persons
seeming to have convictions and comforts following one another in such a method
and order, as is frequently observable in true converts, is no certain sign of
grace. Mr.
Stoddard, who had much experience of things of this nature, long ago observed,
that converted and unconverted men cannot be certainly distinguished by the
account they give of their experience; the same relation of experiences being
common to both. And that many persons have given a fair account of a work of
conversion, that have carried well in the eye of the world for several years,
but have not proved well at last.—Appeal to the Learned, p. 75, 76.
And as a seeming to have this distinctness as to steps and
method, is no certain sign that a person is converted; so a being without it,
is no evidence that a person is not converted. For though it might be made
evident to a demonstration, on Scripture principles, that a sinner cannot be
brought heartily to receive Christ as his Savior, who is not convinced of his
sin and misery, and of his own emptiness and helplessness, and his just desert
of eternal condemnation; and that therefore such convictions must be some way
implied in what is wrought in his soul; yet nothing proves it to be necessary,
that all those things which are implied or presupposed in an act of faith in
Christ, must be plainly and distinctly wrought in the soul, in so many
successive and separate works of the Spirit, that shall be each one plain and
manifest, in all who are truly converted. On the contrary (as Mr. Shepard
observes), sometimes the change made in a saint, at first work, is like a
confused chaos; so that the saints know not what to make of it. The manner of
the Spirit's proceeding in them that are born of the Spirit, is very often
exceeding mysterious and unsearchable; we, as it were, hear the sound of it,
the effect of it is discernible; but no man can tell whence it came, or whither
it went. And it is oftentimes as difficult to know the way of the Spirit in the
new birth, as in the first birth;
What we have principally to do with, in our inquiries into our
own state, or directions we give to others, is the nature of the effect that
God has brought to pass in the soul. As to the steps which the Spirit of God
took to bring that effect to pass, we may leave them to him. We are often in
Scripture expressly directed to try ourselves by the nature of the fruits of
the Spirit; but nowhere by the Spirit's method of producing them. Mr.
Shepard, speaking of the soul's closing with Christ, says, "As a child
cannot tell how his soul comes into it, nor it may be when; but afterwards it
sees and feels that life; so that he were as bad as a beast, that should deny
an immortal soul; so here."—Parable of the Ten Virgins, Part II. p.
171. "If
the man do not know the time of his conversion, or first closing with Christ;
the minister may not draw any peremptory conclusion from thence, that he is not
godly."—Stoddard's Guide to Christ, p. 83. "Do
not think there is no compunction, or sense of sin, wrought in the soul,
because you cannot so clearly discern and feel it, nor the time of the working,
and first beginning of it. I have known many that have come with their
complaints, that they were never humbled, they never felt it so; yet
there it hath been, and many times they have seen it, by the other spectacles,
and blessed God for it.—Shepard's Sound Believer, page 38. The late
impression in Boston.
IX. It is no certain sign that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship.
This has, very unreasonably of late, been looked upon as an
argument against the religious affections which some have had, that they spend
so much time in reading, praying, singing, hearing sermons, and the like. It is
plain from the Scripture, that it is the tendency of true grace to cause
persons to delight in such religious exercises. True grace had this effect on
Anna the prophetess:
This is the nature of true grace. But yet, on the other hand,
persons' being disposed to abound and to be zealously engaged in the external
exercises of religion, and to spend much time in them, is no sure evidence of
grace; because such a disposition is found in many that have no grace. So it
was with the Israelites of old, whose services were abominable to God; they
attended the "new moons, and Sabbaths, and calling of assemblies, and
spread forth their hands, and made many prayers,"
Experience shows, that persons, from false religion, may be inclined to be exceeding abundant in the external exercises of religion; yea, to give themselves up to them, and devote almost their whole time to them. Formerly a sort of people were very numerous in the Romish church, called recluses, who forsook the world, and utterly abandoned the society of mankind, and shut themselves up close in a narrow cell, with a vow never to stir out of it, nor to see the face of any of mankind any more (unless that they might be visited in case of sickness), to spend all their days in the exercise of devotion and converse with God. There were also in old time, great multitudes called Hermits and Anchorites, that left the world to spend all their days in lonesome deserts, to give themselves up to religious contemplations and exercises of devotion; some sorts of them having no dwellings, but the caves and vaults of the mountains, and no food, but the spontaneous productions of the earth. I once lived, for many months, next door to a Jew (the houses adjoining one to another), and had much opportunity daily to observe him; who appeared to me the devoutest person that I ever saw in my life; great part of his time being spent in acts of devotion, at his eastern window, which opened next to mine, seeming to be most earnestly engaged, not only in the daytime, but sometimes whole nights.
X. Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify God. This indeed is implied in what has been just now observed, of abounding and spending much time in the external exercises of religion, and was also hinted before; but because many seem to look upon it as a bright evidence of gracious affection, when persons appear greatly disposed to praise and magnify God, to have their mouths full of his praises, and affectionately to be calling on others to praise and extol him, I thought it deserved a more particular consideration.
No Christian will make it an argument against a person, that he
seems to have such a disposition. Nor can it reasonably be looked upon as an
evidence for a person, if those things that have been already observed and
proved, be duly considered, viz., that persons, without grace, may have high
affections towards God and Christ, and that their affections, being strong, may
fill their mouths and incline them to speak much, and very earnestly, about the
things they are affected with, and that there may be counterfeits of all kinds
of gracious affection. But it will appear more evidently and directly, that
this is no certain sign of grace, if we consider what instances the Scripture
gives us of it in those that were graceless. We often have an account of this,
in the multitude that were present when Christ preached and wrought miracles;
It is no certain sign that a person is graciously affected, if,
in the midst of his hopes and comforts, he is greatly affected with God's
unmerited mercy to him that is so unworthy, and seems greatly to extol and
magnify free grace. Those that yet remain with unmortified pride and enmity
against God, may, when they imagine that they have received extraordinary
kindness from God, cry out of their unworthiness, and magnify God's undeserved
goodness to them, from no other conviction of their ill deservings, and from no
higher principle than Saul had, who, while he yet remained with unsubdued pride
and enmity against David, was brought, though a king, to acknowledge his
unworthiness, and cry out, "I have played the fool, I have erred
exceedingly," and with great affection and admiration, to magnify and extol
David's unmerited and unexampled kindness to him,
XI. It is no sign that affections are right, or that they are wrong, that they make persons that have them exceeding confident that what they experience is divine, and that they are in a good estate.
It is an argument with some, against persons, that they are
deluded if they pretend to be assured of their good estate, and to be carried
beyond all doubting of the favor of God; supposing that there is no such thing
to be expected in the church of God, as a full and absolute assurance of hope;
unless it be in some very extraordinary circumstances; as in the case of
martyrdom; contrary to the doctrine of Protestants, which has been maintained
by their most celebrated writers against the Papists; and contrary to the
plainest Scripture evidence. It is manifest, that it was a common thing for the
saints that we have a history or particular account of in Scripture, to be
assured. God, in the plainest and most positive manner, revealed and testified
his special favor to Noah, Abraham, Isaac, Jacob, Moses, Daniel, and others.
Job often speaks of his sincerity and uprightness with the greatest imaginable confidence
and assurance, often calling God to witness to it; and says plainly, "I
know that my Redeemer liveth, and that I shall see him for myself, and not
another,"
The Apostle Paul, through all his epistles speaks in an assured
strain; ever speaking positively of his special relation to Christ, his Lord,
and Master, and Redeemer, and his interest in, and expectation of the future
reward. It would be endless to take notice of all places that might be
enumerated; I shall mention but three or four:
And the nature of the covenant of grace, and God's declared ends
in the appointment and constitution of things in that covenant, do plainly show
it to be God's design to make ample provision for the saints having an assured
hope of eternal life, while living here upon earth. For so are all things
ordered and contrived in that covenant, that everything might be made sure on
God's part. "The covenant is ordered in all things and sure:" the
promises are most full, and very often repeated, and various ways exhibited;
and there are many witnesses, and many seals; and God has confirmed his
promises with an oath. And God's declared design in all this, is, that the
heirs of the promises might have an undoubting hope and full joy, in an
assurance of their future glory.
It further appears that assurance is not only attainable in some
very extraordinary cases, but that all Christians are directed to give all
diligence to make their calling and election sure, and are told how they may do
it, 2 Pet. 1:5-8. And it is spoken of as a thing very unbecoming Christians,
and an argument of something very blamable in them, not to know whether Christ
be in them or no:
Therefore it must needs be very unreasonable to determine, that persons are hypocrites, and their affections wrong, because they seem to be out of doubt of their own salvation, and the affections they are the subjects of seem to banish all fears of hell.
On the other hand, it is no sufficient reason to determine that
men are saints, and their affections gracious, because the affections they have
are attended with an exceeding confidence that their state is good, and their
affections divine. "O
professor, look carefully to your foundation: 'Be not high minded, but fear.'
You have, it may be, done and suffered many things in and for religion; you
have excellent gifts and sweet comforts; a warm zeal for God, and high
confidence of your integrity: all this may be right, for aught that I, or (it
may be) you know: but yet, it is possible it may be false. You have sometimes
judged yourselves, and pronounced yourselves upright; but remember your final sentence
is not yet pronounced by your Judge. And what if God weigh you over again, in
his more equal balance, and should say, Mene Tekel, 'Thou art weighed in
the balance, and art found wanting?' What a confounded man wilt thou be, under
such a sentence! Quae splendent in conspectu hominis, sordent in conspectu
judicis; things that are highly esteemed of men, are an abomination in the
sight of God: He seeth not as man seeth. Thy heart may be false, and thou not
know it: yea, it may be false, and thou strongly confident of its
integrity."—Flavel's Touchstone of Sincerity, chap. 2. Sect. 5. "Some hypocrites are a great
deal more confident than many saints"—Stoddard's Discourse on the Way
to know Sincerity and Hypocrisy, p. 128. "Doth
the work of faith, in some believers, bear upon is top branches the full ripe
fruits of a blessed assurance? Lo, what strong confidence, and high built
persuasions, of an interest in God, have sometimes been found in unsanctified
ones! Yea, so strong may this false assurance be, that they dare boldly venture
to go to the judgment seat of God, and there defend it. Doth the Spirit of God
fill the heart of the assured believer with joy unspeakable, and full of glory,
giving him, through faith, a prelibation or foretaste of heaven itself, in those
first fruits of it? How near to this comes what the Apostle supposes may be
found in apostates!"—Flavel's Husbandry Spiritualized, chap. 12.
If we do but consider what the hearts of natural men are, what principles they are under the dominion of, what blindness and deceit, what self-flattery, self-exaltation, and self-confidence reign there, we need not at all wonder that their high opinion of themselves, and confidence of their happy circumstances, be as high and strong as mountains, and as violent as a tempest, when once conscience is blinded, and convictions killed, with false high affections, and those forementioned principles let loose, fed up and prompted by false joys and comforts, excited by some pleasing imaginations, impressed by Satan, transforming himself into an angel of light.
When once a hypocrite is thus established in a false hope, he has not those things to cause him to call his hope in question, that oftentimes are the occasion of the doubting of true saints; as, first, he has not that cautious spirit, that great sense of the vast importance of a sure foundation, and that dread of being deceived. The comforts of the true saints increase awakening and caution, and a lively sense how great a thing it is to appear before an infinitely holy, just and omniscient Judge. But false comforts put an end to these things and dreadfully stupify the mind. Secondly, The hypocrite has not the knowledge of his own blindness, and the deceitfulness of his own heart, and that mean opinion of his own understanding that the true saint has. Those that are deluded with false discoveries and affections, are evermore highly conceited of their light and understanding. Thirdly, The devil does not assault the hope of the hypocrite, as he does the hope of a true saint. The devil is a great enemy to a true Christian hope, not only because it tends greatly to the comfort of him that hath it, but also because it is a thing of a holy, heavenly nature, greatly tending to promote and cherish grace in the heart, and a great incentive to strictness and diligence in the Christian life. But he is no enemy to the hope of a hypocrite, which above all things establishes his interest in him that has it. A hypocrite may retain his hope without opposition, as long as he lives, the devil never disturbing it, nor attempting to disturb it. But there is perhaps no true Christian but what has his hope assaulted by him. Satan assaulted Christ himself upon this, whether he were the Son of God or no: and the servant is not above his Master, nor the disciple above his Lord; it is enough for the disciple, that is most privileged in this world, to be as his Master. Fourthly, He who has a false hope, has not that sight of his own corruptions, which the saint has. A true Christian has ten times so much to do with his heart and its corruptions, as a hypocrite: and the sins of his heart and practice, appear to him in their blackness; they look dreadful; and it often appears a very mysterious thing, that any grace can be consistent with such corruption, or should be in such a heart. But a false hope hides corruption, covers it all over, and the hypocrite looks clean and bright in his own eyes.
There are two sorts of hypocrites: one that are deceived with their outward morality and external religion; many of whom are professed Arminians, in the doctrine of justification: and the other, are those that are deceived with false discoveries and elevations; who often cry down works, and men's own righteousness, and talk much of free grace; but at the same time make a righteousness of their discoveries and of their humiliation, and exalt themselves to heaven with them. These two kinds of hypocrites, Mr. Shepard, in his exposition of the Parable of the Ten Virgins, distinguishes by the name of legal and evangelical hypocrites; and often speaks of the latter as the worst. And it is evident that the latter are commonly by far the most confident in their hope, and with the most difficulty brought of from it: I have scarcely known the instance of such a one, in my life, that has been undeceived. The chief grounds of the confidence of many of them, are the very same kind of impulses and supposed revelations (sometimes with texts of Scripture, and sometimes without) that so many of late have had concerning future events; calling these impulses about their good estate, the witness of the Spirit; entirely misunderstanding the nature of the witness of the Spirit, as I shall show hereafter. Those that have had visions and impulses about other things, it has generally been to reveal such things as they are desirous and fond of: and no wonder that persons who give heed to such things, have the same sort of visions or impressions about their own eternal salvation, to reveal to them that their sins are forgiven them, that their names are written in the book of life, that they are in high favor with God, &c., and especially when they earnestly seek, expect, and wait for evidence of their election and salvation this way, as the surest and most glorious evidence of it. Neither is it any wonder, that when they have such a supposed revelation of their good estate, it raises in them the highest degree of confidence of it. It is found by abundant experience, that those who are led away by impulses and imagined revelations, are extremely confident: they suppose that the great Jehovah has declared these and those things to them; and having his immediate testimony, a strong confidence is the highest virtue. Hence they are bold to say, I know this or that—I know certainly—I am as sure as that I have a being, and the like; and they despise all argument and inquiry in the case. And above all things else, it is easy to be accounted for, that impressions and impulses about that which is so pleasing, so suiting their self-love and pride, as their being the dear children of God, distinguished from most in the world in his favor, should make them strongly confident; especially when with their impulses and revelations they have high affections, which they take to be the most eminent exercises of grace. I have known of several persons, that have had a fond desire of something of a temporal nature, through a violent passion that has possessed them; and they have been earnestly pursuing the thing they have desired should come to pass, and have met with great difficulty and many discouragements in it, but at last have had an impression, or supposed revelation, that they should obtain what they sought; and they have looked upon it as a sure promise from the Most High, which has made them most ridiculously confident, against all manner of reason to convince them to the contrary, and all events working against them. And there is nothing hinders, but that persons who are seeking their salvation, may be deceived by the like delusive impressions, and be made confident of that, the same way.
The confidence of many of this sort of hypocrites, that Mr.
Shepard calls evangelical hypocrites, is like the confidence of some mad
men, who think they are kings; they will maintain it against all manner of
reason and evidence. And in one sense, it is much more immovable than a truly
gracious assurance; a true assurance is not upheld, but by the soul's being
kept in a holy frame, and Grace maintained in lively exercise. If the actings
of grace do much decay in the Christian, and he falls into a lifeless frame, he
loses his assurance: but this kind of confidence of hypocrites will not be
shaken by sin; they (at least some of them) will maintain their boldness in
their hope, in the most corrupt frames and wicked ways; which is a sure
evidence of their delusion. Mr.
Shepard speaks of it, as a "presumptuous peace, that is not interrupted
and broke by evil works." And says, that the "spirit will sigh, and
not sing in that bosom, whence corrupt dispositions and passions break
out." And that "though men in such frames may seem to maintain the
consolation of the Spirit, and not suspect their hypocrisy, under pretense of
trusting the Lord's mercy; yet they cannot avoid the condemnation of the
world"; Parable of the Ten Virgins, Part I. p. 139. Dr.
Ames speaks of it as a thing, by which the peace of a wicked man may be
distinguished from the peace a godly man, "that the peace of a wicked man
continues, whether he performs the duties of piety and righteousness or no;
provided those crimes are avoided that appear horrid to nature itself.' Cases
of Conscience, Lib. III. Chap. vii.
And here I cannot but observe, that there are certain doctrines
often preached to the people, which need to be delivered with more caution and
explanation than they frequently are; for, as they are by many understood, they
tend greatly to establish this delusion and false confidence of hypocrites. The
doctrines I speak of are those of "Christians living by faith, not by
sight; their giving glory to God, by trusting him in the dark; living upon
Christ, and not upon experiences; not making their good frames the foundation
of their faith:" which are excellent and important doctrines indeed, rightly
understood, but corrupt and destructive, as many understand them. The Scripture
speaks of living or walking by faith, and not by sight, in no other way than
these, viz., a being governed by a respect to eternal things, that are the
objects of faith, and are not seen, and not by a respect to temporal things,
which are seen; and believing things revealed, that we never saw with bodily
eyes; and also living by faith in the promise of future things, without yet
seeing or enjoying the things promised, or knowing the way how they can be
fulfilled. This will be easily evident to anyone who looks over the Scriptures,
which speak of faith in opposition to sight; as
It is true, that it is the duty of God's people to trust in him when in darkness, and though they remain still in darkness, in that sense, that they ought to trust in God when the aspects of his providence are dark, and look as though God had forsaken them, and did not hear their prayers, and many clouds gather, and many enemies surround them, with a formidable aspect, threatening to swallow them up, and all events of providence seem to be against them, all circumstances seem to render the promises of God difficult to be fulfilled, and God must be trusted out of sight, i.e., when we cannot see which way it is possible for him to fulfill his word; everything but God's mere word makes it look unlikely, so that if persons believe, they must hope against hope. Thus the ancient Patriarchs, and Job, and the Psalmist, and Jeremiah, Daniel, Shadrach, Meshech, and Abednego, and the Apostle Paul, gave glory to God by trusting in God in darkness. And we have many instances of such a glorious victorious faith in the eleventh of Hebrews. But how different a thing is this, from trusting in God, without spiritual sight, and being at the same time in a dead and carnal frame!
There is also such a thing as spiritual light's being let into the soul in one way, when it is not in another; and so there is such a thing as the saints trusting in God, and also knowing their good estate, when they are destitute of some kinds of experience. As for instance, they may have clear views of God's sufficiency and faithfulness, and so confidently trust in him, and know that they are his children; and at the same time, not have those clear and sweet ideas of his love as at other times: for it was thus with Christ himself in his last passion. And they may have views of much of God's sovereignty, holiness, and all sufficiency, enabling them quietly to submit to him, and exercise a sweet and most encouraging hope in God's fullness, when they are not satisfied of their own good estate. But how different things are these, from confidently trusting in God, without spiritual light or experience!
Those that thus insist on persons living by faith, when they have
no experience, and are in very bad frames, are also very absurd in their
notions of faith. What they mean by faith is, believing that they are in a good
estate. Hence they count it a dreadful sin for them to doubt of their state,
whatever frames they are in, and whatever wicked things they do, because it is
the great and heinous sin of unbelief; and he is the best man, and puts most
honor upon God, that maintains his hope of his good estate the most confidently
and immovably, when he has the least light or experience; that is to say, when
he is in the worst and most wicked frame and way; because, forsooth, that is a
sign that he is strong in faith, giving glory to God, and against hope believes
in hope. But what Bible do they learn this notion of faith out of, that it is a
man's confidently believing that he is in a good estate? Men
do not know that they are godly by believing that they are godly. We know many
things by faith,
Indeed persons doubting of their good estate, may in several respects arise from unbelief. It may be from unbelief, or because they have so little faith that they have so little evidence of their good estate: if they had more experience of the actings of faith, and so more experience of the exercise of grace, they would have clearer evidence that their state was good; and so their doubts would be removed. And then their doubting of their state may be from unbelief thus, when, though there be many things that are good evidences of a work of grace in them, yet they doubt very much whether they are really in a state of favor with God, because it is they, those that are so unworthy, and have done so much to provoke God to anger against them. Their doubts in such a case arise from unbelief, as they arise from want of a sufficient sense of, and reliance on, the infinite riches of God's grace, and the sufficiency of Christ for the chief of sinners. They may also be from unbelief, when they doubt of their state, because of the mystery of God's dealings with them; they are not able to reconcile such dispensations with God's favor to them; or when they doubt whether they have any interest in the promises, because the promises from the aspect of providence appear so unlikely to be fulfilled; the difficulties that are in the way are so many and great. Such doubting arises from want of dependence upon God's almighty power, and his knowledge and wisdom, as infinitely above theirs. But yet, in such persons, their unbelief, and their doubting of their state, are not the same thing; though one arises from the other.
Persons may be greatly to blame for doubting of their state, on
such grounds as these last mentioned; and they may be to blame, that they have
no more grace, and no more of the present exercises and experiences of it, to
be an evidence to them of the goodness of their state: men are doubtless to
blame for being in a dead, carnal frame; but when they are in such a frame, and
have no sensible experience of the exercises of grace, but on the contrary, are
much under the prevalence of lusts and an unchristian spirit, they are not to
blame for doubting their state. It is as impossible, in the nature of things,
that a holy and Christian hope be kept alive, in its clearness and strength, in
such circumstances, as it is to keep the light in the room, when the candle is
put out; or to maintain the bright sunshine in the air, when the sun is gone
down. Distant experiences, when darkened by present prevailing lust and
corruption, never keep alive a gracious confidence and assurance; but that
sickens and decays upon it, as necessarily as a little child by repeated blows
on the head with a hammer. Nor is it at all to be lamented, that persons doubt
of their state in such circumstances: but, on the contrary, it is desirable and
every way best that they should. It is agreeable to that wise and merciful
constitution of things, which God hath established, that it should be so. For
so hath God contrived and constituted things, in his dispensations towards his
own people, that when their love decays, and the exercises of it fail, or
become weak, fear should arise; for then they need it to restrain them from
sin, and to excite them to care for the good of their souls, and so to stir
them up to watchfulness and diligence in religion: but God hath so ordered,
that when love rises, and is in vigorous exercise, then fear should vanish, and
be driven away; for then they need it not, having a higher and more excellent
principle in exercise, to restrain them from sin, and stir them up to their
duty. There are no other principles, which human nature is under the influence
of, that will ever make men conscientious, but one of these two, fear or
love; and therefore, if one of these should not prevail as the other
decays, God's people, when fallen into dead and carnal frames, when love is
asleep, would be lamentably exposed indeed: and therefore God has wisely
ordained, that these two opposite principles of love and fear should rise and
fall, like the two opposite scales of a balance; when one rises the other
sinks. As light and darkness necessarily and unavoidably succeed each other; if
light prevails, so much does darkness cease, and no more; and if light decays,
so much does darkness prevail; so it is in the heart of a child of God: if
divine love decays and falls asleep, and lust prevails, the light and joy of
hope go out, and dark fear and doubting arises; and if, on the contrary, divine
love prevails and comes into lively exercise, this brings in the brightness of
hope, and drives away black lust, and fear with it. Love is the spirit of
adoption, or the childlike principle; if that slumbers, men fall under fear,
which is the spirit of bondage, or the servile principle; and so on the
contrary. And if it be so, that love, or the spirit of adoption, be carried to
a great height, it quite drives away all fear, and gives full assurance;
agreeable to that of the apostle,
Fear is cast out by the Spirit of God, no other way than by the prevailing of love; nor is it ever maintained by his Spirit but when love is asleep. At such a time, in vain is all the saint's self-examinations, and poring on past experience, in order to establish his peace, and get assurance. For it is contrary to the nature of things, as God hath constituted them, that he should have assurance at such a time.
They therefore do directly thwart God's wise and gracious constitution of things, who exhort others to be confident in their hope, when in dead frames; under a notion of "living by faith, and not by sight, and trusting God in the dark, and living upon Christ, and not upon experiences;" and warn them not to doubt of their good estate, lest they should be guilty of the dreadful sin of unbelief. And it has a direct tendency to establish the most presumptuous hypocrites, and to prevent their ever calling their state in question, how much soever wickedness rages, and reigns in their hearts, and prevails in their lives; under a notion of honoring God, by hoping against hope, and confidently trusting in God, when things look very dark. And doubtless vast has been the mischief that has been done this way.
Persons cannot be said to forsake Christ, and live on their experiences of the exercises of grace, merely because they take them and use them as evidences of grace; for there are no other evidences that they can or ought to take. But then may persons be said to live upon their experiences, when they make a righteousness of them, and instead of keeping their eye on God's glory and Christ's excellency, they turn their eyes off these objects without them, on to themselves, to entertain their minds, by viewing their own attainments, and high experiences, and the great things they have met with, and are bright and beautiful in their own eyes, and are rich and increased with goods in their own apprehensions, and think that God has as admiring an esteem of them, on the same account, as they have of themselves: this is living on experiences, and not on Christ; and is more abominable in the sight of God, than the gross immoralities of those who make no pretenses to religion. But this is a far different thing from a mere improving experiences as evidences of an interest in a glorious Redeemer.
But to return from this digression, I would mention one thing more under the general head that I am upon.
XII. Nothing can be certainly concluded concerning the nature of religious affections, that any are the subjects of, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the truly godly, and such as greatly gain their charity, and win their hearts.
The true saints have not such a spirit of discerning that they
can certainly determine who are godly, and who are not. For though they know
experimentally what true religion is, in the internal exercises of it; yet
these are what they can neither feel, nor see, in the heart of another. Men
may have the knowledge of their own conversion: the knowledge that other men
have of it is uncertain, because no man can look into the heart of another and
see the workings of grace there." Stoddard's Nature of Saving
Conversion, chap. 15 at the beginning. Mr.
Stoddard observes, that "all visible signs are common to converted and
unconverted men; and a relation of experiences, among the rest." Appeal
to the Learned, p. 75. "O
how hard it is for the eye of man to discern betwixt chaff and wheat! And how
many upright hearts are now censured, whom God will clear! How many false
hearts are now approved whom God will condemn! Men ordinarily have no
convictive proofs, but only probable symptoms; which at most beget but a
conjectural knowledge of another's state. And they that shall peremptorily
judge either way, may possibly wrong the generation of the upright, or on the
other side, absolve and justify the wicked. And truly, considering what has
been said, it is no wonder that dangerous mistakes are so frequently made in
this matter." Flavel's Husbandry Spiritualized, chap. 12.
When there are many probable appearances of piety in others, it
is the duty of the saints to receive them cordially into their charity, and to
love them and rejoice in them, as their brethren in Christ Jesus. But yet the
best of men may be, when the appearances seem to them exceeding fair and
bright, as entirely to gain their charity, and conquer their hearts. It has
been common thing in the church of God, for such bright professors, that are
received as eminent saints, among the saints, to fall away and come to nothing. "Be
not offended, if you see great cedars fall, stars fall from heaven, great
professors die and decay: do not think they be all such: do not think that the
elect shall fall. Truly, some are such that when they fall, one would think a
man truly sanctified might fall away, as the Arminians think: "The
saints may approve thee and God condemn thee.
Many seem to lay great weight on that, and to suppose it to be
what may determine them with respect to others' real piety, when they not only
tell a plausible story, but when, in giving an account of their experiences,
they make such a representation, and speak after such a manner, that they feel
their talk; that is to say, when their talk seems to harmonize with their own
experience, and their hearts are touched and affected and delighted, by what
they hear them say, and drawn out by it, in dear love to them. But there is not
that certainty in such things, and that full dependence to be had upon them,
which many imagine. A true saint greatly delights in holiness; it is a most
beautiful thing in his eyes; and God's work, in savingly renewing and making
holy and happy, a poor, and before perishing soul, appears to him a most
glorious work: no wonder, therefore, that his heart is touched, and greatly
affected, when he hears another give a probable account of this work, wrought
on his own heart, and when he sees in him probable appearances of holiness;
whether those pleasing appearances have anything real to answer them, or no.
And if he uses the same words, which are commonly made use of, to express the
affections of true saints, and tells of many things following one another in an
order, agreeable to the method of the experience of him that hears him, and
also speaks freely and boldly, and with an air of assurance; no wonder the
other thinks his experiences harmonize with his own. And if, besides all this,
in giving his relation, he speaks with much affection; and, above all, if in
speaking he seems to show much affection to him to whom he speaks, such an
affection as the Galatians did to the Apostle Paul; these things will naturally
have a powerful influence, to affect and draw his hearer's heart, and open wide
the doors of his charity towards him. David speaks as one who had felt
Ahithophel's talk, and had once a sweet savor and relish of it. And therefore
exceeding great was his surprise and disappointment, when he fell; it was
almost too much for him:
It is with professors of religion, especially such as become so
in a time of outpouring of the Spirit of God, as it is with blossoms in the
spring; A
time of outpouring of the Spirit of God, reviving religion, and producing the
pleasant appearances of it, in new converts, is in Scripture compared to this
very thing, viz., the spring season, when the benign influences of the heavens
cause the blossoms to put forth.
It is strange how hardly men are brought to be contented with the rules and directions Christ has given them, but they must needs go by other rules of their counsels which Christ ever delivered more plainly, than the rule. I know of no directions or councils which Christ ever delivered more plainly, than the rule he has given us, to guide our judging of others' sincerity, viz., that we should judge of the tree chiefly by the fruit: but yet this will not do; but other ways are found out, which are imagined to be more distinguishing and certain. And woeful have been the mischievous consequences of this arrogant setting up men's wisdom above the wisdom of Christ. I believe many saints have gone much out of the way of Christ's word, in this respect: and some of them have been chastised with whips, and (I had almost said) scorpions, to bring them back again. But many things which have lately appeared, and do now appear, may convince that ordinarily those who have gone farthest this way, that have been most highly conceited of their faculty of discerning, and have appeared most forward, peremptorily and suddenly to determine the state of men's souls, have been hypocrites, who have known nothing of true religion.
In the parable of the wheat and tares, it is said, Husbandry
Spiritualized, Chap. 12.
As it is the ear of the fruit which distinguishes the wheat from the tares, so this is the true Shibboleth, that he who stands as judge at the passages of Jordan, makes use of to distinguish those that shall pass over Jordan into the true Canaan, from those that should be slain at the passages. For the Hebrew word Shibboleth signifies an ear of corn. And perhaps the more full pronunciation of Jephthah's friends, Shibboleth, may represent a full ear with fruit in it, typifying the fruits of the friends of Christ, the antitype of Jephthah; and the more lean pronunciation of the Ephraimites, his enemies, may represent their empty ears, typifying the show of religion in hypocrites, without substance and fruit. This is agreeable to the doctrine we are abundantly taught in Scripture, viz., that he who is set to judge those that pass through death, whether they have a right to enter into the heavenly Canaan or no, or whether they should not be slain, will judge every man according to his works.
We seem to be taught the same things, by the rules given for the priest's discerning the leprosy. In many cases it was impossible for the priest to determine whether a man had the leprosy, or whether he were clean, by the most narrow inspection of the appearances that were upon him, until he had waited to see what the appearances would come to, and had shut up the person who showed himself to him, one seven days after another; and when he judged, he was to determine by the hair, which grew out of the spot that was showed him, which was as it were the fruit that it brought forth.
And here, before I finish what I have to say under this head, I would say something to a strange notion some have of late been led away with, of certainly knowing the good estate that others are in, as though it were immediately revealed to them from heaven, by their love flowing out to them in an extraordinary manner. They argue thus, that their love being very sensible and great, it may be certainly known by them who feel it, to be a true Christian love: and if it be a true Christian love, the Spirit of God must be the author of it: and inasmuch as the Spirit of God who knows certainly, whether others are the children of God or no, and is a spirit of truth, is pleased by an uncommon influence upon them, to cause their love to flow out, in an extraordinary manner, towards such a person as a child of God; it must needs be, that this infallible Spirit, who deceives none, knows that that person is a child of God. But such persons might be convinced of the falseness of their reasoning, if they would consider whether or no it be not their duty, and what God requires of them, to love those as the children of God who they think are the children of God, and whom they have no reason to think otherwise of, from all that they can see in them, though God, who searches the hearts, knows them not to be his children.
If it be their duty, then it is good, and the want of it sin; and therefore surely the Spirit of God may be the author of it: the Spirit of God, without being a spirit of falsehood, may in such a case assist a person to do his duty, and keep him from sin. But then they argue from the uncommon degree and special manner, in which their love flows out to the person, which they think the Spirit of God never would cause, if he did not know the object to be a child of God. But then I would ask them, whether or no it is not their duty to love all such as they are bound to think are the children of God, from all that they can see in them, to a very great degree, though God, from other things which he sees, that are out of sight to them, knows them not to be so. It is men's duty to love all whom they are bound in charity to look upon as the children of God, with a vastly dearer affection than they commonly do. As we ought to love Christ to the utmost capacity of our nature, so it is our duty to love those who we think are so near and dear to him as his members, with an exceeding dear affection, as Christ has loved us; and therefore it is sin in us not to love them so. We ought to pray to God that he would by his Spirit keep us from sin, and enable us to do our duty: and may not his Spirit answer our prayers, and enable us to do our duty, in a particular instance, without lying? If he cannot, then the Spirit of God is bound not to help his people to do their duty in some instances, because he cannot do it without being a spirit of falsehood. But surely God is so sovereign as that comes to, that he may enable us to do our duty when he pleases, and on what occasion he pleases. When persons think others are his children, God may have other ends in causing their exceedingly endeared love to flow out to them, besides revealing to them whether their opinion of them be right or no: he may have that merciful end in it to enable them to know their duty, and to keep them from that dreadful infinite evil, sin. And will they say God shall not show them that mercy in such a case? If I am at a distance from home, and hear, that in my absence my house is burnt, but my family have, in some extraordinary manner, all escaped the flames; and everything in the circumstances of the story, as I hear it, makes it appear very credible, it would be sin in me, in such a case, not to feel a very great degree of gratitude to God, though the story indeed be not true. And is not God so sovereign, that he may, if he pleases, show me that mercy on that occasion, and enable me to do my duty in a much further degree than I used to do it, and yet not incur the charge of deceitfulness in confirming a falsehood?
It is exceeding manifest, that error or mistake may be the
occasion of a gracious exercise, and consequently a gracious influence of the
Spirit of God by
This notion, of certainly discerning another's state, by love
flowing out, is not only not founded on reason or Scripture, but it is
anti-scriptural, it is against the rules of Scripture; which say not a word of
any such way of judging the state of others as this, but direct us to judge
chiefly by the fruits that are seen in them. And it is against the doctrines of
Scripture, which do plainly teach us, that the state of others' souls towards
God cannot be known by us, as in
And how arrogant must the notion be, that they have, who imagine
they can certainly know others' godliness, when that great Apostle Peter
pretends not to say any more concerning Sylvanus, than that he was a faithful
brother, as he supposed!
PART III.
SHOWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS.
I COME now to the second thing appertaining to the trial of religious affections, which was proposed, viz., To take notice of some things, wherein those affections that are spiritual and gracious, do differ from those that are not so.
But before I proceed directly to the distinguishing characters, I would previously mention some things which I desire may be observed, concerning the marks I shall lay down.
1. That I am far from undertaking to give such signs of gracious affections, as shall be sufficient to enable any certainly to distinguish true affection from false in others; or to determine positively which of their neighbors are true professors, and which are hypocrites. In so doing, I should be guilty of that arrogance which I have been condemning. Though it be plain that Christ has given rules to all Christians, to enable them to judge of professors of religion, whom they are concerned with, so far as is necessary for their own safety, and to prevent their being led into a snare by false teachers, and false pretenders to religion; and though it be also beyond doubt, that the Scriptures do abound with rules, which may be very serviceable to ministers, in counseling and conducting souls committed to their care, in things appertaining to their spiritual and eternal state; yet it is also evident, that it was never God's design to give us any rules, by which we may certainly know, who of our fellow professors are his, and to make a full and clear separation between sheep and goats; but that, on the contrary, it was God's design to reserve this to himself, as his prerogative. And therefore no such distinguishing signs as shall enable Christians or ministers to do this, are ever to be expected to the world's end: for no more is ever to be expected from any signs, that are to be found in the word of God, or gathered from it, than Christ designed them for.
2. No such signs are to be expected, that shall be sufficient to enable those saints certainly to discern their own good estate, who are very low in grace, or are such as have much departed from God, and are fallen into a dead, carnal, and unchristian frame. It is not agreeable to God's design (as has been already observed), that such should know their good estate: nor is it desirable that they should; but, on the contrary, every way best that they should not; and we have reason to bless God, that he has made no provision that such should certainly know the state that they are in, any other way than by first coming out of the ill frame and way they are in. Indeed it is not properly through the defect of the signs given in the word of God, that every saint living, whether strong or weak, and those who are in a bad frame, as well as others, cannot certainly know their good estate by them. For the rules in themselves are certain and infallible, and every saint has, or has had those things in himself, which are sure evidences of grace; for every, even the least act of grace is so. But it is through his defect to whom the signs are given. There is a twofold defect in that saint who is very low in grace, or in an ill frame, which makes it impossible for him to know certainly that he has true grace, by the best signs and rules which can be given him. First, a defect in the object, or the qualification to be viewed and examined. I do not mean an essential defect; because I suppose the person to be a real saint; but a defect in degree: grace being very small, cannot be clearly and certainly discerned and distinguished.
Things that are very small, we cannot clearly discern their form, or distinguish them one from another; though, as they are in themselves, their form may be very different. There is doubtless a great difference between the body of man, and the bodies of other animals, in the first conception in the womb: but yet if we should view the different embryos, it might not be possible for us to discern the difference, by reason of the imperfect state of the object; but as it comes to greater perfection, the difference becomes very plain. The difference between creatures of very contrary qualities, is not so plainly to be seen while they are very young; even after they are actually brought forth, as in their more perfect state. The difference between doves and ravens, or doves and vultures, when they first come out of the egg, is not so evident; but as they grow to their perfection, it is exceeding great and manifest. Another defect attending the grace of those I am speaking of is its being mingled with so much corruption, which clouds and hides it, and makes it impossible for it certainly to be known. Though different things that are before us, may have in themselves many marks thoroughly distinguishing them one from another; yet if we see them only in a thick smoke, it may nevertheless be impossible to distinguish them. A fixed star is easily distinguishable from a comet, in a clear sky; but if we view them through a cloud, it may be impossible to see the difference. When true Christians are in an ill frame, guilt lies on the conscience; which will bring fear, and so prevent the peace and joy of an assured hope.
Secondly. There is in such a case a defect in the eye. As the feebleness of grace and prevalence of corruption, obscures the object; so it enfeebles the sight; it darkens the sight as to all spiritual objects, of which grace is one. Sin is like some distempers of the eyes, that make things to appear of different colors from those which properly belong to them, and like many other distempers, that put the mouth out of taste so as to disenable it from distinguishing good and wholesome food from bad, but everything tastes bitter.
Men in a corrupt and carnal frame, have their spiritual senses in but poor plight for judging and distinguishing spiritual things.
For these reasons no signs that can be given, will actually
satisfy persons in such a case: let the signs that are given be never so good
and infallible, and clearly laid down, they will not serve them. It is like
giving a man rules, how to distinguish visible objects in the dark; the things
themselves may be very different, and their difference may be very well and
distinctly described to him; yet all is insufficient to enable him to
distinguish them, because he is in the dark. And therefore many persons in such
a case spend time in a fruitless labor, in poring on past experiences, and
examining themselves by signs they hear laid down from the pulpit, or that they
read in books; when there is other work for them to do, that is much more
expected of them; which, while they neglect, all their self-examinations are
like to be in vain if they should spend never so much time in them. The
accursed thing is to be destroyed from their camp, and Achan to be slain; and
until this be done they will be in trouble. It is not God's design that men
should obtain assurance in any other way, than by mortifying corruption, and
increasing in grace, and obtaining the lively exercises of it.—And although
self-examination be a duty of great use and importance, and by no means to be
neglected; yet it is not the principal means, by which the saints do get
satisfaction of their good estate. Assurance is not to be obtained so much by
self-examination, as by action. The Apostle Paul sought assurance chiefly this
way, even by "forgetting the things that were behind, and reaching forth
unto those things that were before, pressing towards the mark for the prize of
the high calling of God in Christ Jesus; if by any means he might attain unto
the resurrection of the dead." And it was by this means chiefly that he
obtained assurance: The
way to know your godliness is to renew the visible exercises of grace.—The more
the visible exercises of grace are renewed, the more certain you will be. The
more frequently these actings are renewed, the more abiding and confirmed your
assurance will be. The
more men's grace is multiplied, the more their peace is multiplied; 2 Pet. 1:2,
"Grace and peace be multiplied unto you, through the knowledge of God and
Jesus Christ our Lord." Stoddard's Way to know Sincerity and Hypocrisy,
p. 139 and 142.
Therefore, though good rules to distinguish true grace from counterfeit, may tend to convince hypocrites, and be of great use to the saints, in many respects; and among other benefits may be very useful to them to remove many needless scruples, and establish their hope; yet I am far from pretending to lay down any such rules, as shall be sufficient of themselves, without other means, to enable all true saints to see their good estate, or as supposing they should be the principal means of their satisfaction.
3. Nor is there much encouragement, in the experience of present or past times, to lay down rules or marks to distinguish between true and false affections, in hopes of convincing any considerable number of that sort of hypocrites, who have been deceived with great false discoveries and affections, and are once settled in a false confidence, and high conceit of their own supposed great experiences and privileges. Such hypocrites are so conceited of their own wisdom, and so blinded and hardened with a very great self-righteousness (but very subtle and secret, under the disguise of great humility), and so invincible a fondness of their pleasing conceit of their great exaltation, that it usually signifies nothing at all to lay before them the most convincing evidences of their hypocrisy. Their state is indeed deplorable, and next to those who have committed the unpardonable sin. Some of this sort of persons seem to be most out of the reach of means of conviction and repentance. But yet the laying down good rules may be a means of preventing such hypocrites, and of convincing many of other kinds of hypocrites; and God is able to convince even this kind, and his grace is not to be limited, nor means to be neglected. And besides, such rules may be of use to the true saints, to detect false affections, which they may have mingled with true; and be a means of their religion's becoming more pure, and like gold tried in the fire.
Having premised these things, I now proceed directly to take notice of those things in which true religious affections are distinguished from false.
I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine.
I will explain what I mean by these terms, whence will appear their use to distinguish between those affections which are spiritual, and those which are not so.
We find that true saints, or those persons who are sanctified by
the Spirit of God, are in the New Testament called spiritual persons. And their
being spiritual is spoken of as their peculiar character, and that wherein they
are distinguished from those who are not sanctified. This is evident, because
those who are spiritual are set in opposition to natural men, and carnal men.
Thus the spiritual man and the natural man are set in opposition one to
another,
And as the saints are called spiritual in Scripture, so we also
find that there are certain properties, qualities, and principles, that have
the same epithet given them. So we read of a "spiritual mind,"
Now it may be observed, that the epithet spiritual, in
these and other parallel texts of the New Testament, is not used to signify any
relation of persons or things to the spirit or soul of man, as the spiritual
part of man, in opposition to the body, which is the material part. Qualities
are not said to be spiritual, because they have their seat in the soul, and not
in the body: for there are some properties that the Scripture calls carnal
or fleshly, which have their seat as much in the soul, as those
properties that are called spiritual. Thus it is with pride and
self-righteousness, and a man's trusting to his own wisdom, which the apostle
calls fleshly,
And it must be here observed, that although it is with relation
to the Spirit of God and his influences, that persons and things are called
spiritual; yet not all those persons who are subject to any kind of influence
of the Spirit of God, are ordinarily called spiritual in the New Testament.
They who have only the common influences of God's Spirit, are not so called, in
the places cited above, but only those who have the special, gracious, and
saving influences of God's Spirit; as is evident, because it has been already
proved, that by spiritual men is meant godly men, in opposition to natural,
carnal, and unsanctified men. And it is most plain, that the apostle by
spiritually minded,
Thus, when we read of spiritual wisdom and understanding (as in
So that although natural men may be the subjects of many
influences of the Spirit of God, as is evident by many Scriptures, as
1. The Spirit of God is given to the true saints to dwell in
them, as his proper lasting abode; and to influence their hearts, as a
principle of new nature or as a divine supernatural spring of life and action.
The Scriptures represent the Holy Spirit not only as moving, and occasionally
influencing the saints, but as dwelling in them as his temple, his proper
abode, and everlasting dwelling place,
So the saints are said to live by Christ living in them,
On the other hand, though the Spirit of God may many ways
influence natural men; yet because it is not thus communicated to them, as an
indwelling principle, they do not derive any denomination or character from it:
for, there being no union, it is not their own. The light may shine upon a body
that is very dark or black; and though that body be the subject of the light,
yet, because the light becomes no principle of light in it, so as to cause the
body to shine, hence that body does not properly receive its denomination from
it, so as to be called a lightsome body. So the Spirit of God acting upon the
soul only, without communicating itself to be an active principle in it, cannot
denominate it spiritual. A body that continues black, may be said not to have
light, though the light shines upon it: so natural men are said "not to
have the Spirit,"
2. Another reason why the saints and their virtues are called
spiritual (which is the principal thing) is, that the Spirit of God, dwelling
as a vital principle in their souls, there produces those effects wherein he
exerts and communicates himself in his own proper nature. Holiness is the
nature of the Spirit of God, therefore he is called in Scripture the Holy
Ghost. Holiness, which is as it were the beauty and sweetness of the divine
nature, is as much the proper nature of the Holy Spirit, as heat is the nature
of fire, or sweetness was the nature of that holy anointing oil, which was the
principal type of the Holy Ghost in the Mosaic dispensation; yea, I may rather
say, that holiness is as much the proper nature of the Holy Ghost, as sweetness
was the nature of the sweet odor of that ointment. The Spirit of God so dwells
in the hearts of the saints, that he there, as a seed or spring of life, exerts
and communicates himself, in this his sweet and divine nature, making the soul
a partaker of God's beauty and Christ's joy, so that the saint has truly
fellowship with the Father, and with his Son Jesus Christ, in thus having the
communion or participation of the Holy Ghost. The grace which is in the hearts
of the saints, is of the same nature with the divine holiness, as much as it is
possible for that holiness to be, which is infinitely less in degree; as the
brightness that is in a diamond which the sun shines upon, is of the same
nature with the brightness of the sun, but only that it is as nothing to it in
degree. Therefore Christ says,
But the Spirit of God never influences the minds of natural men after this manner. Though he may influence them many ways, yet he never, in any of his influences, communicates himself to them in his own proper nature. Indeed he never acts disagreeably to his nature, either on the minds of saints or sinners: but the Spirit of God may act upon men agreeably to his own nature, and not exert his proper nature in the acts and exercises of their minds: the Spirit of God may act so, that his actions may be agreeable to his nature, and yet may not at all communicate himself in his proper nature, in the effect of that action. Thus, for instance, the Spirit of God moved upon the face of the waters, and there was nothing disagreeable to his nature in that action; but yet he did not at all communicate himself in that action, there was nothing of the proper nature of the Holy Spirit in that motion of the waters. And so he may act upon the minds of men many ways, and not communicate himself any more than when be acts on inamimate things.
Thus not only the manner of the relation of the Spirit, who is
the operator, to the subject of his operations, is different; as the Spirit
operates in the saints, as dwelling in them, as an abiding principle of action,
whereas he doth not so operate upon sinners; but the influence and operation
itself is different, and the effect wrought exceeding different. So that not
only the persons are called spiritual, as having the Spirit of God
dwelling in them; but those qualifications, affections, and experiences, that
are wrought in them by the Spirit, are also spiritual, and therein
differ vastly in their nature and kind from all that a natural man is or can be
the subject of, while he remains in a natural state; and also from all that men
or devils can be the authors of. It is a spiritual work in this high sense; and
therefore above all other works is peculiar to the Spirit of God. There is no
work so high and excellent; for there is no work wherein God doth so much
communicate himself, and wherein the mere creature hath, in so high a sense a
participation of God; so that it is expressed in Scripture by the saints
"being made partakers of the divine nature," 2 Pet. 1:4, and
"having God dwelling in them, and they in God,"
The true saints only have that which is spiritual; others have
nothing which is divine, in the sense that has been spoken of. They not only
have not these communications of the Spirit of God in so high a degree as the
saints, but have nothing of that nature or kind. For the Apostle James tells
us, that natural men have not the Spirit; and Christ teaches the necessity of a
new birth, or of being born of the Spirit, from this, that he that is born of
the flesh, has only flesh, and no spirit,
From these things it is evident, that those gracious influences which the saints are subjects of, and the effects of God's Spirit which they experience, are entirely above nature, altogether of a different kind from anything that men find within themselves by nature, or only in the exercise of natural principles; and are things which no improvement of those qualifications, or principles that are natural, no advancing or exalting them to higher degrees, and no kind of composition of them, will ever bring men to; because they not only differ from what is natural, and from everything that natural men experience, in degree and circumstances, but also in kind; and are of a nature vastly more excellent. And this is what I mean, by supernatural, when I say that gracious affections are from those influences that are supernatural.
From hence it follows, that in those gracious exercises and affections which are wrought in the minds of the saints, through the saving influences of the Spirit of God, there is a new inward perception or sensation of their minds, entirely different in its nature and kind, from anything that ever their minds were the subjects of before they were sanctified. For doubtless if God by his mighty power produces something that is new, not only in degree and circumstances, but in its whole nature, and that which could be produced by no exalting, varying, or compounding of what was there before, or by adding anything of the like kind; I say, if God produces something thus new in a mind, that is a perceiving, thinking, conscious thing; then doubtless something entirely new is felt, or perceived, or thought; or, which is the same thing, there is some new sensation or perception of the mind, which is entirely of a new sorts and which could be produced by no exalting, varying, or compounding of that kind of perceptions or sensations which the mind had before; or there is what some metaphysicians call a new simple idea. If grace be, in the sense above described, an entirely new kind of principle, then the exercises of it are also entirely a new kind of exercises. And if there be in the soul a new sort of exercises which it is conscious of, which the soul knew nothing of before, and which no improvement, composition, or management of what it was before conscious or sensible of, could produce, or anything like it; then it follows that the mind has an entirely new kind of perception or sensation; and here is, as it were, a new spiritual sense that the mind has, or a principle of a new kind of perception or spiritual sensation, which is in its whole nature different from any former kinds of sensation of the mind, as tasting is diverse from any of the other senses; and something is perceived by a true saint, in the exercise of this new sense of mind, in spiritual and divine things, as entirely diverse from anything that is perceived in them, by natural men, as the sweet taste of honey is diverse from the ideas men have of honey by only looking on it, and feeling of it. So that the spiritual perceptions which a sanctified and spiritual person has, are not only diverse from all that natural men have after the manner that the ideas or perceptions of the same sense may differ one from another, but rather as the ideas and sensations of different senses do differ. Hence the work of the Spirit of God in regeneration is often in Scripture compared to the giving a new sense, giving eyes to see, and ears to hear, unstopping the ears of the deaf, and opening the eyes of them that were born blind, and turning from darkness unto light. And because this spiritual sense is immensely the most noble and excellent, and that without which all other principles of perception, and all our faculties are useless and vain; therefore the giving this new sense, with the blessed fruits and effects of it in the soul, is compared to a raising the dead, and to a new creation.
This new spiritual sense, and the new dispositions that attend it, are no new faculties, but are new principles of nature. I use the word principles for want of a word of a more determinate signification. By a principle of nature in this place, I mean that foundation which is laid in nature, either old or new, for any particular manner or kind of exercise of the faculties of the soul; or a natural habit or foundation for action, giving a personal ability and disposition to exert the faculties in exercises of such a certain kind; so that to exert the faculties in that kind of exercises may be said to be his nature. So this new spiritual sense is not a new faculty of understanding, but it is a new foundation laid in the nature of the soul, for a new kind of exercises of the same faculty of understanding. So that new holy disposition of heart that attends this new sense is not a new faculty of will, but a foundation laid in the nature of the soul, for a new kind of exercises of the same faculty of will.
The Spirit of God, in all his operations upon the minds of natural men, only moves, impresses, assists, improves, or some way acts upon natural principles; but gives no new spiritual principle. Thus when the Spirit of God gives a natural man visions, as he did Balaam, he only impresses a natural principle, viz., the sense of seeing, immediately exciting ideas of that sense; but he gives no new sense; neither is there anything supernatural, spiritual, or divine in it. So if the Spirit of God impresses on a man's imagination, either in a dream, or when he is awake, any outward ideas of any of the senses, either voices, or shapes and colors, it is only exciting ideas of the same kind that he has by natural principles and senses. So if God reveals to any natural man any secret fact: as, for instance, something that he shall hereafter see or hear; this is not infusing or exercising any new spiritual principle, or giving the ideas of any new spiritual sense; it is only impressing, in an extraordinary manner, the ideas that will hereafter be received by sight and hearing.—So in the more ordinary influences of the Spirit of God on the hearts of sinners, he only assists natural principles to do the same work to a greater degree, which they do of themselves by nature. Thus the Spirit of God by his common influences may assist men's natural ingenuity, as he assisted Bezaleel and Aholiab in the curious works of the tabernacle: so he may assist men's natural abilities in political affairs, and improve their courage and other natural qualifications, as he is said to have put his spirit on the seventy elders, and on Saul, so as to give him another heart: so God may greatly assist natural men's reason, in their reasoning about secular things, or about the doctrines of religion, and may greatly advance the clearness of their apprehensions and notions of things of religion in many respects, without giving any spiritual sense. So in those awakenings and convictions that natural men may have, God only assists conscience, which is a natural principle, to do that work in a further degree, which it naturally does. Conscience naturally gives men an apprehension of right and wrong, and suggests the relation there is between right and wrong, and a retribution: the Spirit of God assists men's consciences to do this in a greater degree, helps conscience against the stupifying influence of worldly objects and their lusts. And so many other ways might be mentioned wherein the Spirit acts upon, assists, and moves natural principles; but after all it is no more than nature moved, acted and improved; here is nothing supernatural and divine. But the Spirit of God in his spiritual influences on the hearts of his saints, operates by infusing or exercising new, divine, and supernatural principles; principles which are indeed a new and spiritual nature, and principles vastly more noble and excellent than all that is in natural men.
From what has been said it follows, that all spiritual and
gracious affections are attended with and do arise from some apprehension,
idea, or sensation of mind, which is in its whole nature different, yea,
exceeding different, from all that is, or can be in the mind of a natural man;
and which the natural man discerns nothing of, and has no manner of idea of
(agreeable to
But here two things must be observed, in order to the right understanding of this.
1. On the one hand it must be observed, that not everything which in any respect appertains to spiritual affections, is new and entirely different from what natural men can conceive of, and do experience; some things are common to gracious affections with other affections; many circumstances, appendages and effects are common. Thus a saint's love to God has a great many things appertaining to it, which are common with a man's natural love to a near relation; love to God makes a man have desires of the honor of God, and a desire to please him; so does a natural man's love to his friend make him desire his honor, and desire to please him; love to God causes a man to delight in the thoughts of God, and to delight in the presence of God, and to desire conformity to God, and the enjoyment of God; and so it is with a man's love to his friend; and many other things might be mentioned which are common to both. But yet that idea which the saint has of the loveliness of God, and that sensation, and that kind of delight he has in that view, which is as it were the marrow and quintessence of his love, is peculiar, and entirely diverse from anything that a natural man has, or can have any notion of. And even in those things that seem to be common, there is something peculiar; both spiritual and natural love cause desires after the object beloved; but they be not the same sort of desires: there is a sensation of soul in the spiritual desires of one that loves God, which is entirely different from all natural desires: both spiritual love and natural love are attended with delight in the object beloved; but the sensations of delight are not the same, but entirely and exceedingly diverse. Natural men may have conceptions of many things about spiritual affections; but there is something in them which is as it were the nucleus, or kernel of them, that they have no more conception of, than one born blind, has of colors.
It may be clearly illustrated by this: we will suppose two men; one is born without the sense of tasting, the other has it; the latter loves honey, and is greatly delighted in it, because he knows the sweet taste of it; the other loves certain sounds and colors; the love of each has many things that appertain to it, which is common; it causes both to desire and delight in the object beloved, and causes grief when it is absent, &c., but yet that idea or sensation which he who knows the taste of honey has of its excellency and sweetness, that is the foundation of his love, is entirely different from anything the other has or can have; and that delight which he has in honey is wholly diverse from anything that the other can conceive of, though they both delight in their beloved objects. So both these persons may in some respects love the same object: the one may love a delicious kind of fruit, which is beautiful to the eye, and of a delicious taste; not only because he has seen its pleasant colors, but knows its sweet taste; the other, perfectly ignorant of this, loves it only for its beautiful colors: there are many things seen, in some respect, to be common to both; both love, both desire, and both delight; but the love and desire, and delight of the one, is altogether diverse from that of the other. The difference between the love of a natural man and a spiritual man is like to this; but only it must be observed, that in one respect it is vastly greater, viz., that the kinds of excellency which are perceived in spiritual objects, by these different kinds of persons, are in themselves vastly more diverse than the different kinds of excellency perceived in delicious fruit, by a tasting and a tasteless man; and in another respect it may not be so great, viz., as the spiritual man may have a spiritual sense or taste, to perceive that divine and most peculiar excellency but in small beginnings, and in a very imperfect degree.
2. On the other hand, it must be observed that a natural man may have those religious apprehensions and affections, which may be in many respects very new and surprising to him, and what before he did not conceive of; and yet what he experiences be nothing like the exercises of a principle of new nature, or the sensations of a new spiritual sense; his affections may be very new, by extraordinarily moving natural principles in a very new degree, and with a great many new circumstances, and a new co-operation of natural affections, and a new composition of ideas; this may be from some extraordinary powerful influence of Satan, and some great delusion; but there is nothing but nature extraordinarily acted. As if a poor man that had always dwelt in a cottage and, had never looked beyond the obscure village where he was born, should in a jest be taken to a magnificent city and prince's court, and there arrayed in princely robes, and set on the throne, with the crown royal on his head, peers and nobles bowing before him, and should be made to believe that he was now a glorious monarch; the ideas he would have, and the affections he would experience, would in many respects be very new, and such as he had no imagination of before; but all this is no more than extraordinarily raising and exciting natural principles, and newly exalting, varying, and compounding such sort of ideas, as he has by nature; here is nothing like giving him a new sense.
Upon the whole, I think it is clearly manifest, that all truly gracious affections do arise from special and peculiar influences of the Spirit, working that sensible effect or sensation in the souls of the saints, which are entirely different from all that is possible a natural man should experience, not only different in degree and circumstances, but different in its whole nature; so that a natural man not only cannot experience that which is individually the same, but cannot experience anything but what is exceeding diverse, and immensely below it, in its kind; and that which the power of men or devils is not sufficient to produce the like of, or anything of the same nature.
I have insisted largely on this matter, because it is of great importance and use evidently to discover and demonstrate the delusions of Satan, in many kinds of false religious affections, which multitudes are deluded by, and probably have been in all ages of the Christian church; and to settle and determine many articles of doctrine, concerning the operations of the Spirit of God, and the nature of true grace.
Now, therefore, to apply these things to the purpose of this discourse.
From hence it appears, that impressions which some have made on their imagination, or the imaginary ideas which they have of God or Christ, or heaven, or anything appertaining to religion, have nothing in them that is spiritual, or of the nature of true grace. Though such things may attend what is spiritual, and be mixed with it, yet in themselves they have nothing that is spiritual, nor are they any part of gracious experience.
Here, for the sake of common people, I will explain what is intended by impressions on the imagination and imaginary ideas. The imagination is that power of the mind whereby it can have a conception, or idea of things of an external or outward nature (that is, of such sort of things as are the objects of the outward senses) when those things are not present, and be not perceived by the senses. It is called imagination from the word image; because thereby a person can have an image of some external thing in his mind, when that thing is not present in reality, nor anything like it. All such things as we perceive by our five external senses, seeing, hearing, smelling, tasting, and feeling, are external things: and when a person has an idea or image of any of these sorts of things in his mind, when they are not there, and when he does not really see, hear, smell, taste, nor feel them; that is to have an imagination of them, and these ideas are imaginary ideas: and when such kinds of ideas are strongly impressed upon the mind, and the image of them in the mind is very lively, almost as if one saw them, or heard them, &c., that is called an impression on the imagination. Thus colors and shapes, and a form of countenance, they are outward things; because they are that sort of things which are the objects of the outward sense of seeing; and therefore when any person has in his mind a lively idea of any shape, or color, or form of countenance; that is to have an imagination of those things. So if he has an idea, of such sort of light or darkness, as he perceives by the sense of seeing; that is to have an idea of outward light, and so is an imagination. So if he has an idea of any marks made on paper, suppose letters and words written in a book; that is to have an external and imaginary idea of such kind of things as we sometimes perceive by our bodily eyes. And when we have the ideas of that kind of things which we perceive by any of the other senses, as of any sounds or voices, or words spoken; this is only to have ideas of outward things, viz., of such kind of things as are perceived by the external sense of hearing, and so that also is imagination: and when these ideas are livelily impressed, almost as if they were really heard with the ears, this is to have an impression on the imagination. And so I might go on, and instance in the ideas of things appertaining to the other three senses of smelling, tasting, and feeling.
Many who have had such things have very ignorantly supposed them to be of the nature of spiritual discoveries. They have had lively ideas of some external shape, and beautiful form of countenance; and this they call spiritually seeing Christ. Some have had impressed upon them ideas of a great outward light; and this they call a spiritual discovery of God's or Christ's glory. Some have had ideas of Christ's hanging on the cross, and his blood running from his wounds; and this they call a spiritual sight of Christ crucified, and the way of salvation by his blood. Some have seen him with his arms open ready to embrace them; and this they call a discovery of the sufficiency of Christ's grace and love. Some have had lively ideas of heaven, and of Christ on his throne there, and shining ranks of saints and angels; and this they call seeing heaven opened to them. Some from time to time have had a lively idea of a person of a beautiful countenance smiling upon them; and this they call a spiritual discovery of the love of Christ to their souls, and tasting the love of Christ. And they look upon it a sufficient evidence that these things are spiritual discoveries, and that they see them spiritually because they say they do not see these things with their bodily eyes, but in their hearts; for they can see them when their eyes are shut. And in like manner, the imaginations of some have been impressed with ideas of the sense of hearing; they have had ideas of words, as if they were sunken to them, sometimes they are the words of Scripture, and sometimes other words: they have had ideas of Christ's speaking comfortable words to them. These things they have called having the inward call of Christ, hearing the voice of Christ spiritually in their hearts, having the witness of the Spirit, and the inward testimony of the love of Christ, &c.
The common and less considerate and understanding sort of people, are the more easily led into apprehensions that these things are spiritual things, because spiritual things being invisible, and not things that can be pointed forth with the finger, we are forced to use figurative expressions in speaking of them, and to borrow names from external and sensible objects to signify them by. Thus we call a clear apprehension of things spiritual by the name of light; and a having such an apprehension of such or such things, by the name of seeing such things; and the conviction of the judgment, and the persuasion of the will by the word of Christ in the gospel, we signify by spiritually hearing the call of Christ: and the scripture itself abounds with such like figurative expressions. Persons hearing these often used, and having pressed upon them the necessity of having their eyes opened, and having a discovery of spiritual things, and seeing Christ in his glory and having the inward call, and the like, they ignorantly look and wait for some such external discoveries, and imaginary views as have been spoken of; and when they have them are confident, that now their eyes are opened, now Christ has discovered himself to them, and they are his children; and hence are exceedingly affected and elevated with their deliverance and happiness, and many kinds of affections are at once set in a violent motion in them.
But it is exceedingly apparent that such ideas have nothing in
them which is spiritual and divine, in the sense wherein it has been
demonstrated that all gracious experiences are spiritual and divine. These
external ideas are in no wise of such a sort, that they are entirely, and in
their whole nature diverse from all that men have by nature, perfectly
different from, and vastly above any sensation which it is possible a man
should have by any natural sense or principle, so that in order to have them, a
man must have a new spiritual and divine sense given him, in order to have any
sensations of that sort: so far from this, that they are ideas of the same sort
which we have by the external senses, that are some of the inferior powers of
the human nature: they are merely ideas of external objects, or ideas of that
nature, of the same outward, sensitive kind: the same sort of sensations of
mind (differing not in degree, but only in circumstances) that we have by those
natural principles which are common to us with the beasts, viz., the five
external senses. This is a low, miserable notion of spiritual sense, to suppose
that it is only a conceiving or imagining that sort of ideas which we have by
our animal senses, which senses the beasts have in as great perfection as we;
it is, as it were, a turning Christ, or the divine nature in the soul, into a
mere animal. There is nothing wanting in the soul, as it is by nature, to
render it capable of being the subject of all these external ideas, without any
new principles. A natural man is capable of having an idea, and a lively idea
of shapes, and colors, and sounds, when they are absent, and as capable as a
regenerate man is: so there is nothing supernatural in them. And it is known by
abundant experience, that it is not the advancing or perfecting human nature,
which makes persons more capable of having such lively and strong imaginary
ideas, but that on the contrary, the weakness of body and mind, and distempers
of body, make persons abundantly more susceptive of such impressions. Conceits
and whimsies abound most in men of weak reason, children, and such as are
cracked in their understanding, have most of them; strength of reason banishes
them, as the sun does mists and vapors. But now the more rational any gracious
person is, by so much more is he fixed and settled, and satisfied in the
grounds of religion; yea, there is the highest and purest reason in religion;
and when this change is wrought upon men, it is carried on in a rational way.
As to a truly spiritual sensation, not only is the manner of its
coming into the mind extraordinary, but the sensation itself is totally diverse
from all that men have, or can have, in a state of nature, as has been shown.
But as to these external ideas, though the way of their coming into the mind is
sometimes unusual, yet the ideas in themselves are not the better for that;
they are still of no different sort from what men have by their senses; they
are of no higher kind, nor a whit better. For instance, the external idea a man
has now of Christ hanging on the cross, and shedding his blood, is no better in
itself, than the external idea that the Jews his enemies had, who stood round
his cross, and saw this with their bodily eyes. The imaginary idea which men
have now of an external brightness and glory of God, is no better than the idea
the wicked congregation in the wilderness had of the external glory of the Lord
at Mount Sinai, when they saw it with their bodily eyes; or any better than
that idea which millions of cursed reprobates will have of the external glory
of Christ at the day of judgment, who shall see, and have a very lively idea of
ten thousand times greater external glory of Christ, than ever yet was
conceived in any man's imagination: "If
any man should see, and behold Christ really and immediately, this is not the
saving knowledge of him. I know the saints do know Christ as if immediately
present; they are not strangers by their distance: if others have seen him more
immediately, I will not dispute it. But if they have seen the Lord Jesus as
immediately as if here on earth, yet Capernaum saw him so; nay, some of them
were disciples for a time, and followed him, Satan
is transformed into an angel of light: and hence we have heard that some have
heard voices; some have seen the very blood of Christ dropping on them, and his
wounds in his side: some have seen a great light shining in the chamber, some
have been wonderfully affected with their dreams; some in great distress have
had inward witness, 'Thy sins are forgiven;' and hence such liberty and joy,
that they are ready to leap up and down the chamber. O adulterous generation!
this is natural and usual with men, they would fain see Jesus, and have him
present to give them peace; and hence Papists have his images. Woe to them that
have no other manifested Christ, but such a one." Shepard's Parable of
the Ten Virgins, Part I, p. 198.
And as these external ideas have nothing divine or spiritual in
their nature and nothing but what natural men, without any new principles, are
capable of; so there is nothing in their nature which requires that peculiar,
inimitable and unparalleled exercise of the glorious power of God, in order to
their production, which it has been shown there is in the production of true
grace. There appears to be nothing in their nature above the power of the
devil. It is certainly not above the power of Satan to suggest thoughts to men;
because otherwise he could not tempt them to sin. And if he can suggest any
thoughts or ideas at all, doubtless imaginary ones, or ideas of things
external, are not above his power; "Consider
how difficult, yea and impossible it is to determine that such a voice, vision,
or revelation is of God, and that Satan cannot feign or counterfeit it: seeing
he hath left no certain marks by which we may distinguish one spirit from
another." Flavel's Causes and Cures of Mental Terrors, Cause 14.
And there is not only nothing in the nature of these external
ideas or imaginations of outward appearances, from whence we can infer that
they are above the power of the devil; but it is certain also that the devil
can excite, and often hath excited such ideas. They were external ideas which
he excited in the dreams and visions of the false prophets of old, who were
under the influence of lying spirits, that we often read of in Scripture, as
And if Satan or any created being, has power to impress the mind with outward representations, then no particular sort of outward representations can be any evidence of a divine power. Almighty power is no more requisite to represent the shape of man to the imagination, than the shape of anything else: there is no higher kind of power necessary to form in the brain one bodily shape or color than another: it needs a no more glorious power to represent the form of the body of a man, than the form of a chip or block; though it be of a very beautiful human body, with a sweet smile in his countenance, or arms open, or blood running from the hands, feet and side: that sort of power which can represent black or darkness to the imagination, can also represent white and shining brightness: the power and skill which can well and exactly paint a straw, or a stick of wood, on a piece of paper or canvass; the same in kind, only perhaps further improved, will be sufficient to paint the body of a man, with great beauty and in royal majesty, or a magnificent city, paved with gold, full of brightness, and a glorious throne, &c. So it is no more than the same sort of power that is requisite to paint one as the other of these on the brain. The same sort of power that can put ink upon paper, can put on leaf gold. So that it is evident to a demonstration, if we suppose it to be in the devil's power to make any sort of external representation at all on the fancy (as without doubt it is, and never anyone questioned it who believed there was a devil, that had any agency with mankind): I say, if so, it is demonstrably evident, that a created power may extend to all kinds of external appearances and ideas in the mind. From hence it again clearly appears, that no such things have anything in them that is spiritual, supernatural, and divine, in the sense in which it has been proved that all truly gracious experiences have. And though external ideas, through man's make and frame, do ordinarily in some degree attend spiritual experiences, yet these ideas are no part of their spiritual experience, any more than the motion of the blood, and beating of the pulse, that attend experiences, are a part of spiritual experience. And though undoubtedly, through men's infirmity in the present state, and especially through the weak constitution of some persons, gracious affections which are very strong, do excite lively ideas in the imagination; yet it is also undoubted, that when persons' affections are founded on imaginations, which is often the case, those affections are merely natural and common, because they are built on a foundation that is not spiritual; and so are entirely different from gracious affections, which, as has been proved, do evermore arise from those operations that are spiritual and divine.
These imaginations do oftentimes raise the carnal affections of
men to an exceeding great height: There
is a remarkable passage of Mr. John Smith, in his discourse on the shortness of
a Pharisaic righteousness, p. 370, 371, of his select discourses, describing
that sort of religion which is built on such s foundation as I am here speaking
of. I cannot forbear transcribing the whole of it. Speaking of a sort of
Christians, whose life is nothing but a strong energy of fancy, he says:
"Lest their religion might too grossly discover itself to be nothing else
but a piece of art, there may be sometimes such extraordinary motions stirred
up within them, which may prevent all their own thoughts, that they may seem to
be a true operation of the divine life; when yet all this is nothing else but
the energy of their own self-love touched with some fleshly apprehensions of
divine things, and excited by them. There are such things in our Christian
religion when a carnal, unhallowed mind takes the chair and gets the expounding
of them, may seem very delicious to the fleshly appetites of men; some
doctrines and notions of free grace and justification, the magnificent titles
of sons of God and heirs of heaven, ever flowing streams of joy and pleasure
that blessed souls shall swim in to all eternity, a glorious paradise in the
world to come always springing up with well scented and fragrant beauties, a
new Jerusalem paved with gold, and bespangled with stars, comprehending in its
vast circuit such numberless varieties, that a busy curiosity may spend itself
about to all eternity. I doubt not but that sometimes the most fleshly and
earthly men, that fly in their ambition to the pomp of this world, may be so
ravished with the conceits of such things as these, that they may seem to be
made partakers of the powers of the world to come. I doubt not but that they
might be much exalted with them, as the souls of crazed or distracted persons
seem to be sometimes, when their fancies play with those quick and nimble
spirits, which a distempered frame of body, and unnatural heat in their heads,
beget within them. Thus may these blazing comets rise up above the moon, and
climb higher than the sun, which yet, because they have no solid consistence of
their own, and are of a base and earthly alloy, will soon vanish and fall down
again, being only borne up by all external force. They may seem to themselves
to have attained higher than those noble Christians that are gently moved by
the natural force of true goodness: they seem to be pleniores Deo (i.e.,
more full of God) than those that are really informed and actuated by the
divine Spirit, and do move on steadily and constantly in the way towards
heaven. As the seed that was sown in stony ground, grew up, and lengthened out
its blade faster, than that which was sown in the good and fruitful soil. And
as the motions of our sense, and fancy, and passions, while our souls are in
this mortal condition, sunk down deeply into the body, are many times more
vigorous, and make stronger impressions upon us, than those of the higher
powers of the soul, which are more subtle, and remote from these mixed animal
perceptions: that devotion which is there seated, may seem to have more energy
and life in it, than that which gently and with a more delicate kind of touch
spreads itself upon the understanding, and from thence mildly derives itself
through our wills and affections. But however the former may be more boisterous
for a time, yet this is of a more consistent, spermatical and thriving nature.
For that proceeding indeed from nothing but a sensual and fleshly apprehension
of God and true happiness, is but of a flitting and fading nature, and as the
sensible powers and faculties grow more languid, or the sun of divine light
shines more brightly upon us, these earthly devotions, like our culinary fires,
will abate their heat and fervor. But a true celestial warmth will never be
extinguished, because it is of an immortal nature; and being once seated
vitally in the souls of men, it will regulate and order all the motions of it
in a due manner the natural heat, radicated in the hearts of living creatures,
hath the dominion and economy of the whole body under it. True religion is no
piece of artifice, it is no boiling up of our imaginative powers, nor the
glowing heats of passion, though these are too often mistaken for it, when in
our jugglings in religion we cast a mist before our own eyes: but it is a new
nature, informing the souls of men; it is a Godlike frame of spirit,
discovering itself most of all in serene and clear minds, in deep humility,
meekness, self-denial, universal love to God and all true goodness, without
partiality, and without hypocrisy, whereby we are taught to know God, and
knowing him to love him, and conform ourselves as much as may be to all that
perfection which shines in him.
Again, it is evident from what has been observed and proved of the manner in which gracious operations and effects in the heart are spiritual, supernatural and divine, that the immediate suggesting of the words of Scripture to the mind has nothing in it which is spiritual.
I have had occasion to say something of this already; and what has been said may be sufficient to evince it; but if the reader bears in mind what has been said concerning the nature of spiritual influences and effects, it will be more abundantly manifest that this is no spiritual effect. For I suppose there is no person of common understanding, who will say or imagine that the bringing words (let them be what words they will) to the mind is an effect of that nature which it is impossible the mind of a natural man, while he remains in a state of nature, should be the subject of, or anything like it; or that it requires any new divine sense in the soul; or that the bringing sounds or letters to the mind, is an effect of so high, holy, and excellent a nature, that it is impossible any created power should be the cause of it.
As the suggesting words of Scripture to the mind, is only the exciting in the mind ideas of certain sounds or letters; so it is only one way of exciting ideas in the imagination; for sounds and letters are external things, that are the objects of the external senses of seeing and hearing. Ideas of certain marks upon paper, such as any of the twenty-four letters, in whatever order, or any sounds of the voice, are as much external ideas, as of any other shapes or sounds whatsoever; and therefore, by what has been already said concerning these external ideas, it is evident they are nothing spiritual; and if at any time the Spirit of God suggests these letters or sounds to the mind, this is a common, and not any special or gracious influence of that Spirit. And therefore it follows from what has been already proved, that those affections which have this effect for their foundation, are no spiritual or gracious affections. But let it be observed what it is that I say, viz., when this effect, even the immediate and extraordinary manner of words of Scripture's coming to the mind, is that which excites the affections, and is properly the foundation of them, then these affections are not spiritual. It may be so, that persons may have gracious affections going with Scriptures which come to their minds, and the Spirit of God may make use of those Scriptures to excite them; when it is some spiritual sense, taste or relish they have of the divine and excellent things contained in those Scriptures, that is the thing which excites their affections, and not the extraordinary and sudden manner of words being brought to their minds. They are affected with the instruction they receive from the words, and the view of the glorious things of God or Christ, and things appertaining to them, that they contain and teach; and not because the words came suddenly, as though some person had spoken them to them, thence concluding that God did as it were immediately speak to them. Persons oftentimes are exceedingly affected on this foundation; the words of some great and high promises of Scripture came suddenly to their minds, and they look upon the words as directed immediately by God to them, as though the words that moment proceeded out of the mouth of God as spoken to them: so that they take it as a voice from God, immediately revealing to them their happy circumstances, and promising such and such great things to them: and this it is that effects and elevates them. There is no near spiritual understanding of the divine things contained in the Scripture, or new spiritual sense of the glorious things taught in that part of the Bible going before their affection, and being the foundation of it. All the new understanding they leave, or think they have, to be the foundation of their affection, is this, that the words are spoken to them, because they come so suddenly and extraordinarily. And so this affection is built wholly on the sand! Because it is built on a conclusion for which they have no foundation. For, as has been shown, the sudden coming of the words to their minds, is no evidence that the bringing them to their minds in that manner was from God. And if it was true that God brought the words to their minds, and they certainly knew it, that would not be spiritual knowledge; it may be without any spiritual sense: Balaam might know that the words which God suggested to him, were indeed suggested to him by God, and yet have no spiritual knowledge. So that these affections which are built on that notion, that texts of Scripture are sent immediately from God, are built on no spiritual foundation, and are vain and delusive. Persons who have their affections thus raised, if they should be inquired of, whether they have a new sense of the excellency of things contained in those Scriptures, would probably say, Yes, without hesitation: but it is true no otherwise than thus, that then they have taken up that notion, that the words are spoken immediately to them, that makes them seem sweet to them, and they own the things which these Scriptures say to them, for excellent things and wonderful things. As for instance supposing these were the words which were suddenly brought to their minds, Fear not, it is your Father's good pleasure to give you the kingdom; they having confidently taken up a notion that the words were as it were immediately spoken from heaven to them, as an immediate revelation that God was their Father, and had given the kingdom to them, they are greatly affected by it, and the words seem sweet to them; and oh, they say, "they are excellent things that are contained in those words!" But the reason why the promise seems excellent to them, is only because they think it is made to them immediately; all the sense they have of any glory in them, is only from self-love, and from their own imagined interest in the words; not that they had any view or sense of the holy and glorious nature of the kingdom of heaven and the spiritual glory of that God who gives it, and of his excellent grace to sinful men, it offering and giving them this kingdom, of his own good pleasure preceding their imagined interest in these things, and their being affected by them, and being the foundation of their affection, and hope of an interest in them. On the contrary, they first imagine they are interested, and then are highly affected with that, and then can own these things to be excellent. So that the sudden and extraordinary way of the Scripture's coming to their mind is plainly the first foundation of the whole; which is a clear evidence of the wretched delusion they are under.
The first comfort of many persons, and what they call their
conversion, is after this manner: after awakening and terror, some comfortable
sweet promise comes suddenly and wonderfully to their minds; and the manner of
its coming makes them conclude it comes from God to them; and this is the very
thing that is all the foundation of their faith, and hope, and comfort: from
hence they take their first encouragement to trust in God and in Christ,
because they think that God, by some Scripture so brought, has now already
revealed to them that he loves them, and has already promised them eternal
life, which is very absurd; for every one of common knowledge of the principles
of religion, knows that it is God's manner to reveal his love to men, and their
interest in the promises, after they have believed, and not before, because
they must first believe before they have any interest in the promises to be
revealed. The Spirit of God is a Spirit of truth and not of lies: he does not
bring Scriptures to men's minds, to reveal to them that they have an interest
in God's favor and promises, when they have none, having not yet believed:
which would be the case, if God's bringing texts of Scripture to men's minds,
to reveal to them that their sins were forgiven, or that it was God's pleasure
to give them the kingdom, or anything of that nature, went before, and was the
foundation of their first faith. No promise of the covenant of grace belongs to
any man, until he has first believed in Christ; for it is by faith alone that
we become interested in Christ, and the promises of the new covenant made in him:
and therefore whatever spirit applies the promises of that covenant to a person
who has not first believed, as being already his, must be a lying spirit, and
that faith which is first built on such an application of promises is built
upon a lie. God's manner is not to bring comfortable texts of Scripture to give
men assurance of his love, and that they shall be happy, before they have had a
faith of dependence. Mr.
Stoddard in his Guide to Christ, p. 8, says, that "sometimes men,
after they have been in trouble a while, have some promises come to them, with
a great deal of refreshing; and they hope God has accepted them:" and says
that, "In this case, the minister may tell them, that God never gives a
faith of assurance, before he gives a faith of dependence; for he never
manifests his love, until men are in a state of favor and reconciliation, which
is by faith of dependence. When men have comfortable Scriptures come to them,
they are apt to take them as tokens of God's love: but men must be brought into
Christ, by accepting the offer of the gospel, before they are fit for such
manifestations. God's method is first to make the soul accept of the offers of
grace, and then to manifest his good estate unto him." And p. 76, speaking
of them "that seem to be brought to lie at God's foot, and give an account
of their closing with Christ, and that God has revealed Christ to them, and
drawn their hearts to him, and they do accept of Christ," he says:
"In this case, it is best to examine whether by that light that was given
him, he saw Christ and salvation offered to him, or whether he saw that God
loved him, or pardoned him: for the offer of grace and our acceptance goes
before pardon, and therefore, much more before the knowledge of it." Mr.
Shepard, in his Parable of the Ten Virgins, Part II. p. 15, says, that
"Grace and the love of Christ (the fairest colors under the sun) may be
pretended; but if you shall receive, under this appearance, that God witnesseth
his love, first by an absolute promise, take heed there; for under this appearance
you may as well bring in immediate revelations, and from thence come to forsake
the Scriptures." And
in Part I. p. 86, he says, "Is Christ yours? Yes, I see it. How? By any
word or promise? No; this is delusion." And p. 136, speaking of them that have
no solid ground of peace, he reckons "those that content themselves with
the revelation of the Lord's love without the sight of any work, or not looking
to it." And says presently after, "The testimony of the Spirit does
not make a man more a Christian, but only evidenceth it; as it is the nature of
a witness not to make a thing to be true, but to clear and evidence it."
And p. 140, speaking of them that say they have the witness of the spirit, that
makes a difference between them and hypocrites, he says, "the witness of
the Spirit makes not the first difference: for first a man is a believer, and
in Christ, and justified, called and sanctified, before the spirit does witness
it; else the spirit should witness to an untruth and lie."
As the first comfort of many persons, and their affections at the
time of their supposed conversion, are built on such grounds as these which
have been mentioned; so are their joys and hopes and other affections, from
time to time afterwards. They have often particular words of Scripture, sweet
declarations and promises suggested to them, which by reason of the manner of
their coming, they think are immediately sent from God to them, at that time,
which they look upon as their warrant to take them, and which they actually
make the main ground of their appropriating them to themselves, and of the
comfort they take in them, and the confidence they receive from them. Thus they
imagine a kind of conversation is carried on between God and them; and that
God, from time to time, does, as it were, immediately speak to them, and
satisfy their doubts, and testifies his love to them, and promises them
supports and supplies, and his blessing in such and such cases, and reveals to
them clearly their interest in eternal blessings. And thus they are often
elevated, and have a course of a sudden and tumultuous kind of joys, mingled
with a strong confidence, and high opinion of themselves; when indeed the main
ground of these joys, and this confidence, is not anything contained in, or
taught by these Scriptures, as they lie in the Bible, but the manner of their
coming to them; which is a certain evidence of their delusion. There is no
particular promise in the word of God that is the saint's, or is any otherwise
made to him, or spoken to him, than all the promises of the covenant of grace
are his, and are made to him and spoken to him; Mr.
Shepard, in his Sound Believer, p. 159, of the late impression at Boston, says,
"Embrace in thy bosom, not only some few promises, but all." And then
he asks the question, "When may a Christian take a promise without
presumption, as spoken to him?" He answers, "The rule is very sweet,
but certain; when he takes all the scripture, and embraces it as spoken unto
him, he may then take any particular promise boldly. My meaning is, when a
Christian takes hold, and wrestles with God for the accomplishment of all the
promises of the New Testament, when he sets all the commands before him, as a
compass and guide to walk after, when he applies all the threatenings to drive
him nearer to Christ, the end of them. This no hypocrite can do; this the
saints shall do; and by this they may know when the Lord speaks in particular
unto them."
But here some may be ready to say, What, is there no such thing as any particular spiritual application of the promises of Scripture by the Spirit of God? I answer, there is doubtless such a thing as a spiritual and saving application of the invitations and promises of Scripture to the souls of men; but it is also certain, that the nature of it is wholly misunderstood by many persons, to the great ensnaring of their own souls, and the giving Satan a vast advantage against them, and against the interest of religion, and the church of God. The spiritual application of a Scripture promise does not consist in its being immediately suggested to the thoughts by some extrinsic agent, and being borne into the mind with this strong apprehension, that it is particularly spoken and directed to them at that time; there is nothing of the evidence of the hand of God in this effect, as events have proved, in many notorious instances; and it is a mean notion of a spiritual application of Scripture; there is nothing in the nature of it at all beyond the power of the devil, if he be not restrained by God; for there is nothing in the nature of the effect that is spiritual, implying any vital communication of God. A truly spiritual application of the word of God is of a vastly higher nature; as much above the devil's power, as it is, so to apply the word of God to a dead corpse, as to raise it to life; or to a stone, to turn it into an angel. A spiritual application of the word of God consists in applying it to the heart, in spiritually enlightening, sanctifying influences. A spiritual application of an invitation or offer of the gospel consists, in giving the soul a spiritual sense or relish of the holy and divine blessings offered, and the sweet and wonderful grace of the offerer, in making so gracious an offer, and of his holy excellency and faithfulness to fulfill what he offers, and his glorious sufficiency for it; so leading and drawing forth the heart to embrace the offer; and thus giving the man evidence of his title to the thing offered. And so a spiritual application of the promises of Scripture, for the comfort of the saints, consists in enlightening their minds to see the holy excellency and sweetness of the blessings promised, and also the holy excellency of the promiser, and his faithfulness and sufficiency; thus drawing forth their hearts to embrace the promiser, and thing promised; and by this means, giving the sensible actings of grace, enabling them to see their grace, and so their title to the promise. An application not consisting in this divine sense and enlightening of the mind, but consisting only in the word's being borne into the thoughts, as if immediately then spoken, so making persons believe, on no other foundation, that the promise is theirs, is a blind application, and belongs to the spirit of darkness, and not of light.
When persons have their affections raised after this manner,
those affections are really not raised by the word of God; the Scripture is not
the foundation of them; it is not anything contained in those Scriptures which
come to their minds, that raise their affections; but truly that effect, viz.,
the strange manner of the word's being suggested to their minds, and a
proposition from thence taken up by them, which indeed is not contained in that
Scripture, nor any other; as that his sins are forgiven him, or that it is the
Father's good pleasure to give him in particular the kingdom, or the like.
There are propositions to be found in the Bible, declaring that persons of such
and such qualifications are forgiven and beloved of God: but there are no
propositions to be found in the Bible declaring that such and such particular
persons, independent on any previous knowledge of any qualifications, are
forgiven and beloved of God: and therefore, when any person is comforted, and
affected by any such proposition, it is by another word, a word newly coined,
and not any word of God contained in the Bible. Some
Christians have rested with a work without Christ, which is abominable: but
after a man is in Christ, not to judge by the work, is first not to judge from
a word. For though there is a word, which may give a man a dependence on
Christ, without feeling any work, nay when he feels none as absolute promises:
yet no word giving assurance, but that which is made to some work, he that
believeth or is poor in spirit, &c., until that work is seen, has no
assurance from that promise." Shepard's Parable of the Ten Virgins,
Part I. p. 86. "If
God should tell a saint that he has grace, he might know it by believing the
word of God: but it is not in this way that godly men do know that they have
grace: it is not revealed in the word, and the Spirit of God doth not testify
it to particular persons." Stoddard's Nature of Saving Conversion,
p. 84, 85.
Again, it plainly appears from what has been demonstrated, that no revelation of secret facts by immediate suggestion, is anything spiritual and divine, in that sense wherein gracious effects and operations are so.
By secret facts, I mean things that have been done, or are come
to pass, or shall hereafter come to pass, which are secret in that sense that
they do not appear to the senses, nor are known by any argumentation, or any
evidence to reason, nor any other way, but only by that revelation by immediate
suggestion of the ideas of them to the mind. Thus for instance, if it should be
revealed to me, that the next year this land would be invaded by a fleet from
France, or that such and such persons would then be converted, or that I myself
should then be converted; not by enabling me to argue out these events from
anything which now appears in providence, but immediately suggesting and
bearing in upon my mind, in an extraordinary manner, the apprehension or ideas
of these facts, with a strong suggestion or impression on my mind, that I had no
hand in myself, that these things would come to pass: or if it should be
revealed to me, that this day there is a battle fought between the armies of
such and such powers in Europe; or that such a prince in Europe was this day
converted, or is now in a converted state, having been converted formerly, or
that one of my neighbors is converted, or that I myself am converted; not by
having any other evidence of any of these facts, from whence I argue them, but
an immediate extraordinary suggestion or excitation of these ideas, and a
strong impression of them upon my mind: this is a revelation of secret facts by
immediate suggestion, as much as if the facts were future; for the facts being
past, present, or future, alters not the case, as long as they are secret and
hidden from my senses and reason, and not spoken of in Scripture, nor known by
me any other way than by immediate suggestion. If I have it revealed to me,
that such a revolution is come to pass this day in the Ottoman Empire, it is
the very same sort of revelation, as if it were revealed to me that such a
revolution would come to pass there this day come twelvemonth; because, though
one is present and the other future, yet both are equally hidden from me, any
other way than by immediate revelation. When Samuel told Saul that the asses
which he went to seek were found, and that his father had left caring for the
asses and sorrowed for him; this was by the same kind of revelation, as that by
which he told Saul, that in the plain of Tabor there should meet him three men
going up to God to Bethel (
It is evident that this revelation of secret facts by immediate suggestions, has nothing of the nature of a spiritual and divine operation, in the sense forementioned; there is nothing at all in the nature of the perceptions or ideas themselves, which are excited in the mind, that is divinely excellent, and so, far above all the ideas of natural men; though the manner of exciting the ideas be extraordinary. In those things which are spiritual, as has been shown, not only the manner of producing the effect, but the effect wrought is divine, and so vastly above all that can be in an unsanctified mind. Now simply the having an idea of facts, setting aside the manner of producing those ideas, is nothing beyond what the minds of wicked men are susceptible of, without any goodness in them; and they all, either have or will have, the knowledge of the truth of the greatest and most important facts, that have been, are, or shall be.
And as to the extraordinary manner of producing the ideas or perception of facts, even by immediate suggestion, there is nothing in it, but what the minds of natural men, while they are yet natural men, are capable of, as is manifest in Balaam, and others spoken of in the Scripture. And therefore it appears that there is nothing appertaining to this immediate suggestion of secret facts that is spiritual, in the sense in which it has been proved that gracious operations are so. If there be nothing in the ideas themselves, which is holy and divine, and so nothing but what may be in a mind not sanctified, then God can put them into the mind by immediate power without sanctifying it. As there is nothing in the idea of a rainbow itself that is of a holy and divine nature; so that nothing hinders but that an unsanctified mind may receive that idea; so God, if he pleases, and when he pleases, immediately, and in an extraordinary manner, may excite that idea in an unsanctified mind. So also, as there is nothing in the idea or knowledge that such and such particular persons are forgiven and accepted of God, and entitled to heaven, but what unsanctified minds may have and will have concerning many at the day of judgment; so God can, if he pleases, extraordinarily and immediately, suggest this to, and impress it upon an unsanctified mind now: there is no principle wanting in an unsanctified mind, to make it capable of such a suggestion or impression, nor is there anything in it to exclude, or necessarily to prevent such a suggestion.
And if these suggestions of secret facts be attended with texts of Scripture, immediately and extraordinarily brought to mind, about some other facts that seem in some respects similar, that does not make the operation to be of a spiritual and divine nature. For that suggestion of words of Scripture is no more divine, than the suggestion of the facts themselves; as has been just now demonstrated: and two effects together, which are neither of them spiritual cannot make up one complex effect, that is spiritual.
Hence it follows, from what has been already shown, and often repeated, that those affections which are properly founded on such immediate suggestions, or supposed suggestions, of secret facts, are not gracious affections. Not but that it is possible that such suggestions may be the occasion, or accidental cause of gracious affections; for so may a mistake and delusion; but it is never properly the foundation of gracious affections: for gracious affections, as has been shown, are all the effects of an influence and operation which is spiritual, supernatural, and divine. But there are many affections, and high affections, which some have, that have such kind of suggestions or revelations for their very foundation: they look upon these as spiritual discoveries, which is a gross delusion, and this delusion is truly the spring whence their affections flow.
Here it may be proper to observe, that it is exceedingly manifest
from what has been said, that what many persons call the witness of the Spirit,
that they are the children of God, has nothing in it spiritual and divine; and
consequently that the affections built upon it are vain and delusive. That
which many call the witness of the Spirit, is no other than an immediate
suggestion and impression of that fact, otherwise secret, that they are
converted, or made the children of God, and so that their sins are pardoned,
and that God has given them a title to heaven. This kind of knowledge, viz.,
knowing that a certain person is converted, and delivered from hell, and
entitled to heaven, is no divine sort of knowledge in itself. This sort of
fact, is not that which requires any higher or more divine kind of suggestion,
in order to impress it on the mind, than any other fact which Balaam had
impressed on his mind. It requires no higher sort of idea or sensation, for a
man to have the apprehension of his own conversion impressed upon him, than to
have the apprehension of his neighbor's conversion, in like manner impressed:
but God, if he pleased, might impress the knowledge of this fact, that he had
forgiven his neighbor's sins, and given him a title to heaven, as well as any
other fact, without any communication of his holiness: the excellency and
importance of the fact, do not at all hinder a natural man's mind being
susceptible of an immediate suggestion and impression of it. Balaam had as
excellent, and important, and glorious facts as this, immediately impressed on
his mind, without any gracious influence; as particularly, the coming of
Christ, and his setting up his glorious kingdom, and the blessedness of the
spiritual Israel in his peculiar favor, and their happiness living and dying.
Yea, Abimelech, king of the Philistines, had God's special favor to a
particular person, even Abraham, revealed to him,
But this is a mean, ignoble notion of the witness of the Spirit
of God given to his dear children, to suppose that there is nothing in the kind
and nature of that influence of the Spirit of God, in imparting this high and
glorious benefit, but what is common to natural men, or which men are capable
of, and be in the mean time altogether unsanctified and the children of hell;
and that therefore the benefit or gift itself has nothing of the holy nature of
the Spirit of God in it, nothing of a vital communication of that Spirit. This
notion greatly debases that high and most exalted kind of influence and
operation of the Spirit, which there is in the true witness of the Spirit. The
late venerable Stoddard, in his younger time, falling in with the opinion of
some others, received this notion of the witness of the Spirit, by way of
immediate suggestion; but, in the latter part of his life, when he had more
thoroughly weighed things, and had more experience, he entirely rejected it; as
appears by his treatise of the Nature of Saving Conversion, p. 84: "The
Spirit of God doth not testify to particular persons, that they are godly.—Some
think that the Spirit of God doth testify to some; and they ground it on
What has misled many in their notion of that influence of the
Spirit of God we are speaking of, is the word witness, its being called
the witness of the Spirit. Hence they have taken it, not to be any effect or
work of the Spirit upon the heart, giving evidence, from whence men may argue
that they are the children of God; but an inward immediate suggestion, as
though God inwardly spoke to the man, and testified to him, and told him that
he was his child, by a kind of a secret voice, or impression: not observing the
manner in which the word witness, or testimony, is often used in the New
Testament, where such terms often signify, not only a mere declaring and
asserting a thing to be true, but holding forth evidence from whence a thing
may be argued, and proved to be true. Thus See
Chamber's Dictionary, under the word Engraving.
Another thing which is a full proof that the seal of the Spirit
is no revelation of any fact by immediate suggestion, but is grace itself in
the soul, is, that the seal of the Spirit is called in the Scripture, the earnest
of the Spirit. It is very plain that the seal of the Spirit is the same
thing with the earnest of the Spirit, by "After
a man is in Christ, not to judge the work, is not to judge by the Spirit. For
the apostle makes the earnest of the Spirit to be the seal.—Now earnest is part
of the money bargained for, the beginning of heaven, of the light and life of
it. He that sees not that the Lord is his by that, sees no God of his at all.
Oh, therefore, do not look for a Spirit, without a word to reveal, nor a word
to reveal, without seeing and feeling of some work first. I thank the Lord, I
do but pity those that think otherwise. If a sheep of Christ, Oh, wonder
not." Shepard's Par. Part I. p. 26.
And indeed the apostle, when in that,
And the same thing is evident from all the context: it is plain the apostle speaks of the Spirit, over and over again, as dwelling in the hearts of the saints as a gracious principle, set in opposition to the flesh or corruption: and so he does in the words that immediately introduce this passage we are upon, ver. 13, "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the flesh, ye shall live."
Indeed it is past doubt with me, that the apostle has a more special respect to the spirit of grace, or the spirit of love, or spirit of a child, in its more lively actings; for it is perfect love, or strong love only, which so witnesses or evidences that we are children as to cast out fear, and wholly deliver from the spirit of bondage. The strong and lively exercises of a spirit of childlike, evangelical, humble love to God, give clear evidence of the soul's relation to God as his child; which does very greatly and directly satisfy the soul. And though it be far from being true, that the soul in this case, judges only by an immediate witness without any sign or evidence; for it judges and is assured by the greatest sign and clearest evidence; yet in this case the saint stands in no need of multiplied signs, or any long reasoning upon them. And though the sight of his relative union with God, and his being in his favor, is not without a medium, because he sees it by that medium, viz., his love; yet his sight of the union of his heart to God is immediate: love, the bond of union, is seen intuitively: the saint sees and feels plainly the union between his soul and God; it is so strong and lively, that he cannot doubt of it. And hence he is assured that he is a child. How can he doubt whether he stands in a childlike relation to God, when he plainly sees a childlike union between God and his soul, and hence does boldly, and as it were naturally and necessarily cry, Abba, Father?
And whereas the apostle says, the Spirit bears witness with our
spirits; by our spirit here, is meant our conscience, which is called the
spirit of man,
Many have been the mischiefs that have arisen from that false and delusive notion of the witness of the Spirit, that it is a kind of inward voice, suggestion, or declaration from God to man, that he is beloved of him, and pardoned, elected, or the like, sometimes with, and sometimes without a text of Scripture; and many have been the false and vain (though very high) affections that have arisen from hence. And it is to be feared that multitudes of souls have been eternally undone by it. I have therefore insisted the longer on this head. But I proceed now to a second characteristic of gracious affections.
II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.
I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest, is wholly excluded from all influence in their gracious affections. For this may have, and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.
It was before observed that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections: now the divine excellency and glory of God and Jesus Christ the word of God, the works of God, and the ways of God, &c., is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.
Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other beings, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these things as his own happiness; the glory of God, and the beholding and enjoying his perfections are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things, which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections. But then they ought to consider a little further, and inquire how the man came to place his happiness in God's being glorified, and in contemplating and enjoying God's perfections.—There is no doubt but that after God's glory, and the beholding his perfections, are become so agreeable to him, that he places his highest happiness in these things then he will desire them, as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God or have his heart united to him, before he will esteem God's good his own, and before he will desire the glorifying, and enjoying of God as his happiness. It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment, as his own happiness, that therefore a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be a strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him, as to look upon God as his chief good, and on God's good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow, that this very exercise of self-love, went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz., a change made in the views of his mind, and relish of his heart; whereby he apprehends a beauty, glory, and supreme good, in God's nature, as it is in itself. This may be the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.
There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man's benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manners than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favors a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.
That kind of affection to God or Jesus Christ, which does thus
properly arise from self-love, cannot be a truly gracious and spiritual love,
as appears from what has been said already: for self-love is a principle
entirely natural, and as much in the hearts of devils as angels; and therefore
surely nothing that is the mere result of it can be supernatural and divine, in
the manner before described. "There
is a natural love to Christ, as to one that doth thee good, and for thine own
ends; and spiritual, for himself, whereby the Lord only is exalted." Shepard's
Par. of the Ten Virgins, Part I. p. 25.
It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man, or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God's nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness which is not for beauty and brightness' sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness? This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God's nature, which is the original good, and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.
A natural principle of self-love may be the foundation of great
affections towards God and Christ, without seeing anything of the beauty and
glory of the divine nature. There is a certain gratitude that is a mere natural
thing. Gratitude is one of the natural affections of the soul of man, as well
as anger, and there is a gratitude that arises from self-love, very much in the
same manner that anger does. Anger in men is an affection excited against
another, or in opposition to another, for something in him that crosses
self-love: gratitude is an affection one has towards another, for loving him,
or gratifying him, or for something in him that suits self-love. And there may
be a kind of gratitude, without any true or proper love: as there may be anger
without any proper hatred, as in parents towards their children, that they may
be angry with, and yet at the same time have a strong habitual love to them.
This gratitude is the principle which is an exercise in wicked men, in that
which Christ declares concerning them, in the 6th of Luke, where he says,
sinners love those that love them; and which he declares concerning even the
publicans, who were some of the most carnal and profligate sort of men,
Gratitude being thus a natural principle, it renders ingratitude
so much the more vile and heinous; because it shows a dreadful prevalence of
wickedness, when it even overbears and suppresses the better principles of
human nature: as it is mentioned as an evidence of the high degree of the
wickedness of many of the heathen, that they were without natural affection,
Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.
Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have provoked God to anger; they have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition of the holy nature of God against it: and so, having formed in their minds such a God as suits them, and thinking God. to be such a one as themselves, who favors and agrees with them, they may like him very well, and feel a sort of love to him, when they are far from loving the true God. And men's affections may be much moved towards God, from self-love, by some remarkable outward benefits received from God; as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red Sea.
Again, a very high affection towards God may, and often does, arise in men, from an opinion of the favor and love of God to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get a notion, through some impression on their imagination, or immediate suggestion with or without texts of Scripture, or by some other means, that God loves them, and has forgiven their sins, and made them his children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then after this, and upon this foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked, whether God appears lovely and amiable in himself, they would perhaps readily answer, yes; when indeed, if the matter be strictly examined, this good opinion of God was purchased and paid for before ever they afforded it, in the distinguishing and infinite benefits they imagined they received from God: and they allow God to be lovely in himself, no otherwise than that he has forgiven them, and accepted them, and loves them above most in the world, and has engaged to improve all his infinite power and wisdom in preferring, dignifying, and exalting them, and will do for them just as they would have him. When once they are firm in this apprehension, it is easy to own God and Christ to be lovely and glorious, and to admire and extol them. It is easy for them to own Christ to be a lovely person, and the best in the world, when they are first firm in it, that he, though Lord of the universe, is captivated with love to them, and has his heart swallowed up in them, and prizes them far beyond most of their neighbors, and loved them from eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal men, their very lusts will make him seem lovely: pride itself will prejudice them in favor of that which they call Christ: selfish, proud man naturally calls that lovely that greatly contributes to his interest, and gratifies his ambition.
And as this sort of persons begin, so they go on. Their affections are raised from time to time, primarily on this foundation of self-love and a conceit of God's love to them. Many have a false notion of communion with God, as though it were carried on by impulses, and whispers, and external representations, immediately made to their imagination. These things they often have; which they take to be manifestations of God's great love to them, and evidences of their high exaltation above others of mankind; and so their affections, we often renewedly set agoing.
Whereas the exercises of true and holy love in the saints arise
in another way. They do not first see that God loves them, and then see that he
is lovely, but they first see that God is lovely, and that Christ is excellent
and glorious, and their hearts are first captivated with this view, and the
exercises of their love are wont from time to time to begin here, and to arise
primarily from these views; and then, consequentially, they see God's love, and
great favor to them. "There
is a seeing of Christ after a man believes, which is Christ in his love,
&c. But I speak of that first sight of him that precedes the second act of
faith, and it is an intuitive, or real sight of him as he is in his
glory." Shepard's Par. of the Ten Virgins, Part I. p. 74.
Self-love may not only influence men, so as to cause them to be affected with God's kindness to them separately; but also with God's kindness to them as parts of a community: as a natural principle of self-love, without any other principle, may be sufficient to make a man concerned for the interest of the nation to which he belongs: as for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their disadvantages, they being concerned as members of the body. So the same natural principle may extend further, and even to the world of mankind, and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets, if we knew that such there were, and how it was with them. So this principle may cause men to be affected with the benefits that mankind have received beyond the fallen angels. And hence men, from this principle, may be much affected with the wonderful goodness of God to mankind, his great goodness in giving his Son to die for fallen man, and the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God has provided in heaven for us; looking on themselves as persons concerned and interested, as being some of this species of creatures so highly favored: the same principle of natural gratitude may influence men here, as in the case of personal benefits.
But these things that I have said do by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as a spiritual gratitude, which is a holy and divine affection: they imply no more, than that there is a gratitude which is merely natural, and that when persons have affections towards God only or primarily for benefits received, their affection is only the exercise of a natural gratitude. There is doubtless such a thing as a gracious gratitude, which does greatly differ from all that gratitude which natural men experience. It differs in the following respects:
1. True gratitude or thankfulness to God for his kindness to us,
arises from a foundation laid before, of love to God for what he is in himself,
whereas a natural gratitude has no such antecedent foundation. The gracious
stirrings of grateful affection to God, for kindness received, always are from
a stock of love already in the heart, established in the first place on other
grounds, viz., God's own excellency; and hence the affections are disposed to
flow out on occasions of God's kindness. The saint, having seen the glory of
God, and his heart being overcome by it, and captivated with love to him on
that account, his heart hereby becomes tender, and easily affected with
kindnesses received. If a man has no love to another, yet gratitude be moved by
some extraordinary kindness; as in Saul towards David: but this is not the same
kind of thing, as a man's gratitude to a dear friend, that his heart was before
possessed with a high esteem of, and love to; whose heart by this means became
tender towards him, and more easily affected with gratitude, and affected in
another manner. Self-love is not excluded from a gracious gratitude; the saints
love God for his kindness to them:
2. In a gracious gratitude men are affected with the attribute of God's goodness and free grace not only as they are concerned in it, or as it affects their interest, but as a part of the glory and beauty of God's nature. That wonderful and unparalleled grace of God, which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious in itself, and appears so to the angels; it is a great part of the moral perfection and beauty of God's nature. This would be glorious, whether it were exercised towards us or no; and the saint who exercises a gracious thankfulness for it, sees it to be so, and delights in it as such: though his concern in it serves the more to engage his mind and raise the attention and affection; and self-love here assists as a handmaid, being subservient to higher principles, to lead forth the mind to the view and contemplation, and engage and fix the attention, and heighten the joy and love.—God's kindness to them is a glass that God sets before them, wherein to behold the beauty of the attribute of God's goodness: the exercises and displays of this attribute, by this means, are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in God's goodness is not the first foundation of our being affected with it; that was laid in the heart before, in that stock of love which was to God, for his excellency in himself, that makes the heart tender and susceptive of such impressions from his goodness to us. Poor is our own interest, or the benefits we have received, the only, or the chief objective ground of the present exercises of the affection, but God's goodness, as part of the beauty of his nature; although the manifestations of that lovely attribute, set immediately before our eyes, in the exercises of it for us, be the special occasion of the mind's attention to that beauty, at that time, and serves to fix the attention, and heighten the affection.
Some may perhaps be ready to object against the whole that has
been said, that text,
In answer to this, I would observe, that the apostle's drift in these words, is to magnify the love of God to us from hence, that he loved us, while we had no love to him; as will be manifest to anyone who compares this verse and the two following with the 9th, 10th, and 11th verses. And that God loved us, then we had no love to him, the apostle proves by this argument, that God's love to the elect is the ground of their love to him. And that it is three ways.—1. The saints' love to God is the fruit of God's love to them, as it is the gift of that love. God gave them a spirit of love to him, because he loved them from eternity. And in this respect God's love to his elect is the first foundation of their love to him as it is the foundation of their regeneration, and the whole of their redemption. 2. The exercises and discoveries that God has made of his wonderful love to sinful men, by Jesus Christ, in the work of redemption, is one of the chief manifestations, which God has made of the glory of his moral perfection, to both angels and men; and so is one main objective ground of the love of both to God; in a good consistence with what was said before. 3. God's love to a particular elect person, discovered by his conversion, is a great manifestation of God's moral perfection and glory to him, and a proper occasion of the excitation of the love of holy gratitude, agreeable to what was before said. And that the saints do in these respects love God, because he first loved them, fully answers the design of the apostle's argument in that place. So that no good argument can be drawn from hence, against a spiritual and gracious love in the saints, arising primarily from the excellency of divine things, as they are in themselves, and not from any conceived relation they bear to their interest.
And as it is with the love of the saints, so it is with their joy, and spiritual delight and pleasure: the first foundation of it is not any consideration or conception of their interest in divine things; but it primarily consists in the sweet entertainment their minds have in the view of contemplation of the divine and holy beauty of these things, as they are in themselves. And this is indeed the very main difference between the joy of the hypocrite, and the joy of the true saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and the happiness which he supposes he has attained to, or shall attain to. True saints have their minds, in the first place, inexpressibly pleased and delighted with the sweet ideas of the glorious and amiable nature of the things of God. And this is the spring of all their delights, and the cream of all their pleasures: it is the joy of their joy. This sweet and ravishing entertainment they have in the view of the beautiful and delightful nature of divine things, is the foundation of the joy that they have afterwards, in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated with it, that they are made so much of by God; and then on that ground he seems, in a sort, lovely to them.
The first foundation of the delight a true saint has in God, is
his own perfection; and the first foundation of the delight he has in Christ,
is his own beauty; he appears in himself the chief among ten thousand, and
altogether lovely. The way of salvation by Christ is a delightful way to him,
for the sweet and admirable manifestations of the divine perfections in it: the
holy doctrines of the gospel, by which God is exalted and man abased, holiness
honored and promoted, and sin greatly disgraced and discouraged, and free and
sovereign love manifested, are glorious doctrines in his eyes, and sweet to his
taste, prior to any conception of his interest in these things. Indeed the
saints rejoice in their interest in God, and that Christ is theirs: and so they
have great reason, but this is not the first spring of their joy. They first
rejoice in God as glorious and excellent in himself, and then secondarily
rejoice in it, that so glorious a God is theirs.—They first have their hearts
filled with sweetness, from the view of Christ's excellency, and the excellency
of his grace and the beauty of the way of salvation by him, and then they have
a secondary joy in that so excellent a Savior, and such excellent grace are
theirs. Dr.
Owen, on the spirit, p. 199, speaking of a common work of the spirit, says,
"The effects of this work on the mind, which is the first subject affected
with it, proceeds not so far as to give delight, complacency and satisfaction,
in the lovely spiritual nature and excellency of the things revealed unto it.
The true nature of saving illumination consists in this, that it gives the mind
such a direct intuitive insight and prospect into spiritual things, as that in
their own spiritual nature they suit, please, and satisfy it; so that it is
transformed into them, cast into the mould of them, and rests in them."
And because the joy of hypocrites is in themselves, hence it comes to pass that in their rejoicings and elevations, they are wont to keep their eye upon themselves: having received what they call spiritual discoveries or experience, their minds are taken up about them, admiring their own experiences; and what they are principally taken and elevated with, is not the glory of God, or beauty of Christ, but the beauty of their experiences. They keep thinking with themselves, What a good experience is this! What a great discovery is this! What wonderful things have I met with! And so they put their experiences in the place of Christ, and his beauty and fullness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences; instead of feeding and fasting their souls in the view of what is without them, viz., the innate, sweet refreshing amiableness of the things exhibited in the gospel, their eyes are off from these things, or at least they view them only as it were sideways; but the object that fixes their contemplation, is their experience; and they are feeding their souls, and feasting a selfish principle, with a view of their discoveries: they take more comfort in their discoveries than in Christ discovered, which is the true notion of living upon experiences and frames, and not a using experiences as the signs on which they rely for evidence of their good estate, which some call living on experiences; though it be very observable, that some of them who do so are most notorious for living upon experiences, according to the true notion of it.
The affections of hypocrites are very often after this manner; they are first much affected with some impression on their imagination, or some impulse which they take to be an immediate suggestion or testimony from God of his love and their happiness, and high privileges in some respect, either with or without a text of Scripture; they are mightily taken with this as a great discovery, and hence arise high affections. And when their affections are raised, then they view those high affections, and call them great and wonderful experiences; and they have a notion that God is greatly pleased with those affections; and this affects them more; and so they are affected with their affections. And thus their affections rise higher and higher, until they sometimes are perfectly swallowed up: and self-conceit, and a fierce zeal rises withal; and all is built like a castle in the air, on no other foundation but imagination, self-love, and pride.
And as the thoughts of this sort of persons are, so is their talk; for out of the abundance of their heart their mouth speaketh. As in their high affections they keep their eye upon the beauty of their experiences, and greatness of their attainments; so they are great talkers about themselves.—The true saint, when under great spiritual affections, from the fullness of his heart, is ready to be speaking much of God, and his glorious perfections and works, and of the beauty and amiableness of Christ, and the glorious things of the gospel: but hypocrites, in their high affections, talk more of the discovery, than they do of the thing discovered; they are full of talk about the great things they have met with, the wonderful discoveries they have had, how sure they are of the love of God to them, how safe their condition is, and how they know they shall go to heaven, &c.
A true saint, when in the enjoyment of true discoveries of the sweet glory of God and Christ, has his mind too much captivated and engaged by what he views without himself, to stand at that time to view himself, and his own attainments: it would be a diversion and loss which he could not bear, to take his eye off from the ravishing object of his contemplation, to survey his own experience, and to spend time in thinking with himself, what a high attainment this is, and what a good story I now have to tell others. Nor does the pleasure and sweetness of his mind at that time chiefly arise from the consideration of the safety of his state, or anything he has in view of his own qualifications, experiences, or circumstances; but from the divine and supreme beauty of what is the object of his direct views without himself; which sweetly entertains, and strongly holds his mind.
As the love and joy of hypocrites are all from the source of self love, so it is with their other affections, their sorrow for sin, their humiliation and submission, their religious desires and zeal: everything is, as it were, paid tail beforehand, in God's highly gratifying their self-love, and their lusts, by making so much of them, and exalting them so highly, as things are in their imagination. It is easy for nature, as corrupt as it is, under a notion of being already some of the highest favorites of heaven, and having a God who does so protect them and favor them in their sins, to love this imaginary God that suits them so well, and to extol him, and submit to him, and to be fierce and zealous for him. The high affections of many are all built on the supposition of their being eminent saints. If that opinion which they have of themselves were taken away, if they thought they were some of the lower form of saints (though they should yet suppose themselves to be real saints), their high affections would fall to the ground. If they only saw a little of the sinfulness and vileness of their own hearts, and their deformity, in the midst of their best duties and their best affections, it would knock their affections on the head; because their affections are built upon self, therefore self-knowledge would destroy them. But as to truly gracious affections, they are built elsewhere; they have their foundation out of self in God and Jesus Christ; and therefore a discovery of themselves, of their own deformity, and the meanness of their experiences, though it will purify their affections, yet it will not destroy them, but in some respects sweeten and heighten them.
III. Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things. Or (to express it otherwise) a love to divine things for the beauty and sweetness of their moral excellency is the first beginning and spring of all holy affections.
Here, for the sake of the more illiterate reader, I will explain what I mean by the moral excellency of divine things.
And it may be observed, that the word moral is not to be understood here according to the common and vulgar acceptation of the word when men speak of morality, and a moral behavior; meaning an outward conformity to the duties of the moral law, and especially the duties of the second table; or intending no more at farthest, than such seeming virtues, as proceed from natural principles, in opposition to those virtues that are more inward, spiritual, and divine; as the honesty, justice, generosity, good nature, and public spirit of many of the heathen are called moral virtues, in distinction from the holy faith, love, humility, and heavenly-mindedness of true Christians: I say, the word moral is not to be understood thus in this place.
But in order to a right understanding what is meant, it must be observed, that divines commonly make a distinction between moral good and evil, and natural good and evil. By moral evil, they mean the evil of sin, or that evil which is against duty, and contrary to what is right and ought to be. By natural evil, they do not mean that evil which is properly opposed to duty; but that which is contrary to mere nature, without any respect to a rule of duty. So the evil of suffering is called natural evil, such as pain and torment, disgrace, and the like: these things are contrary to mere nature, contrary to the nature of both bad and good, hateful to wicked men and devils, as well as good men and angels. So likewise natural defects are called natural evils, as if a child be monstrous or a natural fool; these are natural evils, but are not moral evils, because they have not properly the nature of the evil of sin. On the other hand, as by moral evil, divines mean the evil of sin, or that which is contrary to what is right; so by moral good, they mean that which is contrary to sin, or that good in beings who have will and choice, whereby, as voluntary agents, they are, and act, as it becomes them to be and to act, or so as is most fit, and suitable, and lovely. By natural good, they mean that good that is entirely of a different kind from holiness or virtue, viz., that which perfects or suits nature, considering nature abstractly from any holy or unholy qualifications, and without any relation to any rule or measure of right and wrong.
Thus pleasure is a natural good; so is honor, so is strength; so is speculative knowledge, human learning, and policy.—Thus there is a distinction to be made between the natural good that men are possessed of, and their moral good; and also between the natural and moral good of the angels in heaven: the great capacity of their understandings, and their great strength, and the honorable circumstances they are in as the great ministers of God's kingdom, whence they are called thrones, dominions, principalities, and powers, is the natural good which they are possessed of; but their perfect and glorious holiness and goodness, their pure and flaming love to God, and to the saints and to one another, is their moral good. So divines make a distinction between the natural and moral perfections of God: by the moral perfections of God, they mean those attributes which God exercises as a moral agent, or whereby the heart and will of God are good, right, and infinitely becoming and lovely; such as his righteousness, truth, faithfulness, and goodness; or, in one word, his holiness. By God's natural attributes or perfections, they mean those attributes, wherein, according to our way of conceiving of God, consists, not the holiness or moral goodness of God, but his greatness, such as his power, his knowledge, whereby he knows all things, and his being eternal, from everlasting to everlasting, his omnipresence, and his awful and terrible majesty.
The moral excellency of an intelligent voluntary being is more immediately seated in the heart or will of moral agents. That intelligent being, whose will is truly right and lovely, is morally good or excellent.
This moral excellency of an intelligent being, when it is true and real, and not only external or merely seeming and counterfeit, is holiness. Therefore holiness comprehends all the true moral excellency of intelligent beings: there is no other true virtue, but real holiness. Holiness comprehends all the true virtue of a good man, his love to God, his gracious love to men, his justice, his charity, and bowels of mercies, his gracious meekness and gentleness, and all other true Christian virtues that he has, belong to his holiness. So the holiness of God in the more extensive sense of the word, and the sense in which the word is commonly, if not universally used concerning God in Scripture, is the same with the moral excellency of the divine nature, or his purity and beauty as a moral agent, comprehending all his moral perfections, his righteousness faithfulness, and goodness. As in holy men, their charity, Christian kindness and mercy, belong to their holiness; so the kindness and mercy of God belong to his holiness. Holiness in man is but the image of God's holiness; there are not more virtues belonging to the image than are in the original: derived holiness has not more in it than is in that underived holiness which is its fountain: there is no more than grace for grace, or grace in the image, answerable to grace in the original.
As there are two kinds of attributes in God, according to our way of conceiving of him, his moral attributes, which are summed up in his holiness, and his natural attributes of strength, knowledge, &c., that constitute the greatness of God; so there is a twofold image of God in man, his moral or spiritual image, which is his holiness, that is the image of God's moral excellency (which image was lost by the fall), and God's natural image, consisting in man's reason and understanding, his natural ability, and dominion over the creatures, which is the image of God's natural attribute.
From what has been said, it may easily be understood what I intend, when I say that a love to divine things for the beauty of their moral excellency, is the beginning and spring of all holy affections. It has been already shown, under the former head, that the first objective ground of all holy affections is the supreme excellency of divine things as they are in themselves, or in their own nature; I now proceed further, and say more particularly, that that kind of excellency of the nature of divine things, which is the first objective ground of all holy affections, is their moral excellency, or their holiness. Holy persons, in the exercise of holy affections, do love divine things primarily for their holiness: they love God, in the first place, for the beauty of his holiness or moral perfection, as being supremely amiable in itself. Not that the saints, in the exercise of gracious affections, do love God only for his holiness; all his attributes are amiable and glorious in their eyes; they delight in every divine perfection; the contemplation of the infinite greatness, power, knowledge, and terrible majesty of God, is pleasant to them. But their love to God for his holiness is what is most fundamental and essential in their love. Here it is that true love to God begins; all other holy love to divine things flows from hence: this is the most essential and distinguishing thing that belongs to a holy love to God, with regard to the foundation of it. A love to God for the beauty of his moral attributes leads to, and necessarily causes a delight in God for all his attributes; for his moral attributes cannot be without his natural attributes: for infinite holiness supposes infinite wisdom, and an infinite capacity and greatness; and all the attributes of God do as it were imply one another.
The true beauty and loveliness of all intelligent beings does
primarily and most essentially consist in their moral excellency or holiness.
Herein consists the loveliness of the angels, without which, with all their
natural perfections, their strength, and their knowledge, they would have no
more loveliness than devils. It is a moral excellency alone, that is in itself,
and on its own account, the excellency of intelligent beings: it is this that
gives beauty to, or rather is the beauty of their natural perfections and
qualifications. Moral excellency is the excellency of natural excellencies.
Natural qualifications are either excellent or otherwise, according as they are
joined with moral excellency or not. Strength and knowledge do not render any
being lovely, without holiness, but more hateful; though they render them more
lovely, when joined with holiness. Thus the elect angels are the more glorious
for their strength and knowledge, because these natural perfections of theirs
are sanctified by their moral perfection. But though the devils are very
strong, and of great natural understanding, they be not the more lovely: they
are more terrible indeed, but not the more amiable; but on the contrary, the
more hateful. The holiness of an intelligent creature, is the beauty of all his
natural perfections. And so it is in God, according to our way of conceiving of
the divine Being: holiness is in a peculiar manner the beauty of the divine
nature. Hence we often read of the beauty of holiness,
And therefore it must needs be, that a sight of God's loveliness must begin here. A true love to God must begin with a delight in his holiness, and not with a delight in any other attribute; for no other attribute is truly lovely without this, and no otherwise than as (according to our way of conceiving of God) it derives its loveliness from this; and therefore it is impossible that other attributes should appear lovely, in their true loveliness, until this is seen; and it impossible that any perfection of the divine nature should be loved with true love until this is loved. If the true loveliness of all God's perfections arises from the loveliness of his holiness; then the true love of all his perfections arises from the love of his holiness. They that do not see the glory of God's holiness, cannot see anything of the true glory of his mercy and grace: they see nothing of the glory of those attributes, as any excellency of God's nature, as it is in itself; though they may be affected with them, and love them, as they concern their interest: for these attributes are no part of the excellency of God's nature, as that is excellent in itself, any otherwise than as they are included in his holiness, more largely taken; or as they are a part of his moral perfection.
As the beauty of the divine nature does primarily consist in
God's holiness, so does the beauty of all divine things. Herein consists the
beauty of the saints, that they are saints, or holy ones; it is the moral image
of God in them, which is their beauty; and that is their holiness. Herein
consists the beauty and brightness of the angels of heaven, that they are holy
angels, and so not devils.
And therefore it is primarily on account of this kind of
excellency, that the saints do love all these things. Thus they love the word
of God, because it is very pure. It is on this account they love the saints;
and on this account chiefly it is, that heaven is lovely to them, and those
holy tabernacles of God amiable in their eyes: it is on this account that they
love God; and on this account primarily it is, that they love Christ, and that
their hearts delight in the doctrines of the gospel, and sweetly acquiesce in
the way of salvation therein revealed. "To
the right closing with Christ's person, this is always required, to taste the
bitterness of sin, as the greatest evil: else a man will never close with
Christ, for his holiness in him, and from him, as the greatest good. For we
told you, that that is the right closing with Christ for himself, when it is
for his holiness. For ask a whorish heart, what beauty he sees in the person of
Christ; he will, after he has looked over his kingdom, his righteousness, and
all his works, see a beauty in them, because they do serve his turn, to comfort
him only. Ask a virgin, he will see his happiness in all; but that which makes
the Lord amiable is his holiness, which is in him to make him holy too. As in
marriage, it is the personal beauty draws the heart. And hence I have thought
it reason, that he that loves the brethren for a little grace, will love Christ
much more." Shepard's Parable, Part I. p. 84.
Under the head of the first distinguishing characteristic of
gracious affections, I observed, that there is given to those that are
regenerated, a new supernatural sense, that is as it were a certain divine spiritual
taste, which is, in its whole nature, diverse from any former kinds of
sensation of the mind, as tasting is diverse from saint in the exercise of this
new sense of mind, in spiritual and divine things as entirely different from
anything that is perceived in them by natural men, as the sweet taste of honey
is diverse from the ideas men get of honey by looking on it or feeling it. Now
this that I have been speaking of, viz., the beauty of holiness, is that thing
in spiritual and divine things, which is perceived by this spiritual sense,
that is so diverse from all that natural men perceive in them; this kind of
beauty is the quality that is the immediate object of this spiritual sense;
this is the sweetness that is the proper object of this spiritual taste. The
Scripture often represents the beauty and sweetness of holiness as the grand
object of a spiritual taste and spiritual appetite. This was the sweet food of
the holy soul of Jesus Christ,
A holy love has a holy object. The holiness of love consists especially in this, that it is the love of that which is holy, as holy, or for its holiness; so that it is the holiness of the object, which is the quality whereon it fixes and terminates. A holy nature must needs love that in holy things chiefly, which is most agreeable to itself; but surely that in divine things, which above all others is agreeable to a holy nature, is holiness, because holiness must be above all other things agreeable to holiness; for nothing can be more agreeable to any nature than itself; holy nature must be above all things agreeable to holy nature: and so the holy nature of God and Christ, and the word of God, and other divine things, must be above all other things agreeable to the holy nature that is in the saints.
And again, a holy nature doubtless loves holy things, especially on the account of that for which sinful nature has enmity against them; but that for which chiefly sinful nature is at enmity against holy things, is their holiness; it is for this, that the carnal mind is at enmity against God, and against the law of God, and the people of God. Now it is just arguing from contraries; from contrary causes to contrary effects; from opposite natures to opposite tendencies. We know that holiness is of a directly contrary nature to wickedness; as therefore it is the nature of wickedness chiefly to oppose and hate holiness; so it must be the nature of holiness chiefly to tend to, and delight in holiness.
The holy nature in the saints and angels in heaven (where the
true tendency of it best appears) is principally engaged by the holiness of
divine things. This is the divine beauty which chiefly engages the attention,
admiration, and praise of the bright and burning seraphim:
And the Scriptures represent the saints on earth as adoring God
primarily on this account, and admiring and extolling all God's attributes,
either as deriving loveliness from his holiness, or as being a part of it. Thus
when they praise God for his power, his holiness is the beauty that engages
them:
By this therefore all may try their affections, and particularly their love and joy. Various kinds of creatures show the difference of their natures, very much in the different things they relish as their proper good, one delighting in that which another abhors. Such a difference is there between true saints, and natural men: natural men have no sense of the goodness and excellency of holy things at least for their holiness; they have no taste for that kind of good; and so may be said not to know that divine good, or not to see it; it is wholly hid from them; but the saints, by the mighty power of God, have it discovered to them; they have that supernatural, most noble and divine sense given them, by which they perceive it; and it is this that captivates their hearts, and delights them above all things; it is the most amiable and sweet thing to the heart of a true saint, that is to be found in heaven or earth; that which above all others attracts and engages his soul; and that whereby above all things, he places his happiness, and which he lots upon for solace and entertainment to his mind, in this world, and full satisfaction and blessedness in another. By this, you may examine your love to God, and to Jesus Christ, and to the word of God, and your joy in them, and also your love to the people of God, and your desires after heaven; whether they be from a supreme delight in this sort of beauty, without being primarily moved from your imagined interest in them, or expectations from them. There are many high affections, great seeming love and rapturous joys, which have nothing of this holy relish belonging to them.
Particularly, by what has been said you may try your discoveries of the glory of God's grace and love, and your affections arising from them. The grace of God may appear lovely two ways; either as bonum utile, a profitable good to me, that which greatly serves my interest, and so suits my self-love; or as bonum formosum, a beautiful good in itself, and part of the moral and spiritual excellency of the divine nature. In this latter respect it is that the true saints have their hearts affected, and love captivated by the free grace of God in the first place.
From the things that have been said, it appears, that if persons have a great sense of the natural perfections of God, and are greatly affected with them, or have any other sight or sense of God than that which consists in, or implies a sense of the beauty of his moral perfections, it is no certain sign of grace; as particularly men's having a great sense of the awful greatness and terrible majesty of God; for this is only God's natural perfection, and what men may see and yet be entirely blind to the beauty of his moral perfection, and have nothing of that spiritual taste which relishes this divine sweetness.
It has been shown already, in what was said upon the first
distinguishing mark of gracious affections, that that which is spiritual, is
entirely different in its nature, from all that it is possible any graceless
person should be the subject of, while he continues graceless. But it is
possible that those who are wholly without grace should have a clear sight and
very great and affecting sense of God's greatness, his mighty power, and awful
majesty; for this is what the devils have, though they have lost the spiritual
knowledge of God, consisting in a sense of the amiableness of his moral
perfections; they are perfectly destitute of any sense or relish of that kind
of beauty, yet they have a very great knowledge of the natural glory of God (if
I may so speak), or his awful greatness and majesty; this they behold, and are
affected with the apprehensions of, and therefore tremble before him. This
glory of God all shall behold at the day of judgment; God will make all
rational beings to behold it to a great degree indeed, angels and devils,
saints and sinners: Christ will manifest his infinite greatness, and awful
majesty, to everyone, in a most open, clear, and convincing manner, and in a
light that none can resist, "when he shall come in the glory of his
Father, and every eye shall see him;" when they shall cry to the mountains
to fall upon them, to hide them from the face of him that sits upon the throne,
they are represented as seeing the glory of God's majesty,
The sense that natural men may have of the awful greatness of God may affect them various ways; it may not only terrify them, but it may elevate them, and raise their joy and praise, as their circumstances may be. This will be the natural effect of it, under the real or supposed receipt of some extraordinary mercy from God, by the influence of mere principles of nature. It has been shown already, that the receipt of kindness may, by the influence of natural principles, affect the heart with gratitude and praise to God; but if a person, at the same time that he receives remarkable kindness from God, has a sense of his infinite greatness, and that he is but nothing in comparison of him, surely this will naturally raise his gratitude and praise the higher, for kindness to one so much inferior. A sense of God's greatness had this effect upon Nebuchadnezzar, under the receipt of that extraordinary favor of his restoration, after he had been driven from men, and had his dwelling with the beasts: a sense of God's exceeding greatness raises his gratitude very high; so that he does, in the most lofty terms, extol and magnify God, and calls upon all the world to do it with him; and much more if a natural man, at the same time that he is greatly affected with God's infinite greatness and majesty, entertains a strong conceit that this great God has made him his child and special favorite, and promised him eternal glory in his highest love, will this have a tendency, according to the course of nature, to raise his joy and praise to a great height.
Therefore, it is beyond doubt that too much weight has been laid, by many persons of late, on discoveries of God's greatness, awful majesty, and natural perfection, operating after this manner, without any real view of the holy majesty of God. And experience does abundantly witness to what reason and Scripture declare as to this matter; there having been very many persons, who have seemed to be overpowered with the greatness and majesty of God, and consequently elevated in the manner that has been spoken of, who have been very far from having appearances of a Christian spirit and temper, in any manner of proportion, or fruits in practice in any wise agreeable; but their discoveries have worked in a way contrary to the operation of truly spiritual discoveries.
Not that a sense of God's greatness and natural attributes is not exceeding useful and necessary. For, as I observed before, this is implied in a manifestation of the beauty of God's holiness. Though that be something beyond it, it supposes it, as the greater supposes the less. And though natural men may have a sense of the natural perfections of God; yet undoubtedly this is more frequent and common with the saints than with natural men; and grace tends to enable men to see these things in a better manner than natural men do; and not only enables them to see God's natural attributes, but that beauty of those attributes, which (according to our way of conceiving of God) is derived from his holiness.
IV. Gracious affections do arise from the mind's being enlightened, richly and spiritually to understand or apprehend divine things.
Holy affections are not heat without light; but evermore arise
from the information of the understanding, some spiritual instruction that the
mind receives, some light or actual knowledge. The child of God is graciously
affected, because he sees and understands something more of divine things than
he did before, more of God or Christ, and of the glorious things exhibited in
the gospel; he has some clearer and better view than he had before, when he was
not affected: either he receives some understanding of divine things that is
new to him; or has his former knowledge renewed after the view was decayed:
Now there are many affections which do not arise from any light
in the understanding. And when it is thus, it is a sure evidence that these
affections are not spiritual, let them be ever so high. "Many
that have had mighty strong affections at first conversion, afterwards become
dry and wither, and consume, and pine, and die away: and now their hypocrisy is
manifest; if not to all the world by open profaneness, yet to the discerning
eye of living Christians by a formal, barren, unsavory, unfruitful heart and
course; because they never had light to conviction enough as yet."
Hence also it appears, that affections arising from texts of
Scripture coming to the mind: are vain, when no instruction received in the
understanding from those texts, or anything taught in those texts, is the
ground of the affection, but the manner of their coming to the mind. When
Christ makes the Scripture a means of the heart's burning with gracious
affection, it is by opening the Scriptures to their understandings;
Affections really arise from ignorance, rather than instruction, in these instances which have been mentioned; as likewise in some others that might be mentioned. As some, when they find themselves free of speech in prayer, they call it God's being with them; and this affects them more; and so their affections are set agoing and increased; when they look not into the cause of this freedom of speech, which may arise many other ways besides God's spiritual presence. So some are much affected with some apt thoughts that come into their minds about the Scripture, and call it the Spirit of God teaching them. So they ascribe many of the workings of their own minds, which they have a high opinion of, and are pleased and taken with, to the special immediate influences of God's Spirit; and so are mightily affected with their privilege. And there are some instances of persons, in whom it seems manifest, that the first ground of their affection is some bodily sensation. The animal spirits, by some cause (and probably sometimes by the devil) are suddenly and unaccountably put into a very agreeable motion, causing persons to feel pleasantly in their bodies; the animal spirits are put into such a motion as is wont to be connected with the exhilaration of the mind; and the soul, by the laws of the union of soul and body, hence feels pleasure. The motion of the animal spirits does not first arise from any affection or apprehension of the mind whatsoever; but the very first thing that is felt, is an exhilaration of the animal spirits, and a pleasant external sensation it may be in their breasts. Hence through ignorance the person being surprised, begins to think, surely this is the Holy Ghost coming into him. And then the mind begins to be affected and raised. There is first great joy; and then many other affections, in a very tumultuous manner putting all nature, both body and mind, into a mighty ruffle. For though, as I observed before, it is the soul only that is the seat of the affections; yet this hinders not but that bodily sensations may, in this manner, be an occasion of affections in the mind.
And if men's religious affections do truly arise from some instruction or light in the understanding; yet the affection is not gracious, unless the light which is the ground of it be spiritual. Affections may be excited by that understanding of things, which they obtain merely by human teaching, with the common improvement of the faculties of the mind. Men may be much affected by knowledge of things of religion that they obtain this way; as some philosophers have been mightily affected and almost carried beyond themselves, by the discoveries they have made in mathematics and natural philosophy. So men may be much affected from common illuminations of the Spirit of God, in which God assists men's faculties to a greater degree of that kind of understanding of religious matters, which they have in some degree, by only the ordinary exercise and improvement of their own faculties. Such illuminations may much affect the mind; as in many whom we read of in Scripture, that were once enlightened; but these affections are not spiritual.
There is such a thing, if the Scriptures are of any use to teach
us anything, as a spiritual, supernatural understanding of divine things, that
is peculiar to the saints, and which those who are not saints have nothing of.
It is certainly a kind of understanding, apprehending or discerning of divine
things, that natural men have nothing of, which the apostle speaks of,
From hence it may be surely inferred wherein spiritual
understanding consists. For if there be in the saints a kind of apprehension or
perception, which is in its nature perfectly diverse from all that natural men
have, or that it is possible they should have, until they have a new nature; it
must consist in their having a certain kind of ideas or sensations of mind,
which are simply diverse from all that is or can be in the minds of natural
men. And that is the same thing as to say, that it consists in the sensations
of a new spiritual sense, which the souls of natural men have not; as is
evident by what has been before, once and again observed. But I have already
shown what that new spiritual sense is which the saints have given them in
regeneration, and what is the object of it. I have shown that the immediate
object of it is the supreme beauty and excellency of the nature of divine
things, as they are in themselves. And this is agreeable to the Scripture; the
apostle very plainly teaches, that the great thing discovered by spiritual
light, and understood by spiritual knowledge, is the glory of divine things,
From what has been said, therefore, we come necessarily to this conclusion, concerning that wherein spiritual understanding consists, viz., that it consists in "a sense of the heart, of the supreme beauty and sweetness of the holiness or moral perfection of divine things, together with all that discerning and knowledge of things of religion, that depends upon, and flows from such a sense."
Spiritual understanding consists primarily in a sense of heart of that spiritual beauty. I say, a sense of heart; for it is not speculation merely that is concerned in this kind of understanding; nor can there be a clear distinction made between the two faculties of understanding and will, as acting distinctly and separately, in this matter. When the mind is sensible of the sweet beauty and amiableness of a thing, that implies a sensibleness of sweetness and delight in the presence of the idea of it: and this sensibleness of the amiableness or delightfulness of beauty, carries in the very nature of it the sense of the heart; or an effect and impression the soul is the subject of, as a substance possessed of taste, inclination and will.
There is a distinction to be made between a mere notional understanding wherein the mind only beholds things in the exercise of a speculative faculty; and the sense of the heart, wherein the mind does not only speculate and behold, but relishes and feels. That sort of knowledge, by which a man has a sensible perception of amiableness and loathsomeness, or of sweetness and nauseousness, is not just the same sort of knowledge with that by which he knows what a triangle is, and what a square is. The one is mere speculative knowledge, the other sensible knowledge, in which more than the mere intellect is concerned; the heart is the proper subject of it, or the soul, as a being that not only beholds, but has inclination, and is pleased or displeased. And yet there is the nature of instruction in it; as he that has perceived the sweet taste of honey, knows much more about it, than he who has only looked upon, and felt of it.
The apostle seems to make a distinction between mere speculative
knowledge of the things of religion, and spiritual knowledge, in calling that
the form of knowledge, and of the truth in the law,
Spiritual understanding primarily consists in this sense, of taste of the moral beauty of divine things; so that no knowledge can be called spiritual, any further than it arises from this, and has this in it. But secondarily it includes all that discerning and knowledge of things of religion, which depend upon and flow from such a sense.
When the true beauty and amiableness of the holiness or true
moral good that is in divine things is discovered to the soul, it as it were
opens a new world to its views. This shows the glory of all the perfections of
God, and of everything appertaining to the divine Being. For, as was observed
before, the beauty of all arises from God's moral perfection. This shows the
glory of all God's works, both of creation and providence. For it is the
special glory of them, that God's holiness, righteousness, faithfulness, and
goodness, are so manifested in them; and without these moral perfections, there
would be no glory in that power and skill with which they are wrought. The
glorifying of God's moral perfections, is the special end of all the works of
God's hands. By this sense of the moral beauty of divine things, is understood
the sufficiency of Christ as a mediator; for it is only by the discovery of the
beauty of the moral perfection of Christ, that the believer is let into the
knowledge of the excellency of his person, so as to know anything more of it
than the devils do; and it is only by the knowledge of the excellency of
Christ's person, that any know his sufficiency as a mediator; for the latter
depends upon, and arises from the former. It is by seeing the excellency of
Christ's person, that the saints are made sensible of the preciousness of his
blood, and its sufficiency to atone for sin; for therein consists the
preciousness of Christ's blood, that it is the blood of so excellent and
amiable a person. And on this depends the meritoriousness of his obedience, and
sufficiency and prevalence of his intercession. By this sight of the moral
beauty of divine things, is seen the beauty of the way of salvation by Christ; for
that consists in the beauty of the moral perfections of God, which wonderfully
shines forth in every step of this method of salvation, from beginning to end.
By this is seen the fitness and suitableness of this way: for this wholly
consists in its tendency to deliver us from sin and hell, and to bring us to
the happiness which consists in the possession and enjoyment of moral good, in
a way sweetly agreeing with God's moral perfections. And in the way's being
contrived so as to attain these ends, consists the excellent wisdom of that
way. By this is seen the excellency of the word of God. Take away all the moral
beauty and sweetness in the word, and the Bible is left wholly a dead letter, a
dry, lifeless, tasteless thing. By this is seen the true foundation of our
duty, the worthiness of God to be so esteemed, honored, loved, submitted to,
and served, as he requires of us, and the amiableness of the duties themselves
that are required of us. And by this is seen the true evil of sin; for he who
sees the beauty of holiness, must necessarily see the hatefulness of sin, its
contrary. By this men understand the true glory of heaven, which consists in
the beauty and happiness that is in holiness. By this is seen the amiableness
and happiness of both saints and angels. He that sees the beauty of holiness,
or true moral good, sees the greatest and most important thing in the world,
which is the fullness of all things, without which all the world is empty, no
better than nothing, yea, worse than nothing. Unless this is seen, nothing is
seen that is worth the seeing; for there is no other true excellency or beauty.
Unless this be understood, nothing is understood that is worthy of the exercise
of the noble faculty of understanding. This is the beauty of the Godhead, and
the divinity of divinity (if I may so speak), the good of the infinite fountain
of good; without which, God himself (if that were possible) would be an
infinite evil; without which we ourselves had better never have been; and
without which there had better have been no being. He therefore in effect knows
nothing, that knows not this; his knowledge is but the shadow of knowledge, or
the form of knowledge, as the apostle calls it. Well therefore may the
Scriptures represent those who are destitute of that spiritual sense by which
is perceived the beauty of holiness, as totally blind, deaf, and senseless,
yea, dead. And well may regeneration, in which this divine sense is given to
the soul by its Creator, be represented as opening the blind eyes, and raising
the dead, and bringing a person into a new world. For if what has been said be
considered, it will be manifest, that when a person has this sense and
knowledge given him, he will view nothing as he did before; though before he
knew all things "after the flesh, yet henceforth he will know them so no
more; and he is become a new creature; old things are passed away, behold all
things are become new;" agreeable to
And besides the things that have been already mentioned, there arises from this sense of spiritual beauty, all true experimental knowledge of religion, which is of itself as it were a new world of knowledge. He that sees not the beauty of holiness, knows not what one of the graces of God's Spirit is, he is destitute of any idea or conception of all gracious exercises of the soul, and all holy comforts and delights, and all effects of the saving influences of the Spirit of God on the heart; and so is ignorant of the greatest works of God, the most important and glorious effects of his power upon the creature; and also is wholly ignorant of the saints as saints, he knows not what they are; and in effect is ignorant of the whole spiritual world.
Things being thus, it plainly appears, that God's implanting that spiritual supernatural sense which has been spoken of, makes a great change in a man. And were it not for the very imperfect degree, in which this sense is commonly given at first, or the small degree of this glorious light, that first dawns upon the soul; the change made by this spiritual opening of the eyes in conversion, would be much greater and more remarkable every way, than if a man, who had been born blind, and with only the other four senses, should continue so a long time, and then at once should have the sense of seeing imparted to him, in the midst of the clear light of the sun, discovering a world of visible objects. For though sight be more noble than any of the other external senses, yet this spiritual sense which has been spoken of, is infinitely more noble than that, or any other principle of discerning that a man naturally has, and the object of this sense infinitely greater and more important.
This sort of understanding or knowledge, is that knowledge of divine things from whence all truly gracious affections do proceed; by which therefore all affections are to be tried. Those affections that arise wholly from any other kind of knowledge, or do result from any other kind of apprehensions of mind, are vain.
From what has been said, may be learned wherein the most essential difference lies between that light or understanding which is given by the common influences of the Spirit of God, on the hearts of natural men, and that saving instruction which is given to the saints. The latter primarily and most essentially lies in beholding the holy beauty that is in divine things; which is the only true moral good, and which the soul of fallen man is by nature totally blind to. The former consists only in a further understanding, through the assistance of natural principles, of those things which men may know, in some measure, by the alone ordinary exercise of their faculties. And this knowledge consists only in the knowledge of those things pertaining to religion, which are natural. Thus for instance, in those awakenings of the conscience, that natural men are often subject to, the Spirit of God gives no knowledge of the true moral beauty which is in divine things; but only assists the mind to a clearer idea of the guilt of sin, or its relation to punishment, and connection with the evil of suffering (without any sight of its moral evil, or odiousness as sin), and a clearer idea of the natural perfections of God, wherein consists, not his holy beauty and glory, but his awful and terrible greatness. It is a clear sight of this, that will fully awaken the consciences of wicked men at the day of judgment, without any spiritual light. And it is a less degree of the same that awakens the consciences of natural men, without spiritual light in this world. The same discoveries are in some measure given in the conscience of an awakened sinner in this world, which will be given more fully, in the consciences of sinners at the day of judgment. The same kind of sight or apprehension of God, in a less degree, makes awakened sinners in this world sensible of the dreadful guilt of sin, against so great and terrible a God, and sensible of its amazing punishment, and fills them with fearful apprehensions of divine wrath, that will thoroughly convince all wicked men, of the infinitely dreadful nature and guilt of sin, and astonish them with apprehensions of wrath, when Christ shall come in the glory of his power and majesty, and every eye shall see him, and all the kindreds of the earth shall wail because of him. And in those common illuminations which are sometimes given to natural men, exciting in them some kind of religious desire, love, and joy, the mind is only assisted to a clearer apprehension of the natural good that is in divine things. Thus sometimes, under common illuminations, men are raised with the ideas of the natural good that is in heaven; as its outward glory; its ease, its honor and advancement, a being there the object of the high favor of God, and the great respect of men, and angels, &c. So there are many things exhibited in the gospel concerning God and Christ, and the way of salvation, that have a natural good in them, which suits the natural principle of self-love. Thus in that great goodness of God to sinners, and the wonderful dying love of Christ, there is a natural good which all men love, as they love themselves; as well as a spiritual and holy beauty, which is seen only by the regenerate. Therefore there are many things appertaining to the word of God's grace delivered in the gospel, which may cause natural men, when they hear it, anon with joy to receive it. All that love which natural men have to God and Christ, and Christian virtues, and good men, is not from any sight of the amiableness of the holiness, or true moral excellency of these things; but only for the sake of the natural good there is in them. All natural men's hatred of sin, is as much from principles of nature, as men's hatred of a tiger for his rapaciousness, or their aversion to a serpent for his poison and hurtfulness; and all their love of Christian virtue, is from no higher principle, than their love of a man's good nature, which appears amiable to natural men; but no otherwise than silver and gold appears amiable in the eyes of a merchant, or than the blackness of the soil is beautiful in the eyes of the farmer.
From what has been said of the nature of spiritual understanding,
it appears that spiritual understanding does not consist in any new doctrinal
knowledge or in having suggested to the mind any new proposition, not before
read or heard of; for it is plain that this suggesting of new propositions, is
a thing entirely diverse from giving the mind a new taste or relish of beauty
and sweetness. Calvin,
in his Institutions, Book I. Chap. 9:§ 1, says, "It is not the office of
the Spirit that is promised to us, to make new and before unheard of
revelations, or to coin some new kind of doctrine, which tends to draw us away
from the received doctrine of the gospel; but to seal and confirm to us that
very doctrine which is by the gospel." And in the same place he speaks of
some that in those days maintained the contrary notion, "pretending to be
immediately led by the Spirit, as persons that were governed by a most haughty
self-conceit: and not so properly to be looked upon as only laboring under a
mistake, as driven by a sort of raving madness."
Hence it appears, that the spiritual understanding of the
Scripture, does not consist in opening to the mind the mystical meaning of the
Scripture, in its parables, types, and allegories; for this is only a doctrinal
explication of the Scripture. He that explains what is meant by the stony
ground, and the seed's springing up suddenly, and quickly withering away, only
explains what propositions or doctrines are taught in it. So he that explains
what is typified by Jacob's ladder, and the angels of God ascending and
descending on it, or what was typified by Joshua's leading Israel through
Jordan, only shows what propositions are hid in these passages. And many men
can explain these types who have no spiritual knowledge. It is possible that a
man might know how to interpret all the types, parables, enigmas, and
allegories in the Bible, and not have one beam of spiritual light in his mind;
because he may not have the least degree of that spiritual sense of the holy
beauty of divine things which has been spoken of, and may see nothing of this
kind of glory in anything contained in any of these mysteries, or any other
part of the Scripture. It is plain, by what the apostle says, that a man might
understand all such mysteries, and have no saving grace,
From what has been said, it is also evident, that it is not spiritual knowledge for persons to be informed of their duty, by having it immediately suggested to their minds, that such and such outward actions or deeds are the will of God. If we suppose that it is truly God's manner thus to signify his will to his people, by immediate inward suggestions, such suggestions have nothing of the nature of spiritual light. Such kind of knowledge would only be one kind of doctrinal knowledge; a proposition concerning the will of God, is as properly a doctrine of religion, as a proposition concerning the nature of God, or a work of God; and a having either of these kinds of propositions, or any other proposition, declared to a man, either by speech, or inward suggestion, differs vastly from a having the holy beauty of divine things manifested to the soul, wherein spiritual knowledge does most essentially consist. Thus there was no spiritual light in Balaam; though he had the will of God immediately suggested to him by the Spirit of God from time to time, concerning the way that he should go, and what he should do and say.
It is manifest, therefore, that a being led and directed in this
manner, is not that holy and spiritual leading of the Spirit of God, which is
peculiar to the saints, and a distinguishing mark of the sons of God, spoken
of,
And if persons have the will of God concerning their actions,
suggested to them by some text of Scripture, suddenly and extraordinarily
brought to their minds, which text, as the words lay in the Bible before they
came to their minds, related to the action and behavior of some other person,
but they suppose, as God sent the words to them, he intended something further
by them, and meant such a particular action of theirs; I say, if persons should
have the will of God thus suggested to them with texts of Scripture, it alters
not the case. The suggestion being accompanied with an apt text of Scripture,
does not make the suggestion to be the nature of spiritual instruction. As for
instance, if a person in New England, on some occasion, were at a loss whether
it was his duty to go into some popish or heathenish land, where he was like to
be exposed to many difficulties and dangers, and should pray to God that he
would show him the way of his duty; and after earnest prayer, should have those
words which God spake to Jacob,
And as to a gracious leading of the Spirit, it consists in two
things: partly in instructing a person in his duty by the Spirit, and partly in
powerfully inducing him to comply with that instruction. But so far as the
gracious leading of the Spirit lies in instruction, it consists in a person's
being guided by a spiritual and distinguishing taste of that which has in it
true moral beauty. I have shown that spiritual knowledge primarily consists in
a taste or relish of the amiableness and beauty of that which is truly good and
holy: this holy relish is a thing that discerns and distinguishes between good
and evil, between holy and unholy, without being at the trouble of a train of
reasoning. As he who has a true relish of external beauty, knows what is
beautiful by looking upon it; he stands in no need of a train of reasoning
about the proportion of the features, in order to determine whether that which
he sees be a beautiful countenance or no; he needs nothing, but only the glance
of his eye. He who has a rectified musical ear, knows whether the sound he
hears be true harmony; he does not need first to be at the trouble of the
reasonings of a mathematician about the proportion of the notes. He that has a
rectified palate knows what is good food, as soon as he tastes it, without the
reasoning of a physician about it. There is a holy beauty and sweetness in
words and actions, as well as a natural beauty in countenances and sounds, and
sweetness in food:
There is such a thing as good taste of natural beauty (which
learned men often speak of) that is exercised about temporal things, in judging
of them, as about the justness of a speech, the goodness of style, the beauty
of a poem, the gracefulness of deportment, &c. A late great philosopher of
our nation writes thus upon it: Chambers'
Dictionary, under the word Taste.
Now as there is such a kind of taste of the mind as this, which philosophers speak of, whereby persons are guided in their judgment, of the natural beauty, gracefulness, propriety, nobleness, and sublimity of speeches and action, whereby they judge as it were by the glance of the eye, or by inward sensation, and the first impression of the object; so there is likewise such a thing as a divine taste, given and maintained by the Spirit of God, in the hearts of the saints, whereby they are in like manner led and guided in discerning and distinguishing the true spiritual and holy beauty of actions; and that more easily, readily, and accurately, as they have more or less of the Spirit of God dwelling in them. And thus "the sons of God are led by the Spirit of God, in their behavior in the world."
A holy disposition and spiritual taste, where grace is strong and lively, will enable the soul to determine what actions are right and becoming Christians, not only more speedily, but far more exactly, than the greatest abilities without it. This may be illustrated by the manner in which some habits of mind, and dispositions of heart, of a nature inferior to true grace, will teach and guide a man in his actions. As for instance, if a man be a very good natured man, his good nature will teach him better how to act benevolently amongst mankind, and will direct him, on every occasion, to those speeches and actions, which are agreeable to rules of goodness, than the strongest reason will a man of a morose temper. So if a man's heart be under the influence of an entire friendship, and most endeared affection to another; though he be a man of an indifferent capacity, yet this habit of his mind will direct him, far more readily and exactly, to a speech and deportment, or manner of behavior, which shall in all respects be sweet and kind, and agreeable to a benevolent disposition of heart, than the greatest capacity without it. He has as it were a spirit within him, that guides him; the habit of his mind is attended with a taste, by which he immediately relishes that air and mien which is benevolent, and disrelishes the contrary, and causes him to distinguish between one and the other in a moment, more precisely, than the most accurate reasonings can find out in many hours. As the nature and inward tendency of a stone, or other heavy body, that is let fall from aloft, shows the way to the center of the earth, more exactly in an instant, than the ablest mathematician, without it, could determine, by his most accurate observations, in a whole day. Thus it is that a spiritual disposition and taste teaches and guides a man in his behavior in the world. So an eminently humble, or meek, or charitable disposition, will direct a person of mean capacity to such a behavior, as is agreeable to Christian rules of humility, meekness and charity far more readily and precisely than the most diligent study, and elaborate reasonings, of a man of the strongest faculties, who has not a Christian spirit within him. So also will a spirit of love to God, and holy fear and reverence towards God, and filial confidence in God, and a heavenly disposition, teach and guide a man in his behavior.
It is an exceedingly difficult thing for a wicked man, destitute
of Christian principles in his heart to guide him, to know how to demean
himself like a Christian with the life and beauty, and heavenly sweetness of a
truly holy, humble, Christ like behavior. He knows not how to put on these
garments, neither do they fit him:
But this leading of the Spirit is a thing exceedingly diverse from that which some call so; which consists not in teaching them God's statutes and precepts, that he has already given; but in giving them new precepts, by immediate inward speech or suggestion, and has in it no tasting the true excellency of things, or judging or discerning the nature of things at all. They do not determine what is the will of God by any taste or relish, or any manner of judging of the nature of things, but by an immediate dictate concerning the thing to be done; there is no such thing as any judgment or wisdom in the case. Whereas in that leading of the Spirit which is peculiar to God's children, is imparted that true wisdom, and holy discretion, so often spoken of in the word of God; which is high above the other way, as the stars are higher than a glow worm; and that which Balaam and Saul (who sometimes were led by the Spirit in that other way) never had, and no natural man can have, without a change of nature.
What has been said of the nature of spiritual understanding, as consisting most essentially in a divine supernatural sense and relish of the heart, not only shows that there is nothing of it in this falsely supposed leading of the Spirit, which has been now spoken of; but also shows the difference between spiritual understanding, and all kinds and forms of enthusiasm, all imaginary sights of God, and Christ, and heaven, all supposed witnessing of the Spirit, and testimonies of the love of God by immediate inward suggestion: and all impressions of future events, and immediate revelations of any secret facts whatsoever; all enthusiastical impressions and applications of words of Scripture, as though they were words now immediately spoken by God to a particular person, in a new meaning, and carrying something more in them, than the words contain as they lie in the Bible; and all interpretations of the mystical meaning of the Scripture, by supposed immediate revelation. None of these things consists in a divine sense and relish of the heart, of the holy beauty and excellency of divine things; nor have they anything to do with such a sense; but all consists in impressions in the head; all are to be referred to the head of impressions on the imagination, and consist in the exciting external ideas in the mind, either in ideas of outward shapes and colors, or words spoken, or letters written, or ideas of things external and sensible, belonging to actions done, or events accomplished or to be accomplished. An enthusiastical supposed manifestation of the love of God, is made by the exciting an idea of a smiling countenance, or some other pleasant outward appearance, or by the idea of pleasant words spoken, or written, excited in the imagination, or some pleasant bodily sensation. So when persons have an imaginary revelation of some secret fact, it is by exciting external ideas; either of some words, implying a declaration of that fact, or some visible or sensible circumstances of such a fact. So the supposed leading of the Spirit, to do the will of God, in outward behavior, is either by exciting the idea of words (which are outward things) in their minds, either the words of Scripture, or other words, which they look upon as an immediate command of God; or else by exciting and impressing strongly the ideas of the outward actions themselves. So when an interpretation of a Scripture type or allegory, is immediately, in an extraordinary way, strongly suggested, it is by suggesting words, as though one secretly whispered and told the meaning, or by exciting other ideas in the imagination.
Such sort of experiences and discoveries as these, commonly raise the affections of such as are deluded by them, to a great height, and make a mighty uproar in both soul and body. And a very great part of the false religion that has been in the world, from one age to another, consists in such discoveries as these, and in the affections that flow from them. In such things consisted the experiences of the ancient Pythagoreans among the heathen, and many others among them, who had strange ecstasies and raptures, and pretended to a divine afflatus, and immediate revelations from heaven. In such things as these seem to have consisted the experiences of the Essenes, an ancient sect among the Jews, at and after the time of the apostles. In such things as these consisted the experiences of many of the ancient Gnostics, and the Montanists, and many other sects of ancient heretics, in the primitive ages of the Christian church. And in such things as these consisted the pretended immediate converse with God and Christ, and saints and angels of heaven, of the Monks, Anchorites, and Recluses, that formerly abounded in the Church of Rome. In such things consisted the pretended high experiences and great spirituality of many sects of enthusiasts, that swarmed in the world after the Reformation; such as the Anabaptists, Antinomians, and Familists, the followers of N. Stork, Th. Muncer, Jo. Becold, Henry Pfeiser, David George, Casper Swenckfield, Henry Nicolas Johannes Agrcola Eislebius; and the many wild enthusiasts that were in England in the days of Oliver Cromwell; and the followers of Mrs. Hutchison in New England; as appears by the particular and large accounts given of all these sects by that eminently holy man, Mr. Samuel Rutherford, in his "Display of the Spiritual Antichrist." And in such things as these consisted the experiences of the late French prophets, and their followers. And in these things seems to lie the religion of the many kinds of enthusiasts of the present day. It is by such sort of religion as this, chiefly, that Satan transforms himself into an angel of light: and it is that which he has ever most successfully made use of to confound hopeful and happy revivals of religion, from the beginning of the Christian church to this day. When the Spirit of God is poured out, to begin a glorious work, then the old serpent, as fast as possible, and by all means, introduces this bastard religion, and mingles it with the true; which has from time to time soon brought all things into confusion. The pernicious consequence of it is not easily imagined or conceived of, until we see and are amazed with the awful effects of it, and the dismal desolation it has made. If the revival of true religion be very great in its beginning, yet if this bastard comes in, there is danger of its doing as Gideon's bastard Abimelech did, who never left until he had slain all his threescore and ten true-born sons, excepting one, that was forced to fly. Great and strict therefore should be the watch and guard that ministers maintain against such things, especially at a time of great awakening: for men, especially the common people, are easily bewitched with such things; they having such a glaring and glistering show of high religion; and the devil biding his own shape, and appearing as an angel of light, that men may not be afraid of him, but may adore him.
The imagination or phantasy seems to be that wherein are formed
all those delusions of Satan, which those are carried away with, who are under
the influence of false religion, and counterfeit graces and affections. Here is
the devil's grand lurking place, the very nest of foul and delusive spirits. It
is very much to be doubted, whether the devil can come at the soul of man at
all to affect it, or to excite any thought, or motion, or produce any effect
whatsoever in it, any other way, than by the phantasy; which is that power of
the soul, by which it receives, and is the subject of the species, or ideas of
outward and sensible things. As to the laws and means which the Creator has
established, for the intercourse and communication of unbodied spirits, we know
nothing about them; we do not know by what medium they manifest their thoughts
to each other, or excite thoughts in each other. But as to spirits that are
united to bodies, those bodies God has united them to, are their medium of
communication. They have no other medium of acting on other creatures, or being
acted on by them, than the body. Therefore it is not to be supposed that Satan
can excite any thought, or produce any effect in the soul of man, any
otherwise, than by some motion of the animal spirits, or by causing some motion
or alteration in some thing which appertains to the body. There is this reason
to think that the devil cannot produce thoughts in the soul immediately, or any
other way than by the medium of the body, viz., that he cannot immediately see
or know the thoughts of the soul: it is abundantly declared in the Scripture,
to be peculiar to the omniscient God to do that. But it is not likely that the
devil can immediately produce an effect, which is out of the reach of his
immediate view. It seems unreasonable to suppose, that his immediate agency
should be out of his own sight, or that it should be impossible for him to see
what he himself immediately does. Is it not unreasonable to suppose, that any
spirit or intelligent agent, should by the act of his will, produce effects
according to his understanding, or agreeable to his own thoughts, and that
immediately, and yet the effects produced be beyond the reach of his
understanding, or where he can have no immediate perception or discerning at
all? But if this be so, that the devil cannot produce thoughts in the soul
immediately, or any other way than by the animal spirits, or by the body, then
it follows, that he never brings to pass anything in the soul, but by the imagination
or phantasy, or by exciting external ideas. For we know that alterations in the
body do immediately excite no other sort of ideas in the mind, but external
ideas, or ideas of the outward senses, or ideas which are of the same outward
nature. As to reflection, abstraction, reasoning, &c., and those thoughts
and inward motions which are the fruits of these acts of the mind, they are not
the next effects of impressions on the body. So that it must be only by the
imagination, that Satan has access to the soul, to tempt and delude it, or
suggest anything to it. "The
imagination is that room of the soul wherein the devil doth often appear.
Indeed (to speak exactly) the devil hath no efficient power over the rational
part of a man: he cannot change the will, he cannot alter the heart of a man.
So that the utmost he can do, in tempting a man to sin, is by suasion and
suggestion only. But how doth the devil do this? Even by working upon the
imagination. He observeth the temper, and bodily constitution of a man; and
thereupon suggests to his fancy, and injects his fiery darts thereinto, by
which the mind will come to be wrought upon. The devil then, though he hath no
imperious efficacy over thy will, yet because he can thus stir and move thy
imagination, and thou being naturally destitute of grace, canst not withstand
these suggestions: hence it is that any sin in thy imagination, though but in
the outward works of the soul, yet doth quickly lay hold on all. And indeed, by
this means, do arise those horrible delusions that are in many erroneous ways
of religion; all is because their imaginations are corrupted. Yea, how often
are these diabolical delusions of the imagination taken for the gracious
operation of God's Spirit! It is from hence that many have pretended to
enthusiasms: they leave the Scriptures and wholly attend to what they perceive
and feel within them." Burgess on Original Sin, p. 369. The
great Turretine, speaking on that question, What is the power of angels? says,
"As to bodies there is no doubt but that they can do a great deal upon all
sorts of elementary and sublunary bodies, to move them locally and variously to
agitate them. It is also certain, that they can act upon the external and
internal senses, to excite them or to bind them. But as to the rational soul
itself, they can do nothing immediately upon that; for to God alone, who knows
and searches the hearts, and who has them in his hands, does it also appertain
to bow and move them whithersoever he will. But angels can act upon the
rational soul, only mediately, by imaginations." Theolog. Elench.
Loc. VII. Quest. 7.
If persons keep no guard at these avenues of Satan, by which he has access to the soul, to tempt and delude it, they will be likely to have enough of him. And especially, if instead of guarding against him, they lay themselves open to him, and seek and invite him, because he appears as an angel of light, and counterfeits the illuminations and graces of the Spirit of God, by inward whispers, and immediate suggestions of facts and events, pleasant voices, beautiful images, and other impressions on the imagination. There are many who are deluded by such things, and are lifted up with them, and seek after them, that have a continued course of them, and can have them almost when they will; and especially when their pride and vainglory has most occasion for them, to make a show of them before company. It is with them, something as it is with those who are professors of the art of telling where lost things are to be found, by impressions made on their imaginations; they laying themselves open to the devil, he is always on hand to give them the desired impression.
Before I finish what I would say on this head of imaginations, counterfeiting spiritual light, and affections arising from them, I would renewedly (to prevent misunderstanding of what has been said) desire it may be observed, that I am far from determining, that no affections are spiritual which are attended with imaginary ideas. Such is the nature of man, that he can scarcely think of anything intensely, without some kind of outward ideas. They arise and interpose themselves unavoidably, in the course of a man's thoughts; though oftentimes they are very confused, and are not what the mind regards. When the mind is much engaged, and the thoughts intense, oftentimes the imagination is more strong, and the outward idea more lively, especially in persons of some constitutions of body. But there is a great difference between these two things viz., lively imaginations arising from strong affections, and strong affections arising from lively imaginations. The former may be, and doubtless often is, in case of truly gracious affections. The affections do not arise from the imagination, nor have any dependence upon it; but on the contrary, the imagination is only the accidental effect, or consequent of the affection, through the infirmity of human nature. But when the latter is the case, as it often is, that the affection arises from the imagination, and is built upon it, as its foundation, instead of a spiritual illumination or discovery, then is the affection, however elevated, worthless and vain. And this is the drift of what has been now said, of impressions on the imagination. Having observed this, I proceed to another mark of gracious affections.
V. Truly gracious affections are attended with a reasonable and spiritual conviction of the judgment, of the reality and certainty of divine things.
This seems to be implied in the text that was laid as the foundation of this discourse: "Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory."
All those who are truly gracious persons have a solid, full, thorough and effectual conviction of the truth of the great things of the gospel; I mean, that they no longer halt between two opinions; the great doctrines of the gospel cease to be any longer doubtful things, or matters of opinion, which, though probable, are yet disputable; but with them, they are points settled and determined, as undoubted and indisputable, so that they are not afraid to venture their all upon their truth. Their conviction is an effectual conviction; so that the great spiritual mysterious and invisible things of the gospel, have the influence of real and certain things upon them; they have the weight and power of real things in their hearts; and accordingly rule in their affections, and govern them through the course of their lives. With respect to Christ's being the Son of God, and Savior of the world, and the great things he has revealed concerning himself, and his Father, and another world, they have not only a predominating opinion that these things are true, and so yield their assent, as they do in many other matters of doubtful speculation; but they see that it is really so; their eyes are opened, so that they see that really Jesus is the Christ, the Son of the living God. And as to the things which Christ has revealed, of God's eternal purposes and designs, concerning fallen man, and the glorious and everlasting things prepared for the saints in another world, they see that they are so indeed; and therefore these things are of great weight with them, and have a mighty power upon their hearts, and influence over their practice, in some measure answerable to their infinite importance.
That all true Christians have such a kind of conviction of the
truth of the things of the gospel, is abundantly manifest from the Holy
Scriptures. I will mention a few places of many:
Therefore truly gracious affections are attended with such a kind of conviction and persuasion of the truth of the things of the gospel, and sight of their evidence and reality, as these and other Scriptures speak of.
There are many religious affections, which are not attended with such a conviction of the judgment. There are many apprehensions and ideas which some have, that they call divine discoveries, which are affecting, but not convincing. Though for a little while they may seem to be more persuaded of the truth of the things of religion than they used to be, and may yield a forward assent, like many of Christ's hearers, who believed for a while; yet they have no thorough and effectual conviction; nor is there any great abiding change in them, in this respect, that whereas formerly they did not realize the great things of the gospel, now these things, with regard to reality and certainty, appear new to them, and they behold them, quite in another view than they used to do. There are many persons who have been exceedingly raised with religious affections, and think they have been converted, that do not go about the world any more convinced of the truth of the gospel, than they used to be; or at least, there is no remarkable alteration: they are not men who live under the influence and power of a realizing conviction of the infinite and eternal things which the gospel reveals; if they were, it would be impossible for them to live as they do. Because their affections are not attended with a thorough conviction of the mind, they are not at all to be depended on; however great a show and noise they make, it is like the blaze of tow, or crackling of thorns, or like the forward flourishing blade on stony ground, that has no root, nor deepness of earth to maintain its life.
Some persons, under high affections, and a confident persuasion of their good estate, have that, which they very ignorantly call a seeing the truth of the word of God, and which is very far from it, after this manner; they have some text of Scripture coming to their minds in a sudden and extraordinary manner, immediately declaring unto them (as they suppose) that their sins are forgiven, or that God loves them, and will save them; and it may be, have a chain of Scriptures coming one after another, to the same purpose; and they are convinced that it is truth; i.e., they are confident that it is certainly so, that their sins are forgiven, and God does love them, &c.—they say they know it is so; and when the words of Scripture are suggested to them, and as they suppose immediately spoken to them by God, in this meaning, they are ready to cry out, Truth, truth! It is certainly so! The word of God is true! And this they call a seeing the truth of the word of God. Whereas the whole of their faith amounts to no more, than only a strong confidence of their own good estate, and so a confidence that these words are true, which they suppose tell them they are in a good estate: when indeed (as was shown before) there is no Scripture which declares that any person is in a good estate directly, or any other way than by consequence. So that this, instead of being a real sight of the truth of the word of God, is a sight of nothing but a phantom, and is wholly a delusion. Truly to see the truth of the word of God, is to see the truth of the gospel; which is the glorious doctrine the word of God contains, concerning God, and Jesus Christ, and the way of salvation by him, and the world of glory that he is entered into, and purchased for all them who believe; and not a revelation that such and such particular persons are true Christians, and shall go to heaven. Therefore those affections which arise from no other persuasion of the truth of the word of God than this, arise from delusion, and not true conviction; and consequently are themselves delusive and vain.
But if the religious affections that persons have, do indeed arise from a strong persuasion of the truth of the Christian religion, their affections are not the better, unless their persuasion be a reasonable persuasion or conviction. By a reasonable conviction, I mean, a conviction founded on real evidence, or upon that which is a good reason, or just ground of conviction. Men may have a strong persuasion that the Christian religion is true, when their persuasion is not at all built on evidence, but altogether on education, and the opinion of others; as many Mahometans are strongly persuaded of the truth of the Mahometan religion, because their fathers, and neighbors, and nation believe it. That belief of the truth of the Christian religion, which is built on the very same grounds with a Mahometan's belief of the Mahometan religion, is the same sort of belief. And though the thing believed happens to be better, yet that does not make the belief itself to be of a better sort; for though the thing believed happens to be true, yet the belief of it is not owing to this truth, but to education. So that as the conviction is no better than the Mahometan's conviction; so the affections that flow from it, are no better in themselves, than the religious affections of Mahometans.
But if that belief of Christian doctrines, which persons'
affections arise from, be not merely from education, but indeed from reasons
and arguments which are offered, it will not from thence necessarily follow,
that their affections are truly gracious: for in order to that, it is requisite
not only that the belief which their affections arise from, should be a
reasonable, but also a spiritual belief or conviction. I suppose none will doubt
but that some natural men do yield a kind of assent of their judgments to the
truth of the Christian religion, from the rational proofs or arguments that are
offered to evince it. Judas, without doubt, thought Jesus to be the Messiah,
from the things which he saw and heard; but yet all along was a devil. So in
It is evident that there is such a thing as a spiritual belief or
conviction of the truth of the things of the gospel, or a belief that is
peculiar to those who are spiritual, or who are regenerated, and have the
Spirit of God, in his holy communications, and dwelling in them as a vital
principle. So that the conviction they have, does not only differ from that
which natural men have, in its concomitants, in that it is accompanied with
good works; but the belief itself is diverse, the assent and conviction of the
judgment is of a kind peculiar to those who are spiritual, and that which
natural men are wholly destitute of. This is evident by the Scripture, if
anything at all is so:
What a spiritual conviction of the judgment is, we are naturally
led to determine from what has been said already under the former head of a
spiritual understanding. The conviction of the judgment arises from the
illumination of the understanding; the passing of a right judgment on things,
depends on having a right apprehension or idea of things. And therefore it
follows, that a spiritual conviction of the truth of the great things of the
gospel, is such a conviction, as arises from having a spiritual view or
apprehension of those things in the mind. And this is also evident from the
Scripture, which often represents, that a saving belief of the reality and
divinity of the things proposed and exhibited to us in the gospel, is from the
Spirit of God's enlightening the mind, to have right apprehensions of the
nature of those things, and so as it were unveiling things, or revealing them,
and enabling the mind to view them and see them as they are.
If it be so, that that is a spiritual conviction of the divinity
and reality of the things exhibited in the gospel, which arises from a
spiritual understanding of those things; I have shown already what that is,
viz., a sense and taste of the divine, supreme, and holy excellency and beauty
of those things. So that then is the mind spiritually convinced of the divinity
and truth of the great things of the gospel, when that conviction arises,
either directly or remotely, from such a sense or view of their divine
excellency and glory as is there exhibited. This clearly follows, from things
that have been already said: and for this the Scripture is very plain and
express,
This view or sense of the divine glory, and unparalleled beauty of the things exhibited to us in the gospel, has a tendency to convince the mind of their divinity, two ways; directly, and more indirectly, and remotely. 1. A view of this divine glory directly convinces the mind of the divinity of these things, as this glory is in itself a direct, clear, and all-conquering evidence of it; especially when clearly discovered, or when this supernatural sense is given in a good degree.
He that has his judgment thus directly convinced and assured of the divinity of the things of the gospel, by a clear view of their divine glory, has a reasonable conviction; his belief and assurance is altogether agreeable to reason; because the divine glory and beauty of divine things is, in itself, real evidence of the divinity, and the most direct and strong evidence. He that truly sees the divine transcendent, supreme glory of those things which are divine, does as it were know their divinity intuitively: he not only argues that they are divine, but he sees that they are divine; he sees that in them wherein divinity chiefly consists, for in this glory which is so vastly and inexpressibly distinguished from the glory of artificial things, and all other glory, does mainly consist the true notion of divinity. God is God, and distinguished from all other beings, and exalted above them, chiefly by his divine beauty, which is infinitely diverse from all other beauty.—They therefore that see the stamp of this glory in divine things, they see divinity in them, they see God in them, and see them to be divine; because they see that in them wherein the truest idea of divinity does consist. Thus a soul may have a kind of intuitive knowledge of the divinity of the things exhibited in the gospel; not that he judges the doctrines of the gospel to be from God, without any argument or deduction at all; but it is without any long chain of arguments; the argument is but one, and the evidence direct; the mind ascends to the truth of the gospel but by one step, and that is its divine glory.
It would be very strange, if any professing Christian should deny
it to be possible, that there should be an excellency in divine things, which
is so transcendent, and exceedingly different from what is in other things,
that if it were seen, would evidently distinguish them. We cannot rationally
doubt, but that things that are divine, that appertain to the Supreme Being,
are vastly different from things that are human: that there is a Godlike, high,
and glorious excellency in them, that does so distinguish them from the things
which are of men, that the difference is inevitable; and therefore such as, if
seen, will have a most convincing, satisfying influence upon anyone, that they
are what they are, viz., divine. Doubtless there is that glory and excellency
in the divine Being, by which he is so infinitely distinguished from all other
beings, that if it were seen, he might be known by it. It would therefore be
very unreasonable to deny, that it is possible for God to give manifestations
of this distinguishing excellency, in things by which he is pleased to make
himself known; and that this distinguishing excellency may be clearly seen in
them. There are natural excellencies, that are very evidently distinguishing of
the subjects or authors, to anyone who beholds them. How vastly is the speech
of an understanding man different from that of a little child! And how greatly
distinguished is the speech of some men of great genius, as Homer, Cicero,
Milton, Locke, Addison, and others, from that of many other understanding men!
There are no limits to be set to the degrees of manifestation of mental
excellency, that there may be in speech. But the appearances of the natural
perfections of God, in the manifestations he makes of himself, may doubtless be
unspeakably more evidently distinguishing, than the appearances of those
excellencies of worms of the dust, in which they differ one from another. He
that is well acquainted with mankind, and their works, by viewing the sun, may
know it is no human work. And it is reasonable to suppose, that when Christ
comes at the end of the world, in the glory of his Father, it will be with such
ineffable appearances of divinity, as will leave no doubt to the inhabitants of
the world, even the most obstinate infidels, that he who appears is a divine
person. But above all, do the manifestations of the moral and spiritual glory
of the divine Being (which is the proper beauty of the divinity) bring their
own evidence, and tend to assure the heart. Thus the disciples were assured
that Jesus was the Son of God, "for they beheld his glory, as the glory of
the only begotten of the Father, full of grace and truth,"
Now this distinguishing glory of the divine Being has its brightest appearance and manifestation, in the things proposed and exhibited to us in the gospel, the doctrines there taught, the word there spoken, and the divine counsels, acts and works there revealed. These things have the clearest, most admirable, and distinguishing representations and exhibitions of the glory of God's moral perfections, that ever were made to the world. And if there be such a distinguishing, evidential manifestation of divine glory in the gospel, it is reasonable to suppose that there may be such a thing as seeing it. What should hinder but that it may be seen? It is no argument that it cannot be seen, that some do not see it; though they may be discerning men in temporal matters. If there be such ineffable, distinguishing, evidential excellencies in the gospel, it is reasonable to suppose, that they are such as are not to be discerned, but by the special influence and enlightenings of the Spirit of God. There is need of uncommon force of mind to discern the distinguishing excellencies of the works of authors of great genius: those things in Milton, which, to mean judges, appear tasteless and imperfections, are his inimitable excellencies in the eyes of those, who are of greater discerning and better taste. And if there be a book, which God is the author of, it is most reasonable to suppose, that the distinguishing glories of his word are of such a kinds as that the corruption of men's hearts, which above all things alienates men from the Deity, and makes the heart dull and stupid to any sense or taste of those things wherein the moral glory of the divine perfections consists: I say, it is but reasonable to suppose, that this would blind men from discerning the beauties of such a book; and that therefore they will not see them, but as God is pleased to enlighten them, and restore a holy taste, to discern and relish divine beauties.
This sense of the spiritual excellency and beauty of divine things, does also tend directly to convince the mind of the truth of the gospel, as there are very many of the most important things declared in the gospel, that are hid from the eyes of natural men, the truth of which does in effect consist in this excellency, or does so immediately depend upon it, and result from it, that in this excellency's being seen, the truth of those things is seen. As soon as ever the eyes are opened to behold the holy beauty and amiableness that is in divine things, a multitude of most important doctrines of the gospel that depend upon it (which all appear strange and dark to natural men) are at once seen to be true. As for instance, hereby appears the truth of what the word of God declares concerning the exceeding evil of sin; for the same eye that discerns the transcendent beauty of holiness, necessarily therein sees the exceeding odiousness of sin: the same taste which relishes the sweetness of true moral good, tastes the bitterness of moral evil. And by this means a man sees his own sinfulness and loathsomeness; for he has now a sense to discern objects of this nature; and so sees the truth of what the word of God declares concerning the exceeding sinfulness of mankind, which before he did not see. He now sees the dreadful pollution of his heart, and the desperate depravity of his nature, in a new manner; for his soul has now a sense given it to feel the pain of such a disease; and this shows him the truth of what the Scripture reveals concerning the corruption of man's nature, his original sin, and the ruinous, undone condition man is in, and his need of a Savior, his need of the mighty power of God to renew his heart and change his nature. Men, by seeing the true excellency of holiness, do see the glory of all those things, which both reason and Scripture show to be in the divine Being; for it has been shown, that the glory of them depends on this: and hereby they see the truth of all that the Scripture declares concerning: God's glorious excellency and majesty, his being the fountain of all good, the only happiness of the creature, &c. And this again shows the mind the truth of what the Scripture teaches concerning the evil of sin against so glorious a God; and also the truth of what it teaches concerning sin's just desert of that dreadful punishment which it reveals; and also concerning the impossibility of our offering any satisfaction, or sufficient atonement for that which is so infinitely evil and heinous. And this again shows the truth of what the Scripture reveals concerning the necessity of a Savior, to offer an atonement of infinite value for sin. And this sense of spiritual beauty that has been spoken of, enables the soul to see the glory of those things which the gospel reveals concerning the person of Christ; and so enables to see the exceeding beauty and dignity of his person, appearing in what the gospel exhibits of his word, works, acts, and life: and this apprehension of the superlative dignity of his person shows the truth of what the gospel declares concerning the value of his blood and righteousness, and so the infinite excellency of that offering he has made to God for us, and so its sufficiency to atone for our sins, and recommend us to God. And thus the Spirit of God discovers the way of salvation by Christ; thus the soul sees the fitness and suitableness of this way of salvation, the admirable wisdom of the contrivance, and the perfect answerableness of the provision that the gospel exhibits (as made for us) to our necessities. A sense of true divine beauty being given to the soul, the soul discerns the beauty of every part of the gospel scheme. This also shows the soul the truth of what the word of God declares concerning man's chief happiness, as consisting in holy exercises and enjoyments. This shows the truth of what the gospel declares concerning the unspeakable glory of the heavenly state. And what the prophecies of the Old Testaments and the writings of the apostles declare concerning the glory of the Messiah's kingdom, is now all plain; and also what the Scripture teaches concerning the reasons and grounds of our duty. The truth of all these things revealed in the Scripture, and many more that might be mentioned, appears to the soul, only by imparting that spiritual taste of divine beauty, which has been spoken of; they being hidden things to the soul before.
And besides all this, the truth of all those things which the Scripture says about experimental religion, is hereby known; for they are now experienced. And this convinces the soul, that one who knew the heart of man, better than we know our own hearts, and perfectly knew the nature of virtue and holiness, was the author of the Scriptures. And the opening to view, with such clearness, such a world of wonderful and glorious truth in the gospel, that before was unknown, being quite above the view of a natural eye, but now appearing so clear and bright, has a powerful and invincible influence on the soul, to persuade of the divinity of the gospel.
Unless men may come to a reasonable, solid persuasion and conviction of the truth of the gospel, by the internal evidences of it, in the way that has been spoken, viz., by a sight of its glory; it is impossible that those who are illiterate, and unacquainted with history, should have any thorough and effectual conviction of it at all. They may without this, see a great deal of probability of it; it may be reasonable for them to give much credit to what learned men and historians tell them; and they may tell them so much, that it may look very probable and rational to them, that the Christian religion is true; and so much that they would be very unreasonable not to entertain this opinion. But to have a conviction, so clear, and evident, and assuring, as to be sufficient to induce them, with boldness to sell all, confidently and fearlessly to run the venture of the loss of all things, and of enduring the most exquisite and long continued torments, and to trample the world under foot, and count all things but dung for Christ, the evidence they can have from history, cannot be sufficient. It is impossible that men, who have not something of a general view of the historical world, or the series of history from age to age, should come at the force of arguments for the truth of Christianity, drawn from history, to that degree, as effectually to induce them to venture their all upon it. After all that learned men have said to them, there will remain innumerable doubts on their minds; they will be ready, when pinched with some great trial of their faith, to say, "How do I know this, or that? How do I know when these histories were written? Learned men tell me these histories were so and so attested in the day of them; but how do I know that there were such attestations then? They tell me there is equal reason to believe these facts, as any whatsoever that are related at such a distance; but how do I know that other facts which are related of those ages, ever were? Those who have not something of a general view of the series of historical events, and of the state of mankind from age to age, cannot see the clear evidence from history of the truth of facts, in distant ages; but there will endless doubts and scruples remain.
But the gospel was not given only for learned men. There are at least nineteen in twenty, if not ninety-nine in a hundred, of those for whom the Scriptures were written, that are not capable of any certain or effectual conviction of the divine authority of the Scriptures, by such arguments as learned men make use of. If men who have been brought up in Heathenism, must wait for a clear and certain conviction of the truth of Christianity, until they have learning and acquaintance with the histories of politer nations, enough to see clearly the force of such kind of arguments; it will make the evidence of the gospel to them immensely cumbersome, and will render the propagation of the gospel among them infinitely difficult. Miserable is the condition of the Houssatunnuck Indians, and others, who have lately manifested a desire to be instructed in Christianity, if they can come at no evidence of the truth of Christianity, sufficient to induce them to sell all for Christ, in any other way but this.
It is unreasonable to suppose, that God has provided for his
people no more than probable evidence of the truth of the gospel. He has with
great care, abundantly provided, and given them, the most convicting, assuring,
satisfying and manifold evidence of his faithfulness in the covenant of grace;
and as David says, "made a covenant, ordered in all things and sure."
Therefore it is rational to suppose, that at the same time, he would not fail
of ordering the matter so, that there should not be wanting, as great, and
clear evidence, that this is his covenant, and that these promises are his
promises; or, which is the same thing, that the Christian religion is true, and
that the gospel is his word. Otherwise in vain are those great assurances he
has given of his faithfulness in his covenant, by confirming it with his oath,
and so variously establishing it by seals and pledges. For the evidence that it
is his covenant, is properly the foundation on which all the force and effect
of those other assurances do stand. We may therefore undoubtedly suppose and
conclude, that there is some sort of evidence which God has given, that this
covenant, and these promises are his, beyond all mere probability; that there
are some grounds of assurance of it held forth, which, if we were not blind to
them, tend to give a higher persuasion, than any arguing from history, human
traditions &c., which the illiterate and unacquainted with history are
capable of; yea, that which is good ground of the highest and most perfect
assurance, that mankind have in any case whatsoever, agreeable to those high
expressions which the apostle uses,
And if we come to fact and experience, there is not the least reason to suppose, that one in a hundred of those who have been sincere Christians, and have had a heart to sell all for Christ, have come by their convection of the truth of the gospel this way. If we read over the histories of the many thousands that died martyrs for Christ, since the beginning of the Reformation, and have cheerfully undergone extreme tortures in a confidence of the truth of the gospel, and consider their circumstances and advantages; how few of them were there, that we can reasonably suppose, ever came by their assured persuasion this way; or indeed for whom it was possible, reasonably to receive so full and strong an assurance, from such arguments! Many of them were weak women and children, and the greater part of them illiterate persons, many of whom had been brought up in popish ignorance and darkness, and were but newly come out of it, and lived and died in times wherein those arguments for the truth of Christianity, from antiquity and history had been but very imperfectly handled. And indeed, it is but very lately that these arguments have been set in a clear and convincing light, even by learned men themselves: and since it has been done, there never were fewer thorough believers among those who have been educated in the true religion; infidelity never prevailed so much, in any age, as in this, wherein these arguments are handled to the greatest advantage.
The true martyrs of Jesus Christ, are not those who have only
been strong in opinion that the gospel of Christ is true, but those that have
seen the truth of it; as the very name of martyrs or witnesses (by which they
are called in Scripture) implies. Those are very improperly called witnesses of
the truth of any them, who only declare they are very much of opinion that such
a thing is true. Those only are proper witnesses, who can, and do testify, that
they have seen the truth of the thing they assert:
2. To observe how a view of this divine glory does convince the mind of the truth of Christianity, more indirectly.
First, it doth so, as the prejudices of the heart against the truth of divine things are hereby removed, so that the mind thereby lies open to the force of the reasons which are offered. The mind of man is naturally full of enmity against the doctrines of the gospel; which is a disadvantage to those arguments that prove their truth, and causes them to lose their force upon the mind; but when a person has discovered to him the divine excellency of Christian doctrines, this destroys that enmity, and removes the prejudices, and sanctifies the reason, and causes it to be open and free. Hence is a vast difference, as to the force that arguments have to convince the mind. Hence was the very different effect, which Christ's miracles had to convince the disciples, from what they had to convince the Scribes and Pharisees: not that they had a stronger reasons or had their reason more improved; but their reason was sanctified, and those blinding prejudices, which the Scribes and Pharisees were under, were removed by the sense they had of the excellency of Christ and his doctrine.
Secondly, It not only removes the hinderances of reason, but positively helps reason. It makes even the speculative notions more lively. It assists and engages the attention of the mind to that kind of objects which causes it to have a clearer view of them, and more clearly to see their mutual relations. The ideas themselves, which otherwise are dim and obscure, by this means have a light cast upon them, and are impressed with greater strength, so that the mind can better judge of them; as he that beholds the objects on the face of the earth, when the light of the sun is cast upon them, is under greater advantage to discern them, in their true forms, and mutual relations, and to see the evidences of divine wisdom and skill in their contrivance, than he that sees them in a dim starlight, or twilight.
What has been said, may serve in some measure to show the nature of a spiritual conviction of the judgment of the truth and reality of divine things; and so to distinguish truly gracious affections from others; for gracious affections are evermore attended with such a conviction of the judgment.
But before I dismiss this head, it will be needful to observe the ways whereby some are deceived, with respect to this matter; and take notice of several things, that are sometimes taken for a spiritual and saving belief of the truth of the things of religion, which are indeed very diverse from it.
1. There is a degree of conviction of the truth of the great things of religion, that arises from the common enlightenings of the Spirit of God. That more lively and sensible apprehension of the things of religion, with respect to what is natural in them, such as natural men have who are under awakenings and common illuminations, will give some degree of conviction of the truth of divine things, beyond what they had before they were thus enlightened. For hereby they see the manifestations there are, in the revelation made in the holy Scriptures, and things exhibited in that revelation, of the natural perfections of God; such as his greatness, power, and awful majesty; which tends to convince the minds that this is the word of a great and terrible God. From the tokens there are of God's greatness and majesty in his word and works, which they have a great sense of, from the common influence of the Spirit of God, they may have a much greater conviction that these are indeed the words and works of a very great invisible Being. And the lively apprehension of the greatness of God, which natural men may have, tends to make them sensible of the great guilt which sin against such a God brings, and the dreadfulness of his wrath for sin. And this tends to cause them more easily and fully to believe the revelation the Scripture makes of another world, and of the extreme misery it threatens there to be indicted on sinners. And so from that sense of the great natural good there is in the things of religion, which is sometimes given in common illuminations, men may be the more induced to believe the truth of religion. These things persons may have, and yet have no sense of the beauty and amiableness of the moral and holy excellency that is in the things of religion; and therefore no spiritual conviction of their truth. But yet such convictions are sometimes mistaken for saving convictions, and the affections flowing from them, for saving affections.
2. The extraordinary impressions which are made on the imaginations of some persons, in the visions and immediate strong impulses and suggestions that they have, as though they saw sights, and had words spoken to them, may, and often do beget a strong persuasion of the truth of invisible things. Though the general tendency of such things, in their final issue, is to draw men off from the word of God, and to cause them to reject the gospel, and to establish unbelief and Atheism; yet for the present, they may, and often do beget a confident persuasion of the truth of some things that are revealed in the Scriptures; however their confidence is founded in delusion, and so nothing worth. As for instance, if a person has by some invisible agent, immediately and strongly impressed on his imagination, the appearance of a bright light, and glorious form of a person seated on a throne, with great external majesty and beauty, uttering some remarkable words, with great force and energy; the person who is the subject of such an operation, may be from hence confident, that there are invisible agents, spiritual beings, from what he has experienced, knowing that he had no hand himself in this extraordinary effect, which he has experienced: and he may also be confident, that this is Christ whom he saw and heard speaking: and this may make him confident that there is a Christ, and that Christ reigns on a throne in heaven, as he saw him; and may be confident that the words which he heard him speak are true, &c.—In the same manner, as the lying miracles of the Papists may, for the present, beget in the minds of the ignorant deluded people, a strong persuasion of the truth of many things declared in the New Testament. Thus when the images of Christ, in Popish churches, are on some extraordinary occasions, made by priestcraft to appear to the people as if they wept, and shed fresh blood, and moved, and uttered such and such words; the people may be verily persuaded that it is a miracle wrought by Christ himself; and from thence may be confident there is a Christ, and that what they are told of his death and sufferings, and resurrection, and ascension, and present government or the world is true; for they may look upon this miracle, as a certain evidence of all these things, and a kind of ocular demonstration of them. This may be the influence of these lying wonders for the present; though the general tendency of them is not to convince that Jesus Christ is come in the flesh, but finally to promote Atheism. Even the intercourse which Satan has with witches, and their often experiencing his immediate power, has a tendency to convince them of the truth of some of the doctrines of religion; as particularly the reality of an invisible world, or world of spirits, contrary to the doctrine of the Sadducees. The general tendency of Satan's influence is delusion: but yet he may mix some truth with his lies, that his lies may not be so easily discovered.
There are multitudes that are deluded with a counterfeit faith, from impressions on their imagination, in the manner which has been now spoken of. They say they know that there is a God, for they have seen him; they know that Christ is the Son of God, for they have seen him in his glory; they know that Christ died for sinners, for they have seen him hanging on the cross, and his blood running from his wounds; they know there is a heaven and a hell, for they have seen the misery of the damned souls in hell, and the glory of saints and angels in heaven (meaning some external representations strongly impressed on their imagination); they know that the Scriptures are the word of God, and that such and such promises in particular are his word, for they have heard him speak them to them, they came to their minds suddenly and immediately from God, without their having any hand in it.
3. Persons may seem to have their belief of the truth of the things of religion greatly increased, when the foundation of it is only a persuasion they have received of their interest in them. They first, by some means or other, take up a confidence, that if there be a Christ and heaven, they are theirs; and this prejudices them more in favor of the truth of them. When they hear of the great and glorious things of religion, it is with this notion, that all these things belong to them; and hence easily become confident that they are true; they look upon it to be greatly for their interest that they should be true. It is very obvious what a strong influence men's interest and inclinations have on their judgments. While a natural man thinks, that if there be a heaven and hell, the latter, and not the former, belongs to him; then he will be hardly persuaded that there is a heaven or hell: but when he comes to be persuaded, that hell belongs only to other folks, and not to him, then he can easily allow the reality of hell, and cry out of others' senselessness and sottishness in neglecting means of escape from it: and being confident that he is a child of God, and that God has promised heaven to him, he may seem strong in the faith of its reality, and may have a great zeal against that infidelity which denies it.
But I proceed to another distinguishing sign of gracious affections.
VI. Gracious affections are attended with evangelical humiliation. Evangelical humiliation is a sense that a Christian has of his own utter insufficiency, despicableness, and odiousnesss, with an answerable frame of heart.
There is a distinction to be made between a legal and evangelical humiliation. The former is what men may be the subjects of, while they are yet in a state of nature, and have no gracious affections; the latter is peculiar to true saints: the former is from the common influence of the Spirit of God, assisting natural principles, and especially natural conscience; the latter is from the special influences of the Spirit of God, implanting and exercising supernatural and divine principles: the former is from the mind's being assisted to a greater sense of the things of religion, as to their natural properties and qualities, and particularly of the natural perfections of God, such as his greatness, terrible majesty, &c., which were manifested to the congregation of Israel, in giving the law at mount Sinai; the latter is from a sense of the transcendent beauty of divine things in their moral qualities: in the former, a sense of the awful greatness, and natural perfections of God, and of the strictness of his law, convinces men that they are exceeding sinful, and guilty, and exposed to the wrath of God, as it will wicked men and devils at the day of judgment; but they do not see their own odiousness on the account of sin; they do not see the hateful nature of sin; a sense of this is given in evangelical humiliation, by a discovery of the beauty of God's holiness and moral perfection. In a legal humiliation, men are made sensible that they are little and nothing before the great and terrible God, and that they are undone, and wholly insufficient to help themselves; as wicked men will be at the day of judgment: but they have not an answerable frame of heart, consisting in a disposition to abase themselves, and exalt God alone; this disposition is given only in evangelical humiliation, by overcoming the heart, and changing its inclination, by a discovery of God's holy beauty: in a legal humiliation, the conscience is convinced; as the consciences of all will be most perfectly at the day of judgment; but because there is no spiritual understanding, the will is not bowed, nor the inclination altered: this is done only in evangelical humiliation. In legal humiliation, men are brought to despair of helping themselves; in evangelical, they are brought voluntarily to deny and renounce themselves: in the former, they are subdued and forced to the ground; in the latter, they are brought sweetly to yield, and freely and with delight to prostrate themselves at the feet of God.
Legal humiliation has in it no spiritual good, nothing of the nature of true virtue; whereas evangelical humiliation is that wherein the excellent beauty of Christian grace does very much consist. Legal humiliation is useful, as a means in order to evangelical; as a common knowledge of the things of religion is a means requisite in order to spiritual knowledge. Men may be legally humbled and have no humility: as the wicked at the day of judgment will be thoroughly convinced that they have no righteousness, but are altogether sinful, and exceedingly guilty, and justly exposed to eternal damnation, and be fully sensible of their own helplessness, without the least mortification of the pride of their hearts: but the essence of evangelical humiliation consists in such humility, as becomes a creature, in itself exceeding sinful, under a dispensation of grace; consisting in a mean esteem of himself, as in himself nothing, and altogether contemptible and odious; attended with a mortification of a disposition to exalt himself, and a free renunciation of his own glory.
This is a great and most essential thing in true religion. The
whole frame of the gospel, and everything appertaining to the new covenant, and
all God's dispensations towards fallen man, are calculated to bring to pass
this effect in the hearts of men. They that are destitute of this, have no true
religion, whatever profession they may make, and how high soever their
religious affections may be:
As we would therefore make the holy Scriptures our rule in
judging of the nature of true religion, and judging of our own religious
qualifications and state; it concerns us greatly to look at this humiliation,
as one of the most essential things pertaining to true Christianity. Calvin
in his Institutions, Book II chap. 2. § 11, says "I was always exceedingly
pleased with that saying of Chrysostom. "The foundation of our philosophy
is humility;" and yet more pleased with that of Augustine: "As,"
says he, "the rhetorician being asked, what was the first thing in the
rules of eloquence, he answered, pronunciation; what was the second,
pronunciation; what was the third, still he answered, pronunciation. So if you
shall ask me concerning the precept of the Christian religion, I would answer,
firstly, secondly, and thirdly, and forever, humility."
That humiliation which has been spoken of, is what all the most
glorious hypocrites, who make the most splendid show of mortification to the
world, and high religious affection, do grossly fail in. Were it not that this
is so much insisted on in Scripture, as a most essential thing in true grace,
one would be tempted to think that many of the heathen philosophers were truly
gracious, in whom was so bright an appearance of many virtues, and also great
illuminations, and inward fervors and elevations of mind, as though they were
truly the subjects of divine illapses and heavenly communications. Albeit
the Pythagoreans were thus famous for Judaic mysterious wisdom, and many moral,
as well as natural accomplishments, yet were they not exempted from boasting
and pride; which was indeed a vice most epidemic, and as is were congenial,
among all the philosophers; but in a more particular manner, among the
Pythagoreans. So Hornius Hist. Philosoph. L. III. chap. 11. The manners of the
Pythagoreans were not free from boasting. They were all such as abounded in the
sense and commendation of their own excellencies, and boasting even almost to
the degree of immodesty and impudence, as great Heinsius, ad Horat. has rightly
observed. Thus indeed does proud nature delight to walk in the sparks of its
own fire. And although many of these old philosophers could, by the strength of
their own lights and heats, together with some common elevations and raisures
of spirit (peradventure from a more than ordinary, though not special and
saving assistance of the Spirit), abandon many grosser vices; yet they were all
deeply immersed in that miserable cursed abyss of spiritual pride, so that all
their natural, and moral, and philosophic attainments, did feed, nourish,
strengthen, and render most inveterate, this hell-bred pest of their hearts.
Yea, those of them that seemed most modest, as the Academics, who professed they
knew nothing, and the Cynics, who greatly decried, both in words and habits,
the pride of others, yet even they abounded in the most notorious and visible
pride. So connatural and morally essential to corrupt nature, is this envenomed
root, fountain, and plague of spiritual pride; especially where there is any
natural, moral, or philosophic excellence to feed the same. Whence, Austin
rightly judged all these philosophic virtues to be but splendid sins. Gale's
Court of the Gentiles, Part II. B. II. chap. 10:§ 17.
There are some that are abundant in talking against legal doctrines, legal preaching, and a legal spirit, who do but little understand the thing they talk against. A legal spirit is a more subtle thing than they imagine; it is too subtle for them. It lurks, and operates, and prevails in their hearts, and they are most notoriously guilty of it, at the same time, when they are inveighing against it. So far as a man is not emptied of himself, and of his own righteousness and goodness, in whatever form or shape, so far he is of a legal spirit. A spirit of pride of man's own righteousness, morality, holiness, affection, experience, faith, humiliation, or any goodness whatsoever, is a legal spirit. It was no pride in Adam before the fall, to be of a legal spirit; because of his circumstances, he might seek acceptance by his own righteousness. But a legal spirit in a fallen, sinful creature, can be nothing else but spiritual pride; and reciprocally, a spiritually proud spirit is a legal spirit. There is no man living that is lifted up with a conceit of his own experiences and discoveries, and upon the account of them glisters in his own eyes, but what trusts in his experiences, and makes a righteousness of them; however he may use humble terms, and speak of his experiences as of the great things God has done for him, and it may be calls upon others to glorify God for them; yet he that is proud of his experiences, arrogates something to himself, as though his experiences were some dignity of his. And if he looks on them as his own dignity, he necessarily thinks that God looks on them so too; for he necessarily thinks his own opinion of them, to be true; and consequently judges that God looks on them as he does; and so unavoidably imagines that God looks on his experiences as a dignity in him, as he looks on them himself; and that he glisters as much in God's eyes, as he does in his own. And thus he trusts in what is inherent in him, to make him shine in God's sight, and recommend him to God: and with this encouragement he goes before God in prayer; and this makes him expect much from God; and this makes him think that Christ loves him, and that he is willing clothe him with his righteousness; because he supposes that he is taken with his experiences and graces. And this is a high degree of living on his own righteousness; and such persons are in the high road to hell. Poor deluded wretches, who think they look so glistering in God's eyes, when they are smoke in his nose, and are many of them more odious to him, than the most impure beast in Sodom, that makes no pretense to religion! To do as these do, is to live upon experiences, according to the true notion of it; and not to do as those who only make use of spiritual experiences, as evidences of a state of grace, and in that way receive hope and comfort from them.
There is a sort of men, who indeed abundantly cry down works, and cry up faith in opposition to works, and set up themselves very much as evangelical persons, in opposition to those that are of a legal spirit, and make a fair show of advancing Christ and the gospel, and the way of free grace; who are indeed some of the greatest enemies to the gospel way of free grace, and the most dangerous opposers of pure humble Christianity.
There is a pretended great humiliation, and being dead to the law, and emptied of self, which is one of the biggest and most elated things in the world. Some there are, who have made great profession of experience of a thorough work of the law on their hearts, and of being brought fully off from works; whose conversation has savored most of a self-righteous spirit of any that ever I had opportunity to observe. And some who think themselves quite emptied of themselves, and are confident that they are abased in the dust, are full as they can hold with the glory of their own humility, and lifted up to heaven with a high opinion of their own abasement. Their humility is a swelling, self-conceited, confident, showy, noisy, assuming humility. It seems to be the nature of spiritual pride to make men conceited and ostentatious of their humility. This appears in that first born of pride among the children of men, that would be called his holiness, even the man of sin, that exalts himself above all that is called God or is worshipped; he styles himself Servant of servants; and to make a show of humility, washes the feet of a number of poor men at his inauguration.
For persons to be truly emptied of themselves, and to be poor in spirit, and broken in heart, is quite another thing, and has other effects, than many imagine. It is astonishing how greatly many are deceived about themselves as to this matter, imagining themselves most humble, when they are most proud, and their behavior is really the most haughty. The deceitfulness of the heart of man appears in no one thing so much as this of spiritual pride and self-righteousness. The subtlety of Satan appears in its height, in his managing of persons with respect to this sin. And perhaps one reason may be, that here he has most experience; he knows the way of its coming in; he is acquainted with the secret springs of it: it was his own sin.—Experience gives vast advantage in leading souls, either in good or evil.
But though spiritual pride be so subtle and secret an iniquity, and commonly appears under a pretext of great humility; yet there are two things by which it may (perhaps universally and surely) be discovered and distinguished.
The first thing is this; he that is under the prevalence of this
distemper, is apt to think highly of his attainments in religion, as comparing
himself with others. It is natural for him to fall into that thought of
himself, that he is an eminent saint, that he is very high amongst the saints,
and has distinguishingly good and great experiences. That is the secret
language of his heart: "There
be two things wherein it appears that a man has only common gifts, and no
inward principle. 1. These gifts ever puff up, and make a man something in his
own eyes, as the Corinthian knowledge did, and many a private man thinks
himself fit to be a minister." Shepard's Parable Part 1. p.181,
182.
But he whose heart is under the power of Christian humility, is
of a contrary disposition. If the Scriptures are at all to be relied on, such a
one is apt to think his attainments in religion to be comparatively mean, and to
esteem himself low among the saints, and one of the least of saints. Humility,
or true lowliness of mind, disposes persons to think others better than
themselves:
There are some persons' experiences that naturally work that way,
to make them think highly of them; and they do often themselves speak of their
experiences as very great and extraordinary; they freely speak of the great
things they have met with. This may be spoken and meant in a good sense. In one
sense, every degree of saving mercy is a great thing: it is indeed a thing
great, yea, infinitely great, for God to bestow the least crumb of children's
bread on such dogs as we are in ourselves; and the more humble a person is that
hopes that God has bestowed such mercy on him, the more apt will he be to call
it a great thing that he has met with in this sense. But if by great things
which they have experienced they mean comparatively great spiritual
experiences, or great compared with others' experiences, or beyond what is
ordinary, which is evidently oftentimes the case; then for a person to say, I
have met with great things, is the very same thing as to say, I am an eminent
saint, and have more grace than ordinary: for to have great experiences, if the
experiences be true and worth the telling of, is the same thing as to have
great grace: there is no true experience, but the exercise of grace; and
exactly according to the degree of true experience, is the degree of grace and
holiness. The persons that talk thus about their experiences, when they give an
account of them, expect that others should admire them. Indeed they do not call
it boasting to talk after this manner about their experiences, nor do they look
upon it as any sign of pride; because they say, "they know that it was not
they that did it, it was free grace, they are things that God has done for
them, they would acknowledge the great mercy God has shown them, and not make
light of it." But so it was with the Pharisee that Christ tells us of,
Calvin,
in his Institutions, B. III. chap. 12 § 7, speaking of this Pharisee, observed
"That in his outward confession, he acknowledges that the righteousness
that he has, is the gift of God but (says he) because he trusts that he is
righteous, he goes away out of the presence of God, unacceptable and
odious." Luther,
as his words are cited by Rutherford, in his Display of the Spiritual
Antichrist, p. 143, 144, says thus: "So is the life of a Christian, that
he that has begun, seems to himself to have nothing; but strives and presses
forward, that he may apprehend: whence Paul says, I count not myself to have
apprehended. For indeed nothing is more pernicious to a believer, than that
presumption, that he has already apprehended, and has no further need of
seeking. Hence also many fall back, and pine away in spiritual security and
slothfulness. So Bernard says, 'To stand still in God's way, is to go back.'
Wherefore this remains to him that has begun to be a Christian, to think that
he is not yet a Christian, but to seek that he may be a Christian, that he may
glory with Paul, 'I am not, but I desire to be;' a Christian not yet finished,
but only in his beginnings. Therefore he is not a Christian, that is a
Christian, that is, he that thinks himself a finished Christian, is not
sensible how he falls short. We reach after heaven, but we are not in heaven.
Woe to him that is wholly renewed, that is, that thinks himself to be so. That
man, without doubt, has never so much as begun to be renewed, nor did he ever
taste what it is to be a Christian.
Such is the nature of grace, and of true spiritual light, that they naturally dispose the saints in the present state, to look upon their grace and goodness little, and their deformity great. And they that have the most grace and spiritual light, of any in this world, have most of this disposition. As will appear most clear and evident to anyone that soberly and thoroughly weighs the nature and reason of things, and considers the things following.
That grace and holiness is worthy to be called little, that is, little in comparison of what it ought to be. And so it seems to one that is truly gracious: for such a one has his eye upon the rule of his duty; a conformity to that is that he aims at; it is what his soul struggles and reaches after; and it is by that that he estimates and judges of what he does, and what he has. To a gracious soul, and especially to one eminently gracious, that holiness appears little, which is little of what it should be; little of what he sees infinite reason for, and obligation to. If his holiness appears to him to be at a vast distance from this, it naturally appears despicable in his eyes, and not worthy to be mentioned as any beauty or amiableness in him. For the like reason as a hungry man naturally accounts that which is set before him, but a little food, a small matter, not worth mentioning, that is nothing in comparison of his appetite. Or as the child of a great prince, that is jealous for the honor of his father, and beholds He respect which men show him, naturally looks on that honor and respect very little, and not worthy to be regarded, which is nothing in comparison of that which the dignity of his father requires.
But that is the nature of true grace and spiritual light, that it opens to a person's view the infinite reason there is that he should be holy in a high degree. And the more grace he has, the more this is opened to view, the greater sense he has of the infinite excellency and glory of the divine Being, and of the infinite dignity of the person of Christ, and the boundless length and breadth, and depth and height, of the love of Christ to sinners. And as grace increases, the field opens more and more to a distant view, until the soul is swallowed up with the vastness of the object, and the person is astonished to think how much it becomes him to love this God, and this glorious Redeemer, that has so loved man, and how little he does love. And so the more he apprehends, the more the smallness of his grace and love appears strange and wonderful: and therefore is more ready to think that others are beyond him. For wondering at the littleness of his own grace, he can scarcely believe that so strange a thing happens to other saints: it is amazing to him, that one that is really a child of God, and that has actually received the saving benefits of that unspeakable love of Christ, should love no more: and he is apt to look upon it as a thing peculiar to himself, a strange and exempt instance; for he sees only the outside of other Christians, but he sees his own inside.
Here the reader may possibly object, that love to God is really increased in proportion as the knowledge of God is increased; and therefore how should an increase of knowledge in a saint make his love appear less, in comparison of what is known? To which I answer, that although grace and the love of God in the saints, be answerable to the degree of knowledge or sight of God; yet it is not in proportion to the object seen and known. The soul of a saint, by having something of God opened to sight, is convinced of much more than is seen. There is something that is seen, that is wonderful; and that sight brings with it a strong conviction of something vastly beyond, that is not immediately seen. So that the soul, at the same time, is astonished at its ignorance, and that it knows so little, as well as that it loves so little. And as the soul, in a spiritual view, is convinced of infinitely more in the object, yet beyond sight; so it is convinced of the capacity of the soul, of knowing vastly more, if the clouds and darkness were but removed. Which causes the soul, in the enjoyment of a spiritual view, to complain greatly of spiritual ignorance, and want of love, and to long and reach after more knowledge and more love.
Grace and the love of God in the most eminent saints in this world, is truly very little in comparison of what it ought to be. Because the highest love that ever any attain to in this life, is poor, cold, exceedingly low, and not worthy to be named in comparison of what our obligations appear to be, from the joint consideration of these two things, viz.: 1. The reason God has given us to love him, in the manifestations he has made of his infinite glory, in his word, and in his works; and particularly in the gospel of his Son, and what he has done for sinful man by him. And, 2. The capacity there is in the soul of man, by those intellectual faculties which God has given it, of seeing and understanding these reasons, which God has given us to love him. How small indeed is the love of the most eminent saint on earth, in comparison of what these things, jointly considered, do require! And this grace tends to convince men of this, and especially eminent grace; for grace is of the nature of light, and brings truth to view. And therefore he that has much grace, apprehends much more than others that great height to which his love ought to ascend; and he sees better than others, how little a way he has risen towards that height. And therefore estimating his love by the whole height of his duty, hence it appears astonishingly little and low in his eyes.
And the eminent saint, having such a conviction of the high degree in which he ought to love God, this shows him, not only the littleness of his grace, but the greatness of his remaining corruption. In order to judge how much corruption or sin we have remaining in us, we must take our measure from that height to which the rule of our duty extends: the whole of the distance we are at from that height, is sin: for failing of duty is sin; otherwise our duty is not our duty, and by how much the more we fall short of our duty, so much the more sin have we. Sin is no other than disagreeableness, in a moral agent, to the law or rule of his duty. And therefore the degree of sin is to be judged of by the rule: so much disagreeableness to the rule, so much sin, whether it be in defect or excess. Therefore if men, in their love to God, do not come up half way to that height which duty requires, then they have more corruption in their hearts than grace; because there is more goodness wanting, than is there: and all that is wanting is sin: it is an abominable defect; and appears so to the saints; especially those that are eminent; it appears exceeding abominable to them, that Christ should be loved so little, and thanked so little for his dying love: it is in their eyes hateful ingratitude.
And then the increase of grace has a tendency another way, to cause the saints to think their deformity vastly more than their goodness: it not only tends to convince them that their corruption is much greater than their goodness, which is indeed the case; but it also tends to cause the deformity that there is in the least sin, or the least degree of corruption, to appear so great as vastly to outweigh all the beauty there is in their greatest holiness; for this also is indeed the case. For the least sin against an infinite God, has an infinite hatefulness or deformity in it, but the highest degree of holiness in a creature, has not an infinite loveliness in it: and therefore the loveliness of it is as nothings, in comparison of the deformity of the least sin. That every sin has infinite deformity and hatefulness in it, is most demonstrably evident; because what the evil, or iniquity, or hatefulness of sin consists in, is the violating of an obligation, or the being or doing contrary to what we should be or do, or are obliged to. And therefore by how much the greater the obligation is that is violated, so much the greater is the iniquity and hatefulness of the violation. But certainly our obligation to love and honor any being is in some proportion to his loveliness and honorableness, or to his worthiness to be loved and honored by us; which is the same thing. We are surely under greater obligation to love a more lovely being, than a less lovely; and if a Being be infinitely lovely or worthy to be loved by us, then our obligations to love him are infinitely great; and therefore, whatever is contrary to this love, has in it infinite iniquity, deformity, and unworthiness. But on the other hand, with respect to our holiness or love to God, there is not an infinite worthiness in that. The sin of the creature against God, is in deserving and hateful in proportion to the distance there is between God and the creature: the greatness of the object, and the meanness and inferiority of the subject, aggravates it. But it is the reverse with regard to the worthiness of the respect of the creature to God; it is worthless, and not worthy, in proportion to the meanness of the subject. So much the greater the distance between God and the creature, so much the less is the creature's respect worthy of God's notice or regard. The great degree of superiority increases the obligation on the inferior to regard the superior; and so makes the want of regard more hateful. But the great degree of inferiority diminishes the worth of the regard of the inferior; because the more he is inferior, the less he is worthy of notice; the less he is, the less is what he can offer worth; for he can offer no more than himself, in offering his best respect; and therefore as he is little, and little worth, so is his respect little worth. And the more a person has of true grace and spiritual light, the more will it appear thus to him; the more will he appear to himself infinitely deformed by reason of sin, and the less will the goodness that is in his grace, or good experience, appear in proportion to it. For indeed it is nothing to it; it is less than a drop to the ocean; for finite bears no proportion at all to that which is infinite. But the more a person has of spiritual light, the more do things appear to him, in this respect, as they are indeed.—Hence it most demonstrably appears, that true grace is of that nature, that the more a person has of it, with remaining corruption, the less does his goodness and holiness appear, in proportion to his deformity; and not only to his past deformity, but to his present deformity, in the sin that now appears in his heart, and the abominable defects of his highest and best affections, and brightest experiences.
The nature of many high and religious affections, and great discoveries (as they are called) in many persons that I have been acquainted with, is to hide and cover over the corruption of their hearts, and to make it seem to them as if all their sin was gone, and to leave them without complaints of any hateful evil left in them (though it may be they cry out much of their past unworthiness); a sure and certain evidence that their discoveries (as they call them) are darkness and not light. It is darkness that hides men's pollution and deformity; but light let into the heart discovers it, searches it out in its secret corners, and makes it plainly to appear; especially that penetrating, all searching light of God's holiness and glory. It is true, that saving discoveries may for the present hide corruption in one sense; they restrain the positive exercises of it, such as malice, envy, covetousness, lasciviousness, murmuring, &c., but they bring corruption to light, in that which is privative, viz., that there is no more love, no more humility, no more thankfulness. Which defects appear most hateful in the eyes of those who have the most eminent exercises of grace; and are very burdensome, and cause the saints to cry out of their leanness, and odious pride and ingratitude. And whatever positive exercises of corruption at any time arise, and mingle themselves with eminent actings of grace, grace will exceedingly magnify the view of them, and render their appearance far more heinous and horrible.
The more eminent saints are, and the more they have of the light of heaven in their souls, the more do they appear to themselves, as the most eminent saints in this world do to the saints and angels in heaven. How can we rationally suppose the most eminent saints on earth appear to them, if beheld any otherwise than covered over with the righteousness of Christ, and their deformities swallowed up and hid in the coruscation of the beams of his abundant glory and love? How can we suppose our most ardent love and praises appear to them, that do behold the beauty and glory of God without a vail? How does our highest thankfulness for the dying love of Christ appear to them, who see Christ as he is, who know as they are known, and see the glory of the person of him that died, and the wonders of his dying love, without any cloud of darkness? And how do they look on the deepest reverence and humility, with which worms of the dust on earth approach that infinite Majesty which they behold? Do they appear great to them, or so much as worthy of the name of reverence and humility, in those that they see to be at such an infinite distance from that great and holy God, in whose glorious presence they are? The reason why the highest attainments of the saints on earth appear so mean to them, is because they dwell in the light of God's glory, and see God as he is. And it is in this respect with the saints on earth, as it is with the saints in heaven, in proportion as they are more eminent in grace.
I would not be understood, that the saints on earth have in all
respects the worst opinion of themselves, when they have most of the exercises
of grace. In many respects it is otherwise. With respect to the positive
exercises of corruption, they may appear to themselves freest and best when
grace is most in exercise, and worst when the actings of grace are lowest. And
when they compare themselves with themselves at different times, they may know,
when grace is in lively exercise, that it is better with them than it was
before (though before, in the time of it, they did not see so much badness as
they see now) and when afterwards they sink again in the frame of their minds,
they may know that they sink, and have a new argument of their great remaining
corruption, and a rational conviction of a greater vileness than they saw
before; and many have more of a sense of guilt, and a kind of legal sense of
their sinfulness by far, than when in the lively exercise of grace. But yet it
is true, and demonstrable from the forementioned considerations, that the
children of God never have so much of a sensible and spiritual conviction of
their deformity, and so great, and quick and abasing a sense of their present
vileness and odiousness, as when they are highest in the exercise of true and
pure grace; and never are they so much disposed to set themselves low among
Christians as then. And thus he that is greatest in the kingdom, or most
eminent in the church of Christ, is the same that humbles himself, as the least
infant among them; agreeable to that great saying of Christ,
A true saint may know that he has some true grace: and the more grace there is, the more easily is it known, as was observed and proved before. But yet it does not follow, that an eminent saint is easily sensible that he is an eminent saint, when compared with others. I will not deny that it is possible, that he that has much grace, and is an eminent saint, may know it. But he will not be apt to know it; it will not be a thing obvious to him: that he is better than others, and has higher experiences and attainments, is not a foremost thought; nor is it that which, from time to time readily offers itself; it is a thing that is not in his way, but lies far out of sight; he must take pains to convince himself of it; there will be need of a great command of reason, and a high degree of strictness and care in arguing, to convince himself. And if he be rationally convinced by a very strict consideration of his own experiences compared with the great appearances of low degrees of grace in some other saints, it will hardly seem real to him, that he has more grace than they; and he will be apt to lose the conviction that he has by pains obtained: nor will it seem at all natural to him to act upon that supposition. And this may be laid down as an infallible thing, "that the person who is apt to think that he, as compared with others, is a very eminent saint, much distinguished in Christian experience, in whom this is a first thoughts that rises of itself, and naturally offers itself; he is certainly mistaken; he is no eminent saint, but under the great prevailings of a proud and self-righteous spirit." And if this be habitual with the man, and is steadily the prevailing temper of his mind, he is no saint at all; he has not the least degree of any true Christian experience; so surely as the word of God is true.
And that sort of experiences that appears to be of that tendency,
and is found from time to time to have that effect, to elevate the subject of
them with a great conceit of those experiences, is certainly vain and delusive.
Those supposed discoveries that naturally blow up the person with an admiration
of the eminency of his discoveries, and fill him with conceit that now he has
seen, and knows more than most other Christians, have nothing of the nature of
true spiritual light in them. All true spiritual knowledge is of that nature,
that the more a person has of it, the more is he sensible of his own ignorance;
as is evident by
For a man to be highly conceited of his spiritual and divine
knowledge, is for him to be wise in his own eyes, if anything is. And therefore
it comes under those prohibitions:
To this some may object, that the Psalmist, when we must suppose
that he was in a holy frame, speaks of his knowledge as eminently great, and
far greater than that of other saints:
To this I answer two things:
(1.) There is no restraint to be laid upon the Spirit of God, as to what he shall reveal to a prophet, for the benefit of his church, who is speaking or writing under immediate inspiration. The Spirit of God may reveal to such a one, and dictate to him, to declare to others secret things, that otherwise would be hard, yea impossible for him to find out. As he may reveal to him mysteries, that otherwise would be above the reach of his reason; or things in a distant place, that he cannot see; or future events, that it would be impossible for him to know and declare, if they were not extraordinarily revealed to him; so the Spirit of God might reveal to David this distinguishing benefit he had received by conversing much with God's testimonies; and use him as his instrument to record it for the benefit of others, to excite them to the like duty, and to use the same means to gain knowledge. Nothing can be gathered concerning the natural tendency of the ordinary gracious influences of the Spirit of God, from that that David declares of his distinguishing knowledge under the extraordinary influences of God's Spirit, immediately dictating to him the divine mind by inspiration, and using David as his instrument to write what he pleased for the benefit of his church; any more than we can reasonably argue, that it is the natural tendency of grace to incline men to curse others, and wish the most dreadful misery to them that can be thought of, because David, under inspiration, often curses others, and prays that such misery may come upon them.
(2.) It is not certain that the knowledge David here speaks of, is spiritual knowledge, wherein holiness does fundamentally consist. But it may be that greater revelation which God made to him of the Messiah, and the things of his future kingdom, and the far more clear and extensive knowledge that he had of the mysteries and doctrines of the gospel, than others; as a reward for his keeping God's testimonies. In this, it is apparent by the book of Psalms, that David far exceeded all that had gone before him.
Secondly, Another thing that is an infallible sign of spiritual pride, is persons being apt to think highly of their humility. False experiences are commonly attended with a counterfeit humility. And it is the very nature of a counterfeit humility, to be highly conceited of itself. False religious affections have generally that tendency, especially when raised to a great height to make persons think that their humility is great, and accordingly to take much notice of their great attainments in this respect, and admire them. But eminently gracious affections (I scruple not to say it) are evermore of a contrary tendency, and have universally a contrary effect in those that have them. They indeed make them very sensible what reason there is that they should be deeply humbled, and cause them earnestly to thirst and long after it; but they make their present humility, or that which they have already attained to, to appear small; and their remaining pride great, and exceedingly abominable.
The reason why a proud person should be apt to think his humility great, and why a very humble person should think his humility small, may be easily seen, if it be considered, that it is natural for persons, in judging of the degree of their own humiliation, to take their measure from that which they esteem their proper height, or the dignity wherein they properly stand. That may be great humiliation in one, that is no humiliation at all in another; because the degree of honorableness, or considerableness wherein each does properly stand, is very different. For some great man, to stoop to loose the latchet of the shoes of another great man, his equal, or to wash his feet, would be taken notice of as an act of abasement in him; and he, being sensible of his own dignity, would look upon it so himself. But if a poor slave is seen stooping to unloose the shoes of a great prince, nobody will take any notice of this, as any act of humiliation in him, or token of any great degree of humility: nor would the slave himself, unless he be horribly proud and ridiculously conceited of himself: and if after he had done it, he should, in his talk and behavior, show that he thought his abasement great in it, and had his mind much upon it, as an evidence of his being very humble; would not every body cry out upon him, "Whom do you think yourself to be, that you should think this that you have done such a deep humiliation?" This would make it plain to a demonstration, that this slave was swollen with a high degree of pride and vanity of mind, as much as if he declared in plain terms, "I think myself to be some great one." And the matter is no less plain and certain, when worthless, vile, and loathsome worms of the dust, are apt to put such a construction on their acts of abasement before God; and to think it a token of great humility in them that obey, under their affections, can find themselves so willing to acknowledge themselves to be so mean and unworthy, and to behave themselves as those that are so inferior. The very reason why such outward acts, and such inward exercises, look like great abasement in such a one, is because he has a high conceit of himself. Whereas if he thought of himself more justly, these things would appear nothing to him, and his humility in them worthy of no regard; but would rather be astonished at his pride, that one so infinitely despicable and vile is brought no lower before God.—When he says in his heart, "This is a great act of humiliation; it is certainly a sign of great humility in me, that I should feel thus and do so;" his meaning is, "This is great humility for me, for such a one as I, that am so considerable and worthy." He considers how low he is now brought, and compares this with the height of dignity on which he in his heart thinks he properly stands, and the distance appears very great, and he calls it all mere humility, and as such admires it. Whereas, in him that is truly humble, and really sees his own vileness, and loathsomeness before God, the distance appears the other way. When he is brought lowest of all, it does not appear to him, that he is brought below his proper station, but that he is not come to it; he appears to himself yet vastly above it, he longs to get lower, that he may come to it, but appears at a great distance from it. And this distance he calls pride. And therefore his pride appears great to him, and not his humility. For although he is brought much lower than he used to be, yet it does not appear to him worthy of the name of humiliation, for him that is so infinitely mean and detestable, to come down to a place, which, though it be lower than what he used to assume, is yet vastly higher than what is proper for him. As men would hardly count it worthy of the name of humility, in a contemptible slave, that formerly affected to be a prince, to have his spirit so far brought down, as to take the place of a nobleman; when this is still so far above his proper station.
All men in the world, in judging of the degree of their own and others' humility, as appearing in any act of theirs, consider two things, viz., the real degree of dignity they stand in; and the degree of abasement, and the relation it bears to that real dignity. Thus the complying with the same low place, or low act, may be an evidence of great humility in one, that evidences but little or no humility in another. But truly humble Christians have so mean an opinion of their own real dignity, that all their self-abasement, when considered with relation to that, and compared to that, appears very small to them. It does not seem to them to be any great humility, or any abasement to be made much of, for such poor, vile, abject creatures as they, to lie at the foot of God.
The degree of humility is to be judged of by the degree of abasement, and the degree of the cause for abasement: but he that is truly and eminently humble, never thinks his humility great, considering the cause. The cause why he should be abased appears so great, and the abasement of the frame of his heart so greatly short of it, that he takes much more notice of his pride than his humility.
Everyone that has been conversant with souls under convictions of sin, knows that those who are greatly convinced of sin, are not apt to think themselves greatly convinced. And the reason is this: men judge of the degree of their own convictions of sin by two things jointly considered, viz., the degree of sense which they have of guilt and pollution, and the degree of cause they have for such a sense, in the degree of their real sinfulness. It is really no argument of any great conviction of sin, for some men to think themselves to be very sinful, beyond most others in the world; because they are so indeed, very plainly and notoriously. And therefore a far less conviction of sin may incline such a one to think so than another; he must be very blind indeed not to be sensible of it. But he that is truly under great convictions of sin, naturally thinks this to be his case. It appears to him, that the cause he has to be sensible of guilt and pollution, is greater than others have; and therefore he ascribes his sensibleness of this to the greatness of his sin, and not to the greatness of his sensibility. It is natural for one under great convictions, to think himself one of the greatest of sinners in reality, and also that it is so very plainly and evidently; for the greater his convictions are, the more plain and evident it seems to be to him. And therefore it necessarily seems to him so plain and so easy to him to see it, that it may be seen without much conviction. That man is under great convictions, whose conviction is great in proportion to his sin. But no man that is truly under great convictions, thinks his conviction great in proportion to his sin. For if he does, it is a certain sign that he inwardly thinks his sins small. And if that be the case, that is a certain evidence that his conviction is small. And this, by the way, is the main reason that persons, when under a work of humiliation, are not sensible of it in the time of it.
And as it is with conviction of sin, just so it is, by parity of reason, with respect to persons' conviction or sensibleness of their own meanness and vileness, their own blindness, their own impotence, and all that low sense that a Christian has of himself, in the exercise of evangelical humiliation. So that in a high degree of this, the saints are never disposed to think their sensibleness of their own meanness, filthiness, impotence, &c., to be great; because it never appears great to them considering the cause.
An eminent saint is not apt to think himself eminent in any thing; all his graces and experiences are ready to appear to him to be comparatively small; but especially his humility. There is nothing that appertains to Christian experience, and true piety, that is so much out of his sight as his humility. He is a thousand times more quicksighted to discern his pride than his humility: that he easily discerns, and is apt to take much notice of, but hardly discerns his humility. On the contrary, the deluded hypocrite, that is under the power of spiritual pride, is so blind to nothing as his pride; and so quicksighted to nothing, as the shows of humility that are in him.
The humble Christian is more apt to find fault with his own pride than with other men's. He is apt to put the best construction on others' words and behavior, and to think that none are so proud as himself. But the proud hypocrite is quick to discern the mote in his brother's eye, in this respect; while he sees nothing of the beam in his own. He is very often much in crying out of others' pride, finding fault with others' apparel, and way of living; and is affected ten times as much with his neighbor's ring or ribband, as with all the filthiness of his own heart.
From the disposition there is in hypocrites to think highly of
their humility, it comes to pass that counterfeit humility is forward to put
itself forth to view. Those that have it, are apt to be much in speaking of
their humiliations, and to set them forth in high terms, and to make a great
outward show of humility, in affected looks, gestures, or manner of speech, or
meanness of apparel, or some affected singularity. So it was of old with the
false prophets, It
is an observation of Mr. Jones, in his excellent treatise of the canon of the
New Testament, that the evangelist Mark, who was the companion of St. Peter,
and is supposed to have written his gospel under the direction of that apostle,
when he mentions Peter's repentance after his denying his Master, does not use
such strong terms to set it forth as the other evangelists; he only uses these
words, "When he thought thereon, he wept,"
Thus I have particularly and largely shown the nature of that
true humility that attends holy affections, as it appears in its tendency to
cause persons to think meanly of their attainments in religion, as compared
with the attainments of others, and particularly of their attainments in
humility: and have shown the contrary tendency of spiritual pride, to dispose
persons to think their attainments in these respects to be great. I have
insisted the longer on this, because I look upon it as a matter of great
importance, as it affords a certain distinction between true and counterfeit
humility; and also as this disposition of hypocrites to look on themselves
better than others, is what God has declared to be very hateful to him, "a
smoke in his nose, and a fire that burneth all the day,"
Let not the reader lightly pass over these things in application to himself. If you once have taken it in, that it is a bad sign for a person to be apt to think himself a better saint than others, there will arise a blinding prejudice in your own favor; and there will probably be need of a great strictness of self-examination, in order to determine whether it be so with you. If on the proposal of the question, you answer, "No, it seems to me, none are so bad as I," do not let the matter pass off so; but examine again, whether or no you do not think yourself better than others on this very account, because you imagine you think so meanly of yourself. Have not you a high opinion of this humility? And if you answer again, "No; I have not a high opinion of my humility; it seems to one I am as proud as the devil;" yet examine again, whether self-conceit do not rise up under this cover; whether on this very account, that you think yourself as proud as the devil, you do not think yourself to be very humble.
From this opposition that there is between the nature of a true, and of a counterfeit humility, as to the esteem that the subjects of them have of them selves, arises a manifold contrariety of temper and behavior.
A truly humble person, having such a mean opinion of his righteousness and holiness, is poor in spirit. For a person to be poor in spirit, is to be in his own sense and apprehension poor, as to what is in him, and to be of an answerable disposition. Therefore a truly humble person, especially one eminently humble, naturally behaves himself in many respects as a poor man. "The poor useth entreaties, but the rich answereth roughly." A poor man is not disposed to quick and high resentment when he is among the rich: he is apt to yield to others, for he knows others are above him; he is not stiff and self-willed; he is patient with hard fare; he expects no other than to be despised, and takes it patently; he does not take it heinously that he is overlooked and but little regarded; he is prepared to be in a low place; he readily honors his superiors; he takes reproofs quietly; he readily honors others as above him; he easily yields to be taught, and does not claim much to his understanding and judgment; he is not over nice or humorsome, and has his spirit subdued to hard things, he is not assuming, nor apt to take much upon him, but it is natural for him to be subject to others. Thus it is with the humble Christian. Humility is (as the great Mastricht expresses it) a kind of holy pusillanimity.
A man that is very poor is a beggar; so is he that is poor in
spirit. There is a great difference between those affections that are gracious,
and those that are false: under the former, the person continues still a poor
beggar at God's gates, exceeding empty and needy; but the latter make men
appear to themselves rich, and increased with goods, and not very necessitous;
they have a great stock in their own imagination for their subsistence. "This
spirit ever keeps a man poor and vile in his own eyes, and empty.—When the man
hath got some knowledge, and can discourse pretty well, and hath some taste of
the heavenly gift, some sweet illapses of grace, and so his conscience is
pretty well quieted: and if he hath got some answers to his prayers, and hath
sweet affections, he grows full: and having ease to his conscience, casts off
sense, and daily groaning under sin. And hence the spirit of prayer dies: he
loses his esteem of God's ordinances, feels not such need of them; or gets no
good, feels no life or power by them.—This is the woeful condition of some; but
yet they know it not. But now he that is filled with the Spirit the Lord
empties him; and the more, the longer he lives. So that others think he needs
not much grace, yet he accounts himself the poorest." Shepard's Parable
of the Ten Virgins, Part II. p. 132. "After
all fillings, be ever empty, hungry, and feeling need, and praying for more."
Ibid., p. 151. "Truly,
brethren, when I see the curse of God upon many Christians, who are now grown
full of their parts, gifts, peace, comforts, abilities, duties, I stand adoring
the riches of the Lord's mercy, to a little handful of poor believers, not only
in making them empty, but in keeping them so all their days." Shepard's
Sound Believer, the late edition in Boston, p. 158, 159.
A poor man is modest in his speech and behavior; so, and much
more, and more certainly and universally, is one that is poor in spirit; he is
humble and modest in his behavior amongst men. It is in vain for any to pretend
that they are humble, and as little children before God, when they are haughty,
assuming, and impudent in their behavior amongst men. The apostle informs us,
that the design of the gospel is to cut off all glorying, not only before God,
but also before men,
The same spirit will dispose a Christian to honor all men:
Thus I have endeavored to describe the heart and behavior of one that is governed by a truly gracious humility, as exactly agreeable to the Scriptures as I am able.
Now, it is out of such a heart as this, that all truly holy
affections do flow. Christian affections are like Mary's precious ointment that
she poured on Christ's head, that filled the whole house with a sweet odor.
That was poured out of an alabaster box; so gracious affections flow out to
Christ out of a pure heart. That was poured out of a broken box; until the box
was broken, the ointment could not flow, nor diffuse its odor; so gracious
affections flow out of a broken heart. Gracious affections are also like those
of Mary Magdalene (
VII. Another thing, wherein gracious affections are distinguished from others, is, that they are attended with a change of nature.
All Gracious affections do arise from a spiritual understanding,
in which the soul has the excellency and glory of divine things discovered to
it, as was shown before. But all spiritual discoveries are transforming; and
not only make an alteration of the present exercise, sensation, and frame of
the soul, but such power and efficacy have they, that they make an alteration
in the very nature of the soul:
Thus it is with those affections that the soul is the subject of in its conversion. The Scripture representations of conversion do strongly imply and signify a change of nature: such as "being born again; becoming new creatures; rising from the dead; being renewed in the spirit of the mind; dying to sin, and living to righteousness; putting off the old man, and putting on the new man; a being ingrafted into a new stock; a having a divine seed implanted in the heart; a being made partakers of the divine nature," &c.
Therefore if there be no great and remarkable abiding change in
persons that think they have experienced a work of conversion, vain are all
their imaginations and pretenses, however they have been affected. "I
would not judge of the whole soul's coming to Christ, so much by sudden pangs
as by inward bent. For the whole soul, in affectionate expressions and actions,
may be carried to Christ; but being without this bent, and change of
affections, is unsound." Shepard's Parable, Part I. p. 203.
If there be a very great alteration visible in a person for a
while; if it be not abiding, but he afterwards returns, in a stated manner, to
be much as he used to be; it appears to be no change of nature; for nature is
an abiding thing. A swine that is of a filthy nature may be washed, but the
swinish nature remains; and a dove that is of a cleanly nature may be defiled,
but its cleanly nature remains. "It
is with the soul, as with water; all the cold may be gone, but the native
principle of cold remains still. You may remove the burning of lusts, not the
blackness of nature. Where the power of sin lies, change of conscience from
security to terror, change of life from profaneness to civility, and fashions
of the world, to escape the pollutions thereof, change of lusts, may quench
them for a time: but the nature is never changed in the best hypocrite that
ever was." Shepard's Parable, Part I. p. 194.
Indeed allowances must be made for the natural temper; conversion does not entirely root out the natural temper; those sins which a man by his natural constitution was most inclined to before his conversions he may be most apt to fall into still. But yet conversion will make a great alteration even with respect to these sins. Though grace, while imperfect, does not root out an evil natural temper, yet it is of great power and efficacy with respect to it, to correct it. The change that is wrought in conversion, is a universal change; grace changes a man with respect to whatever is sinful in him; the old man is put off, and the new man put on, he is sanctified throughout; and the man becomes a new creature, old things are passed away, and all things are become new; all sin is mortified, constitution sins, as well as others. If a man before his conversion; was by his natural constitution especially inclined to lasciviousness, or drunkenness, or maliciousness; converting grace will make a great alteration in him, with respect to these evil dispositions; so that however he may be still most in danger of these sins, yet they shall no longer have dominion over him; nor will they any more be properly his character. Yea, true repentance does in some respects, especially turn a man against his own iniquity, that wherein he has been most guilty, and has chiefly dishonored God. He that forsakes other sins, but saves his leading sin, the iniquity he is chiefly inclined to, is like Saul, when sent against God's enemies the Amalekites, with a strict charge to save none of them alive, but utterly to destroy them, small and great; who utterly destroyed inferior people, but saved the king, the chief of them all, alive.
Some foolishly make it an argument in favor of their discoveries and affections, that when they are gone, they are left wholly without any life or sense, or anything beyond what they had before. They think it an evidence that what they experienced was wholly of God, and not of themselves, because (say they) when God is departed, all is gone; they can see and feel nothing, and are no better than they used to be.
It is very true, that all grace and goodness in the hearts of the
saints is entirely from God; and they are universally and immediately dependent
on him for it. But yet these persons are mistaken, as to the manner of God's
communicating himself and his Holy Spirit, in imparting saving grace to the
soul. He gives his Spirit to be united to the faculties of the soul, and to
dwell there after the manner of a principle of nature; so that the soul, in
being endued with grace, is endued with a new nature: but nature is an abiding
thing. All the exercises of grace are entirely from Christ: but those exercises
are not from Christ, as something that is alive, moves and stirs, something
that is without life, and remains without life; but as having life communicated
to it; so as, through Christ's power, to have inherent in itself a vital
nature. In the soul where Christ savingly is, there he lives. He does not only
live without it, so as violently to actuate it, but he lives in it, so that
that also is alive. Grace in the soul is as much from Christ, as the light in a
glass, held out in the sunbeams, is from the sun. But this represents the
manner of the communication of grace to the soul, but in part; because the
glass remains as it was, the nature of it not being at all changed, it is as
much without any lightsomeness in its nature as ever. But the soul of a saint
receives light from the Sun of righteousness, in such a manner, that its nature
is changed, and it becomes properly a luminous thing; not only does the sun
shine in the saints, but they also become little suns, partaking of the nature
of the fountain of their light. In this respect, the manner of their derivation
of light, is like that of the lamps in the tabernacle, rather than that of a
reflecting glass; which, though they were lit up by fire from heaven, yet
thereby became themselves burning shining things. The saints do not only drink
of the water of life, that flows from the original fountain; out this water
becomes a fountain of water in them, springing up there, and flowing out of
them,
As it is with spiritual discoveries and affections given at first
conversion, so it is in all illuminations and affections of that kind, that
persons are the subjects of afterwards; they are all transforming. There is a
like divine power and energy in them, as in the first discoveries; and they
still reach the bottom of the heart, and affect and alter the very nature of
the soul, in proportion to the degree in which they are given. And a
transformation of nature is continued and carried on by them, to the end of
life, until it is brought to perfection in glory. Hence the progress of the
work of grace in the hearts of the saints, is represented in Scripture, as a
continued conversion and renovation of nature. So the apostle exhorts those
that were at Rome, "beloved of God, called to be saints," and that
were subjects of God's redeeming mercies, "to be transformed by the
renewing of their mind:"
There is a sort of high affections that some have from time to
time, that leave them without any manner of appearance of an abiding effect.
They go off suddenly; so that from the very height of their emotion, and
seeming rapture, they pass at once to be quite dead, and void of all sense and
activity. It surely is not wont to be thus with high gracious affections; "Do
you think the Holy Ghost comes on a man as on Balaam, by immediate acting, and
then leaves him, and then he has nothing?" Shepard's Parable, Part
I. p. 126.
VIII. Truly gracious affections differ from those affections that are false and delusive, in that they tend to, and are attended with the lamblike, dovelike spirit and temper of Jesus Christ; or in other words, they naturally beget and promote such a spirit of love, meekness, quietness, forgiveness and mercy, as appears in Christ.
The evidence of this in the Scripture is very abundant. If we
judge of the Nature of Christianity, and the proper spirit of the gospel, by
the word of God, this spirit is what may, by way of eminency, be called the
Christian spirit; and may be looked upon as the true, and distinguishing
disposition of the hearts of Christians as Christians. When some of the
disciples of Christ said something, through inconsideration and infirmity, that
was not agreeable to such a spirit, Christ told them, that they knew not what
manner of spirit they were of,
Every thing that appertains to holiness of heart, does indeed belong to the nature of true Christianity; and the character of Christians; but a spirit of holiness as appearing in some particular graces, may more especially be called the Christian spirit or temper. There are some amiable qualities and virtues, that do more especially agree with the nature of the gospel constitution, and Christian profession; because there is a special agreeableness in them, with those divine attributes which God has more remarkably manifested and glorified in the work of redemption by Jesus Christ, that is the grand subject of the Christian revelation; and also a special agreeableness with those virtues that were so wonderfully exercised by Jesus Christ towards us in that affair, and the blessed example he hath therein set us; and likewise because they are peculiarly agreeable to the special drift and design of the work of redemption, and the benefits we thereby receive, and the relation that it brings us into, to God and one another. And these virtues are such as humility, meekness, love, forgiveness, and mercy. These things therefore especially belong to the character of Christians, as such.
These things are spoken of as what are especially the character
of Jesus Christ himself, the great head of the Christian church. They are so
spoken of in the prophecies of the Old Testament; as in that cited
That such manner of virtue as has been spoken of, is the very
nature of the Christian spirit, or the spirit that worketh in Christ, and in
his members, and in the distinguishing nature of it, is evident by this, that
the dove is the very symbol or emblem, chosen of God, to represent it. Those
things are fittest emblems of other things, which do best represent that which
is most distinguishing in their nature. The Spirit that descended on Christ,
when he was anointed of the Father, descended on him like a dove. The dove is a
noted emblem of meekness, harmlessness, peace and love. But the same Spirit
that descended on the head of the church, descends to the members. "God
hath sent forth the Spirit of his Son into their hearts,"
Meekness is so much the character of the saints, that the meek
and the godly, are used as synonymous terms in Scripture: so
It is doubtless very much on this account, that Christ represents
all his disciples, all the heirs of heaven, as little children:
But here some may be ready to say, Is there no such thing as Christian fortitude, and boldness for Christ, being good soldiers in the Christian warfare, and coming out boldly against the enemies of Christ and his people?
To which I answer, There doubtless is such a thing. The whole
Christian life is compared to a warfare, and fitly so. And the most eminent
Christians are the best soldiers, endued with the greatest degrees of Christian
fortitude. And it is the duty of God's people to be steadfast and vigorous in
their opposition to the designs and ways of such as are endeavoring to
overthrow the kingdom of Christ, and the interest of religion. But yet many
persons seem to be quite mistaken concerning the nature of Christian fortitude.
It is an exceeding diverse thing from a brutal fierceness, or the boldness of
the beasts of prey. True Christian fortitude consists in strength of mind,
through grace, exerted in two things; in ruling and suppressing the evil and
unruly passions and affections of the mind; and in steadfastly and freely
exerting, and following good affections and dispositions, without being
hindered by sinful fear, or the opposition of enemies. But the passions that
are restrained and kept under, in the exercise of this Christian strength and fortitude,
are those very passions that are vigorously and violently exerted in a false
boldness for Christ. And those affections that are vigorously exerted in true
fortitude, are those Christian, holy affections that are directly contrary to
them. Though Christian fortitude appears, in withstanding and counteracting the
enemies that are without us; yet it much more appears, in resisting and
suppressing the enemies that are within us; because they are our worst and
strongest enemies, and have greatest advantage against us. The strength of the
good soldier of Jesus Christ appears in nothing more, than in steadfastly
maintaining the holy calm, meekness, sweetness, and benevolence of his mind,
amidst all the storms, injuries, strange behavior, and surprising acts and
events of this evil and unreasonable world. The Scripture seems to intimate
that true fortitude consists chiefly in this:
The directest and surest way in the world, to make a right judgment what a holy fortitude is, in fighting with God's enemies, is to look to the Captain of all God's hosts, and our great leader and example, and see wherein his fortitude and valor appeared, in his chief conflict, and in the time of the greatest battle that ever was, or ever will be fought with these enemies, when he fought with them alone, and of the people there was none with him, and exercised his fortitude in the highest degree that ever he did, and got that glorious victory that will be celebrated in the praises and triumphs of all the hosts of heaven, throughout all eternity; even to Jesus Christ in the time of his last sufferings, when his enemies in earth and hell made their most violent attack upon him, compassing him round on every side, like renting and roaring lions. Doubtless here we shall see the fortitude of a holy warrior and champion in the cause of God, in its highest perfection and greatest luster, and an example fit for the soldiers to follow that fight under this Captain. But how did he show his holy boldness and valor at that time? Not in the exercise of any fiery passions; not in fierce and violent speeches, and vehemently declaiming against and crying out of the intolerable wickedness of opposers, giving them their own in plain terms: but in not opening his mouth when afflicted and oppressed, in going as a lamb to the slaughter, and as a sheep before his shearers is dumb, not opening his mouth; praying that the Father would forgive his cruel enemies because they knew not what they did; not shedding others' blood, but with all conquering patience and love, shedding his own. Indeed one of his disciples, that made a forward pretense to boldness for Christ, and confidently declared he would sooner die with Christ than deny him, began to lay about him with a sword: but Christ meekly rebukes him, and heals the wound he gives. And never was the patience, meekness, love, and forgiveness of Christ in so glorious a manifestation, as at that time. Never did he appear so much a lamb, and never did he show so much of the dovelike spirit, as at that time. If therefore we see any of the followers of Christ, in the midst of the most violent, unreasonable, and wicked opposition of God's and his own enemies, maintaining under all this temptation, the humility, quietness, and gentleness of a lamb, and the harmlessness, and love and sweetness of a dove, we may well judge that here is a good soldier of Jesus Christ.
When persons are fierce and violent, and exert their sharp and
bitter passions, it shows weakness instead of strength and fortitude.
There is a pretended boldness for Christ that arises from no
better principle than pride. A man may be forward to expose himself to the
dislike of the world, and even to provoke their displeasure out of pride. For
it is the nature of spiritual pride to cause men to seek distinction and
singularity; and so oftentimes to set themselves at war with those that they
call carnal, that they may be more highly exalted among their party. True
boldness for Christ is universal, and overcomes all, and carries men above the
displeasure of friends and foes; so that they will forsake all rather than
Christ; and will rather offend all parties, and be thought meanly of by all,
than offend Christ. And that duty which tries whether a man is willing to be
despised by them that are of his own party, and thought the least worthy to be
regarded by them, is a much more proper trial of his boldness for Christ, than
his being forward to expose himself to the reproach of opposers. The apostle
sought not glory, not only of Heathens and Jews, but of Christians; as he
declares, Mr.
Shepard, speaking of hypocrites affecting applause, says, "Hence men
forsake their friends and trample under foot the scorns of the world: they have
credit elsewhere. To maintain their interest in the love of godly men, they
will suffer much." Parable of the Ten Virgins, Part I. p. 180.
As some are much mistaken concerning the nature of true boldness for Christ, so they are concerning Christian zeal. It is indeed a flame, but a sweet one; or rather it is the heat and fervor of a sweet flame. For the flame of which it is the heat, is no other than that of divine love, or Christian charity; which is the sweetest and most benevolent thing that is, or can be, in the heart of man or angel. Zeal is the fervor of this flame, as it ardently and vigorously goes out towards the good that is its object, in desires of it, and pursuit after it and so consequentially, in opposition to the evil that is contrary to it, and impedes it. There is indeed oppositions and vigorous opposition, that is a part of it, or rather is an attendant of it; but it is against things and not persons. Bitterness against the persons of men is no part of it, but is very contrary to it; insomuch that so much the warmer true zeal is, and the higher it is raised, so much the farther are persons from such bitterness, and so much fuller of love, both to the evil and to the good. As appears from what has been just now observed, that it is no other, in its very nature and essence, than the fervor of a spirit of Christian love. And as to what opposition there is in it to things, it is firstly and chiefly against the evil things in the person himself, who has this zeal: against the enemies of God and holiness, that are in his own heart (as these are most in view, and what he has most to do with); and but secondarily against the sins of others And therefore there is nothing in a true Christian zeal, that is contrary to that spirit of meekness, gentleness, and love, that spirit of a little child, a lamb and dove, that has been spoken of; but it is entirely agreeable to it, and tends to promote it.
But to say something particularly concerning this Christian spirit I have been speaking of, as exercised in these three things, forgiveness, love, and mercy; I would observe that the Scripture is very clear and express concerning the absolute necessity of each of these, as belonging to the temper and character of every Christian.
It is so as to a forgiving spirit, or a disposition to overlook
and forgive injuries. Christ gives it to us both as a negative and positive
evidence; and is express in teaching us, that if we are of such a spirit, it is
a sign that we are in a state of forgiveness and favor ourselves: and that if
we are not of such a spirit, we are not forgiven of God; and seems to take
special care that we should take good notice of it, and always bear it on our
minds:
And that all true saints are of a loving, benevolent, and
beneficent temper, the Scripture is very plain and abundant. Without it the
apostle tells us, though we should speak with the tongues of men and angels, we
are as a sounding brass, or a tinkling cymbal; and that though we have the gift
of prophecy, and understand all mysteries, and all knowledge, yet without this
spirit we are nothing. And there is no one virtue or disposition of the mind,
that is so often, and so expressly insisted on, in the marks that are laid down
in the New Testament, whereby to know true Christians. It is often given as a
sign that is peculiarly distinguishing, by which all may know Christ's
disciples, and by which they may know themselves; and is often laid down, both
as a negative and positive evidence. Christ calls the law of love, by way of
eminency, his commandment:
And the Scripture is as plain as it is possible it should be,
that none are true saints, but those whose true character it is, that they are
of a disposition to pity and relieve their fellow creatures, that are poor,
indigent, and afflicted:
Thus we see how full, clear, and abundant, the evidence from Scripture is that those who are truly gracious, are under the government of that lamblike, dovelike Spirit of Jesus Christ, and that this is essentially and eminently the nature of the saving grace of the gospel, and the proper spirit of true Christianity. We may therefore undoubtedly determine, that all truly Christian affections are attended with such a spirit, and that this is the natural tendency of the fear and hope, the sorrow and the joy, the confidence and the zeal of true Christians.
None will understand me, that true Christians have no remains of a contrary Spirit, and can never, in any instances, be guilty of a behavior disagreeable to such a spirit. But this I affirm, and shall affirm, until I deny the Bible to be anything worth, that everything in Christians that belongs to true Christianity, is of this tendency, and works this way; and that there is no true Christian upon earth, but is so under the prevailing power of such a spirit, that he is properly denominated from it, and it is truly and justly his character, and that therefore ministers, and others, have no warrant from Christ to encourage persons that are of a contrary character and behavior, to think they are converted, because they tell a fair story of illuminations and discoveries. In so doing, they would set up their own wisdom against Christ's, and judge without, and against that rule by which Christ has declared all men should know his disciples. Some persons place religion so much in certain transient illuminations and impressions (especially if they are on such a particular method and order) and so little in the spirit and temper persons are of, that they greatly deform religion, and form notions of Christianity quite different from what it is, as delineated in the Scriptures. The Scripture knows of no such true Christians, as are of a sordid, selfish, cross and contentious spirit. Nothing can be invented that is a greater absurdity, than a morose, hard, close, high-spirited, spiteful, true Christian. We must learn the way of bringing men to rules, and not rules to men, and so strain and stretch the rules of God's word, to take in ourselves, and some of our neighbors, until we make them wholly of none effect.
It is true, that allowances must be made for men's natural
temper, with regard to these things, as well as others; but not such allowances,
as to allow men, that once were wolves and serpents, to be now converted,
without any remarkable change in the spirit of their mind. The change made by
true conversion is wont to be most remarkable and sensible, with respect to
that which before was the wickedness the person was most notoriously guilty of.
Grace has as great a tendency to restrain and mortify such sins, as are
contrary to the spirit that has been spoken of, as it is to mortify drunkenness
or lasciviousness. Yea, the Scripture represents the change wrought by gospel
grace, as especially appearing in an alteration of the former sort:
IX. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit.
False affections, however persons may seem to be melted by them while they are new, yet have a tendency in the end to harden the heart. A disposition to some kind of passions may be established; such as imply self-seeking, self-exaltation, and opposition to others. But false affections, with the delusion that attends them, finally tend to stupify the mind, and shut it up against those affections wherein tenderness of heart consists: and the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God's word, or God's chastisements in his providence, more careless of the frame of their hearts, and the manner and tendency of their behavior, less quicksighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell. Now they have been the subjects of such and such impressions and affections, and have a high opinion of themselves, and look on their state to be safe; they can be much more easy than before, in living in the neglect of duties that are troublesome and inconvenient; and are much more slow and partial in complying with difficult commands; are in no measure so alarmed at the appearance of their own defects and transgressions; are emboldened to favor themselves more, with respect to the labor, and painful care and exactness in their walk, and more easily yield to temptations, and the solicitations of their lusts; and have far less care of their behavior, when they come into the holy presence of God, in the time of public or private worship. Formerly it may be, under legal convictions, they took much pains in religion, and denied themselves in many things: but now they think themselves out of danger of hell, they very much put off the burden of the cross, and save themselves the trouble of difficult duties, and allow themselves more in the enjoyment of their ease and their lusts.
Such persons as these, instead of embracing Christ as their
Savior from sin, trust in him as the Savior of their sins; instead of flying to
him as their refuge from their spiritual enemies they make use of him as the
defense of their spiritual enemies, from God, and to strengthen them against him.
They make Christ the minister of sin, and great officer and vicegerent of the
devil, to strengthen his interest, and make him above all things in the world
strong against Jehovah; so that they may sin against him with good courage, and
without any fear, being effectually secured from restraints, by his most solemn
warnings and most awful threatenings. They trust in Christ to preserve to them
the quiet enjoyment of their sins, and to be their shield to defend them from
God's displeasure; while they come close to him, even to his bosom, the place
of his children, to fight against him, with their mortal weapons, hid under
their skirts. "These
are hypocrites that believe, but fail in regard of the use of the gospel and of
the Lord Jesus. And these we read of,
After this manner they trusted in Christ, that the Apostle Jude
speaks of, who crept in among the saints unknown; but were really ungodly men,
turning the grace of God into lasciviousness,
Gracious affections are of a quite contrary tendency; they turn a heart of stone more and more into a heart of flesh. A holy love and hope are principles that are vastly more efficacious upon the heart, to make it tender, and to fill it with a dread of sin, or whatever might displease and offend God, and to engage it to watchfulness, and care, and strictness, than a slavish fear of hell. Gracious affections, as was observed before, flow out of a contrite heart, or (as the word signifies) a bruised heart, bruised and broken with godly sorrow; which makes the heart tender, as bruised flesh is tender, and easily hurt. Godly sorrow has much greater influence to make the heart tender, than mere legal sorrow from selfish principles.
The tenderness of the heart of a true Christian, is elegantly
signified by our Savior, in his comparing such a one to a little child. The
flesh of a little child is very tender; so is the heart of one that is new
born. This is represented in what we are told of Naaman's cure of his leprosy,
by his washing in Jordan; which was undoubtedly a type of the renewing of the
soul, by washing in the laver of regeneration. We are told,
Hence gracious affections do not tend to make men bold, forward,
noisy, and boisterous; but rather to speak trembling:
But here some may object and say, is there no such thing as a
holy boldness in prayer, and the duties of divine worship? I answer, there is
doubtless such a thing; and it is chiefly to be found in eminent saints,
persons of great degrees of faith and love. But this holy boldness is not in
the least opposite to reverence; though it be to disunion and servility. It
abolishes or lessens that dispositions which arises from moral distance or
alienation; and also distance of relation, as that of a slave; but not at all,
that which becomes the natural distance, whereby we are infinitely inferior. No
boldness in poor sinful worms of the dust, that have a right sight of God and
themselves, will prompt them to approach to God with less fear and reverence,
than spotless and glorious angels in heaven, who cover their faces before his
throne, Dr.
Ames, in his Cases of Conscience, Book III. chap iv., speaks of a holy modesty
in the worship God as one sign of true humility.
One reason why gracious affections are attended with this tenderness of spirit which has been spoken of, is, that true grace tends to promote convictions of conscience. Persons are wont to have convictions of conscience before they have any grace: and if afterwards they are truly converted, and have true repentance, and joy, and peace in believing; this has a tendency to put an end to errors, but has no tendency to put an end to convictions of sin, but to increase them. It does not stupify man's conscience; but makes it more sensible, more easily and thoroughly discerning the sinfulness of that which is sinful, and receiving a greater conviction of the heinous and dreadful nature of sin, susceptive of a quicker and deeper sense of it, and more convinced of his own sinfulness and wickedness of his heart; and consequently it has a tendency to make him more jealous of his heart. Grace tends to give the soul a further and better conviction of the same things concerning sin, that it was convinced of, under a legal work of the Spirit of God; viz., its great contrariety to the will, and law, and honor of God, the greatness of God's hatred of it, and displeasure against it, and the dreadful punishment it exposes to and deserves. And not only so, but it convinces the soul of something further concerning sin, that it saw nothing of, while only under legal convictions; and that is the infinitely hateful nature of sin, and its dreadfulness upon that account. And this makes the heart tender with respect to sin; like David's heart, that smote him when he had cut off Saul's skirt. The heart of a true penitent is like a burnt child that dreads the fire. Whereas, on the contrary, he that has had a counterfeit repentance, and false comforts and joys, is like iron that has been suddenly heated and quenched; it becomes much harder than before. A false conversion puts an end to convictions of conscience; and so either takes away, or much diminishes that conscientiousness, which was manifested under a work of the law.
All gracious affections have a tendency to promote this Christian
tenderness of heart, that has been spoken of; not only a godly sorrow, but also
a gracious joy:
X. Another thing wherein those affections that are truly gracious and holy, differ from those that are false, is beautiful symmetry and proportion.
Not that the symmetry of the virtues, and gracious affections of the saints, in this life is perfect: it oftentimes is in many things defective, through the imperfection of grace, for want of proper instructions, through errors in judgment, or some particular unhappiness of natural temper, or defects in education, and many other disadvantages that might be mentioned. But yet there is, in no wise, that monstrous disproportion in gracious affections, and the various parts of true religion in the saints, that is very commonly to be observed, in the false religion, and counterfeit graces, of hypocrites.
In the truly holy affections of the saints is found that
proportion, which is the natural consequence of the universality of their
sanctification. They have the whole image of Christ upon them: they have put
off the old man, and have put on the new man entire in all its parts and
members. It hath pleased the Father that in Christ all fullness should dwell:
there is in him every grace; he is full of grace and truth: and they that are
Christ's, do, "of his fullness receive grace for grace" (
It is with hypocrites, as it was with Ephraim of old, at a time
when God greatly complains of their hypocrisy,
There is in many of them great partiality with regard to the
several kinds of religious affections; great affections in some things, and no
manner of proportion in others. A holy hope and holy fear go together in the
saints, as has been observed from "Renewed
care and diligence follows the sealings of the Spirit. Now is the soul at the
foot of Christ, as Mary was at the sepulcher, with fear and great joy. He that
travels the road with a rich treasure about him, is afraid of a thief in every
bush." Flavel's Sacramental Meditations, Med. 4.
But particularly one great difference between saints and
hypocrites is this, that the joy and comfort of the former is attended with
godly sorrow and mourning for sin. They have not only sorrow to prepare them
for their first comfort, but after they are comforted, and their joy
established. As it is foretold of the church of God, that they should mourn and
loathe themselves for their sins, after they were returned from the captivity,
and were settled in the land of Canaan, the land of rest, and the land that
flows with milk and honey,
Not only is there often in hypocrites an essential deficiency as to the various kinds of religious affections, but also a strange partiality and disproportion, in the same affections, with regard to different objects.
Thus, as to the affection of love, some make high pretenses, and a great show of love to God and Christ, and it may be, have been greatly affected with what they have heard or thought concerning them: but they have not a spirit of love and benevolence towards men, but are disposed to contention, envy, revenge, and evil speaking; and will, it may be, suffer an old grudge to rest in their bosoms towards a neighbor, for seven years together, if not twice seven years; living in real ill will and bitterness of spirit towards him: and it may be in their dealings with their neighbors, are not very strict and conscientious in observing the rule of "doing to others as they would that they should do to them." And, on the other hand, there are others that appear as if they had a great deal of benevolence to men, are very good natured and generous in their way, but have no love to God.
And as to love to men, there are some that have flowing
affections to some; but their love is far from being of so extensive and
universal a nature, as a truly Christian love is. They are full of dear
affections to some, and full of bitterness towards others. They are knit to
their own party, them that approve of them, love them and admire them; but are
fierce against those that oppose and dislike them.
And as there is a monstrous disproportion in the love of some, in
its exercises towards different persons, so there is in their seeming exercises
of love towards the same persons.—Some men show a love to others as to their
outward man, they are liberal of their worldly substance, and often give to the
poor; but have no love to, or concern for the souls of men. Others pretend a
great love to men's souls, that are not compassionate and charitable towards
their bodies. The making a great show of love, pity and distress for souls,
costs them nothing; but in order to show mercy to men's bodies, they must part
with money out of their pockets. But a true Christian love to our brethren
extends both to their souls and bodies; and herein is like the love and
compassion of Jesus Christ. He showed mercy to men's souls, by laboring for
them, in preaching the gospel to them; and showed mercy to their bodies in
going about doing good, healing all manner of sickness and diseases among the
people. We have a remarkable instance of Christ's having compassion at once
both to men's souls and bodies, and showing compassion by feeding both, in
And furthermore, it is a sign that affections are not of the right sort, if persons seem to be much affected with the bad qualities of their fellow Christians as the coldness and lifelessness of other saints, but are in no proportion affected with their own defects and corruptions. A true Christian may be affected with the coldness and unsavoriness of other saints, and may mourn much over it: but at the same time, he is not so apt to be affected with the badness of anybody's heart, as his own; this is most in his view; this he is most quicksighted to discern; this he sees most of the aggravations of, and is most ready to lament. And a less degree of virtue will bring him to pity himself, and be concerned at his own calamities, than rightly to be affected with others' calamities. And if men have not attained to the less, we may determine they never attained to the greater.
And here by the way, I would observe, that it may be laid down as a general rule, that if persons pretend that they come to high attainments in religion, but have never yet arrived to the less attainments, it is a sign of a vain pretense. As if persons pretend, that they have got beyond mere morality, to live a spiritual and divine life; but really have not come to be so much as moral persons: or pretend to be greatly affected with the wickedness of their hearts, and are not affected with the palpable violations of God's commands in their practice, which is a less attainment: or if they pretend to be brought to be even willing to be damned for the glory of God, but have no forwardness to suffer a little in their estates and names, and worldly convenience, for the sake of their duty: or pretend that they are not afraid to venture their souls upon Christ, and commit their all to God, trusting to his bare word, and the faithfulness of his promises, for their eternal welfare; but at the same time, have not confidence enough in God, to dare to trust him with a little of their estates, bestowed to pious and charitable uses; I say, when it is thus with persons, their pretenses are manifestly vain. He that is in a journey, and imagines he has got far beyond such a place in his road, and never yet came to it, must be mistaken; and he is not yet arrived to the top of the hill, that never yet got half way thither. But this by the way.
The same that has been observed of the affection of love, is also to be observed of other religious affections. Those that are true, extend in some proportion to the various things that are their due and proper objects; but when they are false, they are commonly strangely disproportionate. So it is with religious desires and longings: these in the saints, are to those things that are spiritual and excellent in general, and that in some proportion to their excellency, importance or necessity, or their near concern in them; but in false longing it is often far otherwise. They will strangely run, with an impatient vehemence, after something of less importance, when other things of greater importance are neglected.—Thus for instance, some persons, from time to time, are attended with a vehement inclination, and unaccountably violent pressure, to declare to others what they experience, and to exhort others; when there is, at the same time, no inclination, in any measure equal to it, to other things, that true Christianity has as great, yea, a greater tendency to; as the pouring out the soul before God in secret, earnest prayer and praise to him, and more conformity to him, and living more to his glory, &c. We read in Scripture of "groanings that cannot be uttered, and soul breakings for the longing it hath, and longings, thirstings, and pantings," much more frequently to these latter things, than the former.
And so as to hatred and zeal; when these are from right
principles, they are against sin in general, in some proportion to the degree
of sinfulness:
As there is a much greater disproportion in the exercises of
false affections than of true, as to different objects, so there is also, as to
different times. For although true Christians are not always alike; yea, there
is very great difference, at different times, and the best have reason to be
greatly ashamed of their unsteadiness; yet there is in no wise that instability
and inconstancy in the hearts of those who are true virgins, "that follow
the Lamb whithersoever he goeth," which is in false-hearted professors.
The righteous man is truly said to be one whose heart is fixed, trusting in
God,
If therefore persons are religious only by fits and starts; if
they now and then seem to be raised up to the clouds in their affections, and
then suddenly fall down again, lose all, and become quite careless and carnal,
and this is their manner of carrying on religion; if they appear greatly moved,
and mightily engaged in religion, only in extraordinary seasons, in the time of
a remarkable outpouring of the Spirit, or other uncommon dispensation of
providence, or upon the real or supposed receipt of some great mercy, when they
have received some extraordinary temporal mercy, or suppose that they are newly
converted, or have lately had what they call a great discovery; but quickly
return to such a frame, that their hearts are chiefly upon other things, and
the prevailing bent of their hearts and stream of their affections, is
ordinarily towards the things of this world; when they are like the children of
Israel in the wilderness, who had their affections highly raised by what God
had done for them at the Red Sea, and sang his praise, and soon fell a lusting
after the fleshpots of Egypt; but then again, when they came to Mount Sinai,
and saw the great manifestations God made of himself there, seemed to be
greatly engaged again, and mightily forward to enter into covenant with God,
saying, "All that the Lord hath spoken will we do, and be obedient,"
but then quickly made them a golden calf; I say, when it is thus with persons,
it is a sign of the unsoundness of their affections. Dr.
Owen (on the Spirit, Book III. Chap. 2 Sect. 18), speaking of a common work of
the Spirit, says, "This work operates greatly on the affections: we have
given instances, in fear, sorrow, joy, and delight, about spiritual things,
that are stirred up and acted thereby: but yet it comes short in two things, of
a thorough work upon the affections themselves. For first, it doth not fix
them. And secondly, it doth not fill them." "There
is (says Dr. Preston) a certain love, by fits, which God accepts not: when men
come and offer to God great promises, like the waves of the sea, as big as
mountains: oh, they think they will do much for God! But their minds change;
and they become as those high waves, which at last fall level with the other
waters." Mr.
Flavel, speaking of these changeable professors, says, "These professors
have more of the moon than of the sun: little light, less heat, and many
changes. They deceive many, yea, they deceive themselves, but cannot deceive
God. They want that ballast and establishment in themselves, that would have
kept them tight and steady." Touchstone of Sincerity, Chap. 2 Sect.
2.
And as there is a strange unevenness and disproportion in false
affections, at different times; so there often is in different places. Some are
greatly affected from time to time, when in company; but have nothing that
bears any manner of proportion to it in secret, in close meditations secret
prayer, and conversing with God, when alone, and separated from all the world. The
Lord is neglected secretly, yet honored openly; because there is no wind in
their chambers to blow their sails, and therefore there they stand still. Hence
many men keep their profession, when they lose their affection. They have by
the one a name to live (and that is enough) though their hearts be dead. And
hence so long as you love and commend them, so long they love you; but if not,
they will forsake you. They were warm only by another's fire, and hence, having
no principle of life within, soon grow dead. This is the water that turns a
Pharisee's mill." Shepard's Parable, Part I. p. 180. "The hypocrite (says Mr. Flavel) is not for the
closet, but the synagogue, Dr.
Ames, in his Cases of Conscience, Lib. III. Chap. v., speaks of it as a
thing by which sincerity may be known, "That persons be obedient in the
absence, as well as in the presence of lookers on; in secret, as well, yea
more, than in public:" alleging
The Psalmist seems to speak of his sweetest comforts, as those
that were to be had in secret:
XI. Another great and very distinguishing difference between
gracious affections and others is, that gracious affections, the higher they
are raised, the more is a spiritual appetite and longing of soul after
spiritual attainments increased. On the contrary, false affections rest
satisfied in themselves. "Truly
there is no work of Christ that is right (says Mr. Shepard) but it carries the
soul to long for more of it." Parable of the Ten Virgins, Part I.
p. 136.
The more a true saint loves God with a gracious love, the more he
desires to love him, and the more uneasy is he at his want of love to him; the
more he hates sin, the more he desires to hate it, and laments that he has so
much remaining love to it; the more he mourns for sin, the more he longs to
mourn for sin; the more his heart is broke, the more he desires it should be
broke the more he thirsts and longs after God and holiness, the more he longs
to long, and breathe out his very soul in longings after God: the kindling and
raising of gracious affections is like kindling a flame; the higher it is
raised, the more ardent it is; and the more it burns, the more vehemently does
it tend and seek to burn. So that the spiritual appetite after holiness, and an
increase of holy affections is much more lively and keen in those that are
eminent in holiness, than others, and more when grace and holy affections are
in their most lively exercise, than at other times. It is as much the nature of
one that is spiritually new born, to thirst after growth in holiness, as it is
the nature of a new born babe to thirst after the mother's breast; who has the
sharpest appetite, when best in health.
The reasons of it are, that the more persons have of holy
affections, the more they have of that spiritual taste which I have spoken of
elsewhere; whereby they perceive the excellency, and relish the divine
sweetness of holiness. And the more grace they have, while in this state of
imperfection, the more they see their imperfection and emptiness, and distance
from what ought to be: and so the more do they see their need of grace; as I
showed at large before, when speaking of the nature of evangelical humiliation.
And besides, grace, as long as it is imperfect, is of a growing nature, and in
a growing state. And we see it to be so with all living things, that while they
are in a state of imperfection, and in their growing state, their nature seeks
after growth; and so much the more, as they are more healthy and prosperous.
Therefore the cry of every true grace, is like that cry of true faith,
But here some may object and say, How is this consistent with what all allow, that spiritual enjoyments are of a soul satisfying nature?
I answer, its being so, will appear to be not at all inconsistent with what has been said, if it be considered in what manner spiritual enjoyments are said to be of a soul satisfying nature. Certainly they are not so in that sense, that they are of so cloying a nature, that he who has anything of them, though but in a very imperfect degree, desires no more. But spiritual enjoyments are of a soul satisfying nature in the following respects. 1. They in their kind and nature, are fully adapted to the nature, capacity, and need of the soul of man. So that those who find them, desire no other kind of enjoyments; they sit down fully contented with that kind of happiness which they have, desiring no change, nor inclining to wander about any more, saying, "Who will show us any good?" The soul is never cloyed, never weary; but perpetually giving up itself, with all its powers, to this happiness. But not that those who have something of this happiness, desire no more of the same. 2. They are satisfying also in this respect, that they answer the expectation of the appetite. When the appetite is high to any thing, the expectation is consequently so. Appetite to a particular object, implies expectation in its nature. This expectation is not satisfied by worldly enjoyments; the man expected to have a great accession of happiness, but he is disappointed. But it is not so with spiritual enjoyments; they fully answer and satisfy the expectation. 3. The gratification and pleasure of spiritual enjoyments is permanent. It is not so with worldly enjoyments. They in a sense satisfy particular appetites: but the appetite, in being satisfied, is glutted, and then the pleasure is over: and as soon as that is over, the general appetite of human nature after happiness returns; but is empty, and without anything to satisfy it. So that the glutting of a particular appetite, does but take away from, and leave empty, the general thirst of nature. 4. Spiritual good is satisfying, as there is enough in it to satisfy the soul, as to degree, if obstacles were but removed, and the enjoying faculty duly applied. There is room enough here for the soul to extend itself; here is an infinite ocean of it. If men be not satisfied here, in degree of happiness, the cause is with themselves; it is because they do not open their mouths wide enough.
But these things do not argue that a soul has no appetite excited after more of the same, that has tasted a little; or that his appetite will not increase, the more he tastes, until he comes to fullness of enjoyment: as bodies that are attracted to the globe of the earth, tend to it more strongly, the nearer they come to the attracting body, and are not at rest out of the center. Spiritual good is of a satisfying nature; and for that very reason, the soul that tastes, and knows its nature, will thirst after it, and a fullness of it, that it may be satisfied. And the more he experiences, and the more he knows this excellent, unparalleled, exquisite, and satisfying sweetness, the more earnestly will he hunger and thirst for more, until he comes to perfection. And therefore this is the nature of spiritual affections, that the greater they be, the greater the appetite and longing is, after grace and holiness.
But with those joys, and other religious affections, that are false and counterfeit, it is otherwise. If before, there was a great desire, of some sort, after grace; as these affections rise, that desire ceases, or is abated. It may be before, while the man was under legal convictions, and much afraid of hell, he earnestly longed that he might obtain spiritual light in his understanding, and faith in Christ, and love to God: but now, when these false affections are risen, that deceive him, and make him confident that he is converted, and his state good, there are no more earnest longings after light and grace; for his end is answered; he is confident that his sins are forgiven him, and that he shall go to heaven; and so he is satisfied. And especially when false affections are raised very high, they put an end to longings after grace and holiness. The man now is far from appearing to himself a poor empty creature; on the contrary, he is rich, and increased with goods, and hardly conceives of anything more excellent than what he has already attained to.
Hence there is an end to many persons' earnestness in seeking,
after they have once obtained that which they call their conversion; or at
least, after they have had those high affections, that make them fully
confident of it. Before while they looked upon themselves as in a state of
nature, they were engaged in seeking after God and Christ, and cried earnestly
for grace, and strove in the use of means: but now they act as though they
thought their work was done; they live upon their first work, or some high
experiences that are past; and there is an end to their crying, and striving
after God and grace. Whereas the holy principles that actuate a true saint,
have a far more powerful influence to stir him up to earnestness in seeking God
and holiness, than servile fear. Hence seeking God is spoken of as one of the
distinguishing characters of the saints, and those that seek God is one of the
names by which the godly are called in Scripture:
But doubtless there are some hypocrites, that have only false
affections, who will think they are able to stand this trial; and will readily
say, that they desire not to rest satisfied with past attainments, but to be
pressing forward, they do desire more, they long after God and Christ, and
desire more holiness, and do seek it. But the truth is, their desires are not
properly the desires of appetite after holiness, for its own sake, or for the
moral excellency and holy sweetness that is in it; but only for by-ends. They
long after clearer discoveries, that they may be better satisfied about the
state of their souls; or because in great discoveries self is gratified, in
being made so much of by God, and so exalted above others; they long to taste
the love of God (as they call it) more than to have more love to God. Or, it
may be, they have a kind of forced, fancied, or made longings; because they think
they must long for more grace, otherwise it will be a dark sign upon them. But
such things as these are far different from the natural, and as it were
necessary appetite and thirsting of the new man, after God and holiness. There
is an inward burning desire that a saint has after holiness, as natural to the
new creature, as vital heat is to the body. There is a holy breathing and
panting after the Spirit of God, to increase holiness, as natural to a holy
nature, as breathing is to a living body. And holiness or sanctification is
more directly the object of it, than any manifestation of God's love and favor.
This is the meat and drink that is the object of the spiritual appetite:
But I am come now to the last distinguishing mark of holy affections that I shall mention.
XII. Gracious and holy affections have their exercise and fruit in Christian practice.—I mean, they have that influence and power upon him who is the subject of them, that they cause that a practice, which is universally conformed to, and directed by Christian rules, should be the practice and business of his life.
This implies three things: 1. That his behavior or practice in the world be universally conformed to, and directed by Christian rules. 2. That he makes a business of such a holy practice above all things; that it be a business which he is chiefly engaged in, and devoted to, and pursues with highest earnestness and diligence: so that he may be said to make this practice of religion eminently his work and business. And 3. That he persists in it to the end of life: so that it may be said, not only to be his business at certain seasons, the business of Sabbath days, or certain extraordinary times, or the business of a month, or a year, or of seven years, or his business under certain circumstances; but the business of his life; it being that business which he perseveres in through all changes, and under all trials, as long as he lives.
The necessity of each of these, in all true Christians, is most clearly and fully taught in the word of God.
1. It is necessary that men should be universally obedient:
If one member only be corrupt, and we do not cut it off, it will
carry the whole body to hell,
And it is of importance that it should be observed that in order
to man's being truly said to be universally obedient, his obedience must not
only consist in negatives, or in universally avoiding wicked practices,
consisting in sins of commission, but he must also be universal in the
positives of religion. Sins of omission are as much breaches of God's commands
as sins of commission. Christ, in
2. In order to men's being true Christians, it is necessary that
they prosecute the business of religion, and the service of God with great
earnestness and diligence, as the work which they devote themselves to, and
make the main business of their lives. All Christ's peculiar people not only do
good works, but are zealous of good works,
3. Every true Christian perseveres in this way of universal
obedience, and diligent and earnest service of God, through all the various
kinds of trials that he meets with, to the end of life. That all true saints,
all those that do obtain eternal life, do thus persevere in the practice of
religion, and the service of God, is a doctrine so abundantly taught in the
Scripture, that particularly to rehearse all the texts which imply it would be
endless; I shall content myself with referring to some in the margin.
But that perseverance in obedience, which is chiefly insisted on in the Scripture, as a special note of the truth of grace, is the continuance of professors in the practice of their duty, and being steadfast in a holy walk, through the various trials that they meet with.
By trials here, I mean those things that occur, and that a professor meets with in his course, that do especially render his continuance in his duty and faithfulness to God, difficult to nature. These things are from time to time called in Scripture by the name of trials, or temptations (which are words of the same signification). These are of various kinds: there are many things that render persons' continuance in the way of their duty difficult, by their tendency to cherish and foment, or to stir up and provoke their lusts and corruptions. Many things make it hard to continue in the way of their duty, by their being of an adhering nature, and having a tendency to entice persons to sin, or by their tendency to take off restraints, and embolden them in iniquity. Other things are trials of the soundness and steadfastness of professors, by their tendency to make their duty appear terrible to them, and so to affright and drive them from it; such as the sufferings which their duty will expose them to; pain, ill will, contempt, and reproach, or loss of outward possessions and comforts. If persons, after they have made a profession of religion, live any considerable time in this world, which is so full of changes, and so full of evil, it cannot be otherwise than that they should meet with many trials of their sincerity and steadfastness. And besides, it is God's manner, in his providence, to bring trials on his professing friends and servants designedly, that he may manifest them, and may exhibit sufficient matter of conviction of the state which they are in, to their own consciences, and oftentimes to the world; as appears by innumerable Scriptures.
True saints may be guilty of some kinds and degrees of
backsliding, and may be foiled by particular temptations, and may fall into
sin, yea great sins; but they never can fall away so as to grow weary of
religion, and the service of God, and habitually to dislike it and neglect it,
either on its own account, or on account of the difficulties that attend it; as
is evident by
Thus I have explained what exercise and fruit I mean, when I say, that gracious affections have their exercise and fruit in Christian practice.
The reason why gracious affections have such a tendency and effect appears from many things that have already been observed, in the preceding parts of this discourse.
The reason of it appears from this, that gracious affections do
arise from those operations and influences which are spiritual, and that the
inward principle from whence they flow, is something divine, a communication of
God, a participation of the divine nature, Christ living in the heart, the Holy
Spirit dwelling there, in union with the faculties of the soul, as an internal
vital principle, exerting his own proper nature, in the exercise of those
faculties. This is sufficient to show us why true grace should have such activity,
power, and efficacy. No wonder that which is divine, is powerful and effectual;
for it has omnipotence on its side. If God dwells in the heart, and be vitally
united to it, he will show that he is a God, by the efficacy of his operation.
Christ is not in the heart of a saint, as in a sepulcher, or as a dead savior,
that does nothing; but as in his temple, and as one that is alive from the
dead. For in the heart where Christ savingly is, there he lives, and exerts
himself after the power of that endless life that he received at his
resurrection. Thus every saint that is a subject of the benefit of Christ's
sufferings, is made to know and experience the power of his resurrection. The
Spirit of Christ, which is the immediate spring of grace in the heart, is all
life, all power, all act:
Herein chiefly appears the power of true godliness, viz., in its
being effectual practice. And the efficacy of godliness in this respect, is
what the apostle has respect to, when he speaks of the power of godliness,
Again, the reason why gracious affections have their exercise and effect in Christian practice, appears from this (which has also been before observed), that "the first objective around of gracious affections, is the transcendently excellent and amiable nature of divine things, as they are in themselves, and not any conceived relation they bear to self, or self-interest." This shows why holy affection will cause men to be holy in their practice universally. What makes men partial in religion is, that they seek themselves, and not God, in their religion; and close with religion, not for its own excellent nature, but only to serve a turn. He that closes with religion only to serve a turn, will close with no more of it than he imagines serves that turn; but he that closes with religion for its own excellent and lovely nature, closes with all that has that nature: he that embraces religion for its own sake, embraces the whole of religion. This also shows why gracious affections will cause men to practice religion perseveringly, and at all times. Religion may alter greatly in process of time, as to its consistence with men's private interest, in many respects; and therefore he that complies with it only for selfish views, is liable, in chance of times, to forsake it; but the excellent nature of religion, as it is in itself, is invariable; it is always the same, at all times, and through all changes; it never alters in any respect.
The reason why gracious affections issue in holy practice, also further appears from the kind of excellency of divine things, that it has been observed is the foundation of all holy affections, viz., "their moral excellency, or the beauty of their holiness." No wonder that a love to holiness, for holiness' sake, inclines persons to practice holiness, and to practice everything that is holy. Seeing holiness is the main thing that excites, draws, and governs all gracious affections, no wonder that all such affections tend to holiness. That which men love, they desire to have and to be united to, and possessed of. That beauty which men delight in, they desire to be adorned with. Those acts which men delight in, they necessarily incline to do.
And what has been observed of that divine teaching and leading of the Spirit of God, which there is in gracious affections, shows the reason of this tendency of such affections to a universally holy practice. For, as has been observed, the Spirit of God in this his divine teaching and leading gives the soul a natural relish of the sweetness of that which is holy, and of everything that is holy, so far as it comes in view and excites a disrelish and disgust of everything that is unholy.
The same also appears from what has been observed of the nature of that spiritual knowledge, which is the foundation of all holy affection, as consisting in a sense and view of that excellence in divine things, which is supreme and transcendent. For hereby these things appear above all others, worthy to be chosen and adhered to. By the sight of the transcendent glory of Christ, true Christians see him worthy to be followed; and so are powerfully drawn after him; they see him worthy that they should forsake all for him: by the sight of that superlative amiableness, they are thoroughly disposed to be subject to him, and engaged to labor with earnestness and activity in his service, and made willing to no through all difficulties for his sake. And it is the discovery of this divine excellency of Christ, that makes them constant to him: for it makes a deep impression upon their minds, that they cannot forget him; and they will follow him whithersoever he goes, and it is in vain for any to endeavor to draw them away from him.
The reason of this practical tendency and issue of gracious affections, further appears from what has been observed of such affections being "attended as with a thorough conviction of the judgment of the reality and certainty of divine things." No wonder that they who were never thoroughly convinced that there is any reality in the things of religion, will never be at the labor and trouble of such an earnest, universal, and persevering practice of religion, through all difficulties, self-denials, and sufferings in a dependence on that, which they are not convinced of. But on the other hand, they who are thoroughly convinced of the certain truth of those things, must needs be governed by them in their practice; for the things revealed in the word of God are so great, and so infinitely more important than all other things, that it is inconsistent with the human nature, that a man should fully believe the truth of them, and not he influenced by them above all things in his practice.
Again, the reason of this expression and effect of holy affections in the practice, appears in what has been observed of "a change of nature, accompanying such affections." Without a change of nature, men's practice will not be thoroughly changed. Until the tree be made good, the fruit will not be good. Men do not gather grapes of thorns, nor figs of thistles. The swine may be washed and appear clean for a little while, but yet, without a change of nature, he will still wallow in the mire. Nature is a more powerful principle of action, than anything that opposes it: though it may be violently restrained for a while, it will finally overcome that which restrains it: it is like the stream of a river, it may be stopped a while with a dam, but if nothing be done to dry the fountain, it will not be stopped always; it will have a course, either in its old channel, or a new one. Nature is a thing more constant and permanent, than any of those things that are the foundation of carnal men's reformation and righteousness. When a natural man denies his lust, and lives a strict, religious life, and seems humble, painful, and earnest in religion, it is not natural; it is all a force against nature; as when a stone is violently thrown upwards; but that force will be gradually spent; yet nature will remain in its full strength, and so prevails again, and the stone returns downwards. As long as corrupt nature is not mortified, but the principle left whole in a man, it is a vain thing to expect that it should not govern. But if the old nature be indeed mortified, and a new and heavenly nature infused, then may it well be expected, that men will walk in newness of life, and continue to do so to the end of their days.
The reason of this practical exercise and effect of holy affections, may also be partly seen, from what has been said of that spirit of humility which attends them. Humility is that wherein a spirit of obedience does much consist. A proud spirit is a rebellious spirit, but a humble spirit is a yieldable, subject, obediential spirit. We see among men, that the servant who is of a haughty spirit is not apt in everything to be submissive and obedient to the will of his master; but it is otherwise with that servant who is of a lowly spirit.
And that lamblike, dovelike spirit, that has been spoken of,
which accompanies all gracious affections, fulfills (as the apostle observes,
And the reason why gracious affections are attended with that strict, universal and constant obedience which has been spoken of, further appears, from what has been observed of that tenderness of spirit, which accompanies the affections of true saints, causing in them so quick and lively a sense of pain through the presence of moral evil, and such a dread of the appearance of evil.
And one great reason why the Christian practice which flows from gracious affections, is universal, and constant, and persevering, appears from That has been observed of those affections themselves, from whence this practice flows, being universal and constant, in all kinds of holy exercises, and towards all objects, and in all circumstances and at all seasons in a beautiful symmetry and proportion.
And much of the reason why holy affections are expressed and manifested in such an earnestness, activity, and engagedness and perseverance in holy practice, as has been spoken of, appears from what has been observed, of the spiritual appetite and longing after further attainments in religion, which evermore attends true affection, and does not decay, but increases as those affections increase.
Thus we see how the tendency of holy affections to such a Christian practice as has been explained, appears from each of those characteristics of holy affection that have been before spoken of.
And this point may be further illustrated and confirmed, if it be
considered, that the holy Scriptures do abundantly place sincerity and
soundness in religion, in making a full choice of God as our only Lord and
portion, forsaking all for him, and in a full determination of the will for God
and Christ, on counting the cost; in our heart's closing and complying with the
religion of Jesus Christ, with all that belongs to it, embracing it with all
its difficulties, as it were hating our dearest earthly enjoyments, and even
our own lives, for Christ, giving up ourselves, with all that we have, wholly
and forever, unto Christ, without keeping back any thing, or making any
reserve; or, in one word, in the great duty of self-denial for Christ; or in
denying, i.e., as it were, disowning and renouncing ourselves for him, making
ourselves nothing that he may be all. See the texts to this purpose referred to
in the margin.
The tendency of grace in the heart to holy practice, is very
direct, and the connection most natural, close, and necessary. True grace is
not an unactive thing; there is nothing in heaven or earth of a more active
nature, for it is life itself, and the most active kind of life, even spiritual
and divine life. It is no barren thing; there is nothing in the universe that
in its nature has a greater tendency to fruit. Godliness in the heart has as
direct a relation to practice, as a fountain has to a stream, or as the
luminous nature of the sun has to beams sent forth, or as life has to
breathing, or the beating of the pulse, or any other vital act; or as a habit
or principle of action has to action; for it is the very nature and notion of
grace, that it is a principle of holy action or practice. Regeneration which is
that work of God in which grace is infused, has a direct relation to practice;
for it is the very end of it, with a view to which the whole work is wrought;
all is calculated and framed, in this mighty and manifold change wrought in the
soul, so as directly to tend to this end. Eph; 2:10, "For we are his
workmanship, created in Christ Jesus unto good works. Yea, it is the very end
of the redemption of Christ: "To
profess to know much, is easy; but to bring your affections into subjection, to
wrestle with lusts, to cross your wills and yourselves, upon every occasion,
this is hard. The Lord looketh that in our lives we should be serviceable to
him, and useful to men. That which is within, the Lord and our brethren are
never the better for it: but the outward obedience, flowing thence, glorifieth
God, and does good to men. The Lord will have this done. What else is the end
of our planting and watering, but that the trees may be filled with sap? And
what is the end of that sap, but that the trees man bring forth fruit? What
careth the husbandman for leaves and barren trees?" Dr. Preston of the
Church's Carriage.
The constant and indissoluble connection that there is between a
Christian principle and profession in the true saints, and the fruit of holy
practice in their lives, was typified of old in the frame of the golden
candlestick in the temple. It is beyond doubt that that golden candlestick,
with its seven branches and seven lamps, was a type of the church of Christ.
The Holy Ghost himself has been pleased to put that matter out of doubt, by
representing his church by such a golden candlestick, with seven lamps, in the
fourth chapter of Zechariah, and representing the seven churches of Asia by
seven golden candlesticks, in the first chapter of the Revelation. That golden
candlestick in the temple was everywhere, throughout its whole frame, made with
knops and flowers:
Much the same thing seems to be signified by the ornaments on the
skirt of the ephod, the garment of Aaron, the high priest; which were golden
bells and pomegranates.—That these skirts of Aaron's garment represent the
church, or the saints (that are as it were the garment of Christ), is manifest;
for they are evidently so spoken of,
Again, the very same thing is represented by Christ, in his
description of his spouse,
As this fruit of Christian practice is evermore found in true
saints, according as they have opportunity and trial, so it is found in them
only; none but true Christians do live such an obedient life, so universally
devoted to their duty, and given up to the business of a Christian, as has been
explained. All unsanctified men are workers of iniquity: they are of their
father the devil, and the lusts of their father they will do. There is no
hypocrite that will go through with the business of religion, and both begin
and finish the tour: they will not endure the trials God is wont to bring on
the professors of religion, but will turn aside to their crooked ways: they
will not be thoroughly faithful to Christ in their practice, and follow him
whithersoever he goes. Whatever lengths they may go in religion in some
instances, and though they may appear exceeding strict, and mightily engaged in
the service of God for a season; yet they are servants to sin; the chains of
their old taskmasters are not broken: their lusts have yet a reigning power in
their hearts; and therefore to these masters they will bow down again. No
unregenerate man, though he go never so far, let him do never so much, but he
lives in some one sin or other, secret or open, little or great. Judas went
far, but he was covetous; Herod went far, but be loved his Herodias. Every dog
hath his kennel, every swine hath his swill; and every wicked man his
lust." Shepard's Sincere Convert, 1st edition, p. 96.
Many natural men, under the means that are used with them, and
God's strivings with them to bring them to forsake their sins, do by their sins
as Pharaoh did by his pride and covetousness, which he gratified by keeping the
children of Israel in bondage, when God strove with him, to bring him to let
the people go. When God's hand pressed Pharaoh sore, and he was exercised with
fears of God's future wrath, he entertains some thoughts of letting the people
go, and promised he would do it; but from time to time he broke his promises,
when he saw there was respite. When God filled Egypt with thunder and
lightning, and the fire ran along the ground, then Pharaoh is brought to
confess his sin with seeming humility, and to have a great resolution to let
the people go. "The
counterfeit and common grace of foolish virgins after some time of glorious
profession, will certainly go out and be quite spent. It consumes in the using,
and shining, and burning—Men that have been most forward, decay: their gifts
decay, life decays. It is so, after some time of profession: for at first, it
rather grows than decays and withers, but afterwards they have enough of it, it
withers and dies. The spirit of God comes upon many hypocrites, in abundant and
plentiful measure of awakening grace: it comes upon them, as it did upon
Balaam, and as it is in overflowing waters, which spread far, and grow very
deep, and fill many empty places. Though it doth come upon them so, yet it doth
never rest within, so as to dwell there, to take up an eternal mansion for
himself.—Hence it doth decay by little and little, until at last it is quite
gone. As ponds filled with rain water, which comes upon them; not spring water,
that riseth up within then; it dries up by little and little until quite
dry." Shepard's Parable, Part II. p. 58, 59.
From what has been said, it is manifest, that Christian practice, or a holy life, is a great and distinguishing sign of true and saving grace. But I may go farther, and assert, that it is the chief of all the signs of grace, both as an evidence of the sincerity of professors unto others, and also to their own consciences.
But then it is necessary that this be rightly taken, and that it be well understood and observed, in what sense and manner Christian practice is the greatest sign of grace. Therefore to set this matter in a clear light, I will endeavor particularly and distinctly to prove, that Christian practice is the principal sign by which Christians are to judge, both of their own and others' sincerity of godliness; withal observing some things that are needful to be particularly noted, in order to a right understanding of this matter.
1. I shall consider Christian practice and holy life, as a manifestation and sign of the sincerity of a professing Christian, to the eye of his neighbors and brethren.
And that this is the chief sign of grace in this respect, is very
evident from the word of God. Christ, who knew best how to give us rules to
judge of others, has repeated it and inculcated it, that we should know them by
their fruits:
And as the Scripture plainly teaches, that practice is the best
evidence of the sincerity of professing Christians; so reason teaches the same
thing. Reason shows, that men's deeds are better and more faithful interpreters
of their minds, than their words. The common sense of all mankind, through all
ages and nations, teaches them to judge of men's hearts chiefly by their
practice, in other matters; as, whether a man be a loyal subject, a true lover,
a dutiful child, or a faithful servant. If a man profess a great deal of love
and friendship to another, reason teaches all men, that such a profession is
not so great an evidence of his being a real and hearty friend, as his
appearing a friend in deeds; being faithful and constant to his friend in
prosperity and adversity, ready to lay out himself, and deny himself, and
suffer in his personal interest, to do him a kindness. A wise man will trust to
such evidences of the sincerity of friendship, further than a thousand earnest
professions and solemn declarations, and most affectionate expressions of
friendship in words. And there is equal reason why practice should also be
looked upon as the best evidence of friendship towards Christ. Reason says the
same that Christ said, in
Thus it is plain, that Christian practice is the best sign or manifestation of the true godliness of a professing Christian, to the eye of his neighbors.
But then the following things should be well observed, that this matter may be rightly understood.
First, it must be observed, that when the Scripture speaks of Christian practice, as the best evidence to others, of sincerity and truth of grace, a profession of Christianity is not excluded, but supposed. The rules mentioned, were rules given to the followers of Christ, to guide them in their thoughts of professing Christians, and those that offered themselves as some of their society, whereby they might judge of the truth of their pretenses, and the sincerity of the profession they made; and not for the trial of Heathens, or those that made no pretense to Christianity, and that Christians had nothing to do with. This is as plain as is possible in that great rule which Christ gives in the 7th of Matthew, "By their fruits ye shall know them." He there gives a rule how to judge of those that professed to be Christians, yea, that made a very high profession, false prophets, "who came in sheep's clothing," as ver. 15. So it is also with that of the Apostle James, chap 2:18, "Show me thy faith without thy works, and I will show thee my faith by my works." It is evident, that both these sorts of persons, offering to give these diverse evidences of their faith, are professors of faith: this is implied in their offering each of them to give evidences of the faith they professed. And it is evident by the preceding verses, that the apostle is speaking of professors of faith in Jesus Christ. So it is very plain, that the Apostle John, in those passages that have been observed in his third epistle, is speaking of professing Christians. Though in these rules, the Christian practice of professors be spoken of as the greatest and most distinguishing sign of their sincerity in their profession, much more evidential than their profession itself; yet a profession of Christianity is plainly presupposed: it is not the main thing in the evidence, nor anything distinguishing in it; yet it is a thing requisite and necessary in it. As the having an animal body, is not anything distinguishing of a man, from other creatures, and is not the main thing in the evidence of human nature, yet it is a thing requisite and necessary in the evidence. So that if any man should say plainly that he was not a Christian, and did not believe that Jesus was the Son of God, or a person sent of God; these rules of Christ and his apostles do not at all oblige us to look upon him as a sincere Christian, let his visible practice and virtues be what they will. And not only do these rules take no place with respect to a man that explicitly denies Christianity, and is a professed Deist, Jew, Heathen, or open Infidel; but also with respect to a man that only forbears to make a profession of Christianity; because these rules were given us to judge of professing Christians only: fruits must be joined with open flowers; bells and pomegranates go together.
But here will naturally arise this inquiry, viz., when may a man be said to profess Christianity, or what profession may properly be called a profession of Christianity?
I answer, in two things.
1. In order to a man's being properly said to make a profession
of Christianity, there must undoubtedly be a profession of all that is
necessary to his being a Christian, or of so much as belongs to the essence of
Christianity. Whatsoever is essential in Christianity itself, the profession of
that is essential in the profession of Christianity. The profession must be of
the thing professed. For a man to profess Christianity, is for him to declare
that he has it. And therefore so much as belongs to a thing, so as to be
necessary in order to its being truly denominated that thing; so much is
essential to the declaration of that thing, in order to its being truly
denominated a declaration of that thing if we take only a part of Christianity,
and leave out a part that is essential to it, what we take is not Christianity;
because something that is of the essence of it is wanting. So if we profess
only a part, and leave out a part that is essential, that which we profess is
not Christianity. Thus, in order to a profession of Christianity, we must
profess that we believe that Jesus is the Messiah for this reason, because such
a belief is essential to Christianity. And so we must profess, either expressly
or implicitly, that Jesus satisfied for our sins, and other essential doctrines
of the gospel, because a belief of these things also is essential to
Christianity. But there are other things as essential to religion, as an
orthodox belief; which it is therefore as necessary that we should profess, in
order to our being truly said to profess Christianity. Thus it is essential to
Christianity that we repent of our sins, that we be convinced of our own
sinfulness, and that we are sensible we have justly exposed ourselves to God's
wrath, and that our hearts do renounce all sin, and that we do with our whole
hearts embrace Christ as our only Savior; and that we love him above all, and
are willing for his sake to forsake all, and that we do give up ourselves to be
entirely and forever his, &c. Such things as these do as much belong to the
essence of Christianity, as the belief of any of the doctrines of the gospel:
and therefore the profession of them does as much belong to a Christian
profession. Not that in order to a being professing Christians, it is necessary
that there should be an explicit profession of every individual thing that
belongs to Christian grace or virtue: but certainly, there must be a
profession, either express or implicit, of what is of the essence of religion.
And as to those things that Christians should express in their profession, we
ought to be guided by the precepts of God's word or by Scripture examples of
public professions of religion, God's people have made from time to time. Thus
they ought to profess their repentance of sin: as of old, when persons were
initiated as professors, they came confessing their sins, manifesting their
humiliation for sin,
And moreover,
2. That profession of these things, which is properly called a Christian profession, and which must be joined with Christian practice, in order to persons being entitled to the benefit of those rules, must be made (as to what appears) understandingly: that is, they must be persons that appear to have been so far instructed in the principles of religion, as to be in an ordinary capacity to understand the proper import of what is expressed in their profession. For sounds are no significations or declarations of any thing, any further than men understand the meaning of their own sounds.
But in order to persons making a proper profession of Christianity, such as the Scripture directs to and such as the followers of Christ should require, in order to the acceptance of the professors with full charity, as of their society; it is not necessary they should give an account of the particular steps and method by which the Holy Spirit, sensibly to them, wrought and brought about those great essential things of Christianity in their hearts. There is no footstep in the Scripture of any such way of the apostles, or primitive ministers and Christians requiring any such relation, in order to their receiving and treating others as their Christian brethren, to all intents and purposes, or of their first examining them, concerning the particular method and order of their experiences. They required of them a profession of the things wrought; but no account of the manner of working was required of them. Nor is there the least shadow in the Scripture of any such custom in the church of God from Adam to the death of the Apostle John.
I am far from saying, that it is not requisite that persons should give any sort of account of their experiences to their brethren. For persons to profess those things wherein the essence of Christianity lies, is the same thing as to profess that they experience those things. Thus for persons solemnly to profess, that, in a full conviction of their own utter sinfulness, misery, and impotence, and totally undone state as in themselves, and their just desert of God's utter rejection and eternal wrath, and the utter insufficiency of their own righteousness, or anything in them, to satisfy divine justice, or recommend them to God's favor; they do entirely depend on the Lord Jesus Christ, and his satisfaction and righteousness; that they do with all their hearts believe the truth of the gospel of Christ: and that in a full conviction of his sufficiency and perfect excellency as a Savior, as exhibited in the gospel, they do with their whole souls cleave to him, and acquiesce in him, as the refuge and rest of their souls, and fountain of their comfort; that they repent of their sins, and utterly renounce all sin, and give up themselves wholly to Christ, willingly subjecting themselves to him as their King; that they give him their hearts and their whole man; and are willing and resolved to have God for their whole and everlasting portion; and in a dependence on his promises of a future eternal enjoyment of him in heaven, to renounce all the enjoyments of this vain world, selling all for this great treasure and future inheritance, and to comply with every command of God, even the most difficult and self-denying, and devote their whole lives to God's service; and that in forgiveness of those that have injured them, and a general benevolence to mankind, their hearts are united to the people of Jesus Christ as their people, to cleave to them and love them as their brethren, and worship and serve God, and follow Christ in union and fellowship with them, being willing and resolved to perform all those duties that belong to them, as members of the same family of God and mystical body of Christ: I say, for persons solemnly to profess such things as these, as in the presence of God, is the same thing as to profess that they are conscious to, or do experience such things in their hearts.
Nor is it what I suppose, that persons giving an account of their experience of particular exercises of grace, with the times and circumstances, gives no advantage to others in forming a judgment of their state; or that persons may not fitly be inquired of concerning these in some cases, especially cases of great importance, where all possible satisfaction concerning persons' piety is especially to be desired and sought after, as in the case of ordination or approbation of a minister. It may give advantage in forming a judgment, in several respects; and among others, in this, that hereby we may be better satisfied, that the professor speaks honestly and understandingly, in what he professes; and that he does not make the profession in mere formality.
In order to a profession of Christianity being accepted to any purpose, there ought to be good reason, from the circumstances of the profession, to think, that the professor does not make such a profession out of a mere customary compliance with a prescribed form, using words without any distinct meaning, or in a very lax and ambiguous manner, as confessions of faith are often subscribed; but that the professor understandingly and honestly signifies what he is conscious of in his own heart; otherwise his profession can be of no significance, and no more to be regarded than the sound of things without life. But indeed (whatever advantage an account of particular exercises may give in judging of this) it must be owned, that the professor having been previously thoroughly instructed by his teachers, and given good proof of his sufficient knowledge, together with a practice agreeable to his profession, is the best evidence of this.
Nor do I suppose, but that, if a person that is inquired of about particular passages, times, and circumstances of his Christian experiences among other things, seems to be able to give a distinct account of the manner of his first conversion, in such a method as has been frequently observable in true conversion, so that things seem sensibly and distinctly to follow one another, in the order of time, according to the order of nature; it is an illustrating circumstance, that among other things adds luster to the evidence he gives his brethren of the truth of his experiences.
But the thing that I speak of as unscriptural, is the insisting on a particular account of the distinct method and steps, wherein the Spirit of God did sensibly proceed, in first bringing the soul into a state of salvation, as a thing requisite in order to receiving a professor into full charity as a real Christian; or so, as for the want of such relation, to disregard other things in the evidence persons give to their neighbors of their Christianity, that are vastly more important and essential.
Secondly, That we may rightly understand how Christian practice
is the greatest evidence that others can have of the sincerity of a professing
Christian, it is needful that what was said before, showing what Christian
practice is, should be borne in mind; and that it should be considered how far
this may be visible to others. Merely that a professor of Christianity is what
is commonly called an honest man, and a moral man (i.e., we have no special
transgression or iniquity to charge him with, that might bring a blot on his
character), is no great evidence of the sincerity of his profession. This is
not making his light shine before men. This is not that work and labor of love
showed towards Christ's name, which gave the apostle such persuasion of the
sincerity of the professing Hebrews,
There is doubtless a great variety in the degrees of evidence that professors do exhibit of their sincerity, in their life and practice; as there is a variety in the fairness and clearness of accounts persons give of the manner and method of their experiences: but undoubtedly such a manifestation as has been described of a Christian spirit in practice, is vastly beyond the fairest and brightest story of particular steps and passages of experience that ever was told. And in general, a manifestation of the sincerity of a Christian profession in practice, is far better than a relation of experiences. But yet,
Thirdly, It must be noted, agreeable to what was formerly observed, that no external manifestations and outward appearances whatsoever, that are visible to the world, are infallible evidences of grace. These manifestations that have been mentioned, are the best that mankind can have; and they are such as do oblige Christians entirely to embrace professors as saints, and love them and rejoice in them as the children of God, and are sufficient to give them as great satisfaction concerning them, as ever is needful to guide them in their conduct, or for any purpose that needs to be answered in this world. But nothing that appears to them in their neighbor, can be sufficient to beget an absolute certainty concerning the state of his soul: for they see not his heart, nor can they see all his external behavior; for much of it is in secret, and hid from the eye of the world; and it is impossible certainly to determine how far a man may go in many external appearances and imitations of grace, from other principles. Though undoubtedly, if others could see so much of what belongs to men's practice, as their own consciences may see of it, it might be an infallible evidence of their state, as will appear from what follows.
Having thus considered Christian practice as the best evidence of the sincerity of professors to others, I now proceed,
2. To observe, that the Scripture also speaks of Christian
practice as a distinguishing and sure evidence of grace to persons' own consciences.
This is very plain in
But for the greater clearness in this matter, I would, first, show how Christian practice, doing good works, or keeping Christ's commandments, is to be taken, when the Scripture represents it as a sure sign to our own consciences, that we are real Christians. And secondly, will prove, that this is the chief of all evidences that men can have of their own sincere godliness.
First, I would show how Christian practice, or keeping Christ's commandments, is to be taken, when the Scripture represents it as a sure evidence to our own consciences, that we are sincere Christians.
And here I would observe, that we cannot reasonably suppose, that when the Scripture in this case speaks of good works, good fruit, and keeping Christ's commandments, it has respect merely to what is external, or the motion and action of the body without including anything else, having no respect to any aim or intention of the agent, or any act of his understanding or will. For consider men's actions so, and they are no more good works or acts of obedience, than the regular motions of a clock; nor are they considered as the actions of the man, nor any human actions at all. The actions of the body, taken thus, are neither acts of obedience nor disobedience, any more than the motions of the body in a convulsion. But the obedience and fruit that is spoken of, is the obedience and fruit of the man; and therefore not only the acts of the body, but the obedience of the soul, consisting in the acts and practice of the soul. Not that I suppose, that when the Scripture speaks, in this case, of gracious works, and fruit and practice, that in these expressions are included all inward piety and holiness of heart, both principle and exercise, both spirit and practice: because then, in these things being given as signs of a gracious principle in the heart, the same thing would be given as a sign of itself, and there would be no distinction between root and fruit. But only the gracious exercise, and holy act of the soul is meant, and given as the sign of the holy principle and good estate. Neither is every kind of inward exercise of grace meant; but the practical exercise, that exercise of the soul, and exertion of inward holiness, which there is in an obediential act; or that exertion of the mind, and act of grace which issues and terminates in what they call the imperate acts of the will; in which something is directed and commanded by the soul to be done, and brought to pass in practice.
Here, for a clearer understanding, I would observe, that there
are two kinds of exercises of grace. 1. There are those that some call immanent
acts, that is, those exercises of grace that remain within the soul, that begin
and are terminated there, without any immediate relation to anything to be done
outwardly, or to be brought to pass in practice. Such are the exercises of
grace, which the saints often have in contemplation; when the exercise that is
in the heart does not directly proceed to, or terminate in anything beyond the thoughts
of the mind; however they may tend to practice (as all exercises of grace do)
more remotely. 2. There is another kind of acts of grace, that are more
strictly called practical, or effective exercises, because they immediately
respect something to be done. They are the exertions of grace in the commanding
acts of the will, directing the outward actions. As when a saint gives a cup of
cold water to a disciple, in and from the exercise of the grace of charity; or
voluntarily endures persecution in the way of his duty; immediately from the
exercise of a supreme love to Christ. Here is the exertion of grace producing
its effect in outward actions. These exercises of grace are practical and
productive of good works, not only in this sense, that they are of a productive
nature (for so are all exercises of true grace), but they are the producing
acts. This is properly the exercise of grace in the act of the will; and this
is properly the practice of the soul. And the soul is the immediate actor of no
other practice but this; the motions of the body follow from the laws of union
between the soul and body, which God, and not the soul, has fixed and does
maintain. The act of the soul and the exercise of grace, that is exerted in the
performance of a good work, is the good work itself, so far as the soul is
concerned in it, or so far as it is the soul's good work. The determinations of
the will are indeed our very actions, so far as they are properly ours, as Dr.
Doddridge observes. Scripture
Doctrine of Salvation, Sermon I. p. 11
And thus it is that obedience, good works, good fruits, are to be
taken, when given in Scripture as a sure evidence to our own consciences of a
true principle of grace: even as including the obedience and practice of the
soul, as preceding and governing the actions of the body. When practice is
given in Scripture as the main evidence to others of our true Christianity,
then is meant that in our practice which is visible to them, even our
outward actions: but when practice is given as a sure evidence of our real
Christianity to our own consciences, then is meant that in our practice
which is visible to our own consciences; which is not only the motion of our
bodies, but the exertion of the soul, which directs and commands that motion;
which is more directly and immediately under the view of our own consciences,
than the act of the body. And that this is the intent of the Scripture, not
only does the nature and reason of the thing show, but it is plain by the
Scripture itself. Thus it is evident that when Christ, at the conclusion of his
sermon on the mount, speaks of doing or practicing those sayings of his, as the
grand sign of professors being true disciples, without which he likens them to
a man that built his house upon the sand, and with which, to a man that built
his house upon a rock; he has a respect, not only to the outward behavior, but
to the inward exercise of the mind in that behavior: as is evident by observing
what those preceding sayings of his are that he refers to, when he speaks of
our doing or practicing them; and we shall find they are such as these:
"Blessed are the poor in spirit; blessed are they that mourn; blessed are
the meek; blessed are they that do hunger and thirst after righteousness;
blessed are the merciful; blessed are the pure in heart; whosoever is angry
with his brother without a cause, &c.; whosoever looketh on a woman to lust
after her, &c.; love your enemies; take no thought for your life," and
others of the like nature, which imply inward exercises: and when Christ says,
Though in this great evidence of sincerity that the Scripture gives us, what is inward is of greatest importance; yet what is outward is included and intended, as connected with the practical exertion of grace in the will, directing and commanding the actions of the body. And hereby are effectually cut off all pretensions that any man can have to evidences of godliness, who externally lives wickedly; because the great evidence lies in that inward exercise and practice of the soul, which consists in the acts of the will, commanding outward acts. But it is known, that these commanding acts of the will are not one way and the actions of the bodily organs another: for the unalterable law of nature is, that they should be united as long as soul and body are united, and the organs are not so destroyed as to be incapable of those motions that the soul commands. Thus it would be ridiculous for a man to plead, that the commanding act of his will was to go to the public worship, while his feet carry him to a tavern or brothel-house; or that the commanding act of his will was to give such a piece of money he had in his hand to a poor beggar, while his hand at the same instant kept it back, and held it fast.
Secondly, I proceed to show, that Christian practice, taken in
the sense that has been explained, is the chief of all the evidences of a
saving sincerity in religion, to the consciences of the professors of it; much
to be preferred to the method of the first convictions, enlightenings, and
comforts in conversion, or any immanent discoveries or exercises of grace
whatsoever, that begin and end in contemplation. "Look
upon John, Christ's beloved disciple and bosom companion! He had received the
anointing to know him that is true, and he knew that he knew him,
ARGUMENT I.—Reason plainly shows, that those things which put it
to the proof what men will actually cleave to and prefer in their practice,
when left to follow their own choice and inclinations, are the proper trial
what they do really prefer in their hearts. Sincerity in religion, as has been
observed already, consists in setting God highest in the heart, in choosing him
before other things, in having a heart to sell all for Christ, &c. But a
man's actions are the proper trial what a man's heart prefers. As for instance,
when it is so that God and other things come to stand in competition, God is as
it were set before a man on one hand, and his worldly interest or pleasure on
the other (as it often is so in the course of a man's life); his behavior in
such case, in actually cleaving to the one and forsaking the other, is the
proper trial which he prefers. Sincerity consists in forsaking all for Christ
in heart; but to forsake all for Christ in heart, is the very same thing as to
have a heart to forsake all for Christ; but certainly the proper trial whether
a man has a heart to forsake all for Christ is his being actually put to it,
the having Christ and other things coming in competition, that he must actually
or practically cleave to one and forsake the other. To forsake all for Christ
in heart, is the same thing as to have a heart to forsake all for Christ when
called to it: but the highest proof to ourselves and others, that we have a
heart to forsake all for Christ when called to it, is actually doing it when
called to it, or so far as called to it. To follow Christ in heart is to have a
heart to follow him. To deny ourselves in heart for Christ, is the same thing
as to have a heart to deny ourselves for him in fact. The main and most proper
proof of a man's having a heart to any thing, concerning which he is at liberty
to follow his own inclinations, and either to do or not to do as he pleases, is
his doing of it. When a man is at liberty whether to speak or keep silence, the
most proper evidence of his having a heart to speak, is his speaking. When a
man is at liberty whether to walk or sit still, the proper proof of his having
a heart to walk, is his walking. Godliness consists not in a heart to intend to
do the will of God, but in a heart to do it. The children of Israel in the
wilderness had the former, of whom we read,
It is therefore exceedingly absurd, and even ridiculous, for any
to pretend that they have a good heart, while they live a wicked life, or do
not bring forth the fruit of universal holiness in their practice. For it is
proved in fact, that such men do not love God above all. It is foolish to
dispute against plain fact and experience. Men that live in ways of sin, and
yet flatter themselves that they shall go to heaven, or expect to be received
hereafter as holy persons, without a holy practice, act as though they expected
to make a fool of their Judge. Which is implied in what the apostle says
(speaking of men's doing good works and living a holy life, thereby exhibiting
evidence of their title to everlasting life),
ARGUMENT II.—As reason shows, that those things which occur in
the course of life, that put it to the proof whether men will prefer God to
other things in practice, are the proper trial of the uprightness and sincerity
of their hearts; so the same are represented as the proper trial of the
sincerity of professors in the Scripture. There we find that such things are
called by that very name, trials or temptations (which I before observed are
both words of the same signification). The things that put it to the proof,
whether men will prefer God to other things in practice, are the difficulties
of religion, or those things which occur, that make the practice of duty
difficult and cross to other principles beside the love of God; because in
them, God and other things are both set before men together, for their actual
and practical choice; and it comes to this, that we cannot hold to both, but
one or the other must be forsaken. And these things are all over the Scripture
called by the name of trials or proofs.
The Scripture, when it calls these difficulties of religion by
the name of temptations or trials, explains itself to mean thereby the trial or
experiment of their faith:
If we put true gold into the furnace, we shall find its great
value and preciousness: so the truth and inestimable value of the virtues of a
true Christian appear when under these trials: "I
am persuaded, as Calvin is, that all the several trials of men are to show them
to themselves, and to the world, that they be but counterfeits; and to make
saints known to themselves the better,
Thus, when God is said to prove Israel by the difficulties they
met with in the wilderness, and by the difficulties they met with from their
enemies in Canaan, to know what was in their hearts, whether they would keep
his commandments or no; it must be understood, that it was to discover them to
themselves, that they might know what was in their own hearts. So when God
tempted or tried Abraham with that difficult command of offering up his son, it
was not for his satisfaction, whether he feared God or no, but for Abraham's
own greater satisfaction and comfort, and the more clear manifestation of the
favor of God to him. When Abraham had proved faithful under this trial, God
says to him, "Now I know that thou fearest God, seeing thou hast not
withheld thy son, thine only son, from me." Which plainly implies, that in
this practical exercise of Abraham's grace under this trial, was a clearer
evidence of the truth of his grace, than ever was before; and the greatest
evidence to Abraham's conscience; because God himself gives it to Abraham as
such, for his comfort and rejoicing; and speaks of it to him as what might be
the greatest evidence to his conscience of his being upright in the sight of
his Judge. Which proves what I say, that holy practice, under trials, is the
highest evidence of the sincerity of professors to their own consciences. And
we find that Christ, from time to time, took the same method to convince the
consciences of those that pretended friendship to him, and to show them what
they were. This was the method he took with the rich young man,
Seeing therefore, that these are the things that God makes use of
to try us, it is undoubtedly the surest way for us to pass a right judgment on
ourselves, to try ourselves by the same things. These trials of his are not for
his information but for ours; therefore we ought to receive our information
from thence. The surest way to know our gold, is to look upon it and examine it
in God's furnace, where he tries it for that end, that we may see what it is.
If we have a mind to know whether a building stands strong or no, we must look
upon it when the wind blows. If we would know whether that which appears in the
form of wheat, has the real substance of wheat, or be only chaff, we must
observe it when it is winnowed. If we would know whether a staff be strong, or
a rotten broken reed, we must observe it when it is leaned on, and weight is
borne upon it. If we would weigh ourselves justly, we must weigh ourselves in
God's scales that he makes use of to weigh us. Dr.
Sibbs, in his Bruised Reed, says, "When Christ's will cometh in
competition with any worldly loss or gain, yet, if then, in that particular
case, the heart will stoop to Christ, it is a true sign. For the truest trial
of the power of grace, is in such particular cases as touch us the nearest for
there our corruption maketh the greatest head. When Christ came home to the
young man in the gospel, he lost a disciple of him."
ARGUMENT III.—Another argument, that holy practice, in the sense
which has been explained, is the highest kind of evidence of the truth of grace
to the consciences of Christians, is, that in practice, grace, in Scripture style,
is said to be made perfect, or to be finished. So the Apostle James says,
Now certainly, if it be so, if grace be in this manner made
perfect in its fruit, if these practical exercises of grace are those exercises
wherein grace is brought to its proper effect and end, and the exercises
wherein whatsoever belongs to its design, tendency and operation, is completed
and crowned; then these exercises must be the highest evidences of grace, above
all other exercises. Certainly the proper nature and tendency of every
principle must appear best and most fully in its most perfect exercises, or in
those exercises wherein its nature is most completely exerted, and in its tendency
most fully answered and crowned in its proper effect and end. If we would see
the proper nature of anything whatsoever, and see it in its full distinction
from other things; let us look upon it in the finishing of it. The Apostle
James says, by works is faith made perfect; and introduces this as an argument
to prove, that works are the chief evidence of faith, whereby the sincerity of
the professors of faith is justified,
ARGUMENT IV.—Another thing which makes it evident, that holy
practice is the principal evidence that we ought to make use of in judging both
of our own and others' sincerity, is, that this evidence is above all others
insisted on in Scripture. A common acquaintance with the Scripture, together
with a little attention and observation, will be sufficient to show to anyone
that this is ten times more insisted on as a note of true piety, throughout the
Scripture, from the beginning of Genesis to the end of Revelations, than
anything else. And, in the New Testament, where Christ and his apostles do
expressly, and of declared purpose, lay down signs of true godliness, this is
almost wholly insisted on. It may be observed, that Christ, and his apostles,
do not only often say those things, in their discoursing on the great doctrines
of religion, which do show what the nature of true godliness must be, or from
whence the nature and signs of it may be inferred by just consequence, and
often occasionally mention many things which do appertain to godliness; but
they do also often, of set purpose, give signs and marks for the trial of
professors, putting them upon trying themselves by the signs they give,
introducing what they say, with such like expressions as these: "By this
you shall know, that you know God: by this are manifest the children of God,
and the children of the devil: he that hath this, builds on a good foundation;
he that hath it not, builds on the sand: hereby we shall assure our hearts: he
is the man that loveth Christ," &c. But I can find no place, where
either Christ or his apostles do, in this manner, give signs of godliness
(though the places are many), but where Christian practice is almost the only
thing insisted on. Indeed in many of these places, love to the brethren is
spoken of as a sign of godliness; and, as I have observed before, there is no
one virtuous affection, or disposition, so often expressly spoken of as a sign
of true grace, as our having love one to another: but then the Scriptures
explain themselves to intend chiefly this love as exercised and expressed in
practice, or in deeds of love. So does the Apostle John, who, above all others,
insists on love to the brethren as a sign of godliness, most expressly explain
himself, in that "It
is a sure rule," says, Dr. Preston, "that, what the Scriptures bestow
much words on, we should have much thoughts on: and what the Holy Ghost urgeth
most, we should prize most." Church's Carriage.
ARGUMENT V.—Christian practice is plainly spoken of in the word
of God, as the main evidence of the truth of grace, not only to others, but to
men's own consciences. It is not only more spoken of and insisted on than other
signs, but in many places where it is spoken of, it is represented as the chief
of all evidences. This is plain in the manner of expression from time to time.
If God were now to speak from heaven to resolve our doubts concerning signs of
godliness, and should give some particular sign, that by it all might know
whether they were sincerely godly or not, with such emphatical expressions as
these, the man that has such a qualification or mark, "that is the man
that is a true saint, that is the very man, by this you may know, this is the
thing by which it is manifest who are saints and who are sinners, such men as
these are saints indeed;" should not we look upon it as a thing beyond
doubt, that this was given, as a special, and eminently distinguishing note of
true godliness? But this is the very case with respect to the sign of grace I
am speaking of; God has again and again uttered himself in his word in this
very manner, concerning Christian practice, as
So the Scripture never uses such emphatical expressions
concerning any other signs of hypocrisy, and unsoundness of heart, as
concerning an unholy practice. So
ARGUMENT VI.—Another thing which makes it evident, that holy
practice is the chief of all the signs of the sincerity of professors, not only
to the world, but to their own consciences, is, that this is the grand evidence
which will hereafter be made use of, before the judgment seat of God; according
to which his judgment will be regulated, and the state of every professor of
religion unalterably determined. In the future judgment, there will be an open
trial of professors, and evidences will be made use of in the judgment. For
God's future judging of men, in order to their eternal retribution, will not be
his trying, and finding out, and passing a judgment upon the state of men's
hearts, in his own mind; but it will be, a declarative judgment; and the end of
it will be, not God's forming a judgment within himself, but the manifestation
of his judgment, and the righteousness of it, to men's own consciences, and to
the world. And therefore the day of judgment is called the day of the
revelation of the righteous judgment of God,
Hence we may undoubtedly infer, that men's works (taken in the
sense that has been explained) are the highest evidences by which they ought to
try themselves. Certainly that which our supreme Judge will chiefly make use of
to judge us by, when we come to stand before him, we should chiefly make use
of, to judge ourselves by. "That
which God maketh a rule of his own judgment, as that by which he judgeth of
every man, that is a sure rule for every man to judge himself by. That which we
shall be judged by at the last day, is a sure rule to apply to ourselves for
the present. Now by our obedience and works he judgeth us. 'He will give to
every man according to his works.'" Dr. Preston's Church's Carriage.
Now from all that has been said, I think it to be abundantly
manifest, that Christian practice is the most proper evidence of the gracious
sincerity of professors, to themselves and others; and the chief of all the
marks of grace, the sign of signs, and evidence of evidences, that which seals
and crowns all other signs.—I had rather have the testimony of my conscience,
that I have such a saying of my Supreme Judge on my side, as that,
Christian practice is the sign of signs, in this sense, that it is the great evidence, which confirms and crowns all other signs of godliness. There is no one grace of the Spirit of God, but that Christian practice is the most proper evidence of the truth of it. As it is with the members of our bodies, and all our utensils, the proper proof of the soundness and goodness of them, is in the use of them: so it is with our graces (which are given to be used in practice, as much as our hands and feet, or the tools with which we work, or the arms with which we fight), the proper trial and proof of them is in their exercise in practice. Most of the things we use are serviceable to us, and so have their serviceableness proved, in some pressure, straining, agitation, or collision. So it is with a bow, a sword, an axe, a saw, a cord, a chain, a staff, a foot, a tooth, &c. And they that are so weak, as not to bear the strain or pressure we need to put them to, are good for nothing. So it is with all the virtues of the mind. The proper trial and proof of them, is in being exercised under those temptations and trials that God brings us under, in the course of his providence, and in being put to such service as strains hard upon the principles of nature.
Practice is the proper proof of the true and saving knowledge of
God; as appears by that of the apostle already mentioned, "hereby do we
know that we know him, that we keep his commandments." It is in vain for
us to profess that we know God, if in works we deny him,
Holy practice is the proper evidence of repentance. When the Jews
professed repentance, when they came confessing their sins, to John, preaching
the baptism of repentance for the remission of sins; he directed them to the
right way of getting and exhibiting proper evidences of the truth of their
repentance, when he said to them, "Bring forth fruits meet for repentance,"
Holy practice is the proper evidence of a saving faith. It is
evident that the Apostle James speaks of works, as what do eminently justify
faith, or (which is the same thing) justify the professors of faith, and
vindicate and manifest the sincerity of their profession, not only to the
world, but to their own consciences; as is evident by the instance he gives of
Abraham,
Practice is the best evidence of a saving belief of the truth.
That is spoken of as the proper evidence of the truth's being in a professing
Christian, that he walks in the truth,
Practice is the most proper evidence of a true coming to Christ, and
accepting of, and closing with him. A true and saving coming to Christ, is (as
Christ often teaches) a coming so as to forsake all for him. And, as was
observed before, to forsake all for Christ in heart, is the same thing as to
have a heart actually to forsake all; but the proper evidence of having a heart
actually to forsake all, is, indeed, actually to forsake all so far as called
to it. If a prince make suit to a woman in a far country, that she would
forsake her own people, and father's house, and come to him to be his bride;
the proper evidence of the compliance of her heart with the king's suit, is her
actually forsaking her own people and father's house, and coming to him.—By
this her compliance with the king's suit is made perfect, in the same sense
that the Apostle James says, By works is faith made perfect. "Our
real taking Christ appears in our actions and works:
Practice is the most proper evidence of trusting in Christ for
salvation. The proper signification of the word trust, according to the more
ordinary use of it, both in common speech and in the Holy Scriptures, is the
emboldening and encouragement of a person's mind, to run some venture in
practice, or in something that he does on the credit of another's sufficiency
and faithfulness. And, therefore, the proper evidence of his trusting, is the
venture he runs in what he does. He is not properly said to run any venture, in
a dependence on any thing, that does nothing on that dependence, or whose
practice is no otherwise than if he had no dependence. For a man to run a
venture on a dependence on another, is for him to do something from that
dependence by which he seems to expose himself, and which he would not do, were
it not for that dependence. And, therefore, it is in complying with the
difficulties, and seeming dangers of Christian practice, in a dependence on
Christ's sufficiency and faithfulness to bestow eternal life, that persons are
said to venture themselves upon Christ, and trust in him for happiness and
life. They depend on such promises as that,
If a man should have word brought him from the king of a distant island, that he intended to make him his heir, if, upon receiving the tidings, he immediately leaves his native land and friends, and all that he has in the world, to go to that country, in a dependence on what he hears, then he may be said to venture himself, and all that he has in the world upon it. But, if he only sits still, and hopes for the promised benefit, inwardly pleasing himself with the thoughts of it; he cannot properly be said to venture himself upon it; he runs no venture in the case; he does nothing, otherwise than he would do, if he had received no such tidings, by which he would be exposed to any suffering in case all should fail. So he that, on the credit of what he hears of a future world, and, in a dependence on the report of the gospel, concerning life and immortality, forsakes all, or does so at least, so far as there is occasion, making everything entirely give place to his eternal interest; he, and he only, may properly be said to venture himself on the report of the gospel. And this is the proper evidence of a true trust in Christ for salvation.
Practice is the proper evidence of a gracious love, both to God and men. The texts that plainly teach this, have been so often mentioned already, that it is needless to repeat them.
Practice is the proper evidence of humility. That expression, and
manifestation of humility of heart, which God speaks of, as the great
expression of it, that he insists on; that we should look upon as the proper
expression and manifestation of it: but this is walking humbly.
This is also the proper evidence of the true fear of God:
So practice, in rendering again according to benefits received,
is the proper evidence of true thankfulness.
So the proper evidence of gracious desires and longings, and that
which distinguishes them from those that are false and vain, is, that they are
not idle wishes and wouldings like Balaam's; but effectual in practice, to stir
up persons earnestly and thoroughly to seek the things they long for.
Practice is the proper evidence of a gracious hope:
A cheerful practice of our duty, and doing the will of God, is
the proper evidence of a truly holy joy.
Practice also is the proper evidence of Christian fortitude. The
trial of a good soldier is not in his chimney corner, but in the field of
battle,
And, as the fruit of holy practice is the chief evidence of the truth of grace, so the degree in which experiences have influence on a person's practice, is the surest evidence of the degree of that which is spiritual and divine in his experiences. Whatever pretenses persons may make to great discoveries, great love and joys, they are no further to be regarded than they have influence on their practice. Not but that allowances must be made for the natural temper. But that does not hinder, but that the degree of grace is justly measured, by the degree of the effect in practice. For the effect of grace is as great, and the alteration as remarkable, in a very ill natural temper, as another. Although a person of such a temper will not behave himself so well, with the same degree of grace as another, the diversity from what was before conversion, may be as great; because a person of a good natural temper did not behave himself so in before conversion.
Thus I have endeavored to represent the evidence there is, that Christian practice is the chief of all the signs of saving grace. And, before I conclude this discourse, I would say something briefly in answer to two objections that may possibly be made by some against what has been said upon this head.
Objection I.—Some may be ready to says this seems to be contrary to that opinion, so much received among good people; that professors should judge of their state, chiefly by their inward experience, and that spiritual experiences are the main evidences of true grace.
I answer, it is doubtless a true opinion, and justly much received among good people, that professors should chiefly judge of their state by their experience. But it is a great mistake, that what has been said is at all contrary to that opinion. The chief sign of grace to the consciences of Christians being Christian practice, in the sense that has been explained, and according to what has been shown to be the true notion of Christian practice, is not at all inconsistent with Christian experience, being the chief evidence of grace. Christian or holy practice is spiritual practice; and that is not the motion of a body that knows not how, nor when, nor wherefore it moves: but spiritual practice in man is the practice of a spirit and body jointly, or the practice of a spirit animating, commanding, and actuating a body to which it is united, and over which it has power given it by the Creator. And, therefore, the main thing, in this holy practice, is the holy action of the mind, directing and governing the motions of the body. And the motions of the body are to be looked upon as belonging to Christian practices only secondarily, and as they are dependent and consequent on the acts of the soul. The exercises of grace that Christians find, or are conscious to within themselves, are what they experience within themselves; and herein therefore lies Christian experience: and this Christian experience consists as much in those operative exercises of grace in the will, that are immediately concerned in the management of the behavior of the body, as in other exercises. These inward exercises are not the less a part of Christian experience, because they have outward behavior immediately connected with them. A strong act of love to God, is not the less a part of spiritual experience, because it is the act that immediately produces and effects some self-denying and expensive outward action, which is much to the honor and glory of God.
To speak of Christian experience and practice, as if they were
two things, properly and entirely distinct, is to make a distinction without
consideration or reason. Indeed, all Christian experience is not properly
called practice, but all Christian practice is properly experience. And the
distinction that is made between them, is not only an unreasonable, but an
unscriptural distinction. Holy practice is one kind or part of Christian
experience; and both reason and Scripture represent it as the chief, and most
important and most distinguishing part of it. So it is represented in
Such experiences as these the Apostle Paul mainly insists upon,
when he speaks of his experiences in his epistles; as,
And not only does the most important and distinguishing part of Christian experience lie in spiritual practice; but such is the nature of that sort of exercises of grace, wherein spiritual practice consists, that nothing is so properly called by the name of experimental religion. For, that experience, which is in these exercises of grace, that are found and prove effectual at the very point of trial, wherein God proves, which we will actually cleave to, whether Christ or our lusts, is, as has been shown already, the proper experiment of the truth and power of our godliness; wherein its victorious power and efficacy, in producing its proper effect, and reaching its end, is found by experience. This is properly Christian experience, wherein the saints have opportunity to see, by actual experience and trial, whether they have a heart to do the will of God, and to forsake other things for Christ, or no. As that is called experimental philosophy which brings opinions and notions to the test of fact, so is that properly called experimental religion, which brings religious affections and intentions to the like test.
There is a sort of external religious practice, wherein is no inward experience, which no account is made of in the sight of God, but it is esteemed good for nothing. And there is what is called experience, that is without practice, being neither accompanied nor followed with a Christian behavior; and this is worse than nothing. Many persons seem to have very wrong notions of Christian experience and spiritual light and discoveries. Whenever a person finds within him a heart to treat God as God, at the time that he has the trial, and finds his disposition effectual in the experiment, that is the most proper, and most distinguishing experience. And to have, at such a time, that sense of divine things, that apprehension of the truth, importance and excellency of the things of religion, which then sways and prevails, and governs his heart and hands; this is the most excellent spiritual light, and these are the most distinguishing discoveries. Religion consists much in holy affection; but those exercises of affection which are most distinguishing of true religion, are these practical exercises. Friendship between earthly friends consists much in affection; but yet, those strong exercises of affection, that actually carry them through fire and water for each other, are the highest evidences of true friendship.
There is nothing in what has been said, contrary to what is
asserted by some sound divines; when they say, that there are no sure evidences
of grace, but the acts of grace. For that doth not hinder, but that these
operative, productive acts, those exercises of grace that are effectual in
practice, may be the highest evidences above all other kinds of acts of grace.
Nor does it hinder, but that, when there are many of these acts and exercises,
following one another in a course, under various trials of every kind, the
evidence is still heightened; as one act confirms another. A man, once by
seeing his neighbor, may have good evidence of his presence; but by seeing him
from day to day, and conversing with him in a course, in various circumstances,
the evidence is established. The disciples when they first saw Christ, after
his resurrection, had good evidence that he was alive; but, by conversing with
him for forty days, and his showing himself to them alive by many infallible
proofs, they had yet higher evidence. "The
more these visible exercises of grace are renewed, the more certain you will
be. The more frequently these actings are renewed, the more abiding and
confirmed your assurance win be. A man that has been assured of such visible
exercises of grace, may quickly after be in doubt whether he was not mistaken.
But when such actings are renewed again and again, he grows more settled and
established about has good estate. If a man see a thing once, that makes him
sure; but, if afterwards, he fear he was deceived, when he comes to see it
again, he is more sure he was not mistaken. If a man read such passages in a
book, he is sure it is so. Some months after, some may bear him down, that he
was mistaken, so as to make him question it himself; but, when he looks, and
reads it again, he is abundantly confirmed. The more men's grace is multiplied,
the more their peace is multiplied:" 2 Pet. 1:2, "Grace and peace he
multiplied unto you, through the knowledge of God, and Jesus our Lord." Stoddard's
Way to know Sincerity and Hypocrisy.
The witness or seal of the Spirit that we read of, doubtless
consists in the effect of the Spirit of God on the heart, in the implantation
and exercises of grace there, and so consists in experience. And it is also
beyond doubt, that this seal of the Spirit, is the highest kind of evidence of
the saints' adoption, that ever they obtain. But in these exercises of grace in
practice, that have been spoken of, God gives witness, and sets to his seal, in
the most conspicuous, eminent, and evident manner. It has been abundantly found
to be true in fact, by the experience of the Christian church, that Christ
commonly gives, by his Spirit, the greatest and most joyful evidences to his
saints of their sonship, in those effectual exercises of grace under trials,
which have been spoken of; as is manifest in the full assurance, and
unspeakable joys of many of the martyrs. Agreeable to that,
Objection II.—Some also may be ready to object against what has been said of Christian practice being the chief evidence of the truth of grace, that this is a legal doctrine; and that this making practice a thing of such great importance in religion, magnifies works, and tends to lead men to make too much of their own doings, to the diminution of the glory of free grace, and does not seem well to consist with the great gospel doctrine of justification by faith alone.
But this objection is altogether without reason. Which way is it inconsistent with the freeness of God's grace, that holy practice should be a sign of God's grace? It is our works being the price of God's favor, and not their being the sign of it, that is the thing which is inconsistent with the freeness of that favor. Surely the beggar's looking on the money he has in his hands, as a sign of the kindness of him who gave it to him, is in no respect inconsistent with the freeness of that kindness. It is his having money in his hands as the price of a benefit, that is the thing which is inconsistent with the free kindness of the giver. The notion of the freeness of the grace of God to sinners, as that is revealed and taught in the gospel, is not that no holy and amiable qualifications or actions in us shall be a fruit, and so a sign of that grace; but that it is not the worthiness or loveliness of any qualification or action of ours which recommends us to that grace; that kindness is shown to the unworthy and unlovely; that there is great excellency in the benefit bestowed and no excellency in the subject as the price of it; that goodness goes forth and flows out, from the fullness of God's nature, the fullness of the fountain of good, without any amiableness in the object to draw it. And this is the notion of justification without works (as this doctrine is taught in the Scripture), that it is not the worthiness or loveliness of our works, or anything in us, which is in any wise accepted with God, as a balance for the guilt of sin, or a recommendation of sinners to his acceptance as heirs of life. Thus we are justified only by the righteousness of Christ, and not by our righteousness. And when works are opposed to faith in this affair, and it is said that we are justified by faith and not by works; thereby is meant, that it is not the worthiness or amiableness of our works, or anything in us, which recommends us to an interest in Christ and his benefits; but that we have this interest only by faith, or by our souls receiving Christ, or adhering to and closing with him. But that the worthiness or amiableness of nothing in us recommends and brings us to an interest in Christ, is no argument that nothing in us is a sign of an interest in Christ.
If the doctrines of free grace, and justification by faith alone,
be inconsistent with the importance of holy practice as a sign of grace; then
they are equally inconsistent with the importance of anything whatsoever in us
as a sign of grace, any holiness, or any grace that is in us, or any of our
experiences of religion; for it is as contrary to the doctrines of free grace
and justification by faith alone, that any of these should be the righteousness
which we are justified by, as that holy practice should be so. It is with holy
works, as it is with holy qualifications; it is inconsistent with the freeness
of gospel grace, that a title to salvation should be given to men for the
loveliness of any of their holy qualifications, as much as that it should be
given for the holiness of their works. It is inconsistent with the gospel doctrine
of free grace, that an interest in Christ and his benefits should be given for
the loveliness of a man's true holiness, for the amiableness of his renewed,
sanctified, heavenly heart, his love to God, and being like God, or his
experience of joy in the Holy Ghost, self-emptiness, a spirit to exalt Christ
above all, and to give all glory to him, and a heart devoted unto him; I say it
is inconsistent with the gospel doctrine of free grace, that a title to
Christ's benefits should be given out of regard to the loveliness of any of
these, or that any of these should be our righteousness in the affair of
justification. And yet this does not hinder the importance of these things as
evidences of an interest in Christ. Just so it is with respect to holy actions
and works. To make light of works, because we be not justified by works, is the
same thing in effect, as to make light of all religion, all grace and holiness,
yea, true evangelical holiness, and all gracious experience; for all is
included, when the Scripture says, we are not justified by works; for by works
in this case, is meant all our own righteousness, religion, or holiness, and
everything that is in us, all the good we do, and all the good which we are
conscious of all external acts, and all internal acts and exercises of grace,
and all experiences, and all those holy and heavenly things wherein the life
and power, and the very essence of religion do consist, all those great things
which Christ and his apostles mainly insisted on in their preaching, and
endeavored to promote, as of the greatest consequence in the hearts and lives
of men, and all good dispositions, exercises and qualifications of every kind
whatsoever; and even faith itself, considered as a part of our holiness. For we
are justified by none of these things; and if we were, we should, in a
Scripture sense, be justified by works. And therefore if it be not legal, and
contrary to the evangelical doctrine of justification without works, to insist
on any of these, as of great importance, as evidences of an interest in Christ;
then no more is it, thus to insist on the importance of holy practice. It would
be legal to suppose, that holy practice justifies by bringing us to a title to
Christ's benefits, as the price of it, or as recommending to it by its
preciousness or excellence; but it is not legal to suppose, that holy practice
justifies the sincerity of a believer, as the proper evidence of it. The
Apostle James did not think it legal to say, that Abraham our father was
justified by works in this sense. The Spirit that indited the Scripture, did
not think the great importance and absolute necessity of holy practice, in this
respect, to be inconsistent with the freeness of grace; for it commonly teaches
them both together; as in
And in that most solemn invitation of wisdom,
So that in what has been said of the importance of holy practice as the main sign of sincerity; there is nothing legal, nothing derogatory to the freedom and sovereignty of gospel grace, nothing in the least clashing with the gospel doctrine of justification by faith alone, without the works of the law, nothing in the least tending to lessen the glory of the Mediator, and our dependence on his righteousness, nothing infringing on the special prerogatives of faith in the affair of our salvation, nothing in any wise detracting from the glory of God and his mercy, or exalting man, or diminishing his dependence and obligation. So that if any are against such an importance of holy practice as has been spoken of, it must be only from a senseless aversion to the letters and sound of the word works, when there is no reason in the world to be given for it, but what may be given with equal force, why they should have an aversion to the words holiness, godliness, grace, religion, experience, and even faith itself; for to make a righteousness of any of these, is as legal, and as inconsistent with the way of the new covenant, as to make a righteousness of holy practice.
It is greatly to the hurt of religion, for persons to make light
of, and insist little on, those things which the Scripture insists most upon,
as of most importance in the evidence of our interest in Christ, under a notion
that to lay weight on these things is legal, and an old covenant way; and so,
to neglect the exercises, and effectual operations of grace in practice, and
insist almost wholly on discoveries, and the method and manner of the immanent
exercises of conscience and grace in contemplation; depending on an ability to
make nice distinctions in these matters, and a faculty of accurate discerning
in them, from philosophy or experience. It is in vain to seek for any better,
or any further signs than those that the Scriptures have most expressly
mentioned, and most frequently insisted on, as signs of godliness. They who
pretend to a greater accuracy in giving signs, or by their extraordinary
experience or insight into the nature of things, to give more distinguishing
marks, which shall more thoroughly search out and detect the hypocrite, are but
subtle to darken their own minds, and the minds of others; their refinings and
nice discerning, are in God's sight, but refined foolishness and a sagacious
delusion. Here are applicable those words of Agur,
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Genesis
15:12-13 19:14 20:6-7 22:1 23:7 24:63 31:24 33:3 46
Exodus
2:23 3 3:11 5:19 8:25 9:16 9:27 9:27 9:27-28 10:8-10 10:24 12:11 14:18 15:16 15:25 16:4 19:8 24:3 24:7 25:31 28:32 28:34 29:22 34:8 39:23 39:26
Leviticus
Numbers
14:21 14:24 14:39-40 23:9-10 24:1 24:2 24:16-17 32:11-12
Deuteronomy
1:36 5:27-29 5:29 6:13 8:2 8:2 8:2 8:16 8:16 10:12 10:20 13:1 26:2 26:16-18 26:17 30:6 32:18-20 32:36-37
Joshua
Judges
1 Samuel
2:2 10:2-3 16:7 24:16-17 24:16-17 25:16-19 26:21 26:21 31:21
2 Samuel
1 Kings
6:18 7:18-19 19 19:12-13 21:27 21:27 22:22
2 Kings
5:14 5:15 10:16 17:32-33 20:3 22:19
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Job
1:8 1:9-10 12:11 13:2 17:9 19:25 20:12-13 23:10 23:10 27:8-10 28:28 28:28 34:11 34:22 39:16 42:6
Psalms
2:1 2:11 2:11 9:10 15 18:27 19:7-9 19:7-10 19:10 21:1 24:3-4 24:6 26:8 27:4 27:4 29:2 31:24 33:1 33:18 33:18 33:18 34:11 34:11 34:11 34:18 34:18 36:1 36:8-9 37:4 37:9-10 37:10-11 37:21 37:21 37:21 37:29 38:10 42:1 42:1-2 43:3-4 46:10 51:17 51:17 55:12-14 55:17 63:1 63:1-2 63:1-2 63:3-5 63:5-6 63:6 63:7 63:11 66:3 66:3 66:10-11 66:10-11 68:3 68:13 69:6 69:32 69:35 69:36 71:23 72:6 73:25 78:7 78:7-8 78:10 78:11 78:35 78:36 78:37 78:41 78:56 84:1-2 84:1-2 84:2 84:2 84:2 89:15 89:15-16 95:7-10 96:9 97:10 97:11-12 97:12 98:1 99:2-3 101:2-3 101:5 105:15 106:3 106:12 110:3 112:5 112:7 116:1 116:12 119:1 119:6 119:14 119:18 119:20 119:57 119:81 119:97 119:99-100 119:104 119:104 119:106 119:111-112 119:120 119:120 119:120 119:131 119:136 119:140 119:166 125:4-5 125:5 130:6 131:1 133:1-2 133:1-2 135 138:6 139:14-15 139:21 139:21 139:29 143:6-7 146:5 147:6 147:11 147:11 147:11 149:2
Proverbs
3:7 3:7 3:34 4:18 6:16-17 8:13 8:13 8:13 9 10:32 14:21 14:31 16:6 16:32 17:3 17:27 20:17 20:17 21:26 24:12 25:2 25:24 26:11 26:12 28:13 28:14 28:14 30:2-4 30:5-6 30:32
Ecclesiastes
Song of Solomon
1:3 1:4 1:15 2:5 2:11-12 2:14 3:1-2 3:11 5:8 6:8 7:2 7:11-12 8:6 8:11-12
Isaiah
1:12-15 1:16 1:18 1:19 2:10 2:11-17 2:19 2:21 5:1-8 5:21 6 6:3 11:3 11:6-9 14:23-24 19:18 26:8 26:10 27:2-3 32 32:6 33:7 35:8 35:8 35:8 35:10 38:3 40:13 43:22 45:29 48:1-2 52:1 52:7 53:8 55 55:7 57:1 57:5 57:15 57:15 58 58:2 61:1-2 63:15 63:17 64:5 64:5 65:5 65:5 65:25 66:1-2 66:2 66:2 66:5 66:5
Jeremiah
1:6 3:10 3:23-25 4:2 4:3-4 5:7 7:11 12:16 13:17 17:7 17:7-8 17:9-10 17:10 17:13 22:15-16 22:16 22:16 22:16 32:19
Lamentations
Ezekiel
3:7 3:20 9:4 11:19 13:7 16:6 16:56 16:60 16:61 16:63 18:24 20:38 20:41-42 20:42-43 33:1 33:12-13 33:13 33:20 33:31-32 36:26 44:6-7
Daniel
3:28-30 4:1-3 4:1-3 4:13 4:17 4:23 4:34 4:34-35 4:35 4:37 4:37 6:25 6:25-27 10 10:8 12:10 12:10
Hosea
4:16 6:6 6:6 7:8 10:4 13:1 13:1 14:9
Joel
Micah
Habakkuk
Zechariah
9:9 12:12-14 13:4 13:9 13:9 14:21
Malachi
Matthew
3:6 3:7-9 3:8 3:8 3:10 3:10 3:12 5:3 5:4 5:4 5:5 5:6 5:7 5:7 5:7 5:9 5:12 5:12 5:15-16 5:16 5:29-30 5:29-30 5:45-46 5:46 6:5-6 6:6 6:12 6:14 6:15 6:16 6:17 7:16 7:19-20 8:4 8:20 8:24-26 9:8 9:13 9:36 10:22 10:39 10:42 11 11:27 11:28-29 11:29 12:7 12:43-45 12:49-50 13:4-8 13:19-23 13:20 13:26 14:14 15:22 15:26-28 15:31 15:32 16:15-17 16:16-17 16:23 16:27 18 18:3 18:3-4 18:4 18:6 18:22 18:31 19:14 19:16 21:5 22:37-40 22:39-40 23:6-7 23:23 24:10-13 24:12-13 24:12-13 25 25 25 25:8 25:26 25:30 25:31 26:1 26:41 26:75 28:8 28:8 28:9 34
Mark
1:4 2:12 3:5 3:5 6:20 6:34 6:34 8:38 9:24 10:15 10:15 11:25-26 14:72
Luke
1:53 2:27 4:15 5:26 5:27-28 6:23 6:32 6:44 7 7 7:13 7:16 7:37 8:13 8:43-44 9:55 9:62 10:3 10:21-22 11:52 12:35 12:57 13:6 13:26 14:7 14:10 15 15:18 17:32 18 18:9 18:11 19:16-23 19:41-42 22:15 22:28 22:62 24:32 24:32 24:49
John
1:14 1:14 1:16 1:16 1:34 2:17 2:23-25 3:6 3:6 3:11 3:29 4:14 4:14 4:14 4:14 4:14 4:32 4:34 4:34 5:35 5:35 5:35 5:36 5:42 6 6:40 6:40 6:40 6:40 6:45 6:47 6:50-51 6:54 6:58 6:68-69 7:37-39 7:38-39 8:30-31 8:31 9:40 11 11:25 12:18 12:19 12:40 12:45 13:17 13:33 13:34 14 14 14:2 14:16-17 14:17 14:21 14:21 15:1 15:1-2 15:4 15:5 15:6 15:6-8 15:8 15:10 15:11 15:14 15:16 16:27 17:6-8 17:6-8 17:8 17:13 17:21 17:26 19:9 20 20:22 20:29 21:15
Acts
1:4 2:38 2:38-39 2:41 2:46-47 3:14 4:13 4:21 4:27 4:34-35 8:13 8:23 8:37 10:22 13:48 14:3 19:9 20:19 20:19 22:3 22:14-15 26:20 26:25
Romans
1:9 1:11 1:21 2:5 2:6 2:6 2:7 2:13 2:19-20 2:20 2:29 2:31 4:1-2 5:2-3 5:3 5:5 6:3-8 7:4-9 7:13 7:19 7:25 8 8:1 8:6 8:6 8:6-7 8:9 8:9-11 8:10 8:14 8:15-17 8:16 8:16 8:22 8:24 8:24 8:29 8:36 9:2 9:18 10:2 10:2 11:20 12:1 12:1-2 12:2 12:11 12:15 12:16 13:7 13:8 13:8 13:8-10 13:10 13:14 14:6 14:11
1 Corinthians
1:8-9 1:27-29 2:4 2:12 2:13-14 2:14 2:14 2:14 2:14 2:14-15 3 3:2 3:16 4:5 4:20 6:9-10 6:17 6:17 8:2 9:2 9:25-26 9:26 9:26 11:15 13 13:1-3 13:2 13:2 13:4 13:4-5 13:6 13:8-12 13:10-11 13:13 14:20 15:47-49
2 Corinthians
1:1 1:8-10 1:12 1:12 1:12 1:19 1:22 1:22 1:22 1:24 1:29 2:4 2:4 2:4 2:14 2:14 3:18 3:18 3:18 4:3-4 4:3-6 4:5 4:6 4:7 4:18 5:5 5:5 5:5 5:7 5:10 5:14-15 5:16-17 6:10 6:11 6:16 7:4 7:7 7:9 7:13 7:15 7:15 7:16 8:2 8:2 8:8 8:8 8:16 10:5 11:2-3 12:6 12:9 12:19 13:5
Galatians
1:14 1:14 1:16 1:16 2:20 2:20 2:20 2:20 2:20 3:1 3:13-14 3:14 3:15 4:6 4:11 4:15 4:15 4:19 5 5:14 5:14 5:14 5:16 5:18 5:21 6:1 6:4 6:7 6:7 6:9
Ephesians
1:1 1:3 1:4 1:13 1:13 1:13-14 1:14 1:14 1:16 1:17-20 1:18-19 3:7 3:7 3:17-19 3:20 4:4 4:11-12 4:13 4:16 4:22-24 5:5-6 5:21 6:1 6:5 6:5 6:24
Philippians
1:4 1:8 1:8 1:9 1:20 1:21 2:1 2:1 2:3 2:7 2:10-11 2:12 2:12 2:21 2:21 3:1 3:3 3:6 3:7 3:7-8 3:8 3:13 3:13-15 3:18-19 4:1 4:1-2 4:10
Colossians
1:9 1:9 1:9 1:22-23 1:29 1:34 2:1 2:2 2:18 2:18 2:23 3:7-8 3:10 3:10 3:12 3:12 3:12-13
1 Thessalonians
1:3 1:5 2:2 2:6 2:7-8 2:8 3:9 5:8 5:16
2 Thessalonians
1 Timothy
2 Timothy
1:4 1:7 1:7 1:12 1:12 1:12 2:15 3:5 3:5 4:4-8 4:6-7 4:7-8
Titus
Philemon
Hebrews
2:4 3:6 3:6 3:8 3:12 3:14 6 6:4-5 6:4-6 6:7-8 6:9-10 6:11-12 6:11-12 6:17-18 6:18 6:19 9:9 10:22 10:35 10:36 11:1 11:1 11:1 11:1 11:3 11:8 11:8-9 11:13 11:17 11:23 11:27 11:29 11:36 12:1 12:1 12:10 12:10 13:9
James
1:2-3 1:2-3 1:12 1:15 1:19 1:25 1:26 1:27 1:27 2 2:13-16 2:18 2:21-24 2:22 3:1-2 3:14-17 3:17
1 Peter
1:3 1:6 1:6-7 1:7 1:7 1:8 1:13-14 2:2-3 2:2-3 2:17 2:18 3:2 3:15 4:14 5:5 5:12
1 John
1:3 1:3 2:3 2:3 2:3 2:3 2:3 2:4-5 2:9-10 2:19 2:20 2:20 2:27 3:3 3:3 3:6 3:7-8 3:9 3:14 3:16 3:17 3:18-19 3:19-21 4:7 4:12 4:13 4:13-15 4:14 4:15 4:15 4:16 4:16 4:18 4:18 4:18 4:19 5:3 5:3 5:8 5:10
2 John
3 John
Jude
Revelation
1 1:17 2:7 2:10 2:10 2:13 2:17 2:17 2:17 2:17 2:23 2:23 2:26 3:1 3:7 3:10 3:12 3:15-16 3:17-18 3:19 4:8 7:3 14:4 14:10 20:12 21:6 21:6 21:6-7 21:27 22:1 22:12 22:17 40:22