Concerning Religious Affections, Treatise · Part 3 (5 of 7)

Concerning Religious Affections · Treatise · Part 3 (5 of 7)

p. 232Every Thing that appertains to Holiness of Heart, does indeed belong to the Nature of true Christianity, and the Character of Christians; but a Spirit of Holiness as appearing in some particular Graces, may more especially be called the Christian Spirit or Temper. There are some amiable Qualities and Vertues, that do more especially agree with the Nature of the Gospel Constitution, and Christian Profession; because there is a special Agreeableness in them, with those divine Attributes which God has more remarkably manifested and glorified in the Work of Redemption by Jesus Christ, that is the grand Subject of the Christian Revelation; and also a special Agreeableness with these Vertues that were so wonderfully exercised by Jesus Christ towards us in that Affair, and the blessed Example he hath therein set us: and likewise because they are peculiarly agreable to the special Drift and Design of the Work of Redemption, and the Benefits we thereby receive, and the Relation that it brings us into, to God and one another. And these Vertues are such as Humility, Meekness, Love, Forgiveness, and Mercy. These Things therefore especially belong to the Character of Christians, as such.

These Things are spoken of as what are especially the Character of Jesus Christ himself, the great Head of the Christian Church. They are so spoken of in the Prophecies of the old Testament; as in that cited Matth. 21. 5. 'Tell ye the Daughter of Sion, behold thy King cometh unto thee, meek, and fitting upon an Ass, and a Colt the Fole of an Ass.' So Christ himself speaks of 'em, Matth. 11. 29. 'Learn of me; for I am meek and lowly in Heart.' The same appears by the Name by which Christ is so often called in Scripture, viz. THE LAMB. And as these Things are especially the Character of Christ; so they are also especially the Character of Christians. Christians are Christlike: None deserve the Name of Christians that are not so, in their prevailing Character. 'The new Man is renewed, after the Image of him that creates him, Col. 3. 10.' All true Christians 'behold as in a Glass, the Glory of the Lord, and are changed into the same Image, by his Spirit, 2 Cor. 3. 18.' The Elect are all 'predestinated to be conformed to the Image of the Son of God, that he might be the First-born among many Brethren,' Rom. 8. 29. 'As we have born the Image of the first Man, that is earthly, so we must also bear the Image of the heavenly: For as is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly, 1 Cor. 15. 47, 48, 4…' Christ is full of Grace; and Christians 'all receive of it…s Fullness, and Grace for Grace:' i. e. there is Grace in Christians p. 233answering to Grace in Christ, such an Answerableness as there is between the Wax and the Seal; there is Character for Character: Such Kind of Graces, such a Spirit and Temper, the same Things that belong to Christ's Character, belong to their's. That Disposition wherein Christ's Character does in a special Manner consist, therein does his Image in a special Manner consist. Christians that … by reflecting the Light of the Sun of Righteousness, do shine with the same Sort or Brightness, the same mild, sweet and pleasant Beams. These Lamps of the spiritual Temple, that are enkindled by Fire from Heaven, burn with the same sort of Flame. The Branch is of the same Nature with the Stock and Root, has the same Sap, and bears the same Sort of Fruit. The Members have the same Kind of Life with the Head. It would be strange if Christians should not be of the same Temper and Spirit that Christ is of; when 'they are his Flesh and his Bone, yea are one Spirit, 1 Cor. 6. 17. and live so, that it is not they that live, but Christ that lives in them.' A christian Spirit is Christ's Mark, that he sets upon the Souls of his People; his Seal in their Foreheads, bearing his Image and Superscription. Christians are the Followers of Christ: And they are so, as they are obedient to that Call of Christ, 'Matth. 11. 28, 29. Come to me, and learn of me, for I am meek and lowly of Heart. They follow him as the Lamb; 'Rev. 14. 4. These are they which follow the Lamb whithersoever he goeth.' True Christians are as it were cloathed with the meek, quiet, and loving Temper of Christ; for as many as are in Christ, have put on Christ. And in this Respect the Church is cloathed with the Sun, not only by being cloathed with his imputed Righteousness, but also by being adorned with his Graces; Rom. 13. 14. Christ the great Shepherd, … himself a Lamb, and Believers are also Lambs; all the Flock are Lambs; 'John 21. 15. Feed my Lambs' Luke 10. 3. 'I send you forth as Lambs, in the midst of Wolves.' The Redemption of the Church by Christ from the Power of the Devil was typified of old, by David's delivering the Lomb, out of the Mouth of the Lion and the Bear.

That such Manner of Vertue as has been spoken of is the very Nature of the Christian Spirit, or the Spirit that worketh in Christ and in his Members, and the distinguishing Nature of it, is evident by this, that the Dove is the very Symbol or Emblem, chosen of God, to represent it. Those Things are fittest Emblems of other Things, which do best represent that which is most distinguishing in their Nature. The Spirit that descended on Christ, when he was anointed of the Father, descended on him like a Dove. The Dove is a noted Emblem of Meekness, Harmlessness, Peace and Love. But the same Spirit that descended on the Head of the Church, descends to the Members. 'God hath sent forth the Spirit of his Son into their p. 234Hearts, Gal. 4. 6. And if any Man has not the Spirit of Christ, he is none of his, Rom. 8. 9.' There is but one Spirit to the whole mystical Body, Head and Members, 1 Cor. 6. 17. Eph. 4. 4. Christ breathes his own Spirit on his Disciples, John 20. 22. As Christ was anointed with the holy Ghost, descending on him like a Dove, so Christians also 'have an Anointing from the holy One, 1 Joh. 2. 20, 27. And they are anointed with the same Oil; 'tis the same 'precious Ointment on the Head, that goes down to the Skirts of the Garments:' And on both it is a Spirit of Peace and Love: Psal. 133. 1, 2. 'Behold how good, and how pleasant it is, for Brethren to dwell together in Unity! It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron's Beard; that went down to the Skirts of his Garments.' The Oil on Aaron's Garments, had the same sweet and inimitable Odour, with that on his Head; the Smell of the same sweet Spices. Christian Affections, and a christian Behaviour, is but the flowing out of the Savour of Christ's sweet Ointments. Because the Church has a dove-like Temper and Disposition, therefore it is said of her that she has Dove's Eyes, Cant. 1. 15. 'Behold thou art fair, my Love; behold thou art fair: Thou hast Dove's Eyes.' And Chap. 4. 1. 'Behold thou art fair, my Love; behold thou art fair: Thou hast Dove's Eyes within thy Locks.' The same that is said of Christ, Chap. 6. 12. 'His Eyes are as the Eyes of Doves.' And the Church is frequently compared to a Dove in Scripture, Cant. 2. 14. 'O my Dove, that art in the Clefts of the Rock—.' Chap. 5. 2. 'Open to me my Love, my Dove.' And Chap. 6. 9. 'My Dove, my Undefiled, is but one.' Psal. 68. 13. 'Ye shall be as the Wings of a Dove, cover'd with Silver, and her Feathers with yellow Gold.' And 74. 13. 'O deliver not the Soul of thy Turtle-Dove unto the Multitude of the Wicked.' The Dove that Neah sent out of the Ark, that could find no Rest for the Sole of her Foot, 'till she returned, was a Type of a true Saint.

Meekness is so much the Character of the Saints, that the Meek and the Godly, are used as synonymous Terms in Scripture: So Psal. 37. 10, 11. the Wicked and the Meek are set in Opposition one to another, as Wicked and Godly. 'Yet a little While, and the Wicked shall not be—but the Meek shall inherit the Earth.' So Psal. 147. 6. 'The Lord lifteth up the Meek: He casteth the Wicked down to the Ground.'

'Tis doubtless very much on this Account, that Christ represents all his Disciples, all the Heirs of Heaven, as little Children, Matth. 19. 14. 'Suffer little Children to come unto me, and forbid them not; for of such is the Kingdom of Heaven.' Matth. 10. 42. 'Whosoever shall give to drink unto one of these little ones, a Cup of cold Water, in the Name of a Disciple, verily I say unto you, he shall in no wise loose his Reward.' Matth. 18. 6. 'Whoso shall p. 235offend one of these little ones, &c. Ver. 10. Take heed that ye despise not one of these little ones. Ver. 14. It is not the Will of your Father which is in Heaven, that one of these little ones should perish.' John 13. 33. 'Little Children, yet a little while am I with you.' Little Children are innocent and harmless: They don't do a great deal of Mischief in the World: Men need not be afraid of them: They are no dangerous Sort of Persons: Their Anger don't last long: They don't lay up Injuries in high Resentment, entertaining deep and rooted Malice. So Christians, in Malice, are Children, 1 Cor. 14. 20. Little Children are not guileful and deceitful; but plain and simple: They are not versed in the Arts of Fiction and Deceit; and are Strangers to artful Disguises. They are yieldable and flexible, and not wilful and obstinate; don't trust to their own Understanding, but rely on the Instructions of Parents, and others of superiour Understanding. Here is therefore a fit and lively Emblem of the Followers of the Lamb. Persons being thus like little Children, is not only a Thing highly commendable, and what Christians approve of, and aim at, and which some of extraordinary Proficiency do attain to; but it is their universal Character, and absolutely necessary in order to entring into the Kingdom of Heaven; unless Christ was mistaken; Matth. 18. 3. 'Verily I say unto you, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven.' Mark 10. 15. 'Verily I say unto you, whosoever shall not receive the Kingdom of God as a little Child, he shall not enter therein.

But here some may be ready to say, Is there no such Thing as christian Fortitude, and Boldness for Christ, being good Soldiers in the christian Warfare, and coming out bold against the Enemies of Christ and his People?

To which I answer, There doubtless is such a Thing. The whole christian Life is compared to a Warfare, and fitly so. And the most eminent Christians are the best Soldiers, endowed with the greatest Degrees of christian Fortitude. And it is the Duty of God's People to be stedfast, and vigorous in their Opposition to the Designs and Ways of such, as are endeavouring to overthrow the Kingdom of Christ, and the Interest of Religion. But yet many Persons seem to be quite mistaken concerning the Nature of christian Fortitude. 'Tis an exceeding diverse Thing from a brutal Fierceness, or the Boldness of Beasts of Prey. True christian Fortitude consists in Strength of Mind, through Grace, exerted in two Things; In ruling and suppressing the evil, and unruly Passions and Affections of the Mind; and in stedfastly and freely exerting, and following good Affections and Dispositions, without being hindred by sinful Fear, or the Opposition of Enemies. But the Passions that are restrained and kept under, in the Exercise of this christian Strength and Fortitude, are those p. 236very Passions that are vigorously and violently exerted, in a false Boldness for Christ. And those Affections that are vigorously exerted in true Fortitude, are those christian holy Affections, that are directly contrary to 'em. Tho' christian Fortitude appears, in withstanding and counteracting the Enemies that are without us; yet it much more appears, in resisting and suppressing the Enemies that are within us; because they are our worst and strongest Enemies, and have greatest Advantage against us. The Strength of the good Soldier of Jesus Christ, appears in nothing more, than in stedfastly maintaining the holy Calm, Meekness, Sweetness, and Benevolence of his Mind, amidst all the Storms, Injuries, strange Behaviour, and surprizing Acts and Events of this evil and unreasonable World. The Scripture seems to intimate that true Fortitude consists chiefly in this, Prov. 16. 32. 'He that is flow to Anger, is better than the Mighty; and he … ruleth his Spirit, than he that taketh a City.'

The directest and surest Way in the World, to make a right Judgment, what a holy Fortitude is, in fighting with God's Enemies; is to look to the Captain of all God's Hosts, and our great Leader and Example; and see wherein his Fortitude & Valour appeared, in his chief Conflict, and in the Time of the greatest Battle that ever was, or ever will be fought with these Enemies, when he fought with them all alone, and of the People there was none with him, and exercised his Fortitude in the highest Degree that ever he did, and got that glorious Victory that will be celebrated in the Praises and Triumphs of all the Hosts of Heaven, throughout all Eternity: even to Jesus Christ in the Time of his last Sufferings; when his Enemies in Earth and Hell made their most violent Attack upon him, compassing him round on every Side, like renting and roaring Lions. Doubtless here we shall see the Fortitude of a holy Warriour and Champion in the Cause of God, in it's highest Perfection and greatest Lustre, and an Example fit for the Soldiers to follow, that fight under this Captain. But how did he show his holy Boldness and Valour at that Time? Not in the Exercise of any fiery Passions; not in fierce and violent Speeches, and vehemently declaiming against, and crying out of the intolerable Wickedness of Opposers, giving 'em their own in plain Terms; but in not opening his Mouth when afflicted and oppressed, in going as a Lamb to the Slaughter, and as a Sheep before his Shearers, is dumb, not opening his Mouth; praying that the Father would forgive his cruel Enemies, because they knew not what they did; not shedding others Blood; but with all-conquering Patience and Love, shedding his own. Indeed one of his Disciples, that made a forward Pretence to Boldness for Christ, and confidently declared he would sooner die with Christ than deny him, began to lay about him with a Sword: But Christ meekly rebukes him, and heals the Wound he gives. And never was p. 237was the Patience, Meekness, Love, and Forgiveness of Christ, in so glorious a Manifestation, as at that Time. Never did he appear so much a Lamb, and never did he shew so much of the dove-like Spirit, as at that Time. If therefore we see any of the Followers of Christ, in the midst of the most violent, unreasonable and wicked Opposition, of God's and his own Enemies, maintaining under all this Temptation, the Humility. Quietness, and Gentleness of a Lamb, and the Harmlessness, and Love, and Sweetness of a Dove, we may well judge that here is a good Soldier of Jesus Christ.

When Persons are fierce and violent, and exert their sharp and bitter Passions, it shows Weakness, instead of Strength and Fortitude. 1 Cor. 3. at the Beginning, 'And I Brethren, could not speak unto you, as unto Spiritual, but as unto Carnal, even as unto Babes in Christ.—For ye are yet Carnal: For whereas there is among …. Envying and Strife, and Divisions, are ye not carnal, and walk to Men?.'

There is a pretended Boldness for Christ that arises from no better Principle than Pride. A Man may be forward to expose himself to the Dislike of the World, and even to provoke their Displeasure, out of Pride. For 'tis the Nature of spiritual Pride to cause Men to seek Distinction and Singularity; and so oftentimes to set themselves at War with those that they call carnal, that they may be more highly exalted among their Party. True Boldness for Christ is universal, and overcomes all, and carries 'em above the Displeasure of Friends and Foes; so that they will forsake all rather than Christ; and will rather offend all Parties, and be thought meanly of by all, than offend Christ. And that Duty which tries whether a Man is willing to be despised by them that are of his own Party, and thought the least worthy to be regarded by them, is a much more proper Trial of his Boldness for Christ, than his being forward to expose himself to the Reproach of Opposers. The Apostle sought not Glory, not only of Heathens and Jews, but of Christians; as he declares, 1 Thes. 2. 26. ‖‖Mr. Shepard, speaking of Hypocrites affecting Applause, says; 'hence Men forsake their Friends, and trample under Foot the Scorns of the World: They have Credit elsewhere. To maintain their Interest in the Love of godly Men, they will suffer much.' Parable of the ten Virgins, Part I. p. 180.He is bold for Christ, that has christian Fortitude enough, to confess his Fault openly, when he has committed one that requires it, and as it were to come down upon his Knees before Opposers. Such Things as these are a vastly greater Evidence of holy Boldness, than resolutely and fiercely confronting Opposers.

p. 238As some are much mistaken concerning the Nature of true Boldness for Christ, so they are concerning christian Zeal. 'Tis indeed a Flame, but a sweet One: Or rather it is the Heat and Fervour of a sweet Flame. For the Flame of which it is the Heat, is no other than that of divine Love, or christian Charity; which is the sweetest and most benevolent Thing that is, or can be, in the Heart of Man or Angel. Zeal is the Fervour of this Flame, as it ardently and vigorously goes out towards the Good that is it. Object, in Desires of it, and Pursuit after it; and so consequentially, in Opposition to the Evil that is contrary to it, and impedes it. There is … Opposition, and vigorous Opposition, that is a Part of it, or rather as an Attendant of it; but it is against Things, and not Persons. Bitterness against the Persons of Men is no Part of it, but is very contrary to it; insomuch that so much the warmer true Zeal is, and the higher it is raised, so much the further are Persons from such Bitterness, and so much fuller of Love, both to the Evil and to the Good. As appears from what has been just now observed, that it is no other, in its very Nature and Essence, than the Fervour of a Spirit of christian …. And as to what Opposition there is in it, to Things, it is firstly and chiefly against the evil Things in the Person himself, who has this Zeal; against the Enemies of God and Holiness, that are in his own Heart; (as these are most in his View, and what he is most to do with;) and but secondarily against the Sins of others. And therefore there is nothing in a true christian Zeal, that is contrary to that Spirit of Meekness, Gentleness and Love, that Spirit of a little Child, a Lamb and Dove, that has been spoken of; but it is entirely agreeable to it, and tends to promote it.

But to say something particularly concerning this christian Spirit I have been speaking of, as exercised in these three Things, Forgiveness, Love and Mercy; I would observe that the Scripture is very clear and express concerning the absolute Necessity of each of these, as belonging to the Temper and Character of every Christian.

It is so as to a forgiving Spirit, or a Disposition to overlook and forgive Injuries. Christ gives it to us both as a negative and positive Evidence; and is express in teaching us, that if we are of such a Spirit, 'tis a Sign we are in a State of Forgiveness and Favour our selves; and that if we are not of such a Spirit, we are not forgiven of God; and seems to take special Care that we should take good Notice of it, and always bear it on our Minds. Matth. 6. 12, 14, 15. 'Forgive us our Debts, as we forgive our Debtors.—For if ye forgive Men their Trespasses, your heavenly Father will also forgive you: But if ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses.' Christ expresses the same again at another Time, Mark 11. 25, 26. and again in Matth. 18. 22, to the End, in the Parable of the Servant that owed his Lord ten thousand Talents, p. 239that would not forgive his fellow Servant an hundred Pence; and therefore was delivered to the Tormentors. In the Application of the Parable Christ says, Verse 35. 'So likewise shall my heavenly Father do, if ye from your Heart forgive not every one his Brother their Trespasses.

And that all true Saints are of a loving, benevolent and beneficent Temper, the Scripture is very plain and abundant. Without it the Apostle tells us, 'Tho' we should speak with the Tongues of Men and Angels, we are as a sounding Brass or a tinkling Cymbal: And that tho' we have the Gift of Prophecy, and understand all Mysteries, and all Knowledge; yet without this Spirit we are nothing.' And there is no one Virtue or Disposition of the Mind, that is so often, and so expresly insisted on, in the Marks that are lain down in the new Testament, whereby to know true Christians. 'Tis often given as a Sign that is peculiarly distinguishing, by which all may know Christ's Disciples, and by which they may know themselves: And is often laid down, both as a negative and positive Evidence. Christ calls the Law of Love, by way of Eminency, his Commandment, John 13. 34. 'A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. And Chap. 15. 12. 'This is my Commandment, that ye love one another as I have loved you.' And Verse 17. 'These Things I command you, that ye love one another.' And says, Chap. 13. 35. 'By this shall all Men know that ye are my Disciples, if ye love one another.' And Chap. 14. 21. (still with a special Reference to this which he calls his Commandment) 'He that hath my Commandments, and keepeth them, he it is that loveth me.' The beloved Disciple, who had so much of this sweet Temper himself, abundantly insists on it, in his Episties. There is none of the Apostles, is so much in laying down express Signs of Grace, for Professors to try themselves by, as he; and in his Signs, he insists scarcely on any Thing else, but a Spirit of christian Love, and an agreable Practice; 1 John 2. 9, 10. 'He that saith he is in the Light, and hateth his Brother, is in Darkness even until now. He that loveth his Brother abideth in the Light, and there is none Occasion of Stumbling in him.' Chap. 3. 14. 'We know that we are passed from Death to Life, because we love the Brethren. He that loveth not his Brother abideth in Death.' Verse 18, 19. 'My little Children, let us not love in Word and in Tongue, but in Deed and in Truth. And hereby we know that we are of the Truth, and shall assure our Hearts before him.' Verse 23, 24. 'This is his Commandment, that we should love one another. And he that keepeth his Commandments, dwelleth in him, and he in him: And hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. 4. 7, 8. 'Beloved, let us love one another; for Love is of God; and every one that p. 240loveth is born of God, and knoweth God: He that loveth not, knoweth not God; for God is Love.' Verse 12, 13. 'No Man hath seen God at any Time: If we love one another, God dwelleth in us, and his Love is perfected in us. Hereby know we that we dwell in him, because he hath given us of his Spirit.' Verse 16. 'God is Love: And he that dwelleth in Love, dwelleth in God, and God in him.' Verse 20. 'If a Man say, I love God, and hateth his Brother, he is a Liar: For he that loveth not his Brother that he hath seen, how can he love God whom he hath not seen?'

And the Scripture is as plain as it is possible it should be, that none are true Saints, but those whose true Character it is, that they are of a Disposition to pity and relieve their Fellow-creatures, that are poor, indigent and afflicted; Psal. 37. 21. 'The Righteous sheweth Mercy, and giveth.' Ver. 26. 'He is ever merciful, and lendeth.' Psal. 112. 5. 'A good Man sheweth Favour, and lendeth.' V. 9. 'He hath dispersed abroad, and given to the Poor.' Prov. 14. 31. 'He that honoureth God, hath Mercy on the Poor.' Prov. 21. 26. 'The Righteous giveth, and spareth not.' Jer. 22. 16. 'He judgeth the Cause of the Poor and Needy: Then it was well with him: Was not this to know me, saith the Lord?' Jam. 1. 27. 'Pure Religion and undefiled before God and the Father, is this, To visit the Fatherless and Widows in their Affliction, &c.' Hos. 6. 6. 'For I desired Mercy, and not Sacrifice; and the Knowledge of God, more than Burnt-Offerings.' Matth. 5. 7. 'Blessed are the Merciful, for they shall obtain Mercy.' 2 Cor. 8. 8. 'I speak not by Commandment, but by Occasion of the Forwardness of others, and to prove the Sincerity of your Love.' Jam. 2. 13, 14, 15, 16. 'For he shall have Judgment without Mercy, that hath shewed no Mercy.—What doth it profit my Brethren, tho' a Man faith he hath Faith, and have not Works? Can Faith save him? If a Brother or Sister be naked, and destitute of daily Food, and one of you say unto them, depart in Peace, be you warmed and filled; notwithstanding ye give them not those Things which are needful for the Body; what doth it profit?' 1 John 3. 17. 'Whoso hath this Worlds Goods, and seeth his Brother have Need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? Christ in that Description he gives us of the Day of Judgment, Matth. 25. (which is the most particular that we have in all the Bible) represents that Judgment will be pass'd at that Day, according as Men have been found to have been of a merciful Spirit and Practice, or otherwise. Christ's Design in giving such a Description of the Process of that Day, is plainly to possess all his Followers with that Apprehension, that unless this was their Spirit and Practice, there was no Hope of their being accepted and own'd by him, at that Day. Therefore this is an Apprehension that we ought to be possess'd with. We find p. 241in Scripture that a righteous Man, and a merciful Man are synonimous Expressions; Isai. 57. 1. 'The Righteous perisheth, and no Man layeth it to Heart; and the merciful Men are taken away, none considering that the Righteous is taken away from the Evil to come.'

Thus we see how full, clear and abundant, the Evidence from Scripture is, that those who are truly gracious, are under the Government of that lamb-like, dove-like Spirit of Jesus Christ. And that this is essentially & eminently the Nature of the saving Grace of the Gospel, and the proper Spirit of true Christianity. We may therefore undoubtedly determine that all truly christian Affections are attended with such a Spirit; and that this is the natural Tendency of the Fear and Hope, the Sorrow and the Joy, the Confidence and the Zeal of true Christians.

None will understand me that true Christians have no Remains of a contrary Spirit, and can never, in any Instances, be guilty of a Behaviour disagreable to such a Spirit. But this I affirm, and shall affirm 'till I deny the Bible to be any Thing worth, that every Thing in Christians that belongs to true Christianity, is of this Tendency, and works this Way; and that there is no true Christian upon Earth, but is so under the prevailing Power of such a Spirit, that he is properly denominated from it, and it is truly and justly his Character: And that therefore Ministers, and others have no Warrant from Christ to encourage Persons, that are of a contrary Character & Behaviour, to think they are converted, because they tell a fair Story of Illuminations and Discoveries. In so doing they would set up their own Wisdom against Christ's, and judge without, and against that Role by which Christ has declared all Men should know his Disciples. Some Persons place Religion so much in certain transient Illuminations and Impressions (especially if they are in such a particular Method and Order) and so little in the Spirit and Temper Persons are of, that they greatly deform Religion, and form Notions of Christianity quite different from what it is, as delineated in the Scriptures. The Scripture knows of no such true Christians, as are of a fordid, selfish, cross and contentious Spirit. Nothing can be invented that is a greater Absurdity, than a morose, hard, close, high-spirited, spiteful true Christian. We must learn the Way of bringing Men to Rules, and not Rules to Men, and so strain and stretch the Rules of God's Word, to take in our selves, and some of our Neighbours, 'till we make them wholly of none Effect.

'Tis true that Allowances must be made for Men's natural Temper with Regard to these Things, as well as others. But not such Allowances, as to allow Men, that once were Wolves and Serpents, to be now converted, without any remarkable Change in the Spirit of their Mind. The Change made by true Conversion, is wont to be most remarkable and sensible, with Respect to that which before p. 242was the Wickedness the Person was most notoriously guilty of. Grace has as great a Tendency to restrain and mortify such Sins, as are contrary to the Spirit that has been spoken of, as it has to mortify Drunkenness or Lasciviousness. Yea the Scripture represents the Change wrought by Gospel Grace, as especially appearing in an Alteration of the former Sort; Isai. 11. 6,—9. 'The Wolf shall dwell with the Lamb; and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Fa…ling together; and a little Child shall lead them. And the Cow, and the Bear shall feed; their young ones shall he down together: And the Lion shall eat Straw like the Ox: And the sucking Child shall play on the Hole of the Asp; and the weaned Child shall put his Hand on the Cockatrice Den. They shall not hurt nor destroy in all my holy Mountain. For the Earth shall be full of the Knowledge of the Lord, as the Waters cover the Sea.' And to the same Purpose is Isai 65. 25. Accordingly we find, that in the primitive Times of the christian Church. Converts were remarkably changed in this Respect: Tit. 3. 3, &c. 'For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures; living in Malice and Envy, hateful, and hating one another. But after that the Kindness and Love of God our Saviour, toward Men, appeared,—He saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost.' And Col. 2. 7, 8. 'In the which ye also walked, some Time, when ye lived in them. But now you also put off all these; Anger, Wrath, Malice, Blasphemy, filthy Communication out of your Mouth.'

IX. Gracious Affections soften the Heart, and are attended and followed with a christian Tenderness of Spirit.

False Affections, however Persons may seem to be melted by them while they are new, yet have a Tendency in the End to harden the Heart. A Disposition to some Kind of Passions may be established; such as imply Self-seeking, Self-Exaltation, and Opposition to others. But false Affections, with the Delusion that attends them, finally tend to stupify the Mind, and shut it up against those Affections wherein Tenderness of Heart consists: And the Effect of 'em at last is, that Persons in the settled Frame of their Minds, become less affected with their present and past Sins, and less conscientious with Respect to future Sins, less moved with the Warnings and Cautions of God's Word, or God's Chastisements in his Providence, more careless of the Frame of their Hearts, and the Manner and Tendency of their Behaviour, less quick-sighted to discern what is sinful, less afraid of the Appearance of Evil, than they were while they were under legal Awakenings and Fears of Hell. Now they have been the Subjects of such and such Impressions and Affections, and have a high p. 243Opinion of themselves, and look on their State to be safe; they can be much more easy than before, in living in the Neglect of Duties that are troublesome and inconvenient; and are much more flow and partial in complying with difficult Commands; are in no Measure so alarmed at the Appearance of their own Defects and Transgressions; are embolden'd to favour themselves more, with Respect to the Labour, and painful Care and Exactness in their Walk, and more easily yield to Temptations, and the Sollicitations of their Lusts; and have far less Care of their Behaviour, when they come into the holy Presence of God, in the Time of publick or private Worship. Formerly it may be, under legal Convictions they took much Pains in Religion, and denied themselves in many Things: But now they think themselves out of Danger of Hell, they very much put off the Burden of the Cross, and save themselves the Trouble of difficult Duties, and allow themselves more of the Comfort and the Enjoyment of their Ease and their Lusts.

Such Persons as these, instead of embracing Christ as their Saviour from Sin, they trust in him as the Saviour of their Sins: Instead of flying to him as their Refuge from their spiritual Enemies, they make Use of him as the Defence of their spiritual Enemies, from God, and to strengthen them against him. They make Christ the Minister of Sin, and great Officer and Vicegerent of the Devil, to strengthen his Interest, and make him above all Things in the World strong against JEHOVAH; so that they may sin against him with good Courage, and without any Fear, being effectually secured from Restraints by his most solemn Warnings and most awful Threatnings. They trust in Christ to preserve to 'em the quiet Enjoyment of their Sins, and to be their Shield to defend 'em from God's Displeasure; while they come close to him, even to his Bosom, the Place of his Children, to fight against him, with their mortal Weapons, hid under their Skirts. p. 244††These are Hypocrites that believe, but fail in regard of the Use of the Gospel, and of the Lord Jesus. And these we read of, Jude 3. viz. of some Men that did turn Gra…e into Wantonness. For therein appears the exceeding Evil of a Man's Heart, that not only the Law, but also the glorious Gospel of the Lord Jesus, works in him all manner of Unrighteousness. And 'tis too common for Men at the first Work of Conversion, Oh then to cry for Grace and Christ, and afterwards grow Licentious, live and lie in the Breach of the Law, and take their Warrant for their Course from the Gospel. Shepard's Parable Part. I. p. 126. Again, p. 232. Mr. Shepard speaks of such Hypocrites as those, Who like strange Eggs, being put into the same Nest, where honest Men have lived, they have been hatch'd up; and when they are young, keep their Nest, and live by crying and opening their Mouths wide after the Lord and the Food of his Word; but when their Wings are grown, and they have got some Affections, some Knowledge, some Hope of Mercy, and harden'd thereby to fly from God. And adds, Can that Man be good, whom God's Grace makes worse: Again, Part II. p. 167. When Men fly to Christ in Times of Peace, that so they may preserve their Sins with greater Peace of Conscience; so that Sin makes 'em fly to Christ, as well as Misery; not that they may destroy and abolish Sin, but that they may be preserved in their Sins with Peace; then Men may be said to apprehend Christ only by a seeming Faith.—Many an Heart secretly saith this, If I can have my Sin, and Peace, and Conscience quiet for the present, and God merciful to pardon it afterward; hence he doth rely (as he saith) only on the Mercy of God in Christ: And now this hardens and blinds him, and makes him secure, and his Faith is Sermon-Proof, nothing stirs him.—And were it not for their Faith they should despair, but this keeps 'em up. And now they think if they have any Trouble of Mind, the Devil troubles 'em; and so make Christ and Faith Protectors of Sin, not Purifiers from Sin; which is most dreadful; turning Grace to Wantonness, as they did Sacrifice. So these would sin under the Shadow of Christ, because the Shadow is good and sweet, Mich. 3. 11. They had subtil fly Ends in good Duties; for therein may lie a Man's Sin: Yet they lean upon the Lord.—When Money-changers came into the Temple, you have made it a Den of Thieves. Thieves when hunted fly to their Den or Cave, and there they are secure against all Searchers, and Hue-and-cries: So here. But Christ whipped them out. So when Men are pursued with Cries and Fears of Conscience, away to Christ they go as to their Den: Not as Saints to pray and lament out the Life of their Sin there; but to preserve their Sin. This is vile; Will the Lord receive such?Jude 1:3Mic 3:11However some of these, at the same Time, make a great Profession of Love to God, and Assurance of his Favour, and great Joy in tasting the … of his Love.

After to Manner they trusted in Christ, that the Apostle Jude speaks of, … in among the Saints unknown; but were really p. 245ungodly Men, turning the Grace of God into Lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the Righteous shall surely … or certainly be saved, are therefore embolden'd to commit Iniquity, whom God threatens in Ezek. 33. 13. When I shall say to the Righteous, that he shall surely live; if be trust to his own Righteousness, and commit Iniquity; all his Righteousness shall not be remembred; but for his Iniquity that he hath committed, he shall die for it.

Gracious Affections are of a quite contrary Tendency; they turn a Heart of Stone more and more into a Heart of Flesh. An holy Love and Hope are Principles that are vastly more efficacious upon the Heart, to make it tender, and to fill it with a Dread of Sin, or whatever might displease and offend God, and to engage it to Watchfulness and Care and Strictness, than a slavish Fear of Hell. Gracious Affections, as was observed before, flow out of a contrite Heart, or (as the Word signifys) a bruised Heart, bruised and broken with godly Sorrow; which makes the Heart tender, as bruised Flesh is tender, and easily hurt. Godly Sorrow has much greater Influence to make the Heart tender, than meer legal Sorrow from selfish Principles.

The Tenderness of the Heart of a true Christian, is elegantly signified by our Saviour, in his comparing such a one to a little Child. The Flesh of a little Child is very tender: so is the Heart of one that is new-born. This is represented in what we are told of Naaman's Cure of his Leprosy, by his washing in Jordan, by the Direction of the Prophet; which was undoubtedly a Type of the renewing of the Soul, by washing in the Laver of Regeneration. We are told, 2 Kings 5. 14. That he went down, and dipped himself seven Times in Jordan, according to the Saying of the Man of God; and his Flesh came again, like unto the Flesh of a little Child. Not only is the Flesh of a little Child tender, but his Mind is tender. A little Child has his Heart easily moved, wrought upon and bowed: So is a Christian in spiritual Things. A little Child is apt to be affected with Sympathy, to weep with them that weep, and can't well bear to see others in Distress: So it is with a Christian; John 11. 35. Rom. 12. 15. 1 Cor. 12. 26. A little Child is easily won by Kindness: So is a Christian. A little Child is easily affected with Grief at temporal Evils, and has his Heart melted, and he falls a weeping: Thus tender is the Heart of a Christian, with Regard to the Evil of Sin. A little Child is easily affrighted at the Appearance of outward Evils, or any thing that threatens it's Hurt: So is a Christian apt to be alarmed at the Appearance of moral Evil, and any thing that threatens the Hurt of the Soul. A little Child, when it meets Enemies, or fierce Beasts, is not apt to trust it's own Strength, but flies to it's Parents for Refuge: So a Saint is not self-confident in engaging spiritual Enemies, p. 246but flies to Christ. A little Child is apt to be suspicious of Evil in Places of Danger, afraid in the Dark, afraid when left alone, or far from Home: So is a Saint apt to be sensible of his spiritual Dangers, jealous of himself, full of Fear when he can't see his Way plain before him, afraid to be left alone, and to be at a Distance from God; Prov. 28. 14. Happy is the Man that feareth alway; but he that hardneth his Heart shall fall into Mischief. A little Child is apt to be afraid of Superiours, and to dread their Anger, and tremble at their Frowns and Threatnings: So is a true Saint with Respect to God; Psal. 119. 120. My Flesh trembleth for Fear of thee, and I am afraid of thy Judgments. Isai. 66. 2. To this Man will I look, even to him that is poor, and trembleth at my Word. Verse 5. Hear ye the Word of the Lord, ye that tremble at his Word. Ezra 9. 4. Then were assembled unto me, every one that trembled at the Words of the God of Israel. Chap. 10. 3. According to the Counsel of my Lord, and of those that tremble at the Commandment of our God. A little Child approaches Superiours with Awe: So do the Saints approach God with holy Awe and Reverence. Job 13. 11. Shall not his Excellency make you afraid, and his Dread fall upon you. Holy Fear is so much the Nature of true Godliness, that it is called in Scripture by no other Name more frequently, than the Fear of God.

Hence gracious Affections don't tend to make Men bold, forward, noisy and boisterous; but rather to speak trembling; (Hos. 13. 1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.) and to cloath with a Kind of holy Fear in all their Behaviour towards God and Man; agreable to Psal. 2. 11. 1 Pet 3. 15. 2 Cor. 7. 15. Eph. 6. 5. 1 Pet. 3. 2. Rom. 11. 20.

But here some may object and say, Is there no such Thing as a holy Boldness in Prayer, and the Duties of divine Worship? I answer, There is doubtless such a Thing; and it is chiefly to be found in eminent Saints, Persons of great Degrees of Faith and Love. But this holy Boldness is not in the least opposite to Reverence; tho' it be to Disunion and Servility. It abolishes or lessens that Disposition which arises from moral Distance or Alienation; and also Distance of Relation, as that of a Slave: But not at all, that which becomes the natural Distance, whereby we are infinitely inferiour. No Boldness in poor sinful Worms of the Dust, that have a right Sight of God and themselves, will prompt 'em to approach to God with less Fear and Reverence, than spotless and glorious Angels in Heaven; who cover their Faces before his Throne; Isai. 6. at the Beginning. Rebecca, (who in her Marriage with Isaac, in almost all it's Circumstances, was manifestly a great Type of the Church, the Spouse of Christ) when she meets Isaac, lights off from her Camel, and takes a Veil, and covers herself; altho' she was brought to him as his Bride, to be p. 247with him, in the nearest Relation, and most intimate Union, that Mankind are ever united one to another in. ††Dr. Ames, in his Cases of Conscience, Book III. Chap. iv. speaks of an holy Modesty in the Worship of God, as one Sign of true Humility.Elijah, that great Prophet, who had so much holy Familiarity with God, at a Time of special Nearness to God, even when he conversed with him in the Mount, wraped his Face in his Mantle. Which was not because he was terrified with any servile Fear, by the terrible Wind, and Earthquake, and Fire; but after these were all over, and God spake to him as a Friend, in a still small Voice; 1 Kings 19. 12, 13. And after the Fire, a still small Voice: And it was so, when Elijah heard it, he wrapped his Face in his Mantle. And Moses, with whom God spake Face to Face, as a Man speaks with his Friend, and was distinguished from all the Prophets, in the Familiarity with God that he was admitted to; at a Time when he was brought nearest of all, when God shewed him his Glory in that same Mount, where he afterwards spake to Elijah; He made Haste, and bowed his Head towards the Earth, and worshipped, Exod. 34. 8. There is in some Persons, a most unsuitable and unsufferable Boldness, in their Addresses to the great JEHOVAH, in an Affectation of an holy Boldness, and Ostentation of eminent Nearness and Familiarity; the very Thoughts of which would make 'em shrink into Nothing, with Horror and Confusion, if they saw the Distance that is between God and them. They are like the Pharisee, that boldly came up near, in a Confidence of his own Eminency in Holiness. Whereas, if they saw their Vileness, they woulid be more like the Publican, that stood afar off, and durst not so much as lift up his Eyes to Heaven; but smote upon his Breast, saying, God be merciful to me a Sinner. It becomes such sinful Creatures as we, to approach a holy God (altho' with Faith, and without Terror, yet) with Contrition, and penitent Shame and Confusion of Face. It is foretold that this should be the Disposition of the Church, in the Time of her highest Priviledges on Earth, in her latter Day of Glory, when God should remarkably comfort her, by revealing his Covenant-Mercy to her; Ezek. 16. 60, to the End. I will establish unto thee an everlasting Covenant. Then thou shalt remember thy Ways, and be ashamed.—And I will establish my Covenant with thee; and thou shalt know that I am the Lord: That thou mayest 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 God. The Woman that we read of in the 7th Chapter of Luke, that was an eminent Saint, and had much of that true Love which casts out Fear, by Christ's own Testimony, Verse 47. she approached Christ in an amiable, p. 248and acceptable Manner, when she came with that humble Modesty, Reverence and Shame, when she stood at his Feet, weeping behind him, as not being fit to appear before his Face, and washed his Feet with her Tears.

One Reason why gracious Affections are attended with this Tenderness of Spirit which has been spoken of, is that true Grace tends to promote Convictions of Conscience. Persons are wont to have Convictions of Conscience before they have any Grace: And if afterwards they are truly converted, and have true Repentance, and Joy, and Peace in Believing; this has a Tendency to put an End to Terrors, but has no Tendency to put an End to Convictions of Sin, but to increase them. It don't stupify a Man's Conscience; but makes it more sensible, more easily and thoroughly discerning the Sinfulness of that which is sinful, and receiving a greater Conviction of the heinous and dreadful Nature of Sin, susceptive of a quicker and deeper Sense of it, and more convinced of his own Sinfulness, and Wickedness of his Heart; and consequently it has a Tendency to make him more jealous of his Heart. Grace tends to give the Soul a further and better Conviction of the same Things concerning Sin, that it was convinced of under a legal Work of the Spirit of God; viz. It's great Contrariety to the Will and Law and Honour of God, the Greatness of God's Hatred of it, and Displeasure against it, and the dreadful Punishment it exposes to and deserves. And not only so, but it convinces the Soul of some thing further concerning Sin, that it saw nothing of, while only under legal Convictions; and that is the infinitely hateful Nature of Sin, and it's Dreadfulness upon that Account. And this makes the Heart tender with Respect to Sin; like David's Heart, that smote him, when he had cut off Saul's Skirt. The Heart of a true Penitent is like a burnt Child, that dreads the Fire. Whereas on the Contrary, he that has had a counterfeit Repentance, and false Comforts and Joys, is like Iron that has been suddenly heat and quenched; it becomes much harder than before. A false Conversion puts an End to Convictions of Conscience; and so either takes away, or much diminishes that Conscientiousness, which was manifested under a Work of the Law.

All gracious Affections have a Tendency to promote this christian Tenderness of Heart, that has been spoken of: Not only a godly Sorrow; but also a gracious Joy; Psal. 2. 11. 'Serve the Lord with Fear, and rejoice with Trembling.' As also a gracious Hope; Psal. 33. 18. 'Behold the Eye of the Lord is upon them that fear him; upon them that hope in his Mercy.' And Psal. 147. 11. 'The Lord taketh Pleasure in them that fear him, and in them that hope in his Mercy.' Yea the most confident and assured Hope, that is truly gracious, has this Tendency. The higher an holy Hope is raised, the more there is of this christian Tenderness. The banishing of a p. 249servile Fear, by a holy Assurance, is attended with a proportionable Increase of a reverential Fear. The diminishing of the Fear of the Fruits of God's Displeasure in future Punishment, is attended with a proportionable Increase of Fear of his Displeasure it self: The diminishing of the Fear of Hell, with an Increase of the Fear of Sin. The vanishing of Jealousies of the Person's State, is attended with a proportionable Increase of Jealousy of his Heart, in a Distrust of it's Strength, Wisdom, Stability, Faithfulness, &c. The less apt he is to be afraid of natural Evil, having 'his Heart fixed trusting in God, and so, not afraid of evil Tidings;' the more apt is he to be alarmed with the Appearance of moral Evil, or the Evil of Sin. As he has more holy Boldness, so he has less of Self-Confidence, and a forward assuming Boldness, and more Modesty. As he is more sure than others of Deliverance from Hell, so he has more of a Sense of the Desert of it. He is less apt than others to be shaken in Faith; but more apt than others to be moved with solemn Warnings, and with God's Frowns, and with the Calamities of others. He has the firmest Comfort, but the softest Heart: Richer than others, but poorest of all in Spirit: The tallest & strongest Saint, but the least & tenderest Child amongst them.

X. Another Thing wherein those Affections that are truly gracious and holy, differ from those that are false, is beautiful Symmetry and Proportion.

Not that the Symmetry of the Vertues, and gracious Affections of the Saints, in this Life, is perfect: It oftentimes, is in many Things defective, thro' the Imperfection of Grace, for want of proper Instructions, through Errors in Judgment, or some particular Unhappiness of natural Temper, or Defects in Education, and many other Disadvantages that might be mentioned. But yet there is, in no wise, that monstrous Disproportion in gracious Affections, and the various Parts of true Religion in the Saints, that is very commonly to be observed, in the false Religion, and counterfeit Graces of Hypocrites.

In the truly holy Affections of the Saints is found that Proportion, which is the natural Consequence of the Universality of their Sanctification. They have the whole Image of Christ upon them: They have 'put off the old Man, and have put on the new Man' entire in all his Parts and Members. 'It hath pleased the Father that in Christ all Fulness should dwell:' there is in him every Grace; 'He is full of Grace and Truth: And they that are Christ's, do 'of his Fullness receive, and Grace for Grace;' (John 1. 14, 16.) i. e. there is every Grace in them, which is in Christ: 'Grace for Grace;' that is, Grace answerable to Grace: There is no Grace in Christ, but there is it's Image … Believers to answer it: The Image is a true Image; and there is something of the same beautiful Proportion in the Image, which is in the Original; there is Feature for Feature, and p. 250Member for Member. There is Symmetry and Beauty in God's Workmanship. The natural Body, which God hath made consists of many Members; and all are in a beautiful Proportion: So it is in the new Man, consisting of various Graces and Affections. The Body of one that was born a perfect Child, may fail of exact Proportion through Distemper, and the Weakness and Wounds of some of it's Members; yet the Disproportion is in no Measure like that of those that are born Monsters.

It is with Hypocrites, as it was with Ephraim of old, at a Time when God greatly complains of their Hypocrisy; Hos. 7. 'Ephraim is a Cake not turned,' half roasted and half raw: There is commonly no Manner of Uniformity in their Affections.

There is in many of them a great Partiality, with Regard to the several Kinds of religious Affections: Great Affections in some Things, and no manner of Proportion in others. An holy Hope and holy Fear go together in the Saints, as has been observed from. Psal. 33. 18. and 147. 11. But in some of these is the most confident Hope, while they are void of Reverence, Self-jealousy and C…tion, and to a great Degree cast off Fear. In the Saints, Joy and holy Fear go together, tho' the Joy be never so great; as it was with the Disciples, in that joyful Morning of Christ's Resurrection, Matth. 28. 8. 'And they departed quickly from the Sepulchre, with Fear and GREAT Joy. ††Renewed Care and Diligence follows the Sealings of the Spirit. Now is the Soul at the Foot of Christ, as Mary was at the Sepulchre, with Fear and great Joy. He that travels the Road with a rich Treasure about him, is afraid of a Thief in every Bush. Flavel's Sacramental Meditations, Medi. 4.But many of these rejoyce without trembling: Their Joy is of that Sort, that is truly opposite to godly Fear.

But particularly, one great Difference between Saints and Hypocrites is this, that the Joy and Comfort of the Former is attended with godly Sorrow and Mourning for Sin. They have not only Sorrow to prepare 'em for their first Comfort, but after they are comforted, and their Joy established. As it is foretold of the Church of God, that they should mourn and loath themselves for their Sins, after they were returned from the Captivity, and were settled in the Land of Canaan, the Land of Rest, and the Land that flows with Milk and Honey, Ezek. 20. 42, 43. 'And ye shall know that I am the Lord, when I shall bring you into the Land of Israel, into the Country for the which I lifted up mine Hand, to give it to your Fathers. And there shall ye remember your Ways, and all your Doings, wherein ye have been defiled; and ye shall loath yourselves in your own p. 251Sight, for all your Evils that ye have committed.' As also in Ezek. 16. 61, 62, 63. A true Saint is like a little Child in this Respect; he never had any godly Sorrow before he was born again; but since has it often in exercise: As a little Child, before it is born, and while it remains in Darkness, never cries; but as soon as ever it sees the Light, it begins to cry; and thenceforward is often crying. Altho' Christ hath born our Griefs, and carried our Sorrows, so that we are freed from the Sorrow of Punishment, and may now sweetly feed upon the Comforts Christ hath purchased for us; yet that hinders not but that our feeding on these Comforts should be attended with the Sorrow of Repentance. As of old, the Children of Israel were commanded, evermore to feed upon the paschal Lamb, with bitter Herbs. p. 252††If Repentance accompanies Faith, 'tis no Presumption to believe. Many know the Sin; and hence believe in Christ, trust in Christ; and there is an End of their Faith. But what Confession and Sorrow for Sin? What more Love to Christ follows this Faith? Truly none. Nay, their Faith is the Cause why they have none. For they think, if I trust in Christ to forgive me, he will do it; and there is an End of the Business. Verily this Hedge-Faith, this Bramble-Faith, that catches hold on Christ, and pricks and scratches Christ, by more Impenitency, more Contempt of him, is meer Presumption; which shall one Day be burnt up and destroyed by the Fire of God's Jealousy. Fie upon that Faith, that serves only to keep a Man from being tormented before his Time! Your Sins would be your Sorrows, but that your Faith quiets you. But if Faith be accompanied with Repentance, Mourning for Sin, more Esteem of God's Grace in Christ; so that nothing breaks thy Heart more than the Thoughts of Christ's unchangeable Love to one so vile, and this Love makes thee love much, and love him the more; as thy Sin increaseth, so thou desirest thy Love's Increase; and now the Stream of thy Thoughts run, how thou mayst live to him that died for thee: This was Mary's Faith, who sat at Christ's Feet weeping, washing them with her Tears, and loving much, because much was forgiven. Shepard's Sound Believer. p. 128, 129. You shall know godly Sorrow (says Dr. Preston, in his Discourse on Paul's Conversion) by the Continuance of it: It is constant; but worldly Sorrow is but a Passion of the Mind; it changes, it lasts not. Tho' for the present it may be violent and strong, and work much outwardly; yet it comes but by Fits, and continues not: like a Land Flood, which violently, for the present, overflows the Banks; but it will away again; it is not always thus. But godly Sorrow is like a Spring, that still keeps his Running both Winter and Summer, Wet and Dry, in Heat and Cold, early and late. So this godly Sorrow is the same in a regenerate Man still; take him when you will, he is still sorrowing for Sin. This godly Sorrow stands like the Centre of the Earth, which removes not, but still remains. I am perswaded, many a Man's Heart is kept from breaking and mourning, because of this. He saith (it may be) that he is a vile Sinner; but I trust in Christ, &c. If they do go to Christ to destroy their Sin, this makes 'em more secure in their Sin. For (say they) I cannot help it, and Christ must do all. Whereas Faith makes the Soul mourn after the Lord the more. Shep. Parable of the ten Virgins, Part II. P. 168.True Saints are spoken of in Scripture, not only as those that have mourn'd for Sin, but as those that do mourn, whose Manner it is still to mourn; Matth. 5. 4. 'Blessed are they that mourn, for they shall be comforted.'

Not only is there often in Hypocrites, an essential Deficiency, as to the various Kinds of religious Affections; but also a strange Partiality and Disproportion, in the same Affections, with Regard to different Objects.

Thus as to the Affection of Love, some make high Pretences, and a great Shew of Love to God and Christ, and it may be have been greatly affected with what they have heard or thought concerning them: But they han't a Spirit of Love and Benevolence towards Men, but are disposed to Contention, Envy, Revenge, and Evil-speaking; and will, it may be, suffer an old Grudge to rest in their Bosoms towards a Neighbour, for seven Years together, if not twice seven Years; living in real Ill-will and Bitterness of Spirit towards him: And it may be in their Dealings with their Neighbours, are not very strict and conscientious in observing the Rule of doing to others, as they would that they should do to them: 1 John 4. 20. If a Man say, I love God, and hateth his Brother, he is a Liar: For he that loveth not his Brother, whom he hath seen, how can be love God whom be hath not seen? And on the other Hand, there are others, that appear as if they had a great deal of Benevolence to Men, are very good natur'd and generous in their Way; but have no Love to God.

And as to Love to Men, there are some that have flowing Affections to some; but their Love is far from being of so extensive and p. 253universal a Nature, as a truly christian Love is. They are full of dear Affections to some, and full of Bitterness towards others. They are knit to their own Party, them that approve of 'em, love 'em and admire 'em; but are fierce against those that oppose and dislike 'em. Matth. 5. 45, 46. Be like your Father which is in Heaven: For he maketh his Sun to rise on the Evil and on the Good.—For if ye love t…m which love you, what Reward have ye? Do not even the Publicans the same? Some shew a great Affection to their Neighbours▪ & pretend to be ravished with the Company of the Children of God … ▪ and at the same Time are uncomfortable and churlish towards their Wives and other near Relations at Home, and are very negligent of relative Duties. And as to the great Love to Sinners and Oppose…s of Religion, and the great Concern for their Souls, that there is an Appearance of in some, even to extreme Distress and Agony, singling out a particular Person, from among a Multitude, for it's Object, there being at the same Time no general Compassion to Sinners, that are in equally miserable Circumstances, but what is in a monstrous Disproportion; this seems not to be of the Nature of a gracious Affection. Not that I suppose it to be at all strange, that Pity to the perishing Souls of Sinners should be to a Degree of Agony, if other Things are answerable; or that a truly gracious Compassion to Souls should be exercised much more to some Persons than others that are equally miserable, especially on some particular Occasions: There may many Things happen to fix the Mind, and affect the Heart, with Respect to a particular Person, at such a Juncture; and without Doubt some Saints have been in great Distress for the Souls of particular Persons, so as to be as it were in Travail for them: But when Persons appear, at particular Times, in wracking Agonies for the Soul of some single Person, far beyond what has been usually heard or read of in eminent Saints, but appear to be Persons that have a Spirit of meek and …ervent Love, Charity, and Compassion to Mankind in general, in a far less Degree than they; I say, such Agonies are greatly to be suspected, for Reasons already given; viz. That the Spirit of God is wont to give Graces and gracious Affections in a beautiful Symmetry and Proportion.

And as there is a monstrous Disproportion in the Love of some, in it's Exercises towards different Persons, so there is in their seeming Exercises of Love towards the same Persons. Some Men shew a Love to others as to their outward Man, they are liberal of their worldly Substance, and often give to the Poor; but have no Love to, or Concern for the Souls of Men. Others pretend a great Love to Men's Souls, that are not compassionate and charitable towards their Bodies. The making a great Shew of Love, Pity, and Distress for Souls, costs 'em nothing; but in order to shew Mercy to Men's Bodies, they must part with Money out of their Pockets. But a true christian p. 254Love to our Brethren, extends both to their Souls and Bodies. And herein is like the Love and Compassion of Jesus Christ. He shewed Mercy to Men's Souls, by labouring for them in preaching the Gospel to 'em; and shewed Mercy to their Bodies, … going about doing Good, healing all Manner of Sickness and Disea… among the People. We have a remarkable Instance of Christ's having Compassion at once both to Men's Souls and Bodies, and shewing Compassion by feeding both, in Mark 6. 34, &c. And Jesus, when he came out, saw much People, and was moved with Compassion towards them; because they were as Sheep not having a Shepherd: And he began to teach them many Things. Here was his Compassion to their Souls. And in the Sequel, we have an Account of his Compassion to their Bodies, because they had been a long While having nothing to eat: He fed save thousand of 'em with five Loaves and two Fishes. And if the Compassion of professing Christians towards others don't work in the same Ways, it is a Sign that it is no true christian Compassion.

And furthermore, 'tis a Sign that Affections are not of the right Sort, if Persons seem to be much affected with the bad Qualities of their Fellow-Christians, as the Coldness and Lifelessness of other Saints, but are in no Proportion affected with their own Defects and Corruptions. A true Christian may be affected with the Coldness and Unsavouriness of other Saints, and may mourn much over it. But at the same Time he is not so apt to be affected with the Badness of any B…dy's Heart, as his own. This is most in his Uiew: This he is most quick-sighted to discern: This he sees most of the Aggravations of, and is most ready to cry out of. And a lesser Degree of Vertue will bring him to pity himself, and be concerned at his own Calamities, than rightly to be affected with others Calamities. And if Men han't attain'd to the Less, we may determine they never attain'd to the Greater.

And here by the Way, I would observe, that it may be laid down as a general Rule, That if Persons pretend that they come to high Attainments in Religion, but have never yet arrived to the lesser Attainments, 'tis a Sign of a vain Pretence. As if Persons pretend that they have got beyond meer Morality, to live a spiritual and divine Life; but really han't come to be so much as moral Persons. Or pretend to be greatly affected with the Wickedness of their Hearts, and are not affected with the palpable Violations of God's Commands in their Practice, which is a lesser Attainment. Or if they pretend to be brought to be even willing to be damned for the Glory of God, but have no Forwardness to suffer a little in their Estates and Names and worldly Convenience, for the sake of their Duty. Or pretend that they are not afraid to venture their Souls upon Christ, and commit their All to God, trusting to his bare Word, and the Faithfulness of his Promises, for their eternal Welfare; but at the same Time, han't p. 255Confidence enough in God, to dare to trust him with a little of their Estates, bestowed to pious and charitable Uses: I say, when it is thu… with Persons, their Pretences are manifestly vain. He that is in a Journey, and imagines he has got far beyond such a Place in his Road, and never yet came to it, must be mistaken; and he is not yet arrived to the Top of the Hill, that never yet got half-way thither. But this by the Way.

The same that has been observed of the Affection of Love, is also to be observed of other religious Affections. Those that are true, extend in some Proportion, to the various Things that are their due and proper Objects: But when they are false, are commonly strangely disproportionate. So it is with religious Desires and Longings: These in the Saints, are to those Things that are spiritual and excellent in general▪ and that in some Proportion to their Excellency, Importance or Necessity, or their near Concern in them: But in false Longings, 'tis often far otherwise. They will strangely run, with an impatient Vehemence, after something of less Importance, when other Things of greater Importance are neglected. Thus for Instance. Some Persons, from Time to Time, are attended with a vehement Inclination, and unaccountably violent Pressure, to declare to others what they experience, and to exhort others; when there is at the same Time, no Inclination, in any Measure equal to it, to other Things, that true Christianity has as great, yea, a greater Tendency to; as the pouring out the Soul before God in secret earnest Prayer and Praise to him, and more Conformity to him, and living more to his Glory, &c. We read in Scripture of Groanings that cannot be uttered, and Soulbreakings for the Longing it hath, and Longings, Thirstings, & Pantings, much more frequently to these latter Things, than the former.

And so as to Hatred and Zeal; when these are from right Principles, they are against Sin in general, in some Proportion to the Degree of Sinfulness; Psal. 119, 104. I hate every false Way. So Ver. 128. But a false Hatred and Zeal against Sin, is against some particular Sin only. Thus some seem to be very zealous against Prophaneness, and Pride in Apparel, who themselves are notorious for Coveteousness, Closeness, and it may be Backbiting, Envy towards Superiours, Turbulency of Spirit towards Rulers, and rooted Ill-will to them that have injured them. False Zeal is against the Sins of others, while Men have no Zeal against their own Sins. But he that has true Zeal, exercises it chiefly against his own Sins: Tho' he shews also a proper Zeal against prevailing and dangerous Iniquity in others. And some pretend to have a great Abhorrence of their own Sins of Heart, and cry out much of their inward Corruption; and yet make light of Sins in Practice, and seem to commit them without much Restraint or Remorse; tho' these imply Sin, both in Heart and Life.

p. 256As there is a much greater Disproportion in the Exercises of false Affections, than of true, as to different Objects; so there is also, as to different Times. For altho' true Christians are not always alike; yea, there is very great Difference, at different Times, and the best have Reason to be greatly ashamed of their Unsteadiness; yet there is in no wise that Instability and Inconstancy … Hearts of those who are true Virgins, that follow the Lamb … he geeth, which is in false-hearted Professors. The righteous Man …s truly said to be one whose Heart is fixed, trusting in God, (Psal. 112. 7.) and to have his Heart established with Grace, (Heb. 13. 9.) and to hold on his Way. Job 17. 9. The Righteous shall held on his Way, and he that hath clean Hands shall wax stronger and stronger. 'Tis spoken of as a Note of the Hypocrisy of the jewish Church, that they were as a swift Dromedary, traversing her Ways.

If therefore Persons are religious only by Fits and Starts; if they now and then seem to be raised up to the Clouds in their Affections, and then suddenly fall down again, loose all, and become quite careless and carnal, and this is their Manner of carrying on Religion; if they appear greatly moved, and mightily engaged in Religion, only in extraordinary Seasons, in the Time of a remarkable Out-pouring of the Spirit, or other uncommon Dispensation or Providence, or upon the real or supposed Receipt of some great Mercy, when they have received some extraordinary temporal Mercy, or suppose that they are newly converted, or have lately had what they call a great Discovery; but quickly return to such a Frame, that their Hearts are chiefly upon other Things, and the prevailing Bent of their Hearts and Stream of their Affections is ordinarily towards the Things of this World; when they are like the Children of Israel in the Wilderness, who had their Affections highly raised by what God had done for 'em at the Red Sea, and sang his Praise, and soon fell a lusting after the FleshPots of Egypt, but then again when they came to Mount Si… ▪ and saw the great Manifestations God made of himself there, seem'd to be greatly engaged again, and mighty forward to enter into Covenant with God, saying, All that the Lord hath spoken will we do, and be obedient, but then quickly made 'em a golden Calf; I sa…, when it is thus with Persons, 'tis a Sign of the Unfoundness of Affections. p. 257††Dr. Owen (on the Spirit, Book III. Chap. ii. § 18.) speaking of a common Work of the Spirit, says, This Work operates greatly on the Affections: we have given Instances, in Fear, Sorrow, Joy, and Delight, about spiritual Things, that are stirred up and acted thereby: But yet it comes short in two Things, of a thorough Work upon the Affections themselves. For 1st, It doth not fix them. And 2dly, It doth not fill them. 1. It is required that our Affections be fixed on heavenly and spiritual Things: And true Grace will effect it; Col. 3. 1, 2. If ye be risen with Christ, seek those Things which are above, where Christ sitteth on the right Hand of God. Set your Affections on Things above. The Joys, the Fears, the Hopes, the Sorrows, with Reference unto spiritual and eternal Things, which the Work before-mentioned doth produce, are evanid, uncertain, unstable, not only as to the Degrees, but as to the very Being of them. Sometimes they are as a River ready to overflow it's Banks, Men cannot but be pouring them out on all Occasions; and sometimes as Waters that fail, no Drop comes from them. Sometimes they are hot, and sometimes cold; sometimes up, and sometimes down; sometimes all Heaven, and sometimes all World; without Equality, without Stability. But true Grace fixeth the Affections on spiritual Things. As to the Degrees of their Exercise, there may be, and is in them a great Variety, according as they may be excited, aided, assisted by Grace and the Means of it; or obstructed and impeded, by the Interposition of Temptations and Diversions. But the constant Bent and Inclination of renewed Affections, is unto spiritual Things; as the Scripture every where testifieth, and as Experience doth confirm. There is (says Dr. Presion) a certain Love, by Fits, which God accepts not; when Men come and offer to God great Promises, like the Waves of the Sea, as big as Mountains: Oh, they think, they will do much for God! But their Minds change; and they become as those high Waves, which at last fall level with the other Waters. If a Man should profer th…e great Kindnesses; and thou shouldst afterwards come to him to make use of him, and he should look strangely upon thee, as if he were never acquainted with thee; How wouldst thou esteem of such Love? If we are now on, now off, in our Love, God will not esteem of such Love. Discourse on the divine Love of Christ. Mr. Flavel, speaking of these changeable Professors, says, These Professors have more of the Moon than of the Sun; little Light, less Heat, and many Changes. They deceive many, yea, they deceive themselves, but cannot deceive God. They want that Ballast and Establishment in themselves, that would have kept them tite and steady. Touchstone of Sincerity, Chap. II. § 2.Col 3:1Col 3:2They are like the Waters in the Time of a Shower of Rain, which during the Shower, and a little after, run like a Brook, and flow abundantly; but are presently quite dry: And when another Shower comes, then they will flow again. Whereas a true Saint is like a Stream from a living Spring; which tho' it may be greatly increased by a Shower of Rain, and diminished in Time of Drought; yet constantly runs: (John 4. 14. The Water that I shall give him, shall be in him, … Well of Water … springing up, &c.) or like a Tree planted by such a Stream, that has a constant Supply at the Root, and is always p. 258green, even in Time of the greatest Drought. Jer. 17. 7, 8. 'Blessed is the Man that trusteth in the Lord, and whose Hope the Lord is. For he shall be as a Tree planted by the Waters, and that spreadeth out her Roots by the River; and shall not see when Heat cometh; but her Leaf shall be green; and shall not be careful in the Year of Drought; neither shall cease from yielding Fruit.' Many Hypocrites are like Comets, that appear for a While with a mighty Blaze; but are very unsteady and irregular in their Motion, (and are therefore called wandering Stars, Jude 13.) and their Blaze soon disappears, and they appear but once in a great While. But the true Saints are like the fixed Stars, which, tho' they rise and set, and are often clouded, yet are stedfast in their Orb, and may truly be said to shine with a constant Light. Hypocritical Affections are like a violent Motion; like that of the Air that is moved with Winds. (Jude 12.) But gracious Affections are more a natural Motion, like the Stream of a River; which tho' it has many Turns hither and thither, and may meet with Obstacles, and run more freely and swiftly in some Places than others; yet in the general, with a steady and constant Course, tends the same Way, 'till it gets to the Ocean.

And as there is a strange Unevenness and Disproportion in false Affections, at different Times; so there often is in different Places. Some are greatly affected from Time to Time, when in Company; but have nothing that bears any Manner of Proportion to it, in Secret, in close Meditation, secret Prayer, and conversing with God, when alone, and seperated from all the World. ††The Lord is neglected secretly, yet honoured openly; because there is no Wind in their Chambers to blow their Sails; and therefore there they stand still. Hence many Men keep their Profession, when they loose their Affection. They have by the one a Name to live, (and that is enough) tho' their Hearts be dead. And hence so long as you love and commend them, so long they love you; but if not, they will forsake you. They were warm only by another's Fire, and hence having no Principle of Life within, soon grow dead. This is the Water that turns a Pharisee's Mill. Shepard's Par. Part I. p. 180. The Hypocrite (says Mr. Flavel) is not for the Closet, but the Synagogue; Matth. 6. 5, 6. 'Tis not his Meat and Drink to retire from the Clamour of the World, to enjoy God in Secret. Touchstone of Sincerity, Chap. VII. § 2. Dr. Ames, in his Cases of Conscience, Lib. III. Chap. v. speaks of it as a Thing by which Sincerity may be known, That Persons be obedient in the Absence, as well as in the Presence of Lookers on; in Secret, as well, yea more than in Publick; alledging Phil. 2. 12. And Matth. 6. 6.Matt 6:5Matt 6:6Phil 2:12A true Christian doubtless p. 259delights in religious Fellowship, and christian Conversation, and finds much to affect his Heart in it: But he also delights at Times to retire from all Mankind, to converse with God in solitary Places. And this also has it's peculiar Advantages for fixing his Heart, and engaging it's Affections. True Religion disposes Persons to be much alone, in solitary Places, for holy Meditation and Prayer. So it wrought in Isaac, Gen. 24. 63. And which is much more, so it wrought in Jesus Christ. How often do we read of his retiring into Mountains and solitary Places, for holy Converse with his Father? 'Tis difficult to conceal great Affections, but yet gracious Affections are of a much more silent and secret Nature, than those that are counterfeit. So it is with the gracious Sorrow of the Saints. So it is with their Sorrow for their own Sins. ††Mr. Flavel, in reckoning up those Things, wherein the Sorrow of Saints is distinguished from the Sorrow of Hypocrites, about their Sins, says, Their Troubles for Sin are more private and silent Troubles than others are; their Sore runs in the Night. Touchstone of Sincerity, Chap. VI. § v.Thus the Future gracious Mourning of true Penitents, at the Beginning of the latter Day Glory, is represented as being so secret, as to be hidden from the Companions of their Bosom; Zech. 12. 12, 13, 14. 'And the Land shall mourn, every Family apart. The Family of the House of David apart, & their Wives apart. The Family of the House of Nathan apart, and their Wives apart. The Family of the House of Levi apart, & their Wives apart. The Family of Shimei apart, & their Wives apart. All the Families that remain, every Family apart, & their Wives apart.' So it is with their Sorrow for the Sins of others. The Saints Pains and Travailing for the Souls of Sinners is chiefly in secret Places; Jer. 13. 17. 'If ye will not hear it, my Soul shall weep in Secret Places for your Pride: And mine Eye shall weep fore, and run down with Tears; because the Lord's Flock p. 260is carried away captive.' So it is with gracious Joys: They are hidden …, in this Respect, as well as others; Rev. 2. 17. The Psalmist seems to speak of his sweetest Comforts, as those that were to be had in Secret; Psal. 63. 5. 'My Soul shall be satisfied as with Marrow and Fatness, and my Mouth shall praise thee with joyful Lips; when I remember thee upon my Bed, and meditate upon thee in the Night Watches.' Christ calls forth his Spouse, away from the World, into retired Places, that he may give her his sweetest Love; Cant. 7. 11, 12. 'Come my Beloved, let us go forth into the Field, let us lodge in the Villages:—There will I give thee my Love.' The most eminent divine Favours that the Saints obtained, that we read of in Scripture, were in their Retirement. The principal Manifestations that God made of himself, and his Covenant-Mercy to Abraham, were when he was alone, apart from his numerous Family; as any one will judge that carefully reads his History. Isaac received that special Gift of God to him, Rebekah, who was so great a Comfort to him, and by whom he obtained the promised Seed, walking alone, meditating in the Field. Jacob was retired for secret Prayer, when Christ came to him, and he wrestled with him▪ and obtained the Blessing. …od revealed himself to Moses in the Bush, when he was in a solitary Place in the Desart, in Mount Horch; Exod. 3. at the Beginning. And afterwards, when God shewed him his Glory, and he was admitted to the highest Degree of Communion with God that ever he enjoyed; he was alone, in the same Mountain, and continued there forty Days and forty Nights, and then came down with his Face shining. God came to those great Prophets, Elijah and Elisha, and conversed freely with them, chiefly in their Retirement. Elijah conversed alone with God at Mount Sina, as Moses did▪ And when Jesus Christ had his greatest Prelibation of his future Glory, when he was transfigur'd; it was not when he was with the Multitude, or with the twelve Disciples, but retired into a solitary Place in a Mountain, with only three select Disciples, charging them that they should tell no Man, 'till he was risen from the Dead. When the Angel Gabriel came to the blessed Virgin, and when the Holy Ghost came upon her, and the Power of the Highest overshadowed her, she seems to have been alone, and to be in this Matter hid from the World; her nearest and dearest earthly Friend Joseph, that had betrothed her, (tho' a just Man) knew nothing of the Matter. And she that first partook of the Joy of Christ's Resurrection, was alone with Christ at the Sepulchre; John 20. And when the beloved Disciple was favoured with those wonderful Visions of Christ, and his future Dispensations towards the Church and the World, he was alone in the Isle of Patmos. Not but that we have also Instances of great Priviledges that the Saints have receiv'd when with others; or that there is not much in christian Conversation, and social and publick Worship, tending greatly p. 261to refresh and rejoice the Hearts of the Saints. But this is all that I aim at by what has been said, to shew that it is the Nature of true Grace, that however it loves christian Society in its Place, yet i… in a peculiar Manner delights in Retirement, and secret Converse with God. So that if Persons appear greatly engaged in social Religion and but little in the Religion of the Closet, and are often highly affected when with others, and but little moved when they have none but God and Christ to converse with, it looks very darkly upon their Religion.

XI. Another great and very distinguishing Difference between gracious Affections and others is, that gracious Affections, the higher they are raised, the more is a spiritual Appetite and Longing of Soul after spiritual Attainments, …ncreased. On the contrary, false Affections rest satisfied in themselves.††Truly there is no Work of Christ that's right (says Mr. Shepard) but it carries the Soul to long for more of it. Par. of the ten Virgins, Part I. p. 136. And again, There is in true Grace an infinite Circle: A Man by thirsting receives, and receiving thirsts for more. But hence the Spirit is not poured out abundantly on Churches; because Men shut it out, by shutting in, and contenting themselves with their common Graces and Gifts; Matth. 7. 29. Examine if it be not so. Ibid, p. 182. And in p. 210, he says, This I say, True Grace as it comforts, so it never fills, but puts an Edge on the Appetite: More of that Grace Lord! Thus Paul, Phil. 3. 13, 14. Thus David; Out of my Poverty I have given, &c. 1 Chron. 29. 3, 17, 18. It's a sure Way never to be deceived in lighter Strokes of the Spirit, to be thankful for any, but to be content with no Measure of it. And this cuts the Thread of Difference, between a superficial lighter Stroke of the Spirit, and that which is found.Matt 7:29Phil 3:13Phil 3:141 Chr 29:31 Chr 29:171 Chr 29:18

The more a true Saint loves God with a gracious Love, the more he desires to love him, and the more uneasy is he at his Want of Love to him: The more he hates Sin, the more he desires to hate it, and laments that he has so much remaining Love to it: The more he mourns for Sin, the more he longs to mourn for Sin: The more his Heart is broke, the more he desires it should be broken: The more he thirsts and longs after God and Holiness, the more he longs to long, and breathe …ut his very Soul in Longings after God: The kindling and raising of gracious Affections is like kindling a Flame; p. 262the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual Appetite after Holiness, and an Increase of holy Affections, is much more lively and keen in those that are eminent in Holiness, than others; and more when Grace and holy Affections are in their most lively Exercise, than at other Times. 'Tis as much the Nature of one that is spiritually new-born, to thirst after Growth in Holiness, as 'tis the Nature of a new-born Babe, to thirst after the Mother's Breast; who has the sharpest Appetite, when best in Health; 1 Pet. 2. 2, 3. As new-born Babes, desire the sincere Milk of the Word, that ye may gr…w thereby▪ if so be that ye have tasted that the Lord is gracious. The most that the Saints have in this World, is but a Taste, a Prelibation of that future Glory which is their proper Fulness; 'tis only an Earnest of their future Inheritance in their Hearts; 2 Cor. … ▪ 22. and 5. 5. and Eph. 1. 14. The most eminent Saints in this State are but Children, compared with their future, which is their proper State of Maturity and Perfection; as the Apostle observes, 1 Cor. 13. 10, 11. The greatest Eminency and Perfection, that the Saints arrive to in this World, has no Tendency to Satiety, or to abate their Desires after more; but on the contrary, makes 'em more eager to press forwards; as is evident by the Apostle's Words, Phil. 3. 13, 14, 15. Forgetting those Things which are behind, and reaching forth unto those Things which are before, I press toward the Mark.—Let us therefore, as many as be PERFECT, be thus minded.

The Reasons of it are, that the more Persons have of holy Affections, the more they have of that spiritual Taste which I have spoken of elsewhere; whereby they perceive the Excellency, and relish the divine Sweetness of Holiness. And the more Grace they have, while in this State of Imperfection, the more they see their Imperfection and Emptiness, and Distance from what ought to be; and so the more do they see their Need of Grace; as I shewed at large before, when speaking of the Nature of evangelical Humiliation. And besides Grace, as long as it is imperfect, is of a growing Nature, and in a growing State. And we see it to be so with all living Things, that while they are in a State of Imperfection, and in their growing State, their Nature … Growth; and so much the more, as they are more healthy … prosperous. Therefore the Cry of every true Grace, is like that Cry of true Faith, Mark 9. 24. Lord I believe, help thou my Unbelief. And the greater spiritual Discoveries and Affections the true Christian has, the more does he become of an earnest Begger for Grace, and spiritual Food, that he may grow; and the more earnestly does he pursue after it, in the Use of proper Means and Endeavours: For true and gracious Longings after Holiness, are no idle ineffectual Desires.

p. 263But here some may object and say▪ How is this consistent with what all allow, That spiritual Enjoyments are of a Soul-satisfying Nature?

I answer, It's being so, will appear to be not at all inconsistent with what has been said▪ if it be considered in what Manner spiritual Enjoyments are said to be of a Soul-satisfying Nature. Certainly they are not so in that Sense, that they are of so cloying … Nature, that he who has any Thing of them, tho' but in a very imperfect Degree, desires no more. But spiritual Enjoyments are of a Soul-satisfying Nature in the following Respects, 1. They in their Kind and Nature, are fully adapted to the Nature, Capacity and Need of the Soul of Man. So that those who find them, desire as other Kind of Enjoyments; they sit down fully contented with that Kind of Happiness which they have, desiring no Change, nor inclining to wander about any more, saying who will shew us any Good? The Soul is never cloyed, never weary; but perpetually giving up it self, with all it's Powers, to this Happiness. But not that those who have something of this Happiness, desire no more of the same. 2. They are satisfying also in this Respect, that they answer the Expectation of the Appetite. When the Appetite is high to any Thing, the Expectation is consequently so. Appetite to a particular Object implies Expectation in it's Nature. This Expectation is not satisfied by worldly Enjoyments, the Man expected to have a great Accession of Happiness, but he is disappointed. But it is not so with spiritual Enjoyments▪ They fully answer and satisfy the Expectation. 3. The Gratification and Pleasure of spiritual Enjoyments is permanent. 'Tis not so with worldly Enjoyments. They in a Sense satisfy particular Appetites; but the Appetite in being satisfied, is glutted, and then the Pleasure is over: And as soon as that is over, the general Appetite of human Nature after Happiness returns; but is empty, and without any Thing to satisfy it. So that the glutting of a particular Appetite, does but take away from, and leave empty, the general Thirst of Nature. 4. Spiritual Good is satisfying, as there is enough in it, to satisfy the Soul, as to Degree, if Obstacles were but removed, and the enjoying Faculty duly applied. There is Room enough here for the Soul to extend it self▪ Here is an infinite Ocean of it. If Men ben't satisfied here, in Degree of Happiness, the Cause is with themselves▪ 'tis because they don't open their Mouths wide enough.

But the… …hings don't argue that a Soul has no Appetite excited after more of the same, that has tasted a little; or that his Appetite will not increase, the more he tastes, 'till he comes to Fulness of Enjoyment: As Bodies that are attracted to the Globe of the Earth, tend to it more strongly, the nearer they come to the attracting Body, and are not at Rest out of the Centre. Spiritual Good is of a satisfying Nature; and for that very Reason, the Soul that tastes, and knows p. 264it's Nature, will thirst after it▪ and a Fulness of it, that it may be satisfied. And the more he experiences, and the more he knows this excellent, unparrallel'd, exquisite, and satisfying Sweetness, the more earnestly will he hunger and thirst for more, 'till he comes to Perfection. And therefore this is the Nature of spiritual Affections, that the greater they be, the greater the Appetite and Longing is, after Grace and Holiness.

But with those Joys, and other religio…s Affections, that are false and counterfeit, it is otherwise. If before, there was a great Desire, of some Sort, after Grace; as these Affections rise, that Desire ceases, or is abated. It may be before, while the Man was under legal Convictions, and much afraid of Hell, he earnestly longed that he might obtain spiritual Light in his Understanding, and Faith in Christ, and Love to God: But now, when these false Affections are risen, that deceive him, and make him confident that he is converted, and his State good, there are no more earnest Longings after Light and Grace: For his End is answer'd▪ he is confident that his Sins are forgiven him, and that he shall go to Heaven; and so he is satisfied. And especially when false Affections are raised very high, do they put an End to Longings after Grace and Holiness. The Man now is far from appearing to himself, a poor empty Creature▪ On the Contrary, he is rich, and encreased with Goods; and hardly conceives of any Thing more excellent, than what he has already attain'd to.

Hence there is an End to many Persons Earnestness in Seeking, after they have once obtain'd that which they call their Conversion: or at least, after they have had those high Affections, that make them fully confident of it. Before, while they looked upon themselves as in a State of Nature, they were engaged in seeking after God and Christ, and cried earnestly for Grace, and strove in the Use of Means: But now they act as tho' they thought their Work was done: They live upon their first Work, or some high Experiences that are past; and there is an End to their crying, and striving after God and Grace. p. 265‖‖It is usual to see a false Heart most diligent in seeking the Lord, when he has been worst, and most careless when 'tis best. Hence many at first Conversion; sought the Lord earnestly: Afterwards Affections and Endeavours die; that now they are as good as the Word can make 'em.—An Hypocrite's last End is to satisfy himself: Hence he has enough. A Saint's is to satisfy Christ: Hence he never has enough. Shepard's Parable Part I. p. 157. Many a Man, it may be, may say, I have nothing in my self, and all is in Christ; and comfort himself there▪ and so falls …. Hands off! And touch not this Ark, lest the Lord slay thee: A Christ of Clouts would serve your Turn as well. Ibid "p. 71. An Hypocrite's Light goes out, and grows not. Hence many ancient Standers take all their Comfort from their first Work, and droop when in old Age. Ibid p. 77. And p. 93, 94. Mr. Shepard, mentioning the Characters of those that have a dead-Hope, says, They that content themselves with any Measure of Holiness and Grace, they look not for Christ's Coming and Company. For Saints that do look for him, tho' they have not that Holiness and Grace they would have, yet they rest not satisfied with any Measure; 1 John 3. 3. He that hath this Hope, purifieth himself as he is pure.—The Saints content not themselves with any Dressings, 'till made glorious; and so fit for Fellowship with that Spouse.—When a Man leaves not, 'till he gets such a Measure of Faith and Grace, and now when he has got this, contents himself with this, as a good Sign that he shall be saved▪ he looks not for Christ. Or when Men are heavily laden with Sin; then close with Christ; and then are comforted, seal'd, and have Joy that fills them; and now the Work is done.—And when Men shall not content themselves with any Measure; but with they had more, if Grace would grow, while they t…ll Clocks and sit idle; and so God must do all; but do not purge themselves, and make Work of it. Again, p. 109. There is never a Hypocrite living, but closeth with Christ for his own Ends: For he cannot work beyond his Principle. Now when Men have served their own Turns out of another Man, away they go, and keep that which they have. An Hypocrite closeth with Christ, as a Man with a rich Shop: He will not be at Cost to buy all the Shop, but so much as serves his Turn. Commonly Men in Horror, seek so much of Christ as will ease them; and hence profess, and hence seek for so much of Christ as will credit them; and hence their Desires after Christ are soon Satisfied. Appetitus Finis …t infinitus. W… to thee that canst paint such a Christ in thy Head, and receive such a Christ into thy Heart, as must be a Pander to your Sloth. The Lord will revenge this Wrong done to his Glory, with greater Sorrows than ever any felt: To make Christ not only Meat and Drink to feed, but Cloaths to cover your Sloth.—Why what can we do? What can we do?—Why as the first Adam conveys not only Guilt, but Power; so the Second conveys both Righteousness and Strength. Ibid p. 158. When the Lord hath given some Light and Affection, and some Comfort, and some Reformation, now a Man grows full here. Saints do for God; and carnal Hearts do something too; but a little fills them, and quiets them, and so damns them. And hence Men at the first Work upon them, are very diligent in the Use of Means; but after that, they be brought to neglect Prayer, sleep out Sermons, and to be careless, Sapless, lifeless.— Ibid p. 210. It is an Argument of Want of Grace, when a Man …aith to himself, as the Glutton said to his Soul, Take thy Rest, for thou hast Goods laid up for many Years. So thou hast Repentance, and Grace, and Peace enough for many Years: And hence the Soul takes it's Rest, grows sluggish and negligent. Oh, if you die in this Case, this Night thy Soul shall be taken away to Hell. Ibid. p. 227.1 John 3:3Whereas the holy Principles that actuate a true Saint, have a fa… more powerful Influence to stir him up to Earnestness in seeking God p. 266and Holiness, than servile Fear. Hence seeking God is spoken of as one of the distinguishing Characters of the Saints; and those that seek God, is one of the Names by which the Godly are called in Scripture; Psal. 24. 6. This is the Generation of them that seek him, that seek thy Face, O Jacob. Psal. 69. 6. Let not those that seek thee be confounded for my Sake. Verse 32. The Humble shall see this and be glad, and your Heart shall live that seek God. And 74. 4. Let all those that seek thee rejoice, and be glad in thee; and let such as love thy Salvation say continually, the Lord be magnified. And the Scriptures every where represent the Seeking, Striving and Labour of a Christian, as being chiefly after his Conversion, and his Conversion as being but the Beginning of his Work. And almost all that is said in the new Testament, of Men's watching, giving earnest Heed to themselves, running the Race that is set before them, striving and agonizing, wrestling not with Flesh and Blood, but Principalities and Powers, fighting, putting on the whole Armour of God, and standing, having done all to stand, pressing forward, reaching forth, continuing instant in Prayer, crying to God Day and Night; I say, almost all that is said in the new Testament of these Things, is spoken of, and directed to the Saints. Where these Things are applied to Sinners seeking Conversion once, they are spoken of the Saints Prosecution of the great Business of their high Calling ten Times. But many in these Days have got into a strange antiscriptural Way, of having all their Striving & Wrestling over before p. 267they are converted; and so having an easy Time of it afterwards, to sit down and enjoy their S…oth and Indolence; as those that now have a Supply of their Wan…, and are become rich and full. But … the Lord … the H…gry with good Things, these Rich are like to be se…t away … ▪ Luke 1. 53.

But doubtless there are s…me Hypocrites, that have only … Affections▪ who will think they are able to stand this Tr…al; and will readily say, that they desire not to rest satisfied with past Attainments, but to be pressing forward, they do desire more, they long after God and … ▪ and desire more Holiness, and do seek it. But the Truth is, their Desires are not properly the Desires of Appetite after Holiness, for its own S…ke, or for the moral Excellency and holy Sweetness that is … it▪ but only for By Ends. They long after clearer Discoveries, that they may be better satisfied about the State of their Souls▪ or because in great Discoveries, Self is gratified, in being made … much of by God▪ and so exalted above others, they long to taste the Love of God (as they call it) more than to have more Love to God. Or, it may be, they have a kind of forced, fancied or made Longings; because they think they must long for more Grace, otherwise it will be a dark Sign upon them. But such Things as these are far different from the natural▪ and as it were necessary Appetite and Thirsting of the new Man, after God & Holiness. There is an inward burning Desire that a Saint has after Holiness, as natural to the new Creature, as vital Hea… is to the Body. There is a holy Breathing and Panting after the Spirit of God, to increase Holiness, as natural to a holy Nature, as breathing is to a living Body. And Holiness or Sanctification is more directly the Object of it, than any Manifestation of God's Love and Favour. This is the Meat and Drink that is the Object of the spiritual Appetite▪ John 4. 34. My Meat is to do the Will of him that send me, and to fin… his Work. Where we read in Scripture of the Desires, Longings and Thirstings of the Saints, Righteousness and God's Laws are much more frequently mention'd, as the Object of them, than any Thing else. The Saints desire the sincere Milk of the Word, not so much to testify God's Love to them, as that they may grow thereby in Holiness. I have shewn before that Holiness is that Good which is the immediate Object of a spiritual Taste. But undoubtedly the same Sweetness that is the chief Object of a spiritual Taste, is also the chief Object of a spiritual Appetite. Grace is the godly Man's Treasure; Isai. 33. 6. The Fear of the Lord is his Treasure. Godliness is the Gain that he is covet…ous and greedy of; 1 Tim. 6. 6. Hypocrites long for Discoveries, more for the present Comfort of the Discovery, and the high Manifestation of God's Love in it, than for any sanctifying Influence of it. But neither a Longing after great Discoveries, or after great Tastes of the Love of God, nor Longing to be in Heaven, nor Longing to die, are in any Measure p. 268so distinguishing Marks of true Saints, as Longing after a more holy Heart, and living a more holy Life.

But I am come now to the last distinguishing Mark of holy Affections that I shall mention.

XII. Gracious and holy Affections have their Exercise and Fruit in Christian Practice▪—I mean, they have that Influence and Power upon him who is the Subject of 'em, that they cause that a Practice, which is universally conformed to, and directed by ch…tian Rules, should be the Practice and Business of his Life.

This implies three Things; 1. That his Behaviour or Practice in the World, be universally conformed to, and directed by christian Rules. 2. That he makes a Business of such a holy Practice above all Things; that it be a Business which he is chiefly engaged in, and devoted to, and pursues with highest Earnestness and Diligence: So that he may be said to make this Practice of Religion eminently his …work… and Business. And 3. That he persists in it to the End of Life: So that it may be said, not only to be his Business at certain Seasons, the Business of Sabbath Days, or certain extraordinary Times, or the Business of a Month, or a Year, or of seven Years, or his Business under certain Circumstances; but the Business of his Life; it being that Business which he perseveres in through all Changes, and under all Trials, as long as …lives.

The Necessity of each of these, in all true Christians, is most clearly and fully taught in the Word of God.

1. 'Tis necessary that Men should be universally obedient: ††He that pretends to Godliness, and turns aside to crooked Ways, is an Hypocrite: For those that are really godly, do live in a Way of Obedience; Psal. 110. 1, 2, 3. Blessed are the Undefiled in the Way, that walk in the Law of the Lord. They also do no Iniquity. Luke 1. 6. They were both righteous before God, walking in all the Commandments of the Lord blameless. But such as live in Ways of Sin, are Dissemblers; for all such will be rejected in the Day of Judgment; Matth. …. 23. Depart from me ye that work Iniquity. The like we have Luke 13. 27. If Men live in a Way of Disobedience, they don't love God; for Love will make Men keep God's Commandments; 1 John 5. 3. Herein is Love, that we keep his Commandments, and his Commandments are not grievous. If Men live in a Way of Disobedience, they have not a Spirit of Faith; for Faith sanctifies Men; Acts 26. 68. Sanctified by Faith that is in me. If Men live in a Way of Disobedience, they are not Christ's Sheep; for his Sheep hear his Voice; John 10. 27. Men that live in a Way of Disobedience are not born of God; 1 John 3. 9. He that is born of God Sinneth no…. Men that live in a Way of Disobedience are the Servants of Sin; John 8. 34. He that committeth Sin is the Servant of Sin.—A Course of external Sin is an Evidence of Hypocrisy; whether it be a Sin of Omission or Commission. If Men live in the Neglect of known Duties, or in the Practice of known Evils, that will be their Condemnation; let the Sin be what it will; let it be Prophaness, Uncleaness, Lying or Injustice.—If Men allow themselves in Malice, Envy, wanton Thoughts, prophane Thoughts, that will condemn them; though those Corruptions don't break out in any scandalous Way. These Thoughts are an Evidence of a rotten Heart; Tit. 3. 3. We ourselves were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice, and Envy, hateful, and hating one another. If a Man allows himself, tho' he thinks he doth not, in Malice and Envy, he is an Hypocrite: Tho' his Conscience disallows it, yet if his Heart allows it, he is no Saint.—Some make Pretences to Godliness, whereby they do not only deceive others, but (which is a great deal worse) deceive themselves also: But this will condemn them, that they live in a Course of Sin, and so must go with ungodly Men; Psal. 125. 5. As for such as turn aside unto their crooked Ways, the Lord will lead them forth with the Workers of Iniquity. If there be a gr… Change in a Man's Carriage, and he be reformed in several Particulars, yet if there be one evil Way, the Man is an ungodly Man: where there is Piety there is universal Obedience. A Man may have great Infirmities, yet be a godly Man. So it was with Lot, David, and Peter: But if he lives in a Way of Sin, he don't render his Godliness only suspicious, but it is full Evidence against …im. Men that are godly have Respect to all God's Commandments; Psal. 119. 6. There be a great many Commands, and if there be one of them that a Man has not Respect unto, he will be put to Shame another Day. If a Man lives in one evil Way, he is not subject to God's Authority: but then he lives in Rebellion; and that will take off all his Pleas, and at once cut off all his Pretences; and he will be condemned in the Day of Judgment.—One Way of Sin is Exception enough against the Man's Salvation. Tho' the Sin that he lives in be but small: Such Persons won't be guilty of Perjury, Stealing, Drunkenness, Fornication; they look upon them to be heinous Things, and they are afraid of them; but they do not much matter it, if they oppress a little in a Bargain, if they commend a Thing too much which they are about to sell, if they break a Promise, if they spend the Sabbath unprofitably, if they neglect secret Prayer, if they talk rud…ly and reproach others; they think these are but small Things: If they can keep clear of great Transgression, they hope that God will not insist upon small Things. But indeed all the Commands of God are established by divine Authority: A small Shot may kill a Man, as well as a Cannon Bullet: A small Leak may sink a Ship. If a Man lives in small Sins, that shews he has no Love to God, no sincere Care to please and honour God. Little Sins are of a damning Nature, as well as great: If they don't deserve so much Punishment as greater, yet they do deserve Damnation. There is a Contempt of God in all Sins; Matth. 5. 19. He that shall break one of the least of these Commands, and shall teach Men so, shall be called the least in the Kingdom of God. Prov. 19. 16. He that keepeth the Commandment, keepeth his own Soul; but he that despiseth his Way, shall die. If a Man says, this is a great Command, and so lays Weight on ▪it, and another is a little Commandment, and so don't regard it, but will allow himself to break it, he is in a perishing Condition. Stoddard's Way to know Sincerity and Hypocrisy.Ps 110:1Ps 110:2Ps 110:3Luke 1:6Luke 13:271 John 5:3Acts 26:68John 10:271 John 3:9John 8:34Titus 3:3Ps 125:5Ps 119:6Matt 5:19Prov 19:161 John 3. 3. &c. Every Man that hath this Hope in him, purifieth p. 269himself, even as he is pure.—And ye know that he was manifested to take away our Sins, and in him was no Sin. Whosoever abideth in him, sinneth p. 270not. Whosoever sinneth, hath not seen him, neither known him.—He that doth Righteousness, is righteous, even as he is righteous. He that committeth Son, is of the Devil. Chap. 5. 18. We know that whosoever is born of God, sinneth not; but he that is b…gott… of God, keepeth himself, and that …icked one touc…et… him not. John. 15. 14. Ye are my Friends, if ye do whatsoever I command you. James 2. 10. Whosoever shall … the whole Law, and yet offend in one Point, he is guilty of all. 1 Cor. 6. 9. Know ye not that the Unrighteous shall not inherit the Kingdom of God. Be not deceived, neither Fornicat…rs, n… Id…laters. &c. shall inherit the Kingdom of God. Gal. 5. 19, 20. Now the Works of the Flesh are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness, p. 271Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, … ▪ Murders, Drunke…ess, …, and such like: Of the which I tell you before, as I have also told you in Time past, that they which … such Things, shall not inherit the Kingdom of God. Which is as much as to say, they that do any Sort of Wickedness. Job 34. 3, 4, 5, 6, 7. Is not Destruction to the Wicked, and a strange Punishment to the Workers of … ▪ D…th not … see my … ▪ and … all my Steps? Let me be weighed in an even Ballance, that God may … my Integrity. … Step … turned … of the Way, and mine Heart walked after mine …, and if any … hath … to mine Hands, &c. Ezek. 33. 15. If he walk in the Statutes of Life, without committing Iniquity, he shall surely live. If one Member only be corrupt, and we don't cut it off, it will carry the whole Body to Hell; Matth. 5. 2…, 30. Soul was commanded to … all God's Enemies, the Amal…tes; and he …lew all but Agag… and the saving him alive proved his Ru…n. Caleb & Joshua enter'd int… God's promis'd Rest, because they wholly followed the Lord; Numb. 14 24. and 32. 11▪ 12. Deut. 1. 36. Joh… ▪ 14. 6, 8, 9, 14. Naaman's Hypocrisy appeared in that, however he seem'd to be greatly affected with Gratitude to God for healing his Leprosy, and engag'd to serve him, yet in one Thing he desired to be excused. And Her…d, tho' he feared John, and observed him, and heard him gladly, and did many Things; yet was condemned, in that in one Thing he would not hearken to him, even in parting with his beloved Her…di…. So that it is necessary that Men should part with their dearest Iniquities, which are as their right Hand and right Eyes, Sins that most easily beset them, and which they are most exposed to by their natural Inclinations, evil Customs, or particular Circumstances, as well as others. As Joseph would not make known himself to his Brethren, who had sold him, 'till Benjamin, the beloved Child of the Family, that was most hardly parted with, was delivered up; no more will Christ reveal his Love to us, 'till we part with our dearest Lusts, and 'till we are brought to comply with the most difficult Duties, and those that we have the greatest Aversion to.