Concerning Religious Affections, Treatise · Part 3 (4 of 7)

Concerning Religious Affections · Treatise · Part 3 (4 of 7)

p. 196Secondly, It not only removes the Hindrances of Reason, but positively helps Reason. It makes even the speculative Notions more lively. It assists and engages the Attention of the Mind to that Kind of Objects which causes it to have a clearer View of them, and more clearly to see their mutual Relations. The Ideas themselves, which otherwise are dim and obscure, by this Means have a Light cast upon them, and are impress'd with greater Strength; so that the Mind can better judge of them, as he that beholds the Objects on the Face of the Earth, when the Light of the Sun is cast upon them, is under greater Advantage to discern them, in their true Forms, and mutual Relations, and to see the Evidences of divine Wisdom and Skill in their Contrivance, than he that sees them in a dim Star light, or Twilight.

What has been said, may serve in some Measure to shew the Nature of a spiritual Conviction of the Judgment of the Truth and Reality of divine Things; and so to distinguish truly gracious Affections from others; for gracious Affections are evermore attended with such a Conviction of the Judgment.

But before I dismiss this Head, it will be needful to observe the Ways whereby some are deceived, with respect to this Matter; and take Notice of several Things, that are sometimes taken for a spiritual and saving Belief of the Truth of the Things of Religion, which are indeed very diverse from it.

p. 1971. There is a Degree of Conviction of the Truth of the great Things of Religion, that arises from the common Enlightnings of the Spirit of God. That more lively and sensible Apprehension of the Things of Religion, with Respect to what is natural in them, such as natural Men have who are under Awakenings and common Illuminations, will give some Degree of Conviction of the Truth of divine Things, beyond what they had before they were thus enlighten'd. For hereby they see the Manifestations there are, in the Revelation made in the holy Scriptures, and things exhibited in that Revelation, of the natural Perfections of God, such as his Greatness, Power, and awful Majesty; which tends to convince the Mind, that this is the Word of a great and terrible God. From the Tokens there are of God's Greatness and Majesty in his Word and Works, which they have a great Sense of, from the common Influence of the Spirit of God, they may have a much greater Conviction that these are indeed the Word and Works of a very great invisible Being. And the lively Apprehension of the Greatness of God, which natural Men may have, tends to make 'em sensible of the great Guilt, which Sin against such a God brings, and the Dreadfulness of his Wrath for Sin. And this tends to cause them more easily and fully to believe the Revelation the Scripture makes of another World, and of the extream Misery it threatens, there to be inflicted on Sinners. And so from that Sense of the great natural Good there is in the Things of Religion, which is sometimes given in common Illuminations, Men may be the more induced to believe the Truth of Religion. These Things Persons may have, and yet have no Sense of the Beauty and Amiableness of the moral and holy Excellency that is in the Things of Religion; and therefore no spiritual Conviction of their Truth. But yet such Convictions are sometimes mistaken, for saving Convictions, and the Affections flowing from 'em, for saving Affections.

2. The extraordinary Impressions which are made on the Imaginations of some Persons, in the Visions, and immediate strong Impulses and Suggestions that they have, as tho' they saw Sights, and had Words spoken to 'em, may, and often do beget a strong Perswasion of the Truth of invisible Things. Tho' the general Tendency of such Things, in their final Issue, is to draw Men off from the Word of God, and to cause 'em to reject the Gospel, and to establish Unbelief and Atheism; yet for the present, they may, and often do beget a confident Perswasion of the Truth of some Things that are revealed in the Scriptures; however their Confidence is founded in Delusion, and so nothing worth. As for Instance, if a Person has by some invisible Agent, immediately and strongly impressed on his Imagination, the Appearance of a bright Light, and glorious Form of a Person seated on a Throne, with great external Majesty and Beauty, uttering p. 198some remarkable Words, with great Force and Energy; The Person who is the Subject of such an Operation, may be from hence confident, that there are invisible Agents, spiritual Beings from what he has experienced, knowing that he had no Hand himself in this extraordinary Effect, which he has experienced: And he may also be confident that this is Christ, whom he saw and heard speaking: And this may make him confident that there is a Christ, and that Christ reigns on a Throne in Heaven, as he saw him; and may be confident that the Words which he heard him speak are true, &c.—In the same Manner, as the lying Miracles of the Papists, may for the present, beget in the Minds of the ignorant deluded People, a strong Perswasion of the Truth of many Things declared in the New-Testament. Thus when the Images of Christ, in popish Churches, are on some extraordinary Occasions, made by Priest-craft to appear to the People as if they wept, and shed fresh Blood, and moved, and uttered such and such Words; the People may be verily perswaded that it is a Miracle wrought by Christ himself; and from thence may be confident there is a Christ, and that what they are told of his Death and Sufferings, and Resurrection, and Ascention, and present Government of the World is true; for they may look upon this Miracle, as a certain Evidence of all these Things, and a Kind of occular Demonstration of them. This may be the Influence of of these lying Wonders for the present; tho' the general Tendency of them is not to convince that Jesus Christ is come in the Flesh, but finally to promote Atheism. Even the Intercourse which Satan has with Witches, and their often experiencing his immediate Power, has a Tendency to convince 'em of the Truth of some of the Doctrines of Religion; as particularly the Reality of an invisible World, or World of Spirits, contrary to the Doctrine of the Sadduces. The general Tendency of Satan's Influences is Delusion: But yet he may mix some Truth with his Lies, that his Lies mayn't be so easily discover'd.

There are multitudes that are deluded with a counterfeit Faith, from Impressions on their Imagination, in the Manner which has been now spoken of. They say they know that there is a God, for they have seen him; they know that Christ is the Son of God, for they have seen him in his Glory; they know that Christ died for Sinners, for they have seen him hanging on the Cross, and his Blood running from his Wounds; they know there is a Heaven and a Hell, for they have seen the Misery of the damned Souls in Hell, and the Glory of Saints and Angels in Heaven, (meaning some external Representations, strongly impress'd on their Imagination;) they know that the Scriptures are the Word of God, & that such & such Promises in particular, are his Word, for they have heard him speak 'em to them, they came to their Minds suddenly and immediately from God, without their having any Hand in it.

p. 1993. Persons may seem to have their Belief of the Truth of the Things of Religion greatly increased, when the Foundation of it is only a Perswasion they have received, of their Interest in 'em. They first, by some Means or other, take up a Confidence that, if there be a Christ and Heaven, they are their's; and this prejudices 'em more in favour of the Truth of 'em. When they hear of the great and glorious Things of Religion, 'tis with this Notion, that all these Things belong to them; and hence easily become confident that they are true: They look upon it to be greatly for their Interest that they should be true. 'Tis very obvious what a strong Influence Men's Interest and Inclinations have on their Judgments. While a natural Man thinks that, if there be a Heaven and Hell; the Latter, and not the Former, belongs to him; then he'll be hardly perswaded that there is a Heaven or Hell: But when he comes to be perswaded, that Hell belongs only to other Folks, and not to him; then he can easily allow the Reality of Hell, and cry out of others Senselessness and Sottishness in neglecting Means of Escape from it: And being confident that he is a Child of God, and that God has promised Heaven to him, he may seem strong in the Faith of it's Reality, and may have a great Zeal against that Infidelity which denies it.

But I proceed to another distinguishing Sign of gracious Affections.

VI. Gracious Affections are attended with evangelical Humiliation.

Evangelical Humiliation is a Sense that a Christian has of his own utter Insufficiency, Despicableness, and Odiousness, with an answerable Frame of Heart.

There is a Distinction to be made between a legal & evangelical Humiliation. The Former is what Men may be the Subjects of, while they are yet in a State of Nature, and have no gracious Affection; the Latter is peculiar to true Saints: The Former is from the common Influence of the Spirit of God, assisting natural Principles, and especially natural Conscience; the Latter is from the special Influences of the Spirit of God, implanting and exercizing supernatural and divine Principles: The Former is from the Mind's being assisted to a greater Sense of the Things of Religion, as to their natural Properties and Qualities, and particularly of the natural Perfections of God, such as his Greatness, terrible Majesty, &c. which were manifested to the Congregation of Israel, in giving the Law at Mount Sinai; the Latter is from a Sense of the transcendent Beauty of divine Things in their moral Qualities: In the Former a Sense of the awful Greatness, and natural Perfections of God, and of the Strictness of his Law, convinces Men that they are exceeding sinful, and guilty, and exposed to the Wrath of God, as it will wicked Men and Devils at the Day of Judgment; but they don't see their own Odiousness on the Account p. 200of Sin; they don't see the hateful Nature of Sin; a Sense of this is given in evangelical Humiliation, by a Discovery of the Beauty of God's Holiness and moral Perfection. In a legal Humiliation, Men are made sensible that they are little and nothing before the great and terrible God, and that they are undone, and wholly insufficient to help themselves; as wicked Men will be at the Day of Judgment: But they have not an answerable Frame of Heart, consisting in a Disposition to abase themselves, and exalt God alone: This Disposition is given only in evangelical Humiliation, by overcoming the Heart, and changing it's Inclination, by a Discovery of God's holy Beauty: In a legal Humiliation, the Conscience is convinced; as the Consciences of all will be most perfectly at the Day of Judgment: but because there is no spiritual Understanding, the Will is not bowed, nor the Inclination altered: This is done only in evangelical Humiliation. In legal Humiliation Men are brought to despair of helping themselves; in Evangelical, they are brought voluntarily to deny and renounce themselves: In the Former they are subdued and forced to the Ground; in the Latter, they are brought sweetly to yield, and freely and with Delight to prostrate themselves at the Feet of God.

Legal Humiliation has in it no spiritual Good, nothing of the Nature of true Vertue; whereas evangelical Humiliation is that wherein the excellent Beauty of christian Grace does very much consist. Legal Humiliation is useful, as a Means in order to Evangelical; as a common Knowledge of the Things of Religion is a Means requisite in order to spiritual Knowledge. Men may be legally humbled and have no Humility; as the Wicked at the Day of Judgment will be thoroughly convinced that they have no Righteousness, but are altogether sinful, and exceeding guilty, and justly exposed to eternal Damnation, and be fully sensible of their own Helplessness, without the least Mortification of the Pride of their Hearts: But the Essence of evangelical Humiliation consists in such Humility, as becomes a Creature, in itself exceeding sinful, under a Dispensation of Grace; consisting in a mean Esteem of himself, as in himself nothing, and altogether contemptible and odious; attended with a Mortification of a Disposition to exalt himself, and a free Renunciation of his own Glory.

This is a great and most essential Thing in true Religion. The whole Frame of the Gospel, and every Thing appertaining to the new Covenant, and all God's Dispensations towards fallen Man, are calculated to bring to pass this Effect in the Hearts of Men. They that are destitute of this, have no true Religion, whatever Profession they may make, & how high soever their religious Affections may be; Hab. 2. 4. Behold, his Soul which is lifted up, is not upright in him; but the Just shall live by his Faith: i. e. He shall live by his Faith on God's Righteousness and Grace, and not his own Goodness and Excellency. p. 201God has abundantly manifested in his Word, that This is what he has a peculiar Respect to in his Saints, and that nothing is acceptable to him without it; Psal. 34. 18. The Lord is nigh unto them that are of a broken Heart, and saveth such as be of a contrite Spirit. Psal. 51. 1…. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou will not despise. Psal. 138. 6. Tho' the Lord be High, he hath Respect unto the Lovely, Prov. 3. 34. He giveth Grace unto the …. Isal. 57. 15. Thus saith the high and lofty One who … Eternity, whose Name is Holy, I dwell in the high and holy … with him … that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite Ones. Isal. 60. 1, 2. Thus saith the Lord, the Heaven is my Throne, and the Earth is my …:—But is this Man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word. Micah 6. 8. He hath shewed thee, O Man, what is good; and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Matth. 5. 3. Blessed are the poor in Spirit: For their's is the Kingdom of God. Matth. 18. 3, 4. Verify I say unto you, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven. Mark 10. 15. Verify I say unto you, whosoever shall not receive the Kingdom of God as a little Child, he shall not … therein. The Centurion, that we have an Account of Luke 7, acknowledged that he was not worthy that Christ should enter under his R…f, and that he was not worthy to come to him. See the Manner of the Woman's coming to Christ that was a Sinner, Luke 7. 37, &c. And behold a Woman in the City which was a Sinner, when she knew that Jesus sat at Meat in the Pharisee's House, brought an Alabaster-Box of Ointment, and stood at his Feet behind him weeping, and began to wash his Feet with her Tears, and did wipe them with the Hairs of her Head. She did not think the Hair of her Head, which is the natural Crown and Glory of a Woman, (1 Cor. 11. 15.) too good to wipe the Feet of Christ withal. Jesus most graciously accepted her, and says to her, Thy Faith hath saved thee, go in Peace. The Woman of Canaan submitted to Christ, in his saying, It is not meet to take the Children's Bread, and to cast it to Dogs, and did as it were own that she was worthy to be called a Dog, whereupon Christ says unto her, O Woman, great is thy Faith; be it unto thee, even as thou will. Matth. 15. 26, 27. The Prodigal Son said, I will arise and go to my Father, and I will say unto him, Father, I have sinned against Heaven, and before thee, and am no more worthy it be called thy Son; make me as one of thy hired Servants, Luke 15. 18, &c. See also Luke 18. 9. &c. And he spake this Parable unto certain that trusted in themselves that they were Righteous, and despised others, &c.—The Publican standing a far p. 202off, would not so much as lift up his Eyes to Heaven, but smote upon his Breast, saying, God be merciful to me a Sinner. I tell you, this Man went down to his House justified, rather than the other: For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. Matth. 28. 9. And they came, and held him by the Feet, and worshipped him. Col. 3. 12. Put ye on, as the Elect of God,—Humbleness of Mind. Ezek. 20. 41, 43. I will accept you with your sweet Savour, when I bring you out from the People, &c.—And there shall ye remember your Ways, and all your Doings, wherein ye have been deuled; and ye shall loath your selves in your own Sight, for all your Evils that ye have committed. Chap. 36. 26, 27, 31. A new Heart also will I give unto you,—and I will put my Spirit within you, and cause you to walk in my Statutes, &c.—Then shall ye remember your own evil Ways, and your Doings that were not good, and shall loath your selves in your own Sight, for your Iniquities, and for your Abominations. Chap. 16. 63. That thou mayst remember and be confounded, and never open thy Mouth any more, because of thy Shame; when I am pacified toward thee, for all that thou hast done, saith the Lord. Job 42. 6. I abhor my self, and repent in Dust and Ashes.

As we would therefore make the holy Scriptures our Rule, in judging of the Nature of true Religion, and judging of our own religious Qualifications and State; it concerns us greatly to look at this Humiliation, as one of the most essential Things pertaining to true Christianity. §§Calvin in his Institutions, Book II. Chap. 2. § 11. says, I was always exceedingly pleased with that Saying of Chrysostom, The Foundation of our Philosophy is Humility, and yet more pleased with that of Augustine, As, says he, the Rhotorician, being asked, what was the first Thing in the Rules of Eloquence, he answered, Pronunciation; what was the second, Pronunciation; what was the third, still be answered, Pronunciation. So if you should ask me concerning the Precepts of the christian Religion, I would answer, firstly, secondly, and thirdly, and forever, Humility.This is the principal Part of the great christian Duty of Self-denial: That Duty consists in two Things, viz. First, In a Man's denying his worldly Inclinations, and in forsaking and renouncing all worldly Objects and Enjoyments; and Secondly, In denying his natural Self-exaltation, and renouncing his own Dignity and Glory, and in being emptied of himself; so that he does freely, and from his very Heart, as it were renounce himself, and annihilate himself. Thus the Christian doth, in evangelical Humiliation. And this Latter is the greatest and most difficult Part of Self-denial: Altho' they always go together, and one never truly is, where the other is p. 203not; yet natural Men can come much nearer to the Former than the Latter. Many Anchorites and Realases have abandon'd (tho' without any true Mortification) the Wealth, and Pleasures, and common Enjoyments of the World, who were far from renouncing their own Dignity and Righteousness; they never denied themselves for Christ, but only sold one Lust to feed another, sold a beastly Lust to pamper a devilish One; and so were never the better, but their latter End was worse than their Beginning; they turn'd out one black Devil, to let in seven white ones, that were worse than the first, tho' of a fairer Countenance. 'Tis inexpressible, and almost inconceivable, how strong a self-righteous, self-exalting Disposition is naturally in Man; and what he will not do and suffer, to feed and gratify it; and what Lengths have been gone in a seeming Self-denial in other Respects, by Essenes and Pharisees among the Jews, and by Papists, many Sects of Hereticks, and Enthusiasts, among professing Christians; and by many Mehometans; and by Phythagorean Philosophers, and others, among the Heathen: And all to do Sacrifice to this Meitch of spiritual Pride or Self-righteousness; and that they may have Something wherein to exalt themselves before God, and above their Fellow-creatures.

That Humiliation which has been spoken of, is what all the most glorious Hypocrites, who make the most splendid Shew of Mortification to the World, and high religious Affection, do grosly fail in. Were it not that this is so much insisted on in Scripture, as a most essential Thing in true Grace; one would be tempted to think that many of the Heathen Philosophers were truly gracious, in whom was so bright an Appearance of many Vertues, and also great Illuminations, and inward Fervours and Elevations of Mind, as tho' they were truly the Subjects of divine Illapses and heavenly Communications.**Albeit the Pythagoreans were thus famous for Judoic mysterious Wisdom, and many moral, as well as natural Accomplishments; yet were they not exempted from Boasting and Pride. Which was indeed a Vice most epidemick, and as it were congenial, among all the Philosophers; but in a more particular Manner, among the Pythagoreans. So Hernius Hist. Philosoph. L. 3. Chap. 11. The …anners of the Pythagoreans were not free from Boasting. They were all … such as abounded in the Sense and Commendation of their own Excellencies, and boasting even almost to the Degree of Immodesty and Impudence, as great Heinsius ad Horat. has rightly observed. Thus indeed does proud Nature delight to walk in the Sparks of it's own Fire. And altho' many of these old Philosophers could, by the Strength of their own Lights and Heats, together with some common Elevations and Raisures of Spirit, (paradventure from a more than ordinary, tho' not special and saving Assistance of the Spirit) abandon many grosser Vices; yet they were all deeply immersed in that miserable cursed Abyss of spiritual Pride: so that all their natural and moral & philosophic Attainments, did feed, nourish, strengthen, and render most inveterate, this Hell-bred Pest of their Hearts. Yea those of them that seem'd most modest, as the Academicks, who posess'd they knew nothing, and the Cynicks, who greatly decried, both in Words and Habits, the Pride of others, yet even they abounded in the most notorious and visible Pride. So connatural and morally essential to corrupt Nature, is this envenom'd Root, Fountain and Plague of spiritual Pride: Especially where there is any natural, moral or philosophic Excellence to feed the same. Whence Austin rightly judged all these philosophic Vertues, to be but splended Sins. Gale Court of the Gentiles, Part II. B. II. Chap. 10. § 17.

p. 204'Tis true that many Hypocrites make great Pretences to Humility, as well as other Graces; and very often there is nothing whatsoever which they make a higher Profession of. They endeavour to make a great Shew of Humility in Speech and Behaviour; but they commonly make bungling Work of it; tho' glorious Work in their own Eyes. They can't find out what a humble Speech and Behaviour is, or how to speak and act so that there may indeed be a Savour of christian Humility in what they say and do: That sweet humble Air and Mien is beyond their Art, being not led by the Spirit, or naturally guided to a Behaviour becoming holy Humility, by the Vigour of a lowly Spirit within them. And therefore they have no other Way, many of them, but only to be much in declaring that they be humble, and telling how they were humbled to the Dust at such and such Times, and abounding in very bad Expressions which they use about themselves; such as, I am the least of all Saints, I am a poor vile Creature, I am not worthy of the least Mercy, or that God should look upon me! Oh, I have a dreadful wicked Heart! my Heart is worse than the Devil! Oh, this cursed Heart of mine, &c. Such Expressions are very often used, not with a Heart that is broken, not with spiritual Mourning, not with the Tears of her that washed Jesus's Feet with her Tears, not as remembring and being confounded, and never opening their Mouth more, because of their Shame, when God is pacified, as the Expression is, Ezek. 16. 63. But with a light Air, with Smiles in the Countenance, p. 205or with a pharisaical Affectation: And we must believe that they are thus humble, and … themselves so vile, upon the Credit of their Say so; for there is nothing appears in 'em of any Savour or Humility, in the Manner of their Deportment and Deeds that they do. There are many that are full of Expressions of their own Vileness, who yet expect to be looked upon as eminent and bright Saints by others, as their …; and 'tis dangerous for any, so much as to hint the Contrary, or to carry it towards them any otherwise, than as if we looked upon 'em some of the chief of Christians. There are many that are much in crying out of their wicked Hearts, and then great Short-comings, and Unprofitableness, and speaking as tho' they looked on themselves as the meanest of the Saints; who yet, if a Minister should feriou… tell 'em the same Things in private, and should signify, that he feared they were very low and weak Christians, and thought they had Reason solemnly to consider or their great …, and Unprofitableness, and falling so much short of many others; it would be more than they could digest: they would think themselves highly injured; and there would be Danger of a rooted Prejudice in 'em against such a Minister.

There are some that are abundant in talking against legal Doctrines, legal Preaching, and a legal Spirit, who do but little understand the Thing they talk against. A legal Spirit is a more subtil Thing than they imagine, it is too subtil for them. It lurks, and operates, and prevails in their Hearts, and they are most notoriously guilty of it, at the same Time, when they are inveighing against it. So far as a Man is not emptied of himself, and of his own Righteousness and Goodness, in whatever Form or Shape, so far he is of a legal Spirit. A Spirit of Pride of a Man's own Righteousness, Morality, Holiness, Affection, Experience, Faith, Humiliation, or any Goodness whatsoever, is a legal Spirit. It was no Pride in Adam before the Fall, to be or a legal Spirit: Because of his Circumstances, he might seek Acceptance by his own Righteousness. But a legal Spirit in a fallen sinful Creature, can be nothing else but spiritual Price; and reciprocally, a spiritually proud Spirit is a legal Spirit. There is no Man living that is lifted up with a Conceit of his own Experiences and Discoveries, and upon the Account of them glisters in his own Eyes, but what trusts in his Experiences, and makes a Righteousness of 'em; however he may use humble Terms, and speak of his Experiences as of the great Things God has done for him, and it may be calls upon others to glorify God for them; yet he that is proud of his Experiences, arrogates something to himself, as tho' his Experiences were some Dignity of his. And if he looks on them as his own Dignity, he necessarily thinks that God looks on 'em so too; for he necessarily Thinks his own Opinion of 'em to be true; and consequently judges that God looks on them as he does; and so unavoidably imagines that God p. 206looks on his Experiences as a Dignity in him, as he looks on 'em himself; and that he glisters as much in God's Eyes, as he does in his own. And thus he trusts in what is inherent in him, to make him shine in God's Sight, and recommend him to God: and with this Encouragement he goes before God in Prayer; and this makes him expect much from God; and this makes him think that Christ loves him, and that he is willing to cloath him with his Righteousness; because he supposes that he is taken with his Experiences and Graces. And this is a high Degree of living on his own Righteousness; and such Persons are in the high Road to Hell. Poor deluded Wretches, who think they look so glistering in God's Eyes, when they are a Smoke in his Nose, and are many of 'em more odious to him, than the most impure Beast in Sed…m, that makes no Pretence to Religion! To do as these do, is to live upon Experiences, according to the true Notion of it; and not to do as those, who only make use of spiritual Experiences, as Evidences of a State of Grace, and in that Way receive Hope and Comfort from 'em.

There is a Sort of Men, who indeed abundantly cry down Works, and cry up Faith in Opposition to Works, and set up themselves very much as evangelical Persons, in Opposition to those that are of a legal Spirit, and make a fair Shew of advancing Christ and the Gospel, and the Way of free Grace; who are indeed some of the greatest Enemies to the Gospel Way of free Grace, and the most dangerous Opposers of pure humble Christianity.††Take not every Opinion and Doctrine from Men or Angels, that bears a fair Shew of advancing Christ; for they may be but the Fruits of evangelical Hypocrisy and Deceit; that being received themselves, may deceive others too; Matth. 7. 15. Beware of them, that came in Sheep's Cloathing; in the Innocency, Purity and Meekness of Christ and his People, but inwardly are Wolves, proud, cruel, censorious, speaking Evil of what they know not. By their Fruits you shall know them. Do not think beloved, that Satan will not seek to send Delusions among us. And do you think these Delusions will come out of the popish Pack, whose Inventions smell above Ground here? No, he must come, and will come with more evangelical, fine-spun Devices. It's a Rule observed amongst Jesuits, at this Day, if they would conquer Religion by Subtilty, never oppose Religion with a cross Religion; but set it against itself: So oppose the Gospel by the Gospel. And look, as Churches pleading for Works, had new invented devised Works; so when Faith is preached, Men will have their new Inventions of Faith. I speak not this against the Doctrine of Faith, where it is preached; but am glad of it: Nor that I would have Men content themselves with every Form of Faith; for I believe that most men's Faith needs confirming or trying. But I speak to prevent Danger on that Hand. Shepard's Parable Part I. p. 122.Matt 7:15

p. 207There is a pretended great Humiliation, and being dead to the Law, and emptied of Self, which is one of the biggest and most elated Things in the World. Some there are, who have made great Profession of Experience of a thoro' Work of the Law on their own Hearts, and of being brought fully off from Works; whose Conversation has favoured most of a Self-righteous Spirit, of any that ever I had Opportunity to observe. And some who think themselves quite emptied of themselves, and are confident that they are abased in the Dust, are full as they can hold with the Glory of their own Humility, and lifted up to Heaven with an high Opinion of their Abasement. Their Humility is a swelling, self-conceited, confident, showy, noisy, assuming Humility. It seems to be the Nature of spiritual Pride to make Men conceited and ostentatious of their Humility. This appears in that first-born of Pride, among the Children of Men, that would be called His Holiness, even the Man of Sin, that exalts himself above all that is called God or is worshipped; he styles himself Servant of Servants; and to make a Shew of Humility, washes the Feet of a Number of poor Men at his Inauguration.

For Persons to be truly emptied of themselves, and to be poor in Spirit, and broken in Heart, is quite another Thing, and has other Effects, than many imagine. 'Tis astonishing how greatly many are deceived about themselves as to this Matter, imagining themselves most humble, when they are most proud, and their Behaviour is really the most haughty. The Deceitfulness of the Heart of Man appears in no one Thing so much, as this of spiritual Pride and Self-Righteousness. The Subtilty of Satan appears in it's Height in his managing of Persons with Respect to this Sin. And perhaps one Reason may be, that here he has most Experience: He knows the Way of it's coming in; he is acquainted with the secret Springs of it; it was his own Sin.—Experience gives vast Advantage in leading Souls, either in Good or Evil.

But tho' spiritual Pride be so subtil and secret and Iniquity, and commonly appears under a Pretext of great Humility; yet there are two Things by which it may (perhaps universally and surely) be discovered and distinguished.

The first Thing is this; He that is under the Prevalence of this Distemper, is apt to think highly of his Attainments in Religion, as p. 208comparing himself with others. 'Tis natural for him to fall into that Thought of himself, that he is an eminent Saint, that he is very high amongst the Saints, and has distinguishingly … and great Experiences. That is the secret Language of his Heart. Luk. 18. 11. God, I thank thee, that I am not as … Men. And …. …. 5. … than thou. Hence such are apt to put them … forward among God's People, and as it were to take … them, as if there was no Doubt of it but it … them. They, as it were, naturally do that which … 7, &c. take the highest R…m. … they do, by … take upon 'em the Place and … of the … direct and manage; They are … that … a Light of them which are in Darkness, … of Babes, Rom. 2. 19. 20. 'Tis natural … take at for granted, that it belongs to them to do the … and Matters in Matters of Religion; and so they … be called of Men Rabbi, which is by Interpretation … as the Pharisees did, Matth. 23. 6, … &c. They are … that others should regard 'em, and yield to 'em, as … in Matters o… Religion.‡‡There be two Things wherein it appears that a Man has only common Gifts, and no inward Principle; 1. These Gifts ever puff up, and make a Man something in his own Eyes, as the Cortnihian Knowledge did; and many a private Man thinks himself fit to be a Minister. Shepard's Parable, Part I. p. 181, 182.

But he whose Heart is under the Power of christian Humility, is of a contrary Disposition. If the Scriptures are at all to be relied on, such an one is apt to think his Attainments in Religion to be comparatively mean, and to esteem himself low among the Saints, and one of the least of Saints. Humility, or true Lowliness of Mind, disposes Persons to think others better than themselves: Psal. 2. 3. In Lowliness of Mind, let each esteem others better than themselves. Hence they are apt to think the lowest Room belongs to them: and their inward Disposition naturally leads them to obey that Precept of our Saviour, Luke 14. 10. 'Tis not natural to them to take it upon 'em to do the Part of Teachers; but on the contrary, they are disposed to think that they are not the Persons, that others are fitter for it than they; as it was with Moses and Jeremiah (Exod. 3. 11. Jer. 1. 6.) tho' they were such eminent Saints, and of great Knowledge. It is not natural to them to think that it belongs to them to teach, but to be taught: They are much more eager to hear, and to receive Instruction from others, than to dictate to others; Jam. 1. 10. Be ye … to hear, slow to speak. And when they do speak, 'tis no… p. 209natural to them to speak with a bold, masterly Air; but Humility disposes 'em rather to speak trembling. Hosea 13. 1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. They are not apt to assume Authority, and to take upon 'em to be chief Managers and Masters; but rather to be subject to others. Jam. 3. 1, 2. Be not many Masters. 1 Pet. 5. 5. All of you be … me to another, and be chathed with Humility. Eph. 5. 21. Submitting your selves one to another, in the Fear of God.

There are some Person's Experiences that naturally work that Way, to make them think highly of their Experiences; and they do often themselves speak of their Experiences as very great and extraordinary, they freely speak of the great Things; they have … with. This may be spoken, and meant in a good Sense. In one Sense, every Degree … saving Mercy is a great Thing: It is indeed a Thing great, yea, … great, for God to bestow the least Crumb of Childrens Bread … such Dogs as we are in our selves; and the more humble a Person is that hopes that God has bestowed such Mercy on him, the more apt will he be to call it a great Thing that he has met with, in this Sense. But if by great Things which they have experienced, they mean comparatively great spiritual Experiences, or great compared with others Experiences, or beyond what is ordinary, which is evidently oftentimes the Case; then for a Person to say, I have met with great Things, is the very same Thing as to say, I am an eminent Saint, and have more Grace than ordinary: for to have great Experiences, of the Experiences be true and worth the telling of, is the same Thing as to have great Grace: there is no true Experience, but the Exercise of Grace; and exactly according to the Degree of true Experience, is the Degree of Grace and Holiness. The Persons that talk thus about their Experiences, when they give an Account of them, expect that others should admire 'em. Indeed they don't call it Boasting to talk after this Manner about their Experiences, nor do they look upon it as any Sign of Pride; because they say, they know that it was not they that did it, it was free Grace, they are the great Things that God has done for them, they would acknowledge the great Mercy God has shown them, and not make light of it. But so it was with the Pharisee that Christ tells us of, Luke 18. He in Words gave God the Glory of making him to differ from other Men; God I thank thee, says he, that I am not as other Men ††Calvin, in his Institutions, B. 3. Chap. 12. § 7. speaking of this Pharisee, observes, That in his outward Confession he acknowledges that the Righteousness that he has is the Gift of God: But (says he) because he trusts that he is Righteous, he goes away out of the Presence of God, unacceptable and odious.. Their verbally ascribing it to p. 210the Grace of God, that they are holier than other Saints, don't hinder their Forwardness to think so highly of their Holiness, being a sure Evidence of the Pride and Vanity of their Minds. If they were under the Influence of an humble Spirit, their Attainments in Religion would not be so apt to shine in their own Eyes, nor would they be so much in admiring their own Beauty. The Christians that are really the most eminent Saints, and therefore have the most excellent Experiences, and are greatest in the Kingdom of Heaven, humble themselves as a little Child, Matth. 18. 4. Because they look on themselves as but little Children in Grace, and their Attainments to be but the Attainments of Babes in Christ, and are astonished at, and ashamed of the low Degrees of their Love, and their Thankfulness, and their little Knowledge of God. Moses when he had been conversing with God in the Mount, and his Face shone so bright in the Eyes of others, as to dazzle their Eyes, wist not that his Face shone. There are some Persons that go by the Name of high Professors, and some will own themselves to be high Professors; but eminently humble Saints, that will shine brightest in Heaven, are not at all apt to profess high. I don't believe there is an eminent Saint in the World that is a high Professor. Such will be much more likely to profess themselves to be the least of all Saints, and to think that every Saint's Attainments and Experiences are higher than his.‖‖Luther, as his Words are cited by Rutherford, in his Display of the spiritual Antichrist, p. 143, 144. says thus, So is the Life of a Christian, that he that has begun, seems to himself to have nothing; but strives and presses forward, that he may apprehend. Whence Paul says, I count not my self to have apprehended. For indeed nothing is more pernicious to a Believer, than that Presumption, that he has already apprehended, and has no further Need of seeking. Hence also many fall back, and pine away in spiritual Security and Slothfulness. So Bernard says, To stand still in God's Way, is to go back. Wherefore this remains to him that has begun to be a Christian, to think that he is not yet a Christian, but to seek that he may be a Christian, that he may glory with Paul, I am not, but I desire to be; a Christian not yet finished, but only in his Beginnings. Therefore he is not a Christian, that is a Christian, that is, He that thinks himself a finished Christian, and is not sensible how he falls short. We reach after Heaven, but are not in Heaven. Woe to him that is wholly renewed that is, that thinks himself to be so. That Man, without Doubt, has never so much as begun to be renewed, nor did he ever taste what it is to be a Christian.

p. 211Such is the Nature of Grace, and of true spiritual Light, that they naturally dispose the Saints in the present State, to look upon their Grace and Goodness little, and their Deformity great. And they that have the most Grace and spiritual Light, of any in this World, have most of this Disposition. As will appear most clear and evident to any one that soberly and thoroughly weighs the Nature and Reason of Things, and considers the Things following.

That Grace and Holiness is worthy to be called little, that is, little in Comparison of what it ought to be. And so it seems to one that is truly gracious: For such an one has his Eye upon the Rule of his Duty; a Conformity to that is what he aims at; it is what his Soul struggles and reaches after; and it is by that that he estimates and judges of what he does, and what he has. To a gracious Soul, and especially to one eminently gracious, that Holiness appears little, which is little of what it should be; little of what he sees infinite Reason for, and Obligation to. If his Holiness appears to him to be at a vast Distance from this, it naturally appears despicable in his Eyes, and not worthy to be mentioned as any Beauty or Amiableness in him. For the like Reason as a hungry Man naturally accounts that which is set before him, but a little Food, a small Matter, not worth mentioning, that is nothing in Comparison of his Appetite. Or as the Child of a great Prince, that is jealous for the Honour of his Father, and beholds the Respect which Men shew him, naturally looks on that Honour and Respect very little, and not worthy to be regarded, which is nothing in Comparison of that, which the Dignity of his Father requires.

But that is the Nature of true Grace and spiritual Light, that it opens to a Person's View the infinite Reason there is that he should be holy in a high Degree. And the more Grace he has, the more this is open'd to View, the greater Sense he has of the infinite Excellency and Glory of the divine Being, and of the infinite Dignity of the Person of Christ, and the boundless Length and Breadth, and Depth and Height, of the Love of Christ to Sinners. And as Grace encreases, the Field opens more and more to a distant View, 'till the Soul is swallowed up with the Vastness of the Object, and the Person is astonished to think how much it becomes him to love this God, and this glorious Redeemer, that has so loved Man, and how little he does love. And so the more he apprehends, the more the Smallness of his Grace and Love appears strange and wonderful: And therefore is more ready to think that others are beyond him. For wondring at the Littleness of his own Grace, he can scarcely believe that so strange a Thing happens to other Saints: 'Tis amazing to him, that one that is really a Child of God, and that has actually received the saving Benefits of that unspeakable Love of Christ, should love no more: And he is apt to look upon it as a Thing peculiar to himself, a strange p. 212and exempt Instance; for he sees only the outside of other Christians, but he sees his own inside.

Here the Reader may possibly object, that Love to God is really increased, in Proportion as the Knowledge of God is increased; and therefore how should an Increase of Knowledge in a Saint, make his Love apear less, in Comparison of what is known? To which I answer, that altho' Grace and the Love of God in the Saints, be answerable to the Degree of Knowledge or Sight of God; yet it is not in Proportion to the Object seen & known. The Soul of a Saint, by having something of God open'd to Sight, is convinced of much more than is seen. There is something that is seen, that is wonderful; and that Sight, brings with it a strong Conviction of something vastly beyond, that is not immediately seen. So that the Soul, at the same Time, is astonished at it's Ignorance, and that it knows so little, as well as that it loves so little. And as the Soul, in a spiritual View, is convinced of infinitely more in the Object, yet beyond Sight; so it is convinced of the Capacity of the Soul, of knowing vastly more, if Clouds and Darkness were but removed. Which causes the Soul, in the Enjoyment of a spiritual View, to complain greatly of spiritual Ignorance, and Want of Love, and long and reach after more Knowledge, and more Love.

Grace and the Love of God in the most eminent Saints in this World, is truly very little in Comparison of what it ought to be. Because the highest Love, that ever any attain to in this Life, is poor, cold, exceeding low, and not worthy to be named in Comparison of what our Obligations appear to be, from the joint Consideration of these two Things; viz. 1. The Reason God has given us to love him, in the Manifestations he has made of his infinite Glory, in his Word, and in his Works; and particularly in the Gospel of his Son, and what he has done for sinful Man by him. And 2. The Capacity there is in the Soul of Man, by those intellectual Faculties which God has given it, of seeing and understanding these Reasons, which God has given us to love him. How small indeed is the Love of the most eminent Saint on Earth, in Comparison of what these Things jointly considered do require! And this Grace tends to convince Men of; and especially eminent Grace: for Grace is of the Nature of Light, and brings Truth to View. And therefore, he that has much Grace, apprehends much more than others, that great Height to which his Love ought to ascend; and he sees better than others, how little a Way he has risen towards that Height. And therefore, estimating his Love by the whole Height of his Duty, hence it appears astonishingly little and low in his Eyes.

And the eminent Saint, having such a Conviction of the high Degree in which he ought to love God, this shews him, not only the …ttleness of his Grace, but the Greatness of his remaining Corruption. p. 213In order to judge how much Corruption or Sin we have remaining in us, we must take our Measure from that Height to which the Rule of our Duty extends: The whole of the Distance we are at from that Height, is Sin: For failing of Duty is Sin; otherwise our Duty is not our Duty; and by how much the more we fall short of our Duty, so much the more Sin have we. Sin is no other than Disagreableness, in a moral Agent, to the Law, or Rule of his Duty. And therefore the Degree of Sin is to be judged of by the Rule: So much Disagreableness to the Rule, so much Sin, whether it be in Defect or Excess. Therefore if Men, in their Love to God, don't come up half way to that Height which Duty requires, then they have more Corruption in their Hearts than Grace; because there is more Goodness wanting, than is there; and all that is wanting is Sin: it is an abominable Defect; and appears so to the Saints, especially those that are eminent; it appears exceeding abominable to them, that Christ should be loved so little, and thanked so little for his dying Love; it is in their Eyes hateful Ingratitude.

And then the Increase of Grace has a Tendency another Way, to cause the Saints to think their Deformity vastly more than their Goodness: It not only tends to convince them that their Corruption is much greater than their Goodness; which is indeed the Case: But it also tends to cause the Deformity that there is in the least Sin, or the least Degree of Corruption, to appear so great, as vastly to out-weigh all the Beauty there is in their greatest Holiness: For this also is indeed the Case. For the least Sin against an infinite God, has an infinite Hatefulness or Deformity in it; but the highest Degree of Holiness in a Creature, has not an infinite Loveliness in it: And therefore the Loveliness of it is as nothing, in Comparison of the Deformity of the least Sin. That every Sin has infinite Deformity and Hatefulness in it, is most demonstrably evident; because what the Evil, or Iniquity, or Hatefulness of Sin consists in, is the violating of an Obligation, or the being or doing contrary to what we should be or do, or are obliged to. And therefore by how much the greater the Obligation is that is violated, so much the greater is the Iniquity and Hatefulness of the Violation. But certainly our Obligation to love and honour any Being, is in some Proportion to his Loveliness and Honourableness, or to his Worthiness to be loved and honoured by us; which is the same Thing. We are surely under greater Obligation to love a more lovely Being, than a less lovely: And if a Being be infinitely lovely or worthy to be loved by us, then our Obligations to love him, are infinitely great: And therefore, whatever is contrary to this Love, has in it infinite Iniquity, Deformity and Unworthiness. But on the other Hand, with Respect to our Holiness or Love to God, there is not an infinite Worthiness in that. The Sin of the Creature against God, is ill-deserving and hateful in p. 214Proportion to the Distance there is between God and the Creature: The Greatness of the Object, and the Meanness and Inferiority of the Subject, aggravates it. But 'tis the reverse with Regard to the Worthiness of the Respect of the Creature to God; 'tis worthless, and not worthy, in Proportion to the Meanness of the Subject. So much the greater the Distance between God and the Creature, so much the less is the Creature's Respect worthy of God's Notice or Regard. The great Degree of Superiority, increases the Obligation on the Inferiour to regard the Superiour; and so makes the Want of Regard more hateful: But the great Degree of Inferiority diminishes the Worth of the Regard of the Inferiour; because the more he is inferiour, the less is he worthy of Notice, the less he is, the less is what he can offer worth; for he can offer no more than himself, in offering his best Respect; and therefore as he is little, and little worth, so is his Respect little worth. And the more a Person has of true Grace and spiritual Light, the more will it appear thus to him; the more will he appear to himself infinitely deformed by Reason of Sin, and the less will the Goodness that is in his Grace, or good Experience, appear in Proportion to it. For indeed it is nothing to it: It is less than a Drop to the Ocean: For finite bears no Proportion at all to that which is infinite. But the more a Person has of spiritual Light, the more do Things appear to him, in this Respect, as they are indeed. Hence it most demonstrably appears, that true Grace is of that Nature, that the more a Person has of it, with remaining Corruption, the less does his Goodness and Holiness appear, in Proportion to his Deformity; and not only to his past Deformity, but to his present Deformity, in the Sin that now appears in his Heart, and in the abominable Defects of his highest and most Affections, and brightest Experiences.

The Nature of many high religious Affections, and great Discoveries (as they are called) in many Persons that I have been acquainted with, is to hide and cover over the Corruption of their Hearts, and to make it seem to them as if all their Sin was gone, and to leave them without Complaints of any hateful Evil left in them; (tho' it may be they cry out much of their past Unworthiness) a sure and certain Evidence that their Discoveries (as they call them) are Darkness and not Light. 'Tis Darkness that hides Men's Pollution and Deformity; but Light let into the Heart discovers it, searches it out in its secret Corners, and makes it plainly to appear; especially that penetrating, all-searching Light of God's Holiness and Glory. 'Tis true that saving Discoveries may for the present hide Corruption in one Sense; they restrain the positive Exercises of it, such as Malice, Envy, Coveteousness, Lasciviousness, Murmuring, &c. but they bring Corruption to Light, in that which is privative, viz. that there is no more Love, no more Humility, no more Thankfulness. p. 215Which Defects appear most hateful, in the Eyes of those who have the most eminent Exercises of Grace; and are very burdensome, and cause the Saints to cry out of their Leanness, and odious Pride and Ingratitude. And whatever positive Exercises of Corruption, at any Time arise, and mingle themselves with eminent acting of Grace, Grace will exceedingly magnify the View of them, and render their Appearance far more heinous and horrible.

The more eminent Saints are, and the more they have of the Light of Heaven in their Souls, the more do they appear to themselves, at the most eminent Saints in this World do, to the Saints and Angel in Heaven. How can we rationally suppose the most eminent Saints on Earth appear to them, if beheld any otherwise, than covered over with the Righteousness of Christ, and their Deformities swallowed up and hid in the Coruscation of the Beams of his abundant Glory and Love? How can we suppose our most ardent Love and Praise appear to them, that do behold the Beauty and Glory of God with out a Veil? How does our highest Thankfulness for the dying Love of Christ appear to them, who see Christ as he is, who know? they are known, and see the Glory of the Person of him that died, and the Wonders of his dying Love, without any Cloud or Darkness? And how do they look on the deepest Reverence and Humility, with which Worms of the Dust on Earth approach that infinite Majesty, which they behold? Do they appear great to them, or so much as worthy of the Name of Reverence and Humility, in those that they see to be at such an infinite Distance from that great and holy God, in whose glorious Presence they are? The Reason why the highest Attainments of the Saints on Earth appear so mean to them, is because they dwell in the Light of God's Glory, and see God as he is. And it is in this Respect with the Saints on Earth, as it is with the Saints in Heaven, in Proportion as they are more eminent in Grace.

I would not be understood that the Saints on Earth have, in all Respects, the worst Opinion of themselves, when they have most of the Exercise of Grace. In many Respects 'tis otherwise. With Respect to the positive Exercises of Corruption, they may appear to themselves freest and best when Grace is most in Exercise, and worst when the Actings of Grace are lowest. And when they compare themselves with themselves, at different Times, they may know, when Grace is in lively Exercise, that 'tis better with them than it was before, (tho' before, in the Time of it, they did not see so much Badness as they see now); and when afterwards they sink again in the Frame of their Minds, they may know that they sink, and have a new Argument of their great remaining Corruption, and a rational Conviction of a greater Vileness than they saw before; and may have more of a Sense of Guilt, and a kind of legal Sense of their p. 216Sinfulness, by far, than when in the lively Exercise of Grace. But yet it is true, and demonstrable from the foremention'd Considerations, that the Children of God never have so much of a sensible and spiritual Conviction of their Deformity; and so great and quick and abusing a Sense of their present Vileness and Odiousness, as when they are highest in the Exercise of true and pure Grace; and never are they so much disposed to set themselves low among Christians as then. And thus be that is greatest in the Kingdom, or most eminent in the Church of Christ, is the same that humbles himself, as the least Infant among them; agreeable to that great Saying of Christ, Matth. 18. 4.

A true Saint may know that he has some true Grace: And the more Grace there is, the more easily is it known; as was observed and proved before. But yet it does not follow, that an eminent Saint is easily sensible that he is an eminent Saint, when compared with others.—I will not deny that it is possible, that he that has much Grace, and is an eminent Saint, may know it. But he won't be apt to know it: It won't be a Thing obvious to him: That he is better than others, and has higher Experiences and Attainments, is not a foremost Thought; nor is it That which, from Time to Time, readily offers it self: It is a Thing that is not in his Way, but lies far out of Sight: He must take Pains to convince himself of it: There will be need of a great Command of Reason, and a high Degree of Strictness and Care in arguing, to convince himself. And if he be rationally convinced, by a very strict Consideration of his own Experiences, compared with the great Appearances of low Degrees of Grace in some other Saints, it will hardly seem real to him, that he has more Grace than they: And he'll be apt to lose the Conviction, that he has by Pains obtained: Nor will it seem at all natural to him to act upon that Supposition. And this may be laid down as an infallible Thing, That the Person who is apt to think that …, as compared with others, is a very eminent Saint, much distinguished in christian Experience, in whom this is a first Thought, that rises of it self, and naturally offers it self; he is certainly mistaken; he is no eminent Saint; but under the great Prevailings of a proud and self-righteous Spirit. And if this be habitual with the Man, and is statedly the prevailing Temper of his Mind, he is no Saint at all; he has not the least Degree of any true christian Experience; so surely as the Word of God is true.

And that Sort of Experiences that appears to be of that Tendency, and is found from Time to Time to have that Effect, to elevate the Subject of them with a great Conceit of those Experiences, is certainly vain and delusive. Those supposed Discoveries that naturally blow up the Person with an Admiration of the Eminency of his Discoveries, and fill him with Conceit, that now he has seen, and p. 217knows more than most other Christians, have nothing of the Nature of true spiritual Light in them. All true spiritual Knowledge is of that Nature, 'that the more a Person has of it, the more is he sensible of his own Ignorance; as is evident by 1 Cor. 8. 2. He that thinketh he knoweth any Thing, he knoweth nothing yet, as he ought to kn…w. Agur when he had a great Discovery of God, and Sense of the wonderful Height of his Glory, and of his marvellous Works, and cries out of his Greatness and Incomprehensibleness; at the … Time, had the deepest Sense of his bruitish Ignorance, and look a upon himself the most ignorant of all the Saints; Prov. 30. 2, 3, 4. Surely I am more brutish than any Man, and have not the Understanding of a Man: I neither learned Wisdom, nor have the Knowledge of the Holy. Who hath ascended up into Heaven, or descended? Who hath gathered the Wind in his Fists? Who hath bound the Waters in a Garment? Who hath established all the Ends of the Earth? What is his Name? And what is his Son's Name? If thou canst tell.

For a Man to be highly conceited of his spiritual and divine Knowledge, is for him to be wise in his own Eyes, if any Thing is. And therefore it comes under those Prohibitions, Prov. 3. 7. Be not wise in thine own Eyes. Rom. 12. 16. Be not wise in your own Conceits. And brings Men under that Wo, Isai. 5. 21. Wo unto them that are wise in their own Eyes, and prudent in their own Sight. Those that are thus wise in their own Eyes, are some of the least likely to get Good of any in the World. Experience shews the Truth of that, Prov. 26. 12. Seest thou a Man wise in his own Conceit? There is more Hope of a Fool than of him.

To this some may object, That the Psalmist, when we must suppose that he was in a holy Frame, speaks of his Knowledge as eminently great, and far greater than that of other Saints, Psal. 119. 99, 100. I have more Understanding than all my Teachers: For thy Testimonies are my Meditation. I understand more than the Ancients: Because I keep thy Precepts.

To this I answer two Things:

First, There is no Restraint to be laid upon the Spirit of God, (as to what he shall reveal to a Prophet, for the Benefit of his Church) who is speaking or writing under immediate Inspiration. The Spirit of God may reveal to such an one, and dictate to him, to declare to others, secret Things, that otherwise would be hard, yea impossible for him to find out. As he may reveal to him Mysteries, that otherwise would be above the Reach of his Reason; or Things in a distant Place, that he can't see; or future Events, that it would be impossible for him to know and declare, if they were not extraordinarily revealed to him. So the Spirit of God might reveal to David this distinguishing Benefit he had received, by conversing much with God's Testimonies; and use him as his Instrument to record it for p. 218the Benefit of others, to excite them to the like Duty, and to use the same Means to gain Knowledge. Nothing can be gathered concerning the natural Tendency of the ordinary gracious Influences of the Spirit of God, from that, that David declares of his distinguishing Knowledge under the extraordinary Influences of God's Spirit, immediately dictating to him the divine Mind by Inspiration, and using David as his Instrument to write what he pleased for the Benefit of his Church; any more than we can reasonably argue, that it is the natural Tendency of Grace to incline Men to curse others, and wish the most dreadful Misery to 'em that can be thought of because David, under Inspiration, often curses others, and pray that such Misery may come upon them.

Secondly, It is not certain that the Knowledge David here speak of, is spiritual Knowledge, wherein Holiness does fundamentally consist. But it may be that greater Revelation which God made to him of the Messiah, and the Things of his future Kingdom, and the fa… more clear and extensive Knowledge that he had of the Mysteries and Doctrines of the Gospel, than others; as a Reward for his keeping God's Testimonies. In this, it is apparent by the Book of Psalms, that David far exceeded all that had gone before him.

Secondly, Another Thing that is an infallible Sign of spiritual Pride, is Persons being apt to think highly of their Humility. False Experiences are commonly attended with a counterfeit Humility. And it is the very Nature of a counterfeit Humility, to be highly conceited of it self. False religious Affections have generally that Tendency, especially when raised to a great Height, to make Persons think that their Humility is great, and accordingly to take much Notice of their great Attainments in this Respect, and admire them. But eminently gracious Affections (I scruple not to say it) are evermore of a contrary Tendency, and have universally a contrary Effect, in those that have them. They indeed make them very sensible what Reason there is that they should be deeply humbled, and cause 'em earnestly to thirst and long after it; but they make their present Humility, or that which they have already attain'd to, to appear small; and their remaining Pride great, and exceedingly abominable.

The Reason why a proud Person should be apt to think his Humility great, and why a very humble Person should think his Humility small, may be easily seen, if it be considered, That it is natural for Persons, in judging of the Degree of their own Humiliation, to take their Measure from that which they esteem their proper Height, or the Dignity wherein they properly stand. That may be great Humiliation in one, that is no Humiliation at all in another: Because the Degree of Honourableness or Considerableness, wherein each does p. 219properly stand, is very different. For some great Man, to stoop to loose the Latchet of the Shoes of another great Man, his Equal, or to wash his Feet, would be taken Notice of as an Act of Abasement in him; and he being sensible of his own Dignity, would look upon it so himself. But if a poor Slave is seen stooping to unloose the Shoes of a great Prince, no body will take any Notice of this, as any Act of Humiliation in him, or Token of any great Degree of Humility: Nor would the Slave himself, unless he be horribly proud, and ridiculously conceited of himself: And if he after he had done it, … should, in his Talk and Behaviour, shew that he thought his Abasement great in it, and had his Mind much upon it, as an Evidence of his being very humble; would not every Body cry out upon him, Who do you think your self to be, that you should think this that you have done, such a deep Humiliation? This would make it plain to a Demonstration, that this Slave was swolen with a high Degree of Pride and Vanity of Mind, as much as if he declared in plain Terms, I think my self to be same great one. And the Matter is no less plain and certain, when worthless, vile and loathsome Worms of the Dust, are apt to put such a Construction on their Acts of Abasement before God, and to think it a Token of great Humility in them that they, under their Affections, can find themselves so willing to acknowledge themselves to be so and so mean and unworthy, and to behave themselves as those that are so inferiour. The very Reason way such outward Acts, and such inward Exercises, look like great Abasement in such an one, is because he has a high Conceit of himself. Whereas if he thought of himself more justly, these Things would appear nothing to him, and his Humility in them worthy … Regard; but would rather be astonished at his Pride, that one so infinitely despicable and vile, is brought no lower before God.—When he says in his Heart, This is a great Act of Humiliation: It is certainly a Sign of great Humility in me, that I should feel thus, and do so; his Meaning is, This is great Humility for me, for such a one as I, that am so considerable and worthy. He considers how low he is now brought, & compares this with the Height of Dignity, on which, he in his Heart thinks he properly stands, and the Distance appears very great, and he calls it all meer Humility, and as such admires it. Whereas, in him that is truly humble, and really sees his own Vileness and Loathsomness before God, the Distance appears the other Way. When he is brought lowest of all, it does not appear to him, that he is brought below his proper Station; but that he is not come to it: He appears to himself, yet vastly above it: He longs to get lower, that he may come to it; but appears at a great Distance from it. And this Distance he calls Pride. And therefore his Pride appears great to him, and not his Humility. For altho' he is brought much lower than he used to be; yet it don't appear to p. 220him worthy of the Name of Humiliation, for him that is so infinitely mean and detestable, to come down to a Place, which tho' it be lower than what he used to assume, is yet vastly higher than what is proper for him. As Men would hardly count it worthy of the Name of Humility, in a contemptible Slave, that formerly affected to be a Prince, to have his Spirit so far brought down, as to take the Place of a Nobleman; when this is still so far above his proper Station.

All Men in the World, in judging of the Degree of their own and others Humility, as appearing in any Act of theirs, consider two Things; viz. the real Degree of Dignity they stand in; and the Degree of Abasement, and the Relation it bears to that real Dignity. Thus the complying with the same low Place, or low Act, may be an Evidence of great Humility in one, that evidences but little or no Humility in another. But truly humble Christians have so mean an Opinion of their own real Dignity, that all their Self-abasement, when consider'd with Relation to that, and compar'd with that, appears very small to them. It don't seem to them to be any great Humility, or any Abasement to be made much of, for such poor, vile, abject Creatures as they, to lie at the Foot of God.

The Degree of Humility is to be judged of by the Degree of Abasement, and the Degree of the Cause for Abasement: But he that is truly and eminently humble, never thinks his Humility great, considering the Cause. The Cause why he should be abased appears so great, and the Abasement of the Frame of his Heart so greatly short of it, that he takes much more Notice of his Pride than his Humility.

Every One that has been conversant with Souls under Convictions of Sin, knows that those who are greatly convinced of Sin, are not apt to think themselves greatly convinced. And the Reason is this: That Men judge of the Degree of their own Convictions of Sin by two Things jointly considered; viz. the Degree of Sense which they have of Guilt and Pollution, and the Degree of Cause they have for such a Sense, in the Degree of their real Sinfulness. 'Tis really no Argument of any great Conviction of Sin, for some Men to think themselves to be very sinful, beyond most others in the World; because they are so indeed, very plainly and notoriously. And therefore a far less Conviction of Sin may incline such an one to think so than another: He must be very blind indeed not to be sensible of it. But he that is truly under great Convictions of Sin, naturally thinks this to be his Case. It appears to him that the Cause he has to be sensible of Guilt and Pollution, is greater than others have; and therefore he ascribes his Sensibleness of this, to the Greatness of his Sin, and not to the Greatness of his Sensibility. 'Tis natural for one under great Convictions to think himself one of the greatest of Sinners in Reality, and also that it is so very plainly and evidently; p. 221for the greater his Convictions are, the more plain and evident it seems to be to him. And therefore it necessarily seems to him so plain and so easy to him to see it, that it may be seen without much Conviction. That Man is under great Convictions, whose Conviction is great in Proportion to his Sin. But no Man that is truly under great Convictions, thinks his Conviction great in Proportion to his Sin. For if he does, 'tis a certain Sign that he inwardly thinks his Sins small. And if that be the Case, that is a certain Evidence that his Conviction is small. And this, by the Way, is the main Reason, that Persons when under a Work of Humiliation, are not sensible of it, in the Time of it.

And as it is with Conviction of Sin, just so it is, by Parity of Reason, with Respect to Person's Conviction or Sensibleness of their own Meanness and Vileness, their own Blindness, their own Impotence, and all that low Sense that a Christian has of himself, in the Exercise of evangelical Humiliation. So that in a high Degree of this, the Saints are never disposed to think their Sensibleness of their own Meanness, Filthiness, Impotence, &c. to be great; because it never appears great to them, considering the Cause.

An eminent Saint is not apt to think himself eminent in any Thing; all his Graces and Experiences are ready to appear to him to be comparatively small; but especially his Humility. There is nothing that appertains to christian Experience, and true Piety, that is so much out of his Sight as his Humility. He is a thousand Times more quick-sighted to discern his Pride, than his Humility: That he easily discerns, and is apt to take much Notice of, but hardly discerns his Humility. On the contrary, the deluded Hypocrite, that is under the Power of spiritual Pride, is so blind to nothing as his Pride; and so quick-sighted to nothing, as the Shews of Humility that are in him.

The humble Christian is more apt to find Fault with his own Pride than with other Mens. He is apt to put the best Construction on other's Words and Behaviour, and to think that none are so proud as himself. But the proud Hypocrite is quick to discern the Mote in his Brother's Eye, in this Respect; while he sees nothing of the Beam in his own. He is very often much in crying out of other's Pride, finding Fault with other's Apparel and Way of Living; and is affected ten Times as much with his Neighbour's Ring or Ribband, as with all the Filthiness of his own Heart.

From the Disposition there is in Hypocrites to think highly of their Humility, it comes to pass that counterfeit Humility is forward to put forth it self to view. Those that … it, are apt to be much in speaking of their Humiliations, … them forth in high Terms, and to make a great outward Shew or Humility, in affected Looks, Gestures or Manner of … …eanness of Apparel, or some affected Singularity. So it was of old with the false Prophets, Zech. 13. 4. So it was with the hypocritical Jews, Isai. 57. 5. And so Christ p. 222tells us it was with the Pharisees, Matth. 6. 16. But it is contrariwise with true Humility: They that have it, are not apt to display their Eloquence in setting of it forth, or to speak of the Degree of their Abasement in strong Terms. ‡‡It is an Observation of Mr. Jones, in his excellent Treatise of the Canon of the new Testament, that the Evangelist Mark, who was the Companion of St. Peter, and is supposed to have written his Gospel under the Direction of that Apostle: when he mentions Peter's Repentance after his denying his Master, he don't use such strong Terms to set it forth as the other Evangelists, He only uses these Words, When he thought thereon he wept, Mark 15. 72. whereas the other Evangelists say thus. He went out and wept bitterly, Math. 26. 75. Luke 22. 62.Mark 15:72Matt 26:75Luke 22:62It don't affect to shew it self in any singular outward Meanness of Apparel, or Way of Living; agreable to what is implied in Matth. 6. 17. But thou, when thou fastest, … thine Head, and wash thy Face. Col. 2. …. Which Things have indeed a Shew of Wisdom, in … and Humility, and neglecting the Body. Nor is true Humility a … it is not loud and boisterous. The Scripture represent … contrary Nature. Ahab, when he had a visible Humility, a Resemblance of true Humility, went softly, 1 Kings 21. 27. A Penitent, in the Exercise of true Humiliation, is represented as still and silent, …. 3. 28. He filleth alone, and keepeth Silence, because he hath born it upon him. And Silence is mentioned as what attends Humility, Prov. 30. 32. If thou hast done foolishly, in lifting up thy self, or if thou hast thought Evil, lay thy Hand upon thy Mouth.

Thus I have particularly and largely shewn the Nature of that true Humility that attends holy Affections, as it appears in it's Tendency to cause Persons to think meanly of their Attainments in Religion, as compared with the Attainments of others, and particularly, of their Attainments in Humility: And have shewn the contray Tendency of spiritual Pride, to dispose Persons to think their Attainments in these Respects to be great. I have insisted the longer on this Matter, because I look upon it a Matter of great Importance, as it affords a certain Distinction between true and counterfeit Humility; and also as this Disposition of Hypocrites to look on themselves better than others, is what God has declared to be very hateful to him, a Smoke in his Nose, and a Fire that burneth all the Day, Isai. 65. 5. 'Tis mentioned as an Instance of the Pride of the Inhabitants of that holy City (as it was called) Jerusalem, that they esteem'd themselves far better than the People of …, and so looked upon them worthy p. 223to be overlooked and disregarded by them; Ezek. 16. 56. For thy Sister Sodom was not mentioned by thy Mouth, in the Day of thy Pride.

Let not the Reader lightly pass over these Things in Application to himself. If you once have taken it in, that it is a bad Sign for a Person to be apt to think himself a better Saint than others, there will arise a blinding Prejudice in your own Favour; and there will probably be need of a great Strictness of Self-Examination, in order to determine whether it be so with you. If on the Proposal of the Question, you answer, No, it … time, none are …. Don't let the Matter pass off so; but examine again, whether or no… you don't think yourself better than others on this very Account, because you imagine you think so meanly of your self. Han't you an high Opinion of this Humility? And if you answer again, No; I have not an high Opinion of my Humility; It seems to me I am proud as the Devil; Yet examine again, whether Self-conceit don't rise up under this Cover; whether on this very Account, that you think your self as proud as the Devil, you don't think your self to be very humble.

From this Opposition that there is between the Nature of a true, and of a counterfeit Humility, as to the Esteem that the Subjects of them have of themselves, arises a manifold Contrariety of Temper and Behaviour.

A truly humble Person, having such a mean Opinion of his Righteousness and Holiness, is poor in Spirit. For a Person to be poor in Spirit, is to be in his own Sense and Apprehension poor, as to what is in him, and to be of an answerable Disposition. Therefore a truly humble Person, especially one eminently humble, naturally behaves himself in many Respects as a poor Man. The Poor …, but the Rich answereth roughly. A poor Man is not disposed to quick and high Resentment when he is among the Rich: He is apt to yield to others, for he knows others are above him; he is not stiff and self-willed; he is patient with hard Fare; he expects no other than to be despised, and takes it patiently; he don't take it heinously that he is overlook'd, and but little regarded; he is prepar'd to be in low Place; he readily honours his Superiours; he takes Reproofs quietly; he readily honours others as above him; he easily yields to be taught, and don't claim much to his Understanding and Judgment; he is not over nice or humoursome, and has his Spirit subdued to hard Things; he is not assuming, nor apt to take much upon him, but 'tis natural for him to be subject to others. Thus it is with the humble Christian. Humility is (as the great Mastricht expresses it) a kind of holy Pusillanimity.

A Man that is very poor is a Beggar; so is he that is poor in Spirit. This is a great Difference between those Affections that are gracious, and those that are false: Under the former, the Person continues still a poor Beggar at God's Gates, exceeding empty and p. 224needy; but the latter make Men appear to themselves rich, and encreased with Goods, and not very necessitous; they have a great Stock in their own Imagination for their Subsistance.††This Spirit ever keeps a Man poor and vile in his own Eyes, and empty.—When the Man hath got some Knowledge, and can discourse … well, and hath some Tastes of the heavenly Gift, some sweet Illapses of Grace, and so his Conscience is pretty well …. And if he hath got some Answer to his Prayers, and hath sweet Affections, he grows full: And having Ease to his Conscience, casts off Sense, and daily groaning under Sin. And hence the Spirit of Prayer dies: He looses his Esteem of God's Ordinances; feels not such Need of 'em; or gets no Good, feels no Life or Power by 'em.—This is the woful Condition of some: But yet they know it not. But now he that is filled with the Spirit, the Lord empties him: And the more, the longer he lives. So that tho' others think he needs not much Grace; yet he accounts himself the poorest. Shepard's Parable of ten Virgins. Part II. p. 132. After all Fillings, be ever empty, hungry and feeling Need, and praying for more. … p. 151. Truly Brethren, when I see the Curse of God upon many Christians, that are now grown full of their Parts, Gifts, Peace, Comforts, Abilities, Duties, I stand adoring the Riches of the Lord's Mercy, to a little handful of poor Believers; not only in making them empty, but in keeping them so all their Days. Shepard's Sound Believer, the late Edition in Boston, p. 158, 159.

A poor Man is modest in his Speech and … so, and much more, and more certainly and universally, is one that … in Spirit; he is humble and modest in his Behaviour amongst Men. 'Tis in vain for any to pretend that they are humble, and … Children before God, when they are haughty, assuming and … in their Behaviour amongst Men. The Apostle informs us … Design of the Gospel is to cut off all Glorying, not only before … before Men, Rom. 4. 1, 2. Some pretend to great …, that are very haughty, audacious and assuming in their exter… Appearance and Behaviour: But they ought to consider these Scriptures. Psal. 1…1. 1. Lord, my Heart is not haughty, … neither … I exercise my self is great Matters, or in Things … for me. Prov. 6. 16, 17. These six Things into the Lord …, … serve are an Alamination unto him; a proud Look, &c.—Chap. …. 4. An high Look, and a proud Heart, are Sin. Psal. 1…. …. Thou … bring p. 225…

… Spirit will … a Christian to honour all Men. 1. Pe…. 2. 17. Honour all Men. A humble Christian is not only disposed to honour the Saints to his Behaviour; but others also, in all these Way … imply a visible Approbation of their Sins. Thus … the great Pattern of Believers, honoured the Children of Heth. Gen. 2…. 11. 12. … up, and …owed himself to the People of the Lord. This was a remarkable Instance or a humble Behaviour towards them that were out of Christ, and that Abraham knew to be … and therefore would by no Means suffer his Servant to … a … to his Son, from among them; and … Wives, be… of these Children of Heth, were a … or Mind to Isaac and Re…. So …. honoured …, Acts. 20. 25. I am not mad, … who …. Not only will Christian Humility dispose Persons to honour those wicked Men that are out of the visible Church, but also false Brethren and Persecutors. As …, when he was in an excellent Frame, having just been wrestling all Night with God, and received the Blessing, honoured Esau, his false and persecuting Brother; Gen. 33. 14, 15. Jacob howed himself to the Ground seven Times, until he came near his Brother Esau. So he called him Lord; and commanded all his Family to honour him in like Manner.

Thus I have endeavoured to describe the Heart and Behaviour of one that is governed by a truly gracious Humility, as exactly agreable to the Scriptures, as I am able.

Now it is out of such a Heart as this, that all truly holy Affections do flow. Christian Affections are like Mary's precious Ointment, that she poured on Christ's Head, that filled the whole House with a sweet Odour. That was poured out of an Alabaster-Box; so gracious Affections flow out to Christ out of a pure Heart. That was poured out of a broken Box; 'till the Box was broken the Ointment p. 226could not flow, nor diffuse it's Odour: So gracious Affections flow out of a broken Heart. Gracious Affections are also like those of Mary Magdaline (Luke … at the latter End) who also pours precious Ointment on Christ, out of an Alabaster broken Box, anointing therewith the Feet of Jesus, when she had wash'd 'em with her Tears, and wiped them with the Hair of her Head. All gracious Affections, that are a sweet Odour to Christ, and that fill the Soul of a Christian with an heavenly Sweetness and Fragrancy, are broken-hearted Affections. A truly Christian Love, either to God or Men, is a humble broken-hearted Love. The Desires of the Saints, however earnest, are humble Desires: Their Hope is an humble Hope; and their Joy, even when it is unspeakable, and full of Glory, is a humble, broken-hearted Joy, and leaves the Christian more poor in Spirit, and more like a little Child, and more disposed to an universal Lowliness of Behaviour.

VII. Another Thing, wherein gracious Affections are distinguished from others, is, that they are attended with a Change of Nature.

All gracious Affections do arise from a spiritual Understanding, in which the Soul has the Excellency and Glory of divine Things discovered to it, as was shewn before. But all spiritual Discoveries are transforming; and not only make an Alteration of the present Exercise, Sensation and Frame of the Soul; but such Power and Efficacy have they, that they make an Alteration in the very Nature of the Soul: 2 Cor. 3. 18. But we all, with open Face, beholding as in a …, the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. Such Power as this … properly divine Power, and is peculiar to the Spirit of the Lord: Other Power may make a great Alteration in Men's present Frames and Feelings; but 'tis the Power of a Creator only that can change the Nature, or give a new Nature. And no Discoveries or Illuminations, but those that are divine and supernatural, will have this supernatural Effect. But this Effect all those Discoveries have, that are truly divine. The Soul is deeply affected by these Discoveries, and so affected as to be transformed.

Thus it is with those Affections that the Soul is the Subject of in its Conversion. The Scripture Representations of Conversion do strongly imply and signify a Change of Nature: such as being born again; becoming new Creatures; rising from the Dead; being renewed in the Spirit of the Mind; dying to Sin, and living to Righteousness; putting off the old Man, and putting on the new Man; a being ingrafted into a new Stock; a having a divine Seed implanted in the Heart; a being made Partakers of the divine Nature, &c.

p. 227Therefore if there be no great and remarkable, abiding Change in Persons, that think they have experienced a Work of Conversion, vain are all their Imaginations and Pretences, however they have been affected. **I would not judge of the whole Soul's coming to Christ, so much by sudden Pangs, as by an inward Bent. For the whole Soul, in affectionate Expressions and Actions, may be carried to Christ; but being without this Bent, and Change of Affections, is unfound. Shepard's Parable, Part I. p. 203.Conversion (if we may give any Credit to the Scripture) is a great and universal Change of the Man, turning him from Sin to God. A Man may be restrained from Sin, before … is converted; but when he is converted, he is not only restrained from Sin, … very Heart and Nature is turned from it, unto Holiness: So … forward he becomes a holy Person, and an Enemy to Sin. …, after a … Affections, at his supposed …, it come to that in a little Time, that there is no very …, or remarkable Alteration in him, as to those bad Qualities, and evil Habits, which before were visible in him, and he is ordinarily under the Prevalence of the same Kind of Dispositions that he used to be, and the same Things seem to belong to his Character, he appears as selfish, carnal, as stupid, and perverse, as unchristian, and … as ever; it is greater Evidence against him, than the … Sory of Experiences that ever was told, is for him. For in Christ Jesus neither Circumcision, nor Uncircumcision, neither high Profession, nor low Profession, neither a fair Story, nor a broken one, … any Thing; but a new Creature.

If there be a very great Alteration visible in a Person for a while; if …t ben't abiding, but he afterwards returns, in a stated Manner to be much … he used to be; It appears to be no Change of Nature. For Nature is an abiding Thing. A Swine that is of a filthy Nature may be washed; but the swinish Nature remains. And a Dove that … of a cleanly Nature may be defiled, but it's cleanly Nature remains.‡‡'Tis with the Soul, as with Water; all the Cold may be gone, but the native Principle of Cold remains still. You may remove the burning of Lusts, not the Blackness of Nature. Where the Power of Sin lies, Change of Conscience from Security to Terror, Change of Life from Prophaneness to Civility, and Fashions of the World, to escape the Pollutions thereof, Change of Lusts, nay quenching them for a Time: But the Nature is never changed, in the best Hypocrite that ever wa…. Shepard's Parable, Part I. p. 194.

p. 228Indeed Allowances must be made for the natural Temper: Conversion don't entirely root out the natural Temper: These Sins which a Man by his natural Constitution was most inclined to before his Conversion, he may be most apt to fall into still. But yet Conversion will make a great Alteration even with Respect to these Sins. Tho' Grace, while imperfect, don't root out an evil natural Temper; yet it is of great Power and Efficacy with respect …, to correct it. The Change that is wrought in Conversion, as an universal Change: Grace changes a Man with respect to whatever is sinful in him: The old Man is put off and the new Man put on: They are sanctified throughout: And the Man becomes a new Creature; old Things are pass'd away, and all Things are become new: All Sin is mortified; Constitution Sins, as well as others. If a Man before his Conversion, was by his natural Constitutions especially inclined to …, or Drunkenness, or Maliciousness; converting Grace will make a great Alteration in him, with respect to these evil Dispositions; so that however he may be still most in Danger of these Sins, yet they shall no longer have Dominion over him; nor will they any more be properly his Character. Yea, true Repentance does in some Respects, especially turn a Man against his own Iniquity; that wherein he has been most guilty, and has chiefly dishonoured God. He that forsakes other Sins, but saves his leading Sin, the Iniquity he is chiefly inclined to …is like Soul, when sent against God's Enemies the Amalekites, with a strict Charge to save none of them alive, but utterly to destroy them, small and great; who utterly destroy'd inferiour People, but saved the King, the chief of 'em all, alive.

Some foolishly make it an Argument in Favour of their Discoveries and Affections, that when they are gone, they are lost wholly without any Life or Sense, or any Thing … they … before. They think it an Evidence that what they experienced was … of God, and not of themselves; because … say they when God is departed, all is gone; they can see and … nothing, and are …o better than they used to be.

'Tis very true that all Grace and Goodness in the Hearts of the Saints is entirely from God; and they are universally and immediately dependent on him for it. But yet these Persons are mistaken, … to the Manner of God's communicating himself and his … Spirit, in imparting saving Grace to the Soul. He gives his Spirit to be united to the Faculties of the Soul, and to dwell there after the Manner of a Principle of Nature; so that the Soul, in being indued with Grace, is indued with a new Nature: But Nature is an abiding Thing. All the Exercises of Grace are entirely from Christ: But … Exercises are not from Christ, as something that is alive, moves and … something that is without Life, and yet remains without p. 229Life; but as having Life communicated to it; so as through Christ's Power, to have inherent in itself, a vital Nature. In the Soul where Christ savingly is, there he live. He don't only live … it, so as violently to actuate it; but he lives in it: so that that also alive. Grace in the Soul is as much from Christ, to the Light … a Glass, hold out in the Sun-beams, is from the Sun. But this represents the Manner of the Communication … to … out in Part; because the Glass remains as it was, … sure of it not being at all changed, it is as much without any Light … in it's Nature as ever. But the Soul of a Saint receives Light from the Sun of Righteousness, in such a Manner, that it's Nature is changed, and it becomes properly a luminous Thing: Not only does the Sun shine in the Saints, but they also become little Suns, partaking of the Nature of the Fountain of their Light. In this Respect, the Manner of their Derivation of Light, is like that of the Lamps in the Tabernacle, … than that of a reflecting Glass; which tho' they were lit up by Fire from Heaven, yet thereby became, themselves burning … Things. The Saints don't only drink of the Water of Life, … from the original Fountain; but this Water becomes a Fountain of Water in them, springing up there, and flowing out of them; … 4. 1…. and Chap. …. 38, 39. Grace is compared to a Seed implanted, that not only is in the Ground, but has hold of it, has Root there, and grows there, and is an abiding Principle of Life and Nature there.

As it is with spiritual Discoveries and Affections given at first Conversion, so it is in all Illuminations and Affections of that Kind, that Persons are the Subjects of afterwards; they are all transforming. There is a like divine Power and Energy in them, as in the first Discoveries: And they still reach the Bottom of the Heart, and affect and alter the very Nature of the Soul, in Proportion to the Degree in which they are given. And a Transformation of Nature is continued and carried on by them, to the End of Life, 'till it is brought to Perfection in Glory. Hence the Progress of the Work of Grace in the Hearts of the Saints, is represented in Scripture, as a continued Conversion and Renovation of Nature. So the Apostle exhorts those that were at Rome, beloved of God, called to be Saints, and that were the Subjects of God's redeeming Mercies, to be transformed by the renewing of their Mind; Rom. 12. 1, 2. I beseech you therefore by the Mercies of God, that ye present your Bodies, a living Sacrifice;—and be not conformed to this World; but be ye transformed, by the renewing of your Mind. Compared with Chap. 1. 7. So the Apostle writing to the Saints and Faithful in Christ Jesus, that were at Ephesus, (Eph. 1. 1.) and those who were once dead in Trespasses and Sins, but were now quickened, and raised up, and made to sit together in heavenly Places in Christ, and created in Christ Jesus unto good p. 230Works, that were once far off, but were now made nigh by the Blood of Christ, and that were no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Houshold of God, and that were built together for an Habitation of God through the Spirit; I say, the Apostle writing to these, tells them, that he ceased not to pray for them, that God would give them the Spirit of Wisdom and Revelation, in the Knowledge of Christ; the Eyes of their Understanding being enlightened, that they might know, or Experience, what was the exceeding Greatness of God's Power towards them that believe; according to the Working of his …igher Power, which he wrought in Christ when he raised him from the Dead, and set him at his own right Hand in the heavenly Places, Eph. 1. 16, to the End. In this the Apostle has Respect to the glorious Power and Work of God in converting and renewing the Soul: As is most plain by the Sequel. So the Apostle exhorts the same Persons to put off the old Man, which is corrupt according to the deceitful Lusts; and be renewed in the Spirit of their Minds; and put on the new Man, which after God, is created in Righteousness and true Holiness, Eph. 4. 22, 23, 24.

There is a Sort of high Affections that some have from Time to Time, that leave them without any Manner of Appearance of an abiding Effect. They go off suddenly; so that from the very Height of their Emotion, and seeming Rapture, they pass at once to be quite dead, and void of all Sense and Activity. It surely is not wont to be thus with high gracious Affections; ††Do you think the holy Ghost comes on a Man, as on Balaam, by immediate acting, and then leaves him; and then he has nothing? Shepard's Par. Part I. p. 126.they leave a sweet Savour and Relish of divine Things on the Heart, and a stronger Bent of Soul towards God and Holiness. As Moses's Face not only shone while he was in the Mount, extraordinarily conversing with God; but it continued to shine after he came down from the Mount. When Men have been conversing with Christ in an extraordinary Manner, there is a sensible Effect of it remains upon them; there is something remarkable in their Disposition and Frame, which if we take Knowledge of, and trace to its Cause, we shall find it is because they have been with Jesus; Acts 4. 13.

VIII. Truly gracious Affections differ from those Affections that are false and delusive, in that they tend to, and are attended with the …amb-like, Dove-like Spirit and Temper of Jesus Christ; or in other Words, they naturally beget and promote such a Spirit of Love, Meekness, Quietness, Forgiveness and Mercy, as appear'd in Christ.

p. 231The Evidence of this in the Scripture, is very abundant. If we judge of the Nature of Christianity, and the proper Spirit of the Gospel, by the Word of God, this Spirit is what may by way of Eminency be called the christian Spirit; and may be looked upon as the true, and distinguishing Disposition of the Hearts of Christians, as Christians. When some of the Disciples of Christ said something, thro' Inconsideration and Infirmity, that was not agreeable to such a Spirit, Christ told them that 'they knew not what Manner of Spirit they were of, Luke 9. 55. implying that this Spirit that I am speaking of, is the proper Spirit of his Religion and Kingdom. All that are truly Godly, and real Disciples of Christ, have this Spirit in them; and not only so but they are of this Spirit; it is the Spirit by which they are so possess'd and govern'd, that it is their true and proper Character. This is evident by what the wise Man says, Prov. 17. 27. (having Respect plainly to such a Spirit as this) 'A Man of Understanding is of an excellent Spirit'; and by the particular Description Christ gives of the Qualities and Temper of such as are truly Blessed, that shall obtain Mercy, and are God's Children and Heirs, Matth. 5. 'Blessed are the Meek: For they shall inherit the Earth. Blessed are the Merciful: For they shall obtain Mercy. Blessed are the Peace-makers: For they shall be called the Children of God.' And that this Spirit is the special Character of the Elect of God, is manifest by Col. 3. 12, 13. 'Put on therefore, as the Elect of God, holy and beloved, Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering; forbearing one another, and forgiving one another.' And the Apostle speaking of that Temper and Disposition which he speaks of as the most excellent and essential Thing in Christianity, and that without which none are true Christians, and the most glorious Profession and Gifts are nothing (calling this Spirit by the Name of Charity) he describes it thus; (1 Cor. 13. 4, 5.) 'Charity suffereth long and is kind: Charity envieth not: Charity vaunteth not it self, is not puffed up; doth not behave it self unseemly; seeketh not her own; is not easily provoked; thinketh no Evil.' And the same Apostle, Gal. 5. designedly declaring the distinguishing Marks and Fruits of true christian Grace, chiefly insists on the Things that appertain to such a Temper and Spirit as I am speaking of, Verse 22, 23. 'The Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance.' And so does the Apostle James, in describing true Grace, or that Wisdom that is from above, with that declared Design, that others who are of a contrary Spirit may not deceive themselves, and lie against the Truth, in professing to be Christians, when they are not, Jam. 2. 14,—17. 'If ye have bitter Envying and Strife in your Hearts, glory not, and lie not against the Truth: This Wisdom descendeth not from above; but p. 232is earthly, sensual, devilish. For where Envying and Strife is, there is Confusion and every evil Work. But the Wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of Mercy and good Fruits.'