Concerning Religious Affections, Treatise · Part 3 (2 of 7)

Concerning Religious Affections · Treatise · Part 3 (2 of 7)

p. 128Another Thing which is a full Proof that the Seal of the Spirit is no Revelation of any Fact by immediate Suggestion, but is Grace it p. 129self in the Soul, is that the Seal of the Spirit is called the Earnest of the Spirit, in the Scripture. 'Tis very plain, that the Seal of the Spirit p. 130is the same Thing with the Earnest of the Spirit, by 2 Cor. 1. 22. Who hath also sealed Us, and given the Earnest of the Spirit in our Hearts. And Eph. 1. 13, 14. In whom, after that ye believed, ye were sealed with that holy Spirit of Promise; which is the Earnest of our Inheritance, until the Redemption of the purchased Possession, unto the Praise of his Glory. Now the Earnest is Part of the Money agreed for, given in Hand, as a Token of the Whole, to be paid in due Time; a Part of the promised Inheritance, granted now, in Token of full Possession of the Whole hereafter. But surely that Kind of Communication of the Spirit of God, which is of the Nature of eternal Glory, is the highest and most excellent Kind of Communication, something that is in its own Nature spiritual, holy and divine, and far from any Thing that is common; and therefore high above any Thing of the … of Inspiration, or Revelation of hidden Facts by Suggestion … Spirit of God, which many natural Men have had. What is the Earnest and Beginning of Glory, but Grace it self, especially in the more lively and clear Exercises of it? 'Tis not Prophecy, nor Tongues, nor Knowledge, but that more excellent divine Thing, Charity that never faileth, which is a Prelibation and Beginning of the Light, Sweetness, and Blessedness of Heaven, that World of Love or Charity. 'Tis Grace that is the Seed of Glory, and Dawning of Glory in the Heart, and therefore 'tis Grace that is the Earnest of the future Inheritance. What is it that is the Beginning or Earnest of eternal Life in the Soul, but spiritual Life? And what is that but Grace? The Inheritance that Christ has purchased for the Elect, is the Spirit of God; not in any extraordinary Gifts, but in his vital Indwelling in the Heart, exerting and communicating himself there, in his own proper, holy or divine Nature: And this is the Sum total of the Inheritance that Christ purchased for the Elect. For so are Things constituted in the Affair of our Redemption, p. 131that the Father provides the Saviour, or Purchaser, and the Purchase is made of Him; and the Son is the Purchaser and the Price; and the Holy Spirit is the great Blessing or Inheritance purchased, as is intimated Gal. 3. 13. 14. and hence the Spirit is often spoken of as the Sum of the Blessings promised in the Gospel, Luke 24. 49. Acts 1. 4. and Chap. 2. 38, 39. Gal. 3. 14. Eph. 1. 13. This Inheritance was the grand Legacy which Christ left his Disciples and Church, in his last Will and Testament; John Chap. 14, and 15, and 16. This is the Sum of the Blessings of eternal Life, which shall be given in Heaven. (Compare John 7. 37, 38, 39. and John 4. 14. with Rev. 21. 6. and 22. 1, 17.) 'Tis through the vital Communications and Indwelling of the Spirit, that the Saints have all their Light, Life, Holiness, Beauty and Joy in Heaven: And 'tis thro' the vital Communications and Indwelling of the same Spirit, that the Saints have all Light, Life, Holiness, Beauty & Comfort on Earth; but only communicated in less Measure. And this vital Indwelling of the Spirit in the Saints, in this less Measure and small Beginning, is the Earnest of the Spirit, the Earnest of the future Inheritance, and the first Fruits of the Spirit, as the Apostle calls it, Rom. 8. 22. where, by the first Fruits of the Spirit, the Apostle undoubtedly means the same vital gracious Principle, that he speaks of in all the preceeding Part of the Chapter, which he calls Spirit, and sets in Opposition to Flesh or Corruption. Therefore this Earnest of the Spirit, and first Fruits of the Spirit, which has been shown to be the same with the Seal of the Spirit, is the vital, gracious, sanctifying Communication and Influence of the Spirit, and not any immediate Suggestion or Revelation of Facts by the Spirit.‡‡After a Man is in Christ, not to judge by the Work, is not to judge by the Spirit. For the Apostle makes the Earnest of the Spirit to be the Seal. Now Earnest is Part of the Money bargain'd for; the Beginning of Heaven, of the Light and Life of it. He that sees not that the Lord is his by that, sees no God his at all. Oh therefore, do not look for a 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, wander not. Shepard's Parable, P. I. p. 86.

And indeed the Apostle, when in that Rom. 8. 16. he speaks of the Spirit's bearing Witness with our Spirit, that we are the Children of God, does sufficiently explain himself, if his Words were but attended to. What is here express'd, is connected with the two preceeding Verses, as resulting from what the Apostle had said there, as every Reader may see. The three Verses together are thus, For as many as are led by the Spirit of God, they are the Sons of God: For ye p. 132have not received the Spirit of Bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry, Abba, Father: The Spirit it self beareth Witness with our Spirits, that we are the Children of God. Here, what the Apostle says, if we take it together, plainly shews, that what he has Respect to, when he speaks of the Spirit's giving us Witness or Evidence that we are God's Children; is his dwelling in us, and leading us, as a Spirit of Adoption, or Spirit of a Child, disposing us to behave towards God as to a Father. This is the Witness or Evidence the Apostle speaks of, that we are Children, that we have the Spirit of Children, or Spirit of Adoption. And what is that, but the Spirit of Love? There are two Kinds of Spirits the Apostle speaks of, the Spirit of a Slave, or the Spirit of Bondage, that is Fear; and the Spirit of a Child, or Spirit of Adoption, & that is Love. The Apostle says, we han't received the Spirit of Bondage, or of Slaves, which is a Spirit of Fear; but we have received the more ingenuous noble Spirit of Children, a Spirit of Love, which naturally disposes us to go to God, as Children to a Father, and behave towards God as Children. And this is the Evidence or Witness which the Spirit of God gives us that we are Children. This is the plain Sense of the Apostle: And so undoubtedly the Apostle here is speaking of the very same Way of casting out Doubting, and Fear, and the Spirit of Bondage, which the Apostle John speaks of, 1 John 4. 18. viz. By the prevailing of Love, that is the Spirit of a Child. The Spirit of Bondage works by Fear, the Slave fears the Rod; but Love cries Abba Father; it disposes us to go to God, and behave ourselves towards God as Children; and it gives us clear Evidence of our Union to God as his Children, and so casts out Fear. So that it appears that the Witness of the Spirit the Apostle speaks of, is far from being any Whisper, or immediate Suggestion or Revelation; but that gracious holy Effect of the Spirit of God in the Hearts of the Saints, the Disposition and Temper of Children, appearing in sweet child-like Love to God, which casts out Fear, or a Spirit of a Slave.

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

Indeed it is past Doubt with me, that the Apostle has a more special Respect to the Spirit of Grace, or the Spirit of Love, or Spirit of a Child, in its more lively Actings: For 'tis perfect Love, or strong Love only, which so witnesses or evidences that we are Children, as to cast out Fear, and wholly deliver from the Spirit of Bondage. The strong and lively Exercises of a Spirit of child-like, evangelical, p. 133humble Love to God, give clear Evidence of the Soul's Relation to God, as his Child; which does very greatly and directly satisfy be Soul. And tho' it be far from being true, that the Soul in this Case, judges only by an immediate Witness, without any Sign or 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 tho' the Sight of his relative Union with God, and his being in his Favour, is not without a Medium, because he sees it by that Medium, viz. his Love; yet his Sight of the Union of his Heart to God is immediate: Love, the Bond of Union, is seen intuitively: The Saint sees and feels plainly the Union between his Soul and God; it is so strong and lively, that he can't doubt of it. And hence he is assured that he is a Child. How can he doubt whether he stands in a child-like Relation to God, when he plainly sees a child-like Union between God and his Soul, and hence does boldly, and as it were, naturally and necessarily cry, Abba Father?

And whereas the Apostle says, the Spirit bears Witness with our Spirits; by our Spirit here, is meant our Conscience, which is called the Spirit of Man; Prov. 20. 27. The Spirit of Man is the Candle of the Lord, searching all the inward Parts of the Belly. We elsewhere read of the Witness of this Spirit of our's; 2 Cor. 1. 12. For our Rejoicing is this, the Testimony of our Conscience. And 1 John 3. 19, 20, 21. And hereby do we know that we are of the Truth, and shall assure our Hearts before him. For if our Heart condemn us, God is greater than our Heart, and knoweth all Things. Beloved if our Heart condemn us not, then have we Confidence towards God. When the Apostle Paul speaks of the Spirit of God bearing Witness with our Spirit, he is not to be understood of two Spirits, that are two separate, collatteral, independant Witnesses; but 'tis by one, that we receive the Witness of the other: The Spirit of God gives the Evidence, by infusing and shedding abroad the Love of God, the Spirit of a Child, in the Heart, and our Spirit, or our Conscience, receives and declares this Evidence for our Rejoicing.

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

p. 134But 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 in themselves; and not any conceived Relation they bear to Self, or Self-Interest.

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

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

Some say that all Love arises from Self Love; and that it is impossible in the Nature of Things, for any Man to have any Love to God, or any other Being, but that Love to himself must be the 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 enquire 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, ar… 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 p. 135Things to be so agreeable to him, that he esteems it his highest Happiness to glorify God, &c.? Is not this the Fruit … Love? A Man must first love God, or have his Heart united to him, before he will esteem God's Good his own, and before he will desire the glorifying and enjoying of God, as his Happiness. 'Tis not strong arguing, that because after a Man has his Heart united to God in Love, as a Fruit of this, he desires his Glory and Enjoyment as his own Happiness, that therefore a Desire of this Happiness of his own, must needs be the Cause and Foundation of his Love: Unless it be strong arguing, that because a Father begat a Son, that therefore his Son certainly begat him. If after a Man loves God, and has his Heart so united to him, as to look upon God as his chief Good, and on God's Good as his own, it will be a Consequence and Fruit of this, that even Self-love, or love to his own Happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow, that this very Exercise of Self-love, went before his Love to God, and that his Love to God was a Consequence and Fruit of that. Something else, entirely distinct from Self-love might be the Cause of this, viz. A Change made in the Views of his Mind, and Relish of his Heart; whereby he apprehends a Beauty, Glory, and supream Good, in God's Nature, as it is in it self. This may be the Thing that first draws his Heart to him, and causes his Heart to be united to him, prior to all Considerations of his own Interest or Happiness, altho' after this, and as a Fruit of this, he necessarily seeks his Interest and Happiness in God.

There is such a Thing, as a Kind of Love or Affection, that a Man may have towards Persons or Things, which does properly arise from Self-love; a preconceived Relation to himself, or some Respect already manifested by another to him, or some Benefit already received or depended on, is truly the first Foundation of his Love, and what his Affection does wholly arise from; and is what preceedes 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 Goodwill, Love arises in a very different Manner, than when it first arises from some Gift bestowed by another, or depended on from him, as a Judge loves and favours a Man that has bribed him …or from the Relation he supposes another has to him, as a Man who loves another because he looks upon him as his Child. When Love to another 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 p. 136as Angels; and therefore surely nothing that is the meer 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 Parable of the ten Virgins, P. I. p. 25.. Christ plainly speaks of this Kind of Love, as what is nothing beyond the Love of wicked Men, Luke 6. 32. If ye love them that love you, what thank have ye? For Sinners also love those that love them. And the Devil himself knew that that Kind of Respect to God which was so mercenary, as to be only for Benefits received or depended on, (which is all one) is worthless in the Sight of God; otherwise he never would have made use of such a Slander before God, against Job, as in Job 1. 9, 10. Doth Job serve God for naught? Hast thou not made an Hedge about him, and about his House. &c.—? Nor would God ever have implicitly allowed the Objection to have been good, in case the Accusation had been true, by allowing that that Matter should be tried, and that Job should be so dealt with, that it might appear in the Event, whether Job's Respect to God was thus mercenary or no, and by putting the Proof of the Sincerity and Goodness of his Respect, upon that Issue.

'Tis 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 supream 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 'tis infinite Beauty, Brightness, and Glory itself. But how can that be true Love of this excellent and lovely Nature, which is not built on the Foundation of it's true Loveliness? How can that be true Love of Beauty and Brightness, which is not for Beauty and Brightness sake? How can that be a true Prizing of that which is in itself infinitely worthy and precious, which is not for the Sake of it's Worthiness and Preciousness? This infinite Excellency of the divine Nature, as it is in it self, is the true Ground of all that is good in God in any Respect; but how can a Man truly and rightly love God, without loving him for that Excellency in him, which is the Foundation of all that is in any Manner of Respect good or desireable 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 p. 137of 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 any Thing of the Beauty & Glory of the divine Nature. There is a certain Gratitude that is a meer natural Thing. Gratitude is one of the natural Affections of the Soul of Man, as well as Anger; and there is a Gratitude that arises from Self-love, very much in the same Manner that Anger does. Anger in Men is an Affection excited against another, or in Opposition to another, for something in him that crosses Self-love: Gratitude is an Affection one has towards another, for loving him, or gratifying him, or for 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 in exercise in wicked Men, in that which Christ declares concerning them, in the 6th of Luke, where he says, Sinners love those that love them; and which he declares concerning even the Publicans, who were some of the most carnal and profligate Sort of Men, Matth. 5. 46. This is the very Principle that is wrought upon by Bribery, in unjust Judges; and it is a Principle that even the brute Beasts do exercise: A Dog will love his Master that is kind to him. And we see in innumerable Instances, that meer Nature is sufficient to excite Gratitude in Men, or to affect their Hearts with Thankfulness to others for Kindnesses received; and sometimes towards them, whom at the same Time they have an habitual Enmity against. Thus Saul was once and again greatly affected, and even dissolved with Gratitude towards David, for sparing his Life; and yet remained an habitual Enemy to him. And as Men, from meer Nature, may be thus affected towards Men; so they may towards God. There is nothing hinders, but that the same Self-love may work after the same Manner towards God, as towards Men. And we have manifest Instances of it in Scripture; as indeed the Children of Israel, who sang God's Praises at the Red Sea, but soon forgot God's Works; and in Naaman the Syrian, who was greatly affected with the miraculous Cure of his Leprosy, so as to have his Heart engaged thenceforward to worship the God that had heal'd him, and him only, excepting when it would expose him to be ruin'd in his temporal Interest. So was Nebuchadnezzer greatly affected with God's Goodness p. 138to him, in restoring him to his Reason and Kingdom, after his dwelling with the Beasts.

Gratitude being thus a natural Principle, it renders Ingratitude so much the more vile and heinous; because it shews a dreadful Prevalence of Wickedness when it even overbears, and suppresses the better Principles of human Nature: As it is mentioned as an Evidence of the high Degree of the Wickedness of many of the Heathen, that they were without natural Affection, Rom. 2. 31. But that the Want of Gratitude, or natural Affection, are Evidences of an high Degree of Vice, is no Argument that all Gratitude and natural Affection, has the Nature of Vertue, or Saving-Grace.

Self-love, through the Exercise of a meer natural Gratitude, may be the Foundation of a Sort of Love to God many Ways. A Kind of Love may arise from a false Notion of God, that Men have been educated in, or have some Way imbibed; as tho' he were only Goodness and Mercy, and no revenging Justice; or as tho' the Exercises of his Goodness were necessary, and not free and sovereign; or as tho' his Goodness were dependant on what is in them, and as it were constrained by them. Men on such Grounds as these, may love a God of their own forming in their Imaginations, when they are far from loving such a God as reigns in Heaven.

Again, Self-love may be the Foundation of an Affection in Men towards God, thro' a great Insensibility of their State with Regard to God, and for Want of Conviction of Conscience to make 'em sensible how dreadfully they have provoked God to Anger; they have no Sense of the Heinousness of Sin, as against God, and of the infinite and terrible Opposition of the holy Nature of God against it: And so having formed in their Minds such a God as suits them, and thinking God to be such an one as themselves, who favours and 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 Favour and Love of God to them, as the first Foundation of their Love to him. After Awakenings and Distress through Fears of Hell, they may suddenly get a Notion, through some Impression on their Imagination, or immediate Suggestion, with or without Texts of Scripture, or by some other Means, that God loves 'em, and has forgiven their Sins, and made them his Children; and this is the first Thing that causes their Affections to flow towards God and Jesus Christ: And then after this, and upon this Foundation, many Things in God may appear p. 139lovely 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 'em just as they would have him. When once they are firm in this Apprehension, 'tis easy to own God and Christ to be lovely and glorious, and to admire and extol them. 'Tis easy for them to own Christ to be a lovely Person, and the best in the World, when they are first firm in it, that he, tho' Lord of the Universe, is captivated with Love to them, and has his Heart swallowed up in them, and prizes 'em far beyond most of their Neighbours, and loved 'em from Eternity, and died for 'em, and will make 'em reign in eternal Glory with him in Heaven. When this is the Case with carnal Men, their very Lusts will make him seem lovely: Pride it self will prejudice them in Favour of that which they call Christ: Selfish proud Man naturally calls that lovely that greatly contributes to his Interest, and gratifies his Ambition.

And as this Sort of Persons begin, so they go on. Their 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 tho' it were carried on by Impulses, and Whispers, and external Representations, immediately made to their Imagination. These Things they often have; which they take to be Manifestations of God's great Love to 'em, and Evidences of their high Exaltation above others of Mankind; and so their Affections are often renewedly set a going.

Whereas the Exercises of true and holy Love in the Saints arise in another Way. They don't first see that God loves them, and then see that he is lovely; but they first see that God is lovely, and that Christ is excellent and glorious, and their Hearts are first captivated with this View, and the Exercises of their Love are wont from Time to Time to begin here, and to arise primarily from these Views; and then, consequentially, they see God's Love; and great Favour to them ‖‖There is a Seeing of Christ after a Man believes, which is Christ in his Love, &c. But I speak of that first Sight of him that preceeds the second Act of Faith; and 'tis an intuitive, or real Sight of him, as he is in his Glory. Shepard's Parable of the ten Virgins, Part I. p. 74.. The Saint's Affections begin with God; and p. 140Self-Love has a Hand in these Affections consequentially, and secondarily only. On the contrary, those false Affections begin with Self, and an Acknowledgement of an Excellency in God, and an Affectedness with it, is only consequential and dependant. In the true Saint God is the lowest Foundation; the Love of the Excellency of his Nature is the Foundation of all the Affections which come afterwards, wherein Self-Love is concern'd as an Handmaid: On the contrary, the Hypocrite lays himself at the Bottom of all, as the first Foundation, and lays on God as the Superstructure; and even his Acknowledgement of God's Glory it self, depends on his Regard to his private Interest.

Self-Love may not only influence Men, so as to cause them to be affected with God's Kindness to them separately; but also with God's Kindness to them, as Parts of a Community: As a natural Principle of Self-Love, without any other Principle, may be 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 Principles may extend further, and even to the World of Mankind, and might be affected with the Benefits the Inhabitants of the Earth have, beyond those of the Inhabitants of other Planets; if we knew that such there were, and knew how it was with them. So this Principle may cause Men to be affected with the Benefits that Mankind have received beyond the fallen Angels. And hence Men, from this Principle, may be much affected with the wonderful Goodness of God to Mankind, his great Goodness in giving his Son to die for fallen Man, and the marvellous Love of Christ in suffering such great Things for us, and with the great Glory they hear God has provided in Heaven for us; looking on themselves as Persons concerned and interested, as being some of this Species of Creatures, so highly favour'd: 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 meer natural Thing, and that there is no such Thing as a spiritual Gratitude, which is a holy and divine Affection: They imply no more, than that there is a Gratitude which is meerly natural, and that when Persons have Affections towards God only or primarily for Benefits received, their Affection is only the Exercise p. 141of 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 overcome by it, and captivated into a supream Love to him on that Account, his Heart hereby becomes tender, and easily affected with Kindnesses received. If a Man has no Love to another, yet Gratitude may be moved by some extraordinary Kindness; as in Soul towards David: But this is not the same Kind of Thing, as a Man's Gratitude to a dear Friend, that his Heart was before possess'd with a high Esteem of, and Love to; whose Heart by this Means became tender towards him, and more easily affected with Gratitude, and affected in another Manner. Self-Love is not excluded from a gracious Gratitude; the Saints love God for his Kindness to them, Psal. 116. 1. I love the Lord, because he hath heard the Voice of my Supplication. But something else is included; and another Love prepares the Way, and lays the Foundation, for these grateful Affections.

2. In a gracious Gratitude, Men are affected with the Attribute of God's Goodness and free Grace, not only as they are concerned in it, or as it affects their Interest, but as a Part of the Glory and Beauty of God's Nature. That wonderful and unparallel'd Grace of God, which is manifested in the Work of Redemption, and shines forth in the Face of Jesus Christ, is infinitely glorious in it self, and appears so to the Angels; 'tis a great Part of the moral Perfection and Beauty of God's Nature: This would be glorious, whether it were exercised towards us or no; and the Saint who exercises a gracious Thankfulness for it, sees it to be so, and delights in it as such; tho' his Concern in it serves the more to engage his Mind, and raise the Attention and Affection; and Self-Love here assists as an 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 p. 142before 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: Nor is our own Interest, o… the Benefits we have received, the only, or the chief objective Ground of the present Exercises of the Affection; but God's Goodness, as Part of the Beauty of his Nature; altho' the Manifestations of that lovely Attribute, set immediately before our Eyes, in the Exercises of it for us, be the special Occasion of the Mind's Attention to that Beauty, at that Time, and serves to fix the Attention, and heighten the Affection.

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

In answer to this I would observe, that the Apostle's Drift in these Words, is to magnify the Love of God to us from hence, that he loved us, while we had no Love to him; as will be manifest to any one who compares this Verse, and the two following, with the 9th, 10th and 11th Verses. And that God loved us, when we had no Love to him, the Apostle proves by this Argument, that God's Love to the Elect, is the Ground of their Love to him. And that it is three Ways. 1. The Saints Love to God, is the Fruit of God's Love to them; as it is the Gift of that Love. God gave them a Spirit of Love to him, because he loved them from Eternity. And in this Respect God's Love to his Elect is the first Foundation of their Love to him, as it is the Foundation of their Regeneration, and the Whole of their Redemption. 2. The Exercises and 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.

p. 143And as it is with the Love of the Saints, so it is with their Joy, and spiritual Delight and Pleasure: the first Foundation of it, is not any Consideration or Conception of their Interest in divine Things; but it primarily consists in the sweet Entertainment their Minds have in the View or Contemplation of the divine and holy Beauty of these Things, as they are in themselves. And this is indeed the very main Difference between the Joy of the Hypocrite, and the Joy of the true Saint. The former rejoices in himself; Self is the first Foundation of his Joy: The latter rejoices in God. The Hypocrite has his Mind pleased and delighted, in the first Place, with his own Privilege, and the Happiness which he supposes he has attained, or shall attain. True Saints have their Minds, in the first Place, inexpressibly pleased and delighted with the sweet Ideas of the 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; 'tis 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 Dependance of the Affections of Hypocrites is in a contrary Order: They first rejoice, and are elevated with it, that they are made so much of by God; and then on that Ground, he seems in a Sort, lovely to them.

The first Foundation of the Delight a true Saint has in God, is his own Perfection; and the first Foundation of the Delight he has in Christ, is his own Beauty; he appears in himself the Chief among Ten Thousand, and altogether lovely: the Way of Salvation by Christ, is a delightful Way to him, for the sweet and admirable Manifestations of the divine Perfections in it; the holy Doctrines of the Gospel, by which God is exalted and Man abased, Holiness honoured and promoted, and Sin greatly disgraced and discouraged, and free and sovereign Love manifested; are glorious Doctrines in his Eyes, and sweet to his Taste, prior to any Conception of his Interest in these Things. Indeed the Saints rejoice in their Interest in God, and that Christ is their's; and so they have great Reason; But this is not the first Spring of their Joy: They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is their's: They first have their Hearts fill'd with Sweetness, from the View of Christ's Excellency, and the Excellency of his Grace, and the Beauty of the Way of Salvation by him; and then they have a secondary Joy, in that so excellent a Saviour, and such excellent Grace is their's. ††Dr. Owen, on THE SPIRIT, p. 199. speaking of a common Work of the Spirit, says, The Effects of this Work on the Mind, which is the first Subject affected with it, proceeds not so far, as to give it Delight, Complacency and Satisfaction in the lovely spiritual Nature and Excellencies 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; Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13, 14. 2 Cor. 3. 18. Chap. 4. 6. This, the Work we have insisted on, reacheth not unto. For notwithstanding any Discovery that is made therein of spiritual Things unto the Mind, it finds not an immediate, direct, spiritual Excellency in them; but only with Respect unto some Benefit or Advantage, which is to be attained by Means thereof. It will not give such a spiritual Insight into the Mystery of God's Grace by Jesus Christ, called his Glory shining in the Face of Christ, 2 Cor. 4. 6. as that the Soul, in its first direct View of it, should, for what it is in itself, admire it, delight in it, approve it, and find spiritual Solace, with Refreshment, in it. But such a Light, such a Knowledge, it communicates, as that a Man may like it well in its Effects, as a Way of Mercy and Salvation.Rom 6:171 Cor 2:131 Cor 2:142 Cor 3:182 Cor 4:6But that which is p. 144the true Saint's Superstructure, is the Hypocrite's Foundation. When they hear of the wonderful Things of the Gospel, of God's great Love in sending his Son, of Christ's dying Love to Sinners, and the great Things Christ has purchased, and promised to the Saints, and hear these Things livelily and eloquently set forth; they may hear with a great deal of Pleasure, and be listed up with what they hear: but if their Joy be examined, it will be found to have no other Foundation than this, that they look upon these Things as their's, all this exalts them, they love to hear of the great Love of Christ so vastly distinguishing some from others; for Self-love, and even Pride itself, makes 'em affect great Distinction from others: No Wonder, in this confident Opinion of their own good Estate, that they feel well under such Doctrine, and are pleased in the highest Degree, in hearing how much God and Christ makes of 'em. So that their Joy is really a Joy in themselves, and not in God.

And because the Joy of Hypocrites is in themselves, hence it comes to pass, that in their Rejoicings and Elevations, they are wont to keep their Eye upon themselves; having received what they call spiritual Discoveries or Experiences, their Minds are taken up about them, admiring their own Experiences: And what they are principally p. 145taken 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 feasting their Souls in the View of what is without them, viz. the innate, sweet, refreshing Amiableness of the Things exhibited in the Gospel, their Eyes are off from these Things, or at least they view them … as it were Side-ways; but the Object that fixes their Contemplation, is their Experience; and they are feeding their Souls, and feasting a selfish Principle with a View of their Discoveries: They take more Comfort in their Discoveries than in Christ discovered, which is the true Notion of living upon Experiences and Frames; and not a using Experiences as the Signs, on which they rely for Evidence of their good Estate, which some call living on Experiences: Tho' it be very observable, that some of them who do so, are most 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 Priviledge 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, 'till they sometimes are perfectly swallowed up: And Self conceit, and a fierce Zeal rises withal; and all is built like a Castle in the Air, on no other Foundation but 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 E…e upon the Beauty of their Experiences, and Greatness of their Attainments; so they are great Talkers about themselves. The true Saint, when under great 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 p. 146of 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 an high Attainment this is, and what a good Story they now have to tell others. Nor does the Pleasure and Sweetness of his Mind at that Time, chiefly arise from the Consideration of the Safety of his State, or any Thing he has in View of his own Qualifications, Experiences, or Circumstances; but from the divine and supream Beauty of what is the Object of his direct View, without himself; which sweetly entertains, and strongly holds his Mind.

As the Love and Joy of Hypocrites, are all from the Source of Self-Love; so it is with their other Affections, their Sorrow for Sin, their Humiliation and Submission, their religious Desires and Zeal: Every Thing is as it were paid for before-hand, in God's highly gratifying their Self-love, and their Lusts, by making so much of them, and exalting them so highly, as Things are in their Imagination. 'Tis easy for Nature, as corrupt as it is, under a Notion of being already some of the highest Favourites of Heaven, and having a God who does so protect 'em and favour 'em in their Sins, to love this imaginary God that suits 'em so well, and to extol him, and submit to him, and to be fierce and zealous for him. The high Affections of many are all built on the Supposition of their being eminent Saints. If that Opinion which they have of themselves were taken away, if they thought they were some of the lower Form of Saints, (tho' they should yet suppose themselves to be real Saints) their high Affections would fall to the Ground. If they only saw a little of the Sinfulness and Vileness of their own Hearts, & their Deformity, in the midst of their best Duties and their best Affections, it would knock their Affections on the Head; because their Affections are built upon Self, therefore Self-knowledge would destroy them. But as to truly gracious 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, tho' it will purify their Affections, yet it will not destroy them, but in some Respects sweeten and heighten them.

p. 147III. 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 Behaviour 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 Vertues, as proceed from natural Principles, in Opposition to those Vertues that are more inward, spiritual, and divine; as the Honesty, Justice, Generosity, Good Nature, and publick Spirit of many of the Heathen, are called moral Vertues, in Distinction from the holy Faith, Love, Humility, and Heavenlymindedness 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 don't mean that Evil which is properly opposed to Duty; but that which is contrary to meer Nature, without any Respect to a Rule of Duty. So the Evil of suffering is called natural Evil, such as Pain, and Torment, Disgrace, and the like: These Things are contrary to meer Nature, contrary to the Nature of both Bad and Good, 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 han't properly the Nature of the Evil of Sin. On the other Hand, as by moral Evil, Divines mean the Evil of Sin, or that which is contrary to what is right; so by moral Good, they mean that which is contrary to Sin, or that Good in Beings who have Will and Choice, whereby, as voluntary Agents, they are, and act, as it becomes 'em to be and to act, or so as is most fit, and suitable, and lovely. By natural Good they mean that Good that is entirely of a different Kind from Holiness or Vertue, viz. That which perfects or suits Nature, considering Nature abstractly from any holy or unholy Qualifications, and without any Relation to any Rule or Measure of Right and Wrong.

Thus Pleasure is a natural Good; so is Honour; so is Strength; so is speculative Knowledge, human Learning, and Policy. Thus p. 148there 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 honourable Circumstances they are in as the great Ministers of God's Kingdom, whence they are called Thrones, Dominions, Principalities, and Powers, is the natural Good which they are possessed of; but their perfect and glorious Holiness and Goodness, their pure and flaming Love to God, and to the Saints, and one another, is their moral Good. So Divines make a Distinction between the natural and moral Perfections of God: By the moral Perfections of God, they mean those Attributes which God exercises as a moral Agent, or whereby the Heart and Will of God are good, right, and 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, he is morally good or excellent.

This moral Excellency of an intelligent Being, when it is true and real, and not only external, or meerly Seeming and Counterfeit, is Holiness. Therefore Holiness comprehends all the true moral Excellency of intelligent Beings: There is no other true Vertue, but real Holiness. Holiness comprehends all the true Vertue of a good Man, his Love to God, his gracious Love to Men, his Justice, his Charity, and Bowels of Mercies, his gracious Meekness and Gentleness, and all other true christian Vertues that he has, belong to his Holiness. So the Holiness of God in the more extensive Sense of the Word, and the Sense in which the Word is commonly, if not universally used 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, belongs to their Holiness; so the Kindness and Mercy of God, belongs to his Holiness. Holiness in Man, is but the image of God's Holiness: There are not more Vertues belonging to the Image, than are in the Original: Derived Holiness has not more in it, than is in that underived Holiness, which is its Fountain: There p. 149is 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 sum'd 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 Men's Reason and Understanding, his natural Ability, and …minion over the Creatures, which is the Image of God's natural Attributes.

From what has been said, it may easily be understood what I 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 supream 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 supreamly amiable in it self. Not that the Saints, in the Exercise of gracious Affections, do love God only for his Holiness; all his Attributes are amiable and glorious in their Eyes, they delight in every divine Perfection; the Contemplation of the infinite Greatness, Power, and Knowledge, and terrible Majesty of God, is pleasant to them. But their Love to God for his Holiness is what is most fundamental and essential in their Love. Here it is that true Love to God begins: All other holy Love to divine Things flows from hence: This is the most essential and distinguishing Things that belongs to a holy Love to God, with Regard to the Foundation of it. A Love to God for the Beauty of his moral Attributes, leads to, and necessarily causes a Delight in God for all his Attributes; for his moral Attributes can't be without his natural Attributes: For infinite Holiness supposes infinite Wisdom, and an infinite Capacity and Greatness; and all the Attributes of God do as it were imply one another.

The true Beauty and Loveliness of all intelligent Beings does 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. 'Tis moral Excellency alone, that is in it self, and on it's own Account, the p. 150Excellency of intelligent Beings: 'Tis this that gives Beauty to, or rather is the Beauty of their natural Perfections and Qualifications. Moral Excellency is the Excellency of natural Excellencies. Natural Qualifications are either excellent or otherwise, according as they are join'd with moral Excellency or not. Strength and Knowledge don't render any Being lovely, without Holiness; but more hateful: Tho' they render them more lovely, when join'd with Holiness. Thus the elect Angels are the more glorious for their Strength and Knowledge, because these natural Perfections of their's, are sanctified by their moral Perfection. But tho' the Devils are very strong, and of great natural Understanding, they ben't the more lovely: They are more terrible indeed, but not the more amiable; but on the contrary, the more hateful. The Holiness of an intelligent Creature, is the Beauty of all his natural Perfections. And so it is in God, according to our Way of conceiving of the divine Being: Holiness is in a pecular Manner the Beauty of the divine Nature. Hence we often read of the Beauty of Holiness; Psal. 29. 2. Psal. 96. 9. and 110. 3. This renders all his other Attributes glorious and lovely. 'Tis the Glory of God's Wisdom, that 'tis a holy Wisdom, and not a wicked Subtilty and Craftiness. This makes his Majesty lovely, and not meerly dreadful and horrible, that it is a holy Majesty. 'Tis the Glory of God's Immutability, that it is a holy Immutability, and not an inflexible Obstinacy in Wickedness.

And therefore it must needs be, that a Sight of God's Loveliness must begin here. A true Love to God must begin with a Delight in his Holiness, and not with a Delight in any other Attribute; for no other Attribute is truly lovely without this, and no otherwise than as (according to our Way of conceiving of God) it derives its Loveliness from this; and therefore it is impossible that other Attributes should appear lovely, in their true Loveliness, 'till this is seen; and it is impossible that any Perfection of the divine Nature should be loved with true Love, 'till this is loved. If the true Loveliness of all God's Perfections, arises from the Loveliness of his Holiness; then the true Love of all his Perfections, arises from the Love of his Holiness. They that don't see the Glory of God's Holiness, can't see any Thing of the true Glory of his Mercy and Grace: They see nothing of the Glory of those Attributes, as any Excellency of God's Nature, as it is in it self; tho' they may be affected with them, and love them, as they concern their Interest: For these Attributes are no Part of the Excellency of God's Nature, as that is excellent in it self, any otherwise than as they are included in his Holiness, more largely taken; or as they are a Part of his moral Perfection.

As the Beauty of the divine Nature does primarily consist in God's Holiness, so does the Beauty of all divine Things. Herein consists the Beauty of the Saints, that they are Saints, or holy Ones: 'Tis p. 151the moral Image of God in them, which is their Beauty; and which is their Holiness. Herein consists the Beauty and Brightness of the Angels of Heaven, that they are holy Angels, and so not Devils; Dan. 4. 13, 17, 23. Matth. 25. 31. Mark 8. 38. Acts 10. 22. Rev. 14. 10. Herein consists the Beauty of the christian Religion, above all other Religions, that it is so holy a Religion. Herein consists the Excellency of the Word of God, that it is so holy; Psal. 119. 140. Thy Word is very pure, therefore thy Servant loveth it. Verse 128. I esteem all thy Precepts, concerning all Things, to be right; and I hate every false Way. Verse 138. Thy Testimonies, that thou Last commanded, are righteous, and very faithful. And 172. My Tongue shall speak of thy Word; for all thy Commandments are Righteousness. And Psal. 19. 7, 8, 9, 10. The Law of the Lord is perfect, converting the Soul: The Testimony of the Lord is sure, making wise the Simple: The Statutes of the Lord are right, rejoicing the Heart: The Commandment of the Lord is pure, enlightning the Eyes: The Fear of the Lord is clean, enduring forever: The Judgments of the Lord are true, and righteous altogether: More to be desired are they than Gold, yea, than much fine Gold; sweeter also than Honey, and the Honey-comb. Herein does primarily consist the Amiableness and Beauty of the Lord Jesus, whereby he is the chief among ten Thousands and altogether lovely; even in that he is the holy One of God, Acts 3. 14. and God's holy Child, Acts 4. 27. and he that is Holy, and he that is True, Rev. 3. 7. All the spiritual Beauty of his human Nature, consisting in his Meekness, Lowliness, Patience, Heavenliness, Love to God, Love to Men, Condescention to the Mean and Vile, and Compassion to the Miserable, &c. all is sum'd up in his Holiness. And the Beauty of his divine Nature, of which the Beauty of his humane Nature is the Image and Reflection, does also primarily consist in his Holiness. Herein primarily consists the Glory of the Gospel, that it is a holy Gospel, and so bright an Emanation of the holy Beauty of God and Jesus Christ: Herein consists the spiritual Beauty of it's Doctrines, that they are holy Doctrines, or Doctrines according to Godliness. And herein does consist the spiritual Beauty of the Way of Salvation by Jesus Christ, that it so holy a Way. And herein chiefly consists the Glory of Heaven, that it is the holy City, the holy Jerusalem, the Habitation of God's Holiness, and so of his Glory; Isai. 63. 15. All the Beauties of the new Jerusalem, as it is described in the two last Chapters of Revelation, are but various Representations of this: See Chap. 21. 2, 10, 11, 18, 21, 27. Chap. 22. 1, 3.

And therefore it is primarily on Account of this Kind of Excellency, that the Saints do love all these Things. Thus they love the Word of God, because it is very pure. 'Tis on this Account they love the Saints; and on this Account chiefly it is, that Heaven is lovely to them, and those holy Tabernacles of God amiable in their p. 152Eyes: 'Tis 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 also 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, all his Works, see a Beauty in them, because they do serve his Turn, to comfort him only. Ask a Virgin, he will see his Happiness in all; but that which makes the Lord amiable, is his Holiness, which is in him to make him holy too. As in Marriage, it is the personal Beauty draws the Heart. And hence I have thought it Reason, that he that loves the Brethren for a little Grace, will love Christ much more. Shepard's Parable, P. I. p. 84..

Under the Head of the first distinguishing Characteristick of gracious Affection, 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 any of the other five Senses, and that something is perceived by a true Saint in the Exercise of this new Sense of Mind, in spiritual and divine Things, as entirely different from any Thing that is perceived in them by natural Men, as the sweet Taste or Honey is diverse from the Ideas Men get of Honey by looking on it or feeling of it; now this that I have been speaking, viz. The Beauty of Holiness is that Thing in spiritual and divine Things, which is perceived by this spiritual Sense, that is so diverse from all that natural Men perceive in them: This Kind of Beauty is the Quality that is the immediate Object of this spiritual Sense: This is the Sweetness that is the proper Object of this spiritual Taste. The Scripture often represents the Beauty and Sweetness of Holiness as the grand Object of a spiritual Taste, and spiritual Appetite. This was the sweet Food of the holy Soul of Jesus Christ, John 4. 32, 34. I have Meat to eat, that ye know not of;—My Meat is to do the Will of him that sent me, and to finish his Work. I know of no Part of the holy Scriptures, where the Nature and Evidences of true and sincere Godliness, are so much of set Purpose, and so fully and largely insisted on and delineated, p. 153as the 119th Psalm; the Psalmist declares his Design in the first Verses of the Psalm, and he keeps his Eye on this Design all along, and pursues it to the End: But in this Psalm the Excellency of Holiness is represented as the immediate Object of a spiritual Taste, Relish, Appetite and D…ght, God's Law, that grand Expression and Emanation of the Holiness of God's Nature, and Prescription of Holiness to the Creature, is all along represented as the Food and Entertainment, and as the great Object of the Love, the Appetite, the Compl…ance and Rejoicing of the gracious Nature, which prizes God's Commandments above Gold, yea, the finest Gold, and to which they are sweeter than the Honey, and Honey-comb; and that upon Account of their Holiness, as I observed before. The same Psalmist declares, that this is the Sweetness that a spiritual Taste relishes in God's Law, Psal. 19. 8, 9, 10. The Law of the Lord is perfect:—The Commandment of the Lord is pure: The Fear of the Lord is clean: The Statutes of the Lord are right, rejoicing the Heart:—The Judgments of the L…ra are true, and righteous altogether: More to be desired are they than Gold, yea than much fine Gold; sweeter also than Honey and the Honey comb.

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

And again, an holy Nature doubtless loves holy Things, 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 Enmity against God, and against the Law of God, and the People of God. Now 'tis 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 'tis the Nature of Wickedness chiefly to oppose and hate Holiness; so it must be the Nature of Holiness chiefly to tend to, and delight in Holiness.

The holy Nature in the Saints and Angels in Heaven (where the true Tendency of it best appears) is principally engaged by the Holiness of divine Things. This is the divine Beauty which chiefly engages p. 154the Attention, Admiration and Praise of the bright and burning Seraphim; Isai. 6. 3. One cried unto another, and said, Holy, Holy, Holy is the Lord of Hosts; the whole Earth is full of his Glory. And Rev. 4. 8. They rest not Day and Night, saying, Holy, Holy, Holy, Lord God almighty, which was, and is, and is to come. So the glorified Saints, Chap. 15. 4. Who shall not fear thee, O Lord, and glorify thy Name, for thou only art Holy?

And the Scriptures represent the Saints on Earth as adoring God primarily on this Account, and admiring and extolling all God's Attributes, either as deriving Loveliness from his Holiness, or as being a Part of it. Thus when they praise God for his Power, his Holiness is the Beauty that engages them; Psal. 98. 1. O sing unto the Lord a new Song, for he hath done marvellous Things; his right Hand and his HOLY Arm hath gotten him the Victory. So when they praise him for his Justice and terrible Majesty; Psal. 99. 2, 3. The Lord is great in Zion, and he is high above all People: Let them praise thy great and terrible Name, for it is HOLY. Verse 5. Exalt ye the Lord our God, and worship at his Footstool, for he is HOLY. Verse 8, 9. Thou wast a God that forgavest them, tho' thou tookest Vengeance of their Inventions. Exalt ye the Lord our God, and worship at his holy Hill; for the Lord our God is HOLY. So when they praise God for his Mercy and Faithfulness; Psal. 97. 11. 12. Light is soum for the Righteous, and Gladness for the Upright in Heart. Rejoice in the Lord ye Righteous, and give Thanks at the Remembrance of his HOLINESS. 1 Sam. 2. 2. There is none HOLY as the Lord; for there is none beside thee; neither is there any Rock like our God.

By this therefore all may try their Affections, and particularly their Love and Joy. Various Kinds of Creatures shew the 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 of that Kind of Good; and so may be said not to know that divine Good, or not to see it; it is wholly hid from them: But the Saints, by the mighty Power of God, have it discovered to them: They have that supernatural, most noble and divine Sense given them, by which they perceive it: And it is this that captivates their Hearts, and delights them above all Things; 'tis the most amiable and sweet Thing to the Heart of a true Saint, that is to be found in Heaven or Earth; that which above all others attracts and engages his Soul; and that wherein, above all Things, he places his 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, p. 155and to the Word of God, and your Joy in them, and also your Love to the People of God, and your Desires after Heaven; whether they be from a supream Delight in this Sort of Beauty, without being primarily moved from your imagined Interest in them, or Expectations from 'em. There are many high Affections, great seeming Love and rapturous Joys, which have nothing of this holy Relish belonging to 'em.

Particularly, By what has been said you may try your Discoveries of the Glory of God's Grace and Love, and your Affections arising from them. The Grace of God may appear lovely two Ways; either as Bonum Utile, a profitable Good to me, that which greatly serves my Interest, and so suits my Self-Love; or as Bonum formosum, a Beautiful Good in itself, and Part of the moral and spiritual 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 'tis 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, tho' they have lost the spiritual Knowledge of God, consisting in a Sense of the Amiableness of his moral Perfections; they are perfectly destitute of any Sense or Relish of that Kind of Beauty, yet they have a very great Knowledge of the natural Glory of God (if I may so speak) or his awful Greatness and Majesty; this they behold, and are affected with the Apprehensions of, and 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: He will manifest his infinite Greatness, and awful Majesty to every One, in a most open, clear and convincing Manner, and in a Light that none can resist, when he shall come in the Glory of his Father, and p. 156every Eye shall see him; when they shall cry to the Mountains to fall upon them, to hide them from the Face of him that sits upon the Throne, they are represented as seeing the Glory of God's Majesty, Isai. 2. 10, 19, 21. God will make all his Enemies to behold this, and to live in a most clear and affecting View of it, in Hell, to all Eternity. God hath often declared his immutable Purpose to make all his Enemies to know him in this Respect, in so often annexing these Words to the Threatnings he denounces against them, and they shall know that I am the Lord; yea, he hath sworn that all Men shall see his Glory in this Respect; Numb. 14. 21. As truly as I live, all the Earth shall be filled with the Glory of the Lord. And this Kind of Manifestation of God is very often spoken of in Scripture, as made, or to be made, in the Sight of God's Enemies in this World; Exod. 9. 16. and Chap. 14. 18. and 15. 16. Psal. 66. 3. and 46. 10. and other Places innumerable. This was a Manifestation which God made of himself in the Sight of that wicked Congregation at Mount Sinai; and deeply affecting them with it; so that all the People in the Camp trembled. Wicked Men and Devils will see, and have a great Sense of every Thing that appertains to the Glory of God, but only the Beauty of his moral Perfection. They will see his infinite Greatness and Majesty, his infinite Power, and will be fully convinced of his Omniscience, and his Eternity and Immutability; and they will see and know every Thing appertaining to his moral Attributes themselves, but only the Beauty and Amiableness of them: They will see and know that he is perfectly just and righteous and true; and that he is a holy God, of purer Eyes than to behold Evil, who cannot look on Iniquity, and they will see the wonderful Manifestations of his infinite Goodness and free Grace to the Saints; and there is nothing will be hid from their Eyes, but only the Beauty of these moral Attributes, and that Beauty of the other Attributes, which arises from it. And so natural Men in this World are capable of having a very affecting Sense of every Thing else that appertains to God, but this only. Nebuchadnezzar had a great and very affecting Sense of the infinite Greatness and awful Majesty of God, of his supreme and absolute Dominion, and mighty and irresistable Power, and of his Sovereignty, and that he, and all the Inhabitants of the Earth were nothing before him; and also had a great Conviction in his Conscience of his Justice, and an affecting Sense of his great Goodness; Dan. 4. 1, 2, 3, 34, 35, 37. And the Sense that Darius had of God's Perfections, seems to be very much like his; Dan. 6. 25. &c. But the Saints and Angels do behold the Glory of God consisting in the Beauty of his Holiness: And 'tis this Sight only, that will melt and humble the Hearts of Men, and wean them from the World, and draw them to God, and effectually change them. A Sight of the awful Greatness of God, may overpower p. 157Men's Strength, and be more than they can endure; but if the moral Beauty of God be hid, the Enmity of the Heart will remain in its full Strength, no Love will be enkindled, all will not be effectual to gain the Will, but that will remain inflexible; whereas the first Glimpse of the moral and spiritual Glory of God shining into the Heart, produces all these Effects, as it were with omnipotent Power, which nothing can withstand.

The Sense that natural Men may have of the awful Greatness of God may affect them various Ways; it may not only terrify them, but it may elevate then 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 meer 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 inferiour. A Sense of God's Greatness had this Effect upon Nebuchadnezzar, under the Receipt of that extraordinary Favour 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 lefty 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 Favourite, and promised him eternal Glory in his highest Love; will this have a Tendency, according to the Course of Nature, to raise his Joy and Praise to a great Height.

Therefore, 'tis beyond Doubt, that too much Weight has been laid, by many Persons of late, on Discoveries of God's Greatness, awful Majesty, and natural Perfection, operating after this Manner, without any real View of the holy, lovely Majesty of God. And Experience does abundantly witness to what Reason and Scripture declare as to this Matter; there having been very many Persons, who have seem'd to be overpower'd with the Greatness and awful Majesty of God, and consequentially elevated in the Manner that has been spoken of, who have been very far from having Appearances of a christian Spirit and Temper, in any Manner of Proportion, or Fruits in Practice in any wise agreeable; but their Discoveries have worked in a way contrary to the Operation of truly spiritual Discoveries.

p. 158Not that a Sense of God's Greatness and natural Attributes is not exceeding useful and necessary. For, as I observed before, this is implied in a Manifestation of the Beauty of God's Holiness. Tho' that be something beyond it, it supposes it, as the greater supposes the less. And tho' natural Men may have a Sense of the natural 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 enlightned, rightly and spiritually to understand or apprehend divine Things.

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

Now there are many Affections which don't arise from any Light in the Understanding. And when it is thus, it is a sure Evidence that these Affections are not spiritual, let them be ever so high p. 159††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 Prophaneness; yet to the discerning Eye of living Christians, by the formal, barren, unfavoury, unfruitful Heart and Course; because they never had Light to Conviction enough as yet.—'Tis strange to see some People carried with mighty Affection against Sin and Hell, and after Christ. And what is the Hell you Fear? A dreadful Place. What is Christ? They scarce know so much as Devils do; but that is all. Oh truth them not! Many Love, and these will …all away to some Lust, or Opinion, or Pride, or World; and the Reason is, they never had Light enough, John 5. 35. John was a burning and shining Light, and they did joy in him for a Season; yet glorious as it was, they saw not Christ by it, especially not with divine Light. Its rare to see Christians full both of Light and Affection. And therefore consider of this; many a Man has been well brought up, and is of a sweet loving Nature, mild and gentle, and harmless, likes and loves the best Things, and his Meaning, and Mind, and Heart is good, and has more in Heart than is Shew; and so hopes all shall go well with him. I say there may lie greatest Hypocrisy under greatest Affections; especially if they want Light. You shall be hardened in your Hypocrisy by them. I never liked violent Affections and Pangs, but only such as were drop'd in by Light; because those come from an external Principle, and last not, but these do. Men are not affrighted by the Light of the Sun, tho' clearer than the Lightning, Shepard's Parable Part I. p. 146.John 5:35Indeed they have some new Apprehensions which they had not before. Such is the Nature of Man, that it is impossible his Mind should be affected, unless it be by something that he apprehends, or that his Mind conceives of. But in many Persons these Apprehensions or Conceptions that they have, where with they are affected, have nothing of the Nature of Knowledge or Instruction in them. As for Instance; when a Person is affected with a lively Idea, suddenly excited in his Mind, of some Shape, or very beautiful pleasant Form of Countenance, or some shining Light, or other glorious outward Appearance: Here is something apprehended or conceived by the Mind; but there is nothing of the Nature of Instruction in it: Persons become never the wiser by such Things, or more knowing about God, or a Mediator between God and Man, or the Way o… Salvation by Christ, or any Thing contained in any of the Doctrines of the Gospel. Persons by these external Ideas have no further Acquaintance with God, as to any of the Attributes or Perfections of p. 160his Natures; nor have they any further Understanding of his Word, or any of his Ways or Works. Truly spiritual and gracious Affections are not raised after this Manner: These arise from the enlightning of the Understanding to understand the Things that are taught of God and Christ, in a new Manner, the coming to a new Understanding of the excellent Nature of God, and his wonderful Perfections, some new View of Christ in his spiritual Excellencies and Fulness, or Things open'd to him in a new Manner, that appertain to the Way of Salvation by Christ, whereby he now sees how it is, and understands those divine and spiritual Doctrines which once were Foolishness to him. Such Enlightnings of the Understanding as these, are Things entirely different in their Nature, from strong Ideas of Shapes and Colours, and outward Brightness and Glory, or Sounds and Voices. That all gracious Affections do arise from some Instruction or Enlightning of the Understanding, is therefore a further Proof, that Affections which arise from such Impression …on the Imagination, are not gracious Affections, besides the Things observed before, which make this evident.

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

Affections really arise from Ignorance, rather than Instruction, in these Instances which have been mention'd; as likewise in some others that might be mention'd. As some when they find themselves p. 161free of Speech in Prayer, they call it God's being with them; and this affects them more; and so their Affections are set a going and increased: When they look not into the Cause of this Freedom of Speech; which may arise many other Ways besides God's 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 Priviledge. And there are some Instances of Persons, in whom it seems manifest that the first Ground of their Affection is some bodily Sensation. The animal Spirits, by some Cause, (& probably sometimes by the Devil) are suddenly and unaccountably put into a very agreable Motion, causing Person to feel pleasantly in their Bodies; the animal Spirits are put into such a Motion as is won't to be connected with the Exhileration of the Mind: and the Soul, by the Laws of the Union of Soul and Body, hence feels Pleasure. The Motion of the animal Spirits don't first arise from any Affection or Apprehension of the Mind whatsoever; but the very first Thing that is felt, is an Exhileration of the animal Spirits, and a pleasant external Sensation, it may be in their Breasts. Hence, through Ignorance, the Person being surprized, begins to think, 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, 'tis the Soul only that is the Seat of the Affections; yet this hinders not but that bodily Sensations, may in this Manner, be an Occasion of Affections in the Mind.

And if Men's religions Affections do truly arise from some 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 meerly by humane 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, & almost carried beyond themselves, by the Discoveries they have made in Mathematicks and natural Philosophy. So Men may be much affected from common Illuminations of the Spirit of God, in which God assists Men's 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.

p. 162There is such a Thing, if the Scriptures are of any Use to teach us any Thing, as a spiritual, supernatural Understanding of divine Things, that is peculiar to the Saints, and which those who are not Saints have nothing of. 'Tis certainly a Kind of Understanding, apprehending or discerning or divine Things, that natural Men have nothing of, which the Apostle speaks of, 1 Cor. 2. 14. But the natural Man receiveth not the Things of the Spirit of God; for they are Foolishness unto him; neither can be know them, because they are spiritualy dis…ned. 'Tis certainly a Kind of seeing or discerning spiritual Things, peculiar to the Saints, which is spoken of, 1 John 3. 6. Whosoever sinneth hath not seen him, neither known him. 3 John 1…. He that doth Evil hath not seen God. And John 6. 40. This is the Will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting Life. Chap. 14. 10. The World seeth me us more; but ye see me. Chap. 17. 3. This is eternal Life, that that they might know thee the only true God, and Jesus Christ whom thou hast sent. Matth. 11. 27. No Man knoweth the Son, but the Father; neither knoweth any Man the Father, but the Son, and he to whomsoever the Son will reveal him. John 12. 45. He that seeth me, seeth him that sent me. Psal. 9. 10. They that know thy Name, will put their Truly in thee. Phil. 3. 8. I count all Things but Loss, for the Excellency of the Knowledge of Christ Jesus my Lord.—. Ver. 10. That I may know Him—. And innumerable other Places there are, all over the Bible, which shew the same. And that there is such a Thing as an Understanding of divine Things, which in it's Nature and Kind is wholly different from all Knowledge that natural Men have, is evident from this, that there is an Understanding of divine Things, which the Scripture calls spiritual Understanding; Col. 1. 9. We do not cease to pray for you, and to desire that you may be filled with the Knowledge of his Will, in all Wisdom, and spiritual Understanding. It has been already shown, that that which is spiritual, in the ordinary Use of the Word in the New-Testament, is entirely different in Nature and Kind, from all which natural Men are, or can be the Subjects of.

From hence it may be surely infer'd, 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, 'till they have a new Nature; it must consist in their having a certain Kind of Ideas or Sensations of Mind, which are simply diverse from all that is or can be in the Minds of natural Men. And that is the same Thing as to say, that it consists in the Sensations of a new spiritual Sense, which the Souls of natural Men have not; as is evident by what has been before, once and again observed. But I have already shown what that new spiritual Sense is, which the Saints have given them in Regeneration, p. 163and what is the Object of it. I have shown that the immediate Object of it is the supream Beauty and Excellency of the Nature of divine Things, as they are in themselves. And this is agreable to the Scripture: The Apostle very plainly teaches that the great Thing discovered by spiritual Light, and understood by spiritual Knowledge, is the Glory of divine Things, 2 Cor. 4. 3, 4. But if our Gospel be hid, it is hid to them that are lost; in whom the God of this World hath blinded the Minds of them that believe not, lost the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them: together with Ver. 6. For God who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ: And Chap. 3. 18. preceeding, But we all, with open Face, beholding as in a Glass, the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. And it must needs be so, for as has been before observed, the Scripture often teaches that all true Religion summarily consists in the Love of divine Things. And therefore that Kind of Understanding or Knowledge, which is the proper Foundation of true Religion, must be the Knowledge of the Loveliness of divine Things. For doubtless, that Knowledge which is the proper Foundation of Love, is the Knowledge of Loveliness. What that Beauty or Loveliness of divine Things is, which is the proper and immediate Object of a spiritual Sense of Mind, was shewed under the last Head insisted on, viz. That it is the Beauty of their moral Perfection. Therefore it is in the View or Sense of this, that spiritual Understanding does more immediately and primarily consist. And indeed it is plain it can be nothing else; for (as has been shewn) there is nothing pertaining to divine Things besides the Beauty of their moral Excellency, and those Properties and Qualities of divine Things which this Beauty is the Foundation of, but what natural Men and Devils can see and know, and will know fully and clearly to all Eternity.