A Treatise Concerning Religious Affections

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, Matt. 11:28, 29, "Come unto 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 clothed 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 clothed with the sun, not only by being clothed with his imputed righteousness, but also by being adorned with his graces, Rom. 13:14. Christ, the great Shepherd, is 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 lamb out of the mouth of the lion and the bear.

That such manner of virtue as has been spoken of, is the very nature of the Christian spirit, or the spirit that worketh in Christ, and in his members, and in the distinguishing nature of it, is evident by this, that the dove is the very symbol or emblem, chosen of God, to represent it. Those things are fittest emblems of other things, which do best represent that which is most distinguishing in their nature. The Spirit that descended on Christ, when he was anointed of the Father, descended on him like a dove. The dove is a noted emblem of meekness, harmlessness, peace and love. But the same Spirit that descended on the head of the church, descends to the members. "God hath sent forth the Spirit of his Son into their hearts," Gal. 4:6. And "if any man have 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 John 2:20, 27. And they are anointed with the same oil; it is 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. Psalm 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 odor with that on his head; the smell of the same sweet spices, Christian affections, and a Christian behavior, is but the flowing out of the savor of Christ's sweet ointments. Because the church has a dovelike temper and disposition, therefore it is said of her that she has doves' eyes, Cant. 1:15: "Behold, thou art fair, my love, behold, thou art fair, thou hast doves' eyes." And chap. 4:1, "Behold, thou art fair, my love, behold, thou art fair, thou hast doves' 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, covered with silver, and her feathers with yellow gold." And 74:19, "O deliver not the soul of the turtle dove unto the multitude of the wicked." The dove that Noah sent out of the ark, that could find no rest for the sole of her foot, until 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 Psalm 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."

It is doubtless very much on this account, that Christ represents all his disciples, all the heirs of heaven, as little children: Matt. 19:14, "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of heaven." Matt. 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 lose his reward." Matt. 18:6, "Whoso shall offend 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 I am with you." Little children are innocent and harmless; they do not 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 does not last long, they do not 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 willful and obstinate; do not trust to their own under standing, but rely on the instructions of parents, and others of superior 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 and aim at, and which some extraordinary proficiency do attain to: but it is their universal character, and absolutely necessary in order to enter into the kingdom of heaven: Matt. 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 boldly against the enemies of Christ and his people?

To which I answer, There doubtless is such a thing. The whole Christian life is compared to a warfare, and fitly so. And the most eminent Christians are the best soldiers, endued with the greatest degrees of Christian fortitude. And it is the duty of God's people to be steadfast and vigorous in their opposition to the designs and ways of such as are endeavoring to overthrow the kingdom of Christ, and the interest of religion. But yet many persons seem to be quite mistaken concerning the nature of Christian fortitude. It is an exceeding diverse thing from a brutal fierceness, or the boldness of the beasts of prey. True Christian fortitude consists in strength of mind, through grace, exerted in two things; in ruling and suppressing the evil and unruly passions and affections of the mind; and in steadfastly and freely exerting, and following good affections and dispositions, without being hindered by sinful fear, or the opposition of enemies. But the passions that are restrained and kept under, in the exercise of this Christian strength and fortitude, are those very passions that are vigorously and violently exerted in a false boldness for Christ. And those affections that are vigorously exerted in true fortitude, are those Christian, holy affections that are directly contrary to them. Though Christian fortitude appears, in withstanding and counteracting the enemies that are without us; yet it much more appears, in resisting and suppressing the enemies that are within us;

because they are our worst and strongest enemies, and have greatest advantage against us. The strength of the good soldier of Jesus Christ appears in nothing more, than in steadfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind, amidst all the storms, injuries, strange behavior, and surprising acts and events of this evil and unreasonable world. The Scripture seems to intimate that true fortitude consists chiefly in this: Prov. 16:32, "He that is slow to anger, is better than the mighty; and he that 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 and valor appeared, in his chief conflict, and in the time of the greatest battle that ever was, or ever will be fought with these enemies, when he fought with them alone, and of the people there was none with him, and exercised his fortitude in the highest degree that ever he did, and got that glorious victory that will be celebrated in the praises and triumphs of all the hosts of heaven, throughout all eternity; even to Jesus Christ in the time of his last sufferings, when his enemies in earth and hell made their most violent attack upon him, compassing him round on every side, like renting and roaring lions. Doubtless here we shall see the fortitude of a holy warrior and champion in the cause of God, in its highest perfection and greatest luster, and an example fit for the soldiers to follow that fight under this Captain. But how did he show his holy boldness and valor at that time? Not in the exercise of any fiery passions; not in fierce and

violent speeches, and vehemently declaiming against and crying out of the intolerable wickedness of opposers, giving them their own in plain terms: but in not opening his mouth when afflicted and oppressed, in going as a lamb to the slaughter, and as a sheep before his shearers is dumb, not opening his mouth; praying that the Father would forgive his cruel enemies because they knew not what they did; not shedding others' blood, but with all conquering patience and love, shedding his own. Indeed one of his disciples, that made a forward pretense to boldness for Christ, and confidently declared he would sooner die with Christ than deny him, began to lay about him with a sword: but Christ meekly rebukes him, and heals the wound he gives. And never was the patience, meekness, love, and forgiveness of Christ in so glorious a manifestation, as at that time. Never did he appear so much a lamb, and never did he show so much of the dovelike spirit, as at that time. If therefore we see any of the followers of Christ, in the midst of the most violent, unreasonable, and wicked opposition of God's and his own enemies, maintaining under all this temptation, the humility, quietness, and gentleness of a lamb, and the harmlessness, and love and sweetness of a

dove, we may well judge that here is a good soldier of Jesus Christ.

When persons are fierce and violent, and exert their sharp and bitter passions, it shows weakness instead of strength and fortitude. 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 you envying, and strife, and divisions, are ye not carnal, and walk as 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 it is the nature of spiritual pride to cause men to seek distinction and singularity; and so oftentimes to set themselves at war with those that they call carnal, that they may be more highly exalted among their party. True boldness for Christ is universal, and overcomes all, and carries men above the displeasure of friends and foes; so that they will forsake all rather than Christ; and will rather offend all parties, and be thought meanly of by all, than offend Christ. And that duty which tries whether a man is willing to be despised by them that are of his own party, and thought the least worthy to be regarded by them, is a much more proper trial of his boldness for Christ, than his being forward to expose himself to the reproach of opposers. The apostle sought not glory, not only of Heathens and Jews, but of Christians; as he declares, 1 Thess. 2:6. 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 of vastly greater evidence of holy boldness, than resolutely and fiercely confronting opposers.

As some are much mistaken concerning the nature of true boldness for Christ, so they are concerning Christian zeal. It is indeed a flame, but a sweet one; or rather it is the heat and fervor of a sweet flame. For the flame of which it is the heat, is no other than that of divine love, or Christian charity; which is the sweetest and most benevolent thing that is, or can be, in the heart of man or angel. Zeal is the fervor of this flame, as it ardently and vigorously goes out towards the good that is its object, in desires of it, and pursuit after it and so consequentially, in opposition to the evil that is contrary to it, and impedes it. There is indeed oppositions and vigorous opposition, that is a part of it, or rather is an attendant of it; but it is against things and not persons. Bitterness against the persons of men is no part of it, but is very contrary to it; insomuch that so much the warmer true zeal is, and the higher it is raised, so much the farther are persons from such bitterness, and so much fuller of love, both to the evil and to the good. As appears from what has been just now observed, that it is no other, in its very nature and essence, than the fervor of a spirit of Christian love. And as to what opposition there is in it to things, it is firstly and chiefly against the evil things in the person himself, who has this zeal:

against the enemies of God and holiness, that are in his own heart (as these are most in view, and what he has most to do with); and but secondarily against the sins of others And therefore there is nothing in a true Christian zeal, that is contrary to that spirit of meekness, gentleness, and love, that spirit of a little child, a lamb and dove, that has been spoken of; but it is entirely agreeable to it, and tends to promote it.

But to say something particularly concerning this Christian spirit I have been speaking of, as exercised in these three things, forgiveness, love, and mercy; I would observe that the Scripture is very clear and express concerning the absolute necessity of each of these, as belonging to the temper and character of every Christian.

It is so as to a forgiving spirit, or a disposition to overlook and forgive injuries. Christ gives it to us both as a negative and positive evidence; and is express in teaching us, that if we are of such a spirit, it is a sign that we are in a state of forgiveness and favor ourselves: and that if we are not of such a spirit, we are not forgiven of God; and seems to take special care that we should take good notice of it, and always bear it on our minds: Matt. 6:12, 14, 15, "Forgive us our debts as we forgive our debtors. For if ye forgive men their trespassed 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 Matt. 18:22, to the end, in the parable of the servant that owed his lord ten thousand talents, that would not forgive his fellow servant a hundred pence; and therefore was delivered to the tormentors. In the application of the parable Christ says, ver. 35, "So likewise shall my heavenly Father do, if ye from your hearts forgive not everyone 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, though we should speak with the tongues of men and angels, we are as a sounding brass, or a tinkling cymbal; and that though we have the gift of prophecy, and understand all mysteries, and all knowledge, yet without this spirit we are nothing. And there is no one virtue or disposition of the mind, that is so often, and so expressly insisted on, in the marks that are laid down in the New Testament, whereby to know true Christians. It is often given as a sign that is peculiarly distinguishing, by which all may know Christ's disciples, and by which they may know themselves; and is often laid down, both as a negative and positive evidence. Christ calls the law of love, by way of eminency, his commandment: John 13:34, "A new commandment give I 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 ver. 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 have love one to 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 epistles. There is none of the apostles 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 anything else, but a spirit of Christian love, and an agreeable 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 unto life, because we love the brethren: he that loveth not his brother abideth in death." Ver. 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." Ver. 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 everyone that loveth, is born of God, and knoweth God. He that loveth not, knoweth not God: for God is love." Ver. 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." Ver. 16, "God is love; and he that dwelleth in love, dwelleth in God, and God in him." Ver. 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 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 showeth mercy, and giveth." Ver. 26, "He is ever merciful, and lendeth." Psal. 112:5, "A good man showeth favor, and lendeth." Ver. 9, "He hath dispersed abroad, and given to the poor." Prov. 14:31, "He that honoreth God, hath mercy on the poor." Prov. 21:26, "The righteous giveth, and spareth not." Jer. 22:16, "He judged 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 have desired mercy, and not sacrifice; and the knowledge of God, more than burnt offerings." Matt. 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. 2:13-16, "For he shall have judgment without mercy, that hath showed no mercy. What doth it profit,

my brethren, though a man say 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 to the body, what doth it profit?" 1 John 3:17, "Whoso hath this world's good 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, Matt. 25 (which is the most particular that we have in the Bible), represents that judgment will be passed 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 owned by him at that day. Therefore this is an apprehension that we ought to be possessed with. We find in Scripture, that a righteous man, and a merciful man are synonymous expressions, Isa: 57:1, "The righteous

perisheth and no man layeth it to heart; and 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 lamblike, dovelike Spirit of Jesus Christ, and that this is essentially and eminently the nature of the saving grace of the gospel, and the proper spirit of true Christianity. We may therefore undoubtedly determine, that all truly Christian affections are attended with such a spirit, and that this is the natural tendency of the fear and hope, the sorrow and the joy, the confidence and the zeal of true Christians.

None will understand me, that true Christians have no remains of a contrary Spirit, and can never, in any instances, be guilty of a behavior disagreeable to such a spirit. But this I affirm, and shall affirm, until I deny the Bible to be anything worth, that everything in Christians that belongs to true Christianity, is of this tendency, and works this way; and that there is no true Christian upon earth, but is so under the prevailing power of such a spirit, that he is properly denominated from it, and it is truly and justly his character, and that therefore ministers, and others, have no warrant from Christ to encourage persons that are of a contrary character and behavior, to think they are converted, because they tell a fair story of illuminations and discoveries. In so doing, they would set up their own wisdom against Christ's, and judge without, and against that rule by which Christ has declared all men should know his disciples. Some persons place religion so much in certain transient illuminations and impressions (especially if they are on such a particular method and order) and so little in the spirit and temper persons are of, that they greatly deform religion, and form notions of Christianity quite different from what it is, as delineated in the Scriptures. The Scripture knows of no such true Christians, as are of a sordid, selfish, cross and contentious spirit. Nothing can be invented that is a greater absurdity, than a morose, hard, close, high-spirited, spiteful, true Christian. We must learn the way of bringing men to rules, and not rules to men, and so strain and stretch the rules of God's word, to take in ourselves, and some of our neighbors, until we make them wholly of none effect.

It is true, that allowances must be made for men's natural temper, with regard to these things, as well as others; but not such allowances, as to allow men, that once were wolves and serpents, to be now converted, without any remarkable change in the spirit of their mind. The change made by true conversion is wont to be most remarkable and sensible, with respect to that which before was the wickedness the person was most notoriously guilty of. Grace has as great a tendency to restrain and mortify such sins, as are contrary to the spirit that has been spoken of, as it is to mortify drunkenness or lasciviousness. Yea, the Scripture represents the change wrought by gospel grace, as especially appearing in an alteration of the former sort: Isa. 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 fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie 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's 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 Isa.

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 Savior towards man appeared - he saved us by the washing of regeneration, and renewing of the Holy Ghost." And Col. 3:7, 8, "In the which ye also walked sometime, when ye lived in them. But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communications out of your mouth."

False affections, however persons may seem to be melted by them while they are new, yet have a tendency in the end to harden the heart. A disposition to some kind of passions may be established; such as imply self-seeking, self-exaltation, and opposition to others. But false affections, with the delusion that attends them, finally tend to stupify the mind, and shut it up against those affections wherein tenderness of heart consists: and the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God's word, or God's chastisements in his providence, more careless of the frame of their hearts, and the manner and tendency of their behavior, less quicksighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell. Now they have been the subjects of such and such impressions and affections, and have a high opinion of themselves, and look on their state to be safe; they can be much more easy than before, in living in the neglect of duties that are troublesome and inconvenient; and are much more slow and partial in complying with difficult commands; are in no measure so alarmed at the appearance of their own defects and transgressions;

are emboldened to favor themselves more, with respect to the labor, and painful care and exactness in their walk, and more easily yield to temptations, and the solicitations of their lusts; and have far less care of their behavior, when they come into the holy presence of God, in the time of public or private worship. Formerly it may be, under legal convictions, they took much pains in religion, and denied themselves in many things: but now they think themselves out of danger of hell, they very much put off the burden of the cross, and save themselves the trouble of difficult duties, and allow themselves more in the enjoyment of their ease and their lusts.

Such persons as these, instead of embracing Christ as their Savior from sin, trust in him as the Savior of their sins; instead of flying to him as their refuge from their spiritual enemies they make use of him as the defense of their spiritual enemies, from God, and to strengthen them against him. They make Christ the minister of sin, and great officer and vicegerent of the devil, to strengthen his interest, and make him above all things in the world strong against Jehovah; so that they may sin against him with good courage, and without any fear, being effectually secured from restraints, by his most solemn warnings and most awful threatenings. They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from God's displeasure; while they come close to him, even to his bosom, the place of his children, to fight against him, with their mortal weapons, hid under their skirts. However, some of these, at the same time, make a great profession of love to God, and assurance of his favor, and great joy in tasting the sweetness of his love.

After this manner they trusted in Christ, that the Apostle Jude speaks of, who crept in among the saints unknown; but were really ungodly men, turning the grace of God into lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the righteous shall surely live, or certainly be saved, are therefore emboldened to commit iniquity, whom God threatens in Ezek. 33:13: "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity; all his righteousness shall not be remembered, 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. A holy love and hope are principles that are vastly more efficacious upon the heart, to make it tender, and to fill it with a dread of sin, or whatever might displease and offend God, and to engage it to watchfulness, and care, and strictness, than a slavish fear of hell. Gracious affections, as was observed before, flow out of a contrite heart, or (as the word signifies) a bruised heart, bruised and broken with godly sorrow; which makes the heart tender, as bruised flesh is tender, and easily hurt. Godly sorrow has much greater influence to make the heart tender, than mere legal sorrow from selfish principles.

The tenderness of the heart of a true Christian, is elegantly signified by our Savior, in his comparing such a one to a little child. The flesh of a little child is very tender; so is the heart of one that is new born. This is represented in what we are told of Naaman's cure of his leprosy, by his washing in Jordan; which was undoubtedly a type of the renewing of the soul, by washing in the laver of regeneration. We are told, 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 cannot well bear to see others in distress: so it is with a Christian, John 11:25, 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 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 anything that threatens its hurt: so is a Christian apt to be alarmed at the appearance of moral evil, and anything that threatens the hurt of the soul. A little child, when it meets enemies, or fierce beasts, is not apt to trust its own strength, but flies to its parents for refuge: so a saint is not self-confident in engaging spiritual enemies, but 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 cannot 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 hardeneth his heart shall fall into mischief." A little child is apt to be afraid of superiors, and to dread their anger, and tremble at their frowns and threatenings: 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." Isa. 66:2, "To this man will I look, even to him that is poor, and trembleth at my word." ver. 5, "Hear ye the word of the Lord, ye that tremble at his word." Ezra. 9:4, "Then were assembled unto me everyone 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 superiors with awe: so do the saints approach God with holy awe and reverence: Job 13:2, "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 do not 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 clothe with a kind of holy fear in all their behavior towards God and man; agreeably 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; though it be to disunion and servility. It abolishes or lessens that dispositions which arises from moral distance or alienation; and also distance of relation, as that of a slave; but not at all, that which becomes the natural distance, whereby we are infinitely inferior. No boldness in poor sinful worms of the dust, that have a right sight of God and themselves, will prompt them to approach to God with less fear and reverence, than spotless and glorious angels in heaven, who cover their faces before his throne, Isa. 6, at the beginning. Rebecca (who in her marriage with Isaac, in almost all its 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 vail and covers herself; although she was brought to him as his bride, to be with him in the nearest relation, and most intimate union, that mankind are

ever united one to another. 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, wrapped 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 showed 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 a holy boldness, and ostentation of eminent nearness and familiarity; the very thoughts of which would make them 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 would 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 (although 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 privileges 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, ver. 47, she approached Christ in an amiable and 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 errors, but has no tendency to put an end to convictions of sin, but to increase them. It does not stupify man's conscience; but makes it more sensible, more easily and thoroughly discerning the sinfulness of that which is sinful, and receiving a greater conviction of the heinous and dreadful nature of sin, susceptive of a quicker and deeper sense of it, and more convinced of his own sinfulness and wickedness of his heart; and consequently it has a tendency to make him more jealous of his heart. Grace tends to give the soul a further and better conviction of the same things concerning sin, that it was convinced of, under a legal work of the Spirit of God; viz., its great contrariety to the will, and law, and honor of God, the greatness of God's hatred of it, and displeasure against it, and the dreadful punishment it exposes to and deserves. And not only so, but it convinces the soul of something further concerning sin, that it saw nothing of, while only under legal convictions;

and that is the infinitely hateful nature of sin, and its dreadfulness upon that account. And this makes the heart tender with respect to sin; like David's heart, that smote him when he had cut off Saul's skirt. The heart of a true penitent is like a burnt child that dreads the fire. Whereas, on the contrary, he that has had a counterfeit repentance, and false comforts and joys, is like iron that has been suddenly heated and quenched; it becomes much harder than before. A false conversion puts an end to convictions of conscience; and so either takes away, or much diminishes that conscientiousness, which was manifested under a work of the law.

All gracious affections have a tendency to promote this Christian tenderness of heart, that has been spoken of; not only a godly sorrow, but also a gracious joy: 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, in those that hope in his mercy." Yea, the most confident and assured hope, that is truly gracious, has this tendency. The higher a holy hope is raised, the more there is of this Christian tenderness. The banishing of a servile 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 itself; 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 jealousies of his heart, in a distrust of its 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 he is 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 the poorest of all in spirit: the tallest and strongest saint, but the least and tenderest child among them.

Not that the symmetry of the virtues, and gracious affections of the saints, in this life is perfect: it oftentimes is in many things defective, through the imperfection of grace, for want of proper instructions, through errors in judgment, or some particular unhappiness of natural temper, or defects in education, and many other disadvantages that might be mentioned. But yet there is, in no wise, that monstrous disproportion in gracious affections, and the various parts of true religion in the saints, that is very commonly to be observed, in the false religion, and counterfeit graces, of hypocrites.

In the truly holy affections of the saints is found that proportion, which is the natural consequence of the universality of their sanctification. They have the whole image of Christ upon them: they have put off the old man, and have put on the new man entire in all its parts and members. It hath pleased the Father that in Christ all fullness should dwell: there is in him every grace; he is full of grace and truth: and they that are Christ's, do, "of his fullness receive grace for grace" (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 its image in 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 member 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 its 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. 7:8: "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 great partiality with regard to the several kinds of religious affections; great affections in some things, and no manner of proportion in others. A holy hope and holy fear go together in the saints, as has been observed from 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 caution, to a great degree cast off fear. In the saints, joy and holy fear go together, though the joy be never so great: as it was with the disciples, in that joyful morning of Christ's resurrection, Matt. 28:8: "And they departed quickly from the sepulcher, with fear and great joy." But many of these rejoice without trembling: their joy is of that sort, that it 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 them for their first comfort, but after they are comforted, and their joy established. As it is foretold of the church of God, that they should mourn and loathe themselves for their sins, after they were returned from the captivity, and were settled in the land of Canaan, the land of rest, and the land that flows with milk and honey, 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 loathe yourselves in your own sight for all your evils that ye have committed." As also in Ezek. 16:61, 6S, 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 it sees the light, it begins to cry; and thenceforward is often crying. Although Christ hath borne 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. True saints are spoken of in Scripture, not only as those that have mourned for sin, but as those that do mourn, whose manner it is still to mourn: Matt. 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 pretenses, and a great show of love to God and Christ, and it may be, have been greatly affected with what they have heard or thought concerning them: but they have not a spirit of love and benevolence towards men, but are disposed to contention, envy, revenge, and evil speaking; and will, it may be, suffer an old grudge to rest in their bosoms towards a neighbor, for seven years together, if not twice seven years; living in real ill will and bitterness of spirit towards him: and it may be in their dealings with their neighbors, are not very strict and conscientious in observing the rule of "doing to others as they would that they should do to them." And, on the other hand, there are others that appear as if they had a great deal of benevolence to men, are very good natured and generous in their way, but have no love to God.

And as to love to men, there are some that have flowing affections to some; but their love is far from being of so extensive and universal a nature, as a truly Christian love is. They are full of dear affections to some, and full of bitterness towards others. They are knit to their own party, them that approve of them, love them and admire them; but are fierce against those that oppose and dislike them. Matt. 5:45, 46, "Be like your Father which is in heaven; for he maketh his sun to rise upon the evil, and on the good. For if ye love them which love you, what reward have ye? Do not even the publicans the same?" Some show a great affection to their neighbors, and pretend to be ravished with the company of the children of God abroad; 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 opposers 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 its 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 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 racking 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 fervent 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 its exercises towards different persons, so there is in their seeming exercises of love towards the same persons. - Some men show a love to others as to their outward man, they are liberal of their worldly substance, and often give to the poor; but have no love to, or concern for the souls of men. Others pretend a great love to men's souls, that are not compassionate and charitable towards their bodies. The making a great show of love, pity and distress for souls, costs them nothing; but in order to show mercy to men's bodies, they must part with money out of their pockets. But a true Christian love to our brethren extends both to their souls and bodies; and herein is like the love and compassion of Jesus Christ. He showed mercy to men's souls, by laboring for them, in preaching the gospel to them; and showed mercy to their bodies in going about doing good, healing all manner of sickness and diseases among the people. We have a remarkable instance of Christ's having compassion at once both to men's souls and bodies, and showing compassion by feeding both, in 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 five thousand of them with five loaves and two fishes. And if the compassion of professing Christians towards others does not work in the same ways, it is a sign that it is no true Christian compassion.

And furthermore, it is a sign that affections are not of the right sort, if persons seem to be much affected with the bad qualities of their fellow Christians as the coldness and lifelessness of other saints, but are in no proportion affected with their own defects and corruptions. A true Christian may be affected with the coldness and unsavoriness of other saints, and may mourn much over it: but at the same time, he is not so apt to be affected with the badness of anybody's heart, as his own; this is most in his view; this he is most quicksighted to discern; this he sees most of the aggravations of, and is most ready to lament. And a less degree of virtue will bring him to pity himself, and be concerned at his own calamities, than rightly to be affected with others' calamities. And if men have not attained to the less, we may determine they never attained to the greater.

And here by the way, I would observe, that it may be laid down as a general rule, that if persons pretend that they come to high attainments in religion, but have never yet arrived to the less attainments, it is a sign of a vain pretense. As if persons pretend, that they have got beyond mere morality, to live a spiritual and divine life; but really have not come to be so much as moral persons: or pretend to be greatly affected with the wickedness of their hearts, and are not affected with the palpable violations of God's commands in their practice, which is a less attainment: or if they pretend to be brought to be even willing to be damned for the glory of God, but have no forwardness to suffer a little in their estates and names, and worldly convenience, for the sake of their duty: or pretend that they are not afraid to venture their souls upon Christ, and commit their all to God, trusting to his bare word, and the faithfulness of his promises, for their eternal welfare; but at the same time, have not confidence enough in God, to dare to trust him with a little of their estates, bestowed to pious and charitable uses; I say, when it is thus with persons, their pretenses are manifestly vain. He that is in a journey, and imagines he has got far beyond such a place in his road, and never yet came to it, must be mistaken; and he is not yet arrived to the top of the hill, that never yet got half way thither. But this by the way.

The same that has been observed of the affection of love, is also to be observed of other religious affections. Those that are true, extend in some proportion to the various things that are their due and proper objects; but when they are false, they are commonly strangely disproportionate. So it is with religious desires and longings: these in the saints, are to those things that are spiritual and excellent in general, and that in some proportion to their excellency, importance or necessity, or their near concern in them; but in false longing it is often far otherwise. They will strangely run, with an impatient vehemence, after something of less importance, when other things of greater importance are neglected. - Thus for instance, some persons, from time to time, are attended with a vehement inclination, and unaccountably violent pressure, to declare to others what they experience, and to exhort others; when there is, at the same time, no inclination, in any measure equal to it, to other things, that true Christianity has as great, yea, a greater tendency to; as the pouring out the soul before God in secret, earnest prayer and praise to him, and more conformity to him, and living more to his glory, &c. We read in Scripture of "groanings that cannot be uttered, and soul breakings for the longing it hath, and longings, thirstings, and pantings," much more frequently to these latter things, than the former.

And so as to hatred and zeal; when these are from right principles, they are against sin in general, in some proportion to the degree of sinfulness: 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 profaneness, and pride in apparel, who themselves are notorious for covetousness, closeness, and it may be backbiting, envy towards superiors, 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; though he shows 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; though these imply sin both in heart and life.

As there is a much greater disproportion in the exercises of false affections than of true, as to different objects, so there is also, as to different times. For although true Christians are not always alike; yea, there is very great difference, at different times, and the best have reason to be greatly ashamed of their unsteadiness; yet there is in no wise that instability and inconstancy in the hearts of those who are true virgins, "that follow the Lamb whithersoever he goeth," which is in false-hearted professors. The righteous man is truly said to be one whose heart is fixed, trusting in God, 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 hold on his way, and he that hath clean hands shall wax stronger and stronger." It is 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, lose all, and become quite careless and carnal, and this is their manner of carrying on religion; if they appear greatly moved, and mightily engaged in religion, only in extraordinary seasons, in the time of a remarkable outpouring of the Spirit, or other uncommon dispensation of providence, or upon the real or supposed receipt of some great mercy, when they have received some extraordinary temporal mercy, or suppose that they are newly converted, or have lately had what they call a great discovery; but quickly return to such a frame, that their hearts are chiefly upon other things, and the prevailing bent of their hearts and stream of their affections, is ordinarily towards the things of this world; when they are like the children of Israel in the wilderness, who had their affections highly raised by what God had done for them at the Red Sea, and sang his praise, and soon fell a lusting after the fleshpots of Egypt; but then again, when they came to Mount Sinai, and saw the great manifestations God made of himself there, seemed to be greatly engaged again, and mightily forward

to enter into covenant with God, saying, "All that the Lord hath spoken will we do, and be obedient," but then quickly made them a golden calf; I say, when it is thus with persons, it is a sign of the unsoundness of their affections. They 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, though 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 a 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 green, 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, though they rise and set, and are often clouded, yet are steadfast 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, though it has many turns hither and thither, and may meet with obstacles, and runs more freely and swiftly in some places than others; yet in the general, with a steady and constant course, tends the same stay, until 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 meditations secret prayer, and conversing with God, when alone, and separated from all the world. A true Christian doubtless delights 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 its peculiar advantages for fixing his heart, and engaging its 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! It is 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. 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, and their wives apart: the family of the house of Nathan apart, and their wives apart: the family of the house of Levi apart, and their wives apart: the family of Shimei apart, and their wives apart: all the families that remain, every family apart, and their wives apart." So it is with their sorrow for the sins of others. The saints' pains and travailing for the souls of sinners are 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 sore, and run down with tears, because the Lord's flock is carried away captive." So it is with gracious joys: they are hidden manna, 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, 6, "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 on 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: Here I will give thee my loves." The most eminent divine favors 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 anyone 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. God revealed himself to Moses in the bush, when he was in a solitary place

in the desert, in Mount Horeb, Exod 3 at the beginning. And afterwards, when God showed 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 Sinai, as Moses did. And when Jesus Christ had his greatest prelibation of his future glory, when he was transfigured; 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 then, that they should tell no man until 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 (though 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 sepulcher, John 20. And when the beloved disciple was favored 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 privileges that the saints have received when with others; or that there is not much in Christian conversation, and social and public worship, tending greatly to refresh and rejoice the hearts of the saints. But this is all that I aim at by what has been said, to show that it is the nature of true grace, that however it loves Christian society in its place, yet it 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.

Another great and very distinguishing difference between gracious affections and others is, that gracious affections, the higher they are raised, the more is a spiritual appetite and longing of soul after spiritual attainments increased. On the contrary, false affections rest satisfied in themselves.

The more a true saint loves God with a gracious love, the more he desires to love him, and the more uneasy is he at his want of love to him; the more he hates sin, the more he desires to hate it, and laments that he has so much remaining love to it; the more he mourns for sin, the more he longs to mourn for sin; the more his heart is broke, the more he desires it should be broke the more he thirsts and longs after God and holiness, the more he longs to long, and breathe out his very soul in longings after God: the kindling and raising of gracious affections is like kindling a flame; the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual appetite after holiness, and an increase of holy affections is much more lively and keen in those that are eminent in holiness, than others, and more when grace and holy affections are in their most lively exercise, than at other times. It is as much the nature of one that is spiritually new born, to thirst after growth in holiness, as it is the nature of a new born babe to thirst after the mother's breast; who has the sharpest appetite, when best in health. 1 Pet. 2:2, 3, "As new born babes, desire the sincere milk of the word, that ye may grow thereby:

if so be 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 fullness; it is only an earnest of their future inheritance in their hearts, 2 Cor. 1:22, 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 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 them 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 towards 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 showed at large before, when speaking of the nature of evangelical humiliation. And besides, grace, as long as it is imperfect, is of a growing nature, and in a growing state. And we see it to be so with all living things, that while they are in a state of imperfection, and in their growing state, their nature seeks after growth; and so much the more, as they are more healthy and prosperous. Therefore the cry of every true grace, is like that cry of true faith, 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 an earnest beggar 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 endeavors; for true and gracious longings after holiness are no idle ineffectual desires.

But here some may object and say, How is this consistent with what all allow, that spiritual enjoyments are of a soul satisfying nature?

I answer, its being so, will appear to be not at all inconsistent with what has been said, if it be considered in what manner spiritual enjoyments are said to be of a soul satisfying nature. Certainly they are not so in that sense, that they are of so cloying a nature, that he who has anything of them, though but in a very imperfect degree, desires no more. But spiritual enjoyments are of a soul satisfying nature in the following respects. 1. They in their kind and nature, are fully adapted to the nature, capacity, and need of the soul of man. So that those who find them, desire no other kind of enjoyments; they sit down fully contented with that kind of happiness which they have, desiring no change, nor inclining to wander about any more, saying, "Who will show us any good?" The soul is never cloyed, never weary; but perpetually giving up itself, with all its powers, to this happiness. But not that those who have something of this happiness, desire no more of the same. 2. They are satisfying also in this respect, that they answer the expectation of the appetite. When the appetite is high to any thing, the expectation is consequently so. Appetite to a particular object, implies expectation in its nature. This expectation is not satisfied by worldly enjoyments; the man expected to have a great accession of happiness, but he is disappointed.

But it is not so with spiritual enjoyments; they fully answer and satisfy the expectation. 3. The gratification and pleasure of spiritual enjoyments is permanent. It is not so with worldly enjoyments. They in a sense satisfy particular appetites: but the appetite, in being satisfied, is glutted, and then the pleasure is over: and as soon as that is over, the general appetite of human nature after happiness returns; but is empty, and without anything to satisfy it. So that the glutting of a particular appetite, does but take away from, and leave empty, the general thirst of nature. 4. Spiritual good is satisfying, as there is enough in it to satisfy the soul, as to degree, if obstacles were but removed, and the enjoying faculty duly applied. There is room enough here for the soul to extend itself; here is an infinite ocean of it. If men be not satisfied here, in degree of happiness, the cause is with themselves; it is because they do not open their mouths wide enough.

But these things do not argue that a soul has no appetite excited after more of the same, that has tasted a little; or that his appetite will not increase, the more he tastes, until he comes to fullness of enjoyment: as bodies that are attracted to the globe of the earth, tend to it more strongly, the nearer they come to the attracting body, and are not at rest out of the center. Spiritual good is of a satisfying nature; and for that very reason, the soul that tastes, and knows its nature, will thirst after it, and a fullness of it, that it may be satisfied. And the more he experiences, and the more he knows this excellent, unparalleled, exquisite, and satisfying sweetness, the more earnestly will he hunger and thirst for more, until he comes to perfection. And therefore this is the nature of spiritual affections, that the greater they be, the greater the appetite and longing is, after grace and holiness.

But with those joys, and other religious affections, that are false and counterfeit, it is otherwise. If before, there was a great desire, of some sort, after grace; as these affections rise, that desire ceases, or is abated. It may be before, while the man was under legal convictions, and much afraid of hell, he earnestly longed that he might obtain spiritual light in his understanding, and faith in Christ, and love to God: but now, when these false affections are risen, that deceive him, and make him confident that he is converted, and his state good, there are no more earnest longings after light and grace; for his end is answered; he is confident that his sins are forgiven him, and that he shall go to heaven; and so he is satisfied. And especially when false affections are raised very high, they put an end to longings after grace and holiness. The man now is far from appearing to himself a poor empty creature; on the contrary, he is rich, and increased with goods, and hardly conceives of anything more excellent than what he has already attained to.

Hence there is an end to many persons' earnestness in seeking, after they have once obtained that which they call their conversion; or at least, after they have had those high affections, that make them fully confident of it. Before while they looked upon themselves as in a state of nature, they were engaged in seeking after God and Christ, and cried earnestly for grace, and strove in the use of means: but now they act as though they thought their work was done; they live upon their first work, or some high experiences that are past; and there is an end to their crying, and striving after God and grace. Whereas the holy principles that actuate a true saint, have a far more powerful influence to stir him up to earnestness in seeking God and holiness, than servile fear. Hence seeking God is spoken of as one of the distinguishing characters of the saints, and those that seek God is one of the names by which the godly are called in Scripture: 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." Ver. 32, "The humble shall see this and be glad: and your heart shall live that seek

God." And 70:4, "Let all these 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 everywhere represent the seeking, striving, and labor of a Christian, as being chiefly after his conversion, and his conversion as being but the beginning of his as 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 armor 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 and wrestling over before they are converted; and so having an easy time of it afterwards, to sit down and enjoy their sloth and indolence; as those

that now have a supply of their wants, and are become rich and full. But when the Lord "fills the hungry with good things, these rich are like to be sent away empty," Luke 1:53.

But doubtless there are some hypocrites, that have only false affections, who will think they are able to stand this trial; and will readily say, that they desire not to rest satisfied with past attainments, but to be pressing forward, they do desire more, they long after God and Christ, and desire more holiness, and do seek it. But the truth is, their desires are not properly the desires of appetite after holiness, for its own sake, or for the moral excellency and holy sweetness that is in it; but only for by-ends. They long after clearer discoveries, that they may be better satisfied about the state of their souls; or because in great discoveries self is gratified, in being made so much of by God, and so exalted above others; they long to taste the love of God (as they call it) more than to have more love to God. Or, it may be, they have a kind of forced, fancied, or made longings; because they think they must long for more grace, otherwise it will be a dark sign upon them. But such things as these are far different from the natural, and as it were necessary appetite and thirsting of the new man, after God and holiness. There is an inward burning desire that a saint has

after holiness, as natural to the new creature, as vital heat is to the body. There is a holy breathing and panting after the Spirit of God, to increase holiness, as natural to a holy nature, as breathing is to a living body. And holiness or sanctification is more directly the object of it, than any manifestation of God's love and favor. This is the meat and drink that is the object of the spiritual appetite: John 4:34, "My meat is to do the will of him that sent me, and to finish 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 mentioned as the object of them, than anything 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 shown 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: Isa. 32:6, "The fear of the Lord is his treasure." Godliness is the gain that he is covetous 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 so 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.

Gracious and holy affections have their exercise and fruit in Christian practice. - I mean, they have that influence and power upon him who is the subject of them, that they cause that a practice, which is universally conformed to, and directed by Christian rules, should be the practice and business of his life. This implies three things: 1. That his behavior or practice in the world be universally conformed to, and directed by Christian rules. 2. That he makes a business of such a holy practice above all things; that it be a business which he is chiefly engaged in, and devoted to, and pursues with highest earnestness and diligence: so that he may be said to make this practice of religion eminently his work and business. And 3. That he persists in it to the end of life: so that it may be said, not only to be his business at certain seasons, the business of Sabbath days, or certain extraordinary times, or the business of a month, or a year, or of seven years, or his business under certain circumstances; but the business of his life; it being that business which he perseveres in through all changes, and under all trials, as long as he lives.

The necessity of each of these, in all true Christians, is most clearly and fully taught in the word of God. 1. It is necessary that men should be universally obedient: 1 John 3:3 &c., "Every man that hath this hope in him purifieth himself, even as he is pure. - And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him. He that doeth righteousness, is righteous even as he is righteous: he that committeth sin is of the devil." Chap. 5:18, "We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not." John 15:14, "Ye are my friends, if ye do whatsoever I command you."

If one member only be corrupt, and we do not cut it off, it will carry the whole body to hell, Matt. 5:29, 30. Saul was commanded to slay all God's enemies, the Amalekites; and he slew all but Agag, and the saving him alive proved his ruin. Caleb and Joshua entered into God's promised rest, because they wholly followed the Lord, Numb. 14:24, and 32:11, 12, Deut. 1:36. Josh. 14:6, 8, 9, 14. Naaman's hypocrisy appeared in that, however ever he seemed to be greatly affected with gratitude to God for healing his leprosy, and engaged to serve him, yet in one thing he desired to be excused. And Herod, though 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 Herodias. 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, until 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, until we part with our dearest lusts, and until we are brought to comply with the most difficult duties, and those that we have the greatest aversion to.

And it is of importance that it should be observed that in order to man's being truly said to be universally obedient, his obedience must not only consist in negatives, or in universally avoiding wicked practices, consisting in sins of commission, but he must also be universal in the positives of religion. Sins of omission are as much breaches of God's commands as sins of commission. Christ, in Matt. 25 represents those on the left hand as being condemned and cursed to everlasting fire for sins of omission. "I was an hungered, and ye gave me no meat," &c. A man, therefore, cannot be said to be universally obedient, and of a Christian conversation, only because he is no thief, nor oppressor, nor fraudulent person, nor drunkard, nor tavern haunter, nor whoremaster, nor rioter, nor night walker, nor unclean, nor profane in his language, nor slanderer, nor liar, nor furious, nor malicious, nor reviler. He is falsely said to be of a conversation that becomes the gospel, who goes thus far and no farther; but in order to this, it is necessary that he should also be of a serious, religious, devout, humble, meek, forgiving, peaceful, respectful, condescending, benevolent, merciful, charitable and beneficent walk and conversation. Without such things as these, he does not obey the laws of Christ, and laws that he and his apostles did abundantly insist on, as of the greatest importance and necessity.

2. In order to men's being true Christians, it is necessary that they prosecute the business of religion, and the service of God with great earnestness and diligence, as the work which they devote themselves to, and make the main business of their lives. All Christ's peculiar people not only do good works, but are zealous of good works, Tit. 2:14. No man can do the service of two masters at once. They that are God's true servants do give up themselves to his service, and make it as it were their whole work, therein employing their whole hearts, and the chief of their strength: Phil. 3:13, "This one thing I do." Christians in their effectual calling, are not called to idleness, but to labor in God's vineyard, and spend their day in doing a great and laborious service. All true Christians comply with this call (as is implied in its being an effectual call), and do the work of Christians; which is everywhere in the New Testament compared to those exercises wherein men are wont to exert their strength with the greatest earnestness, as running, wrestling, fighting. All true Christians are good and faithful soldiers of Jesus Christ, and "fight the good fight of faith;" for none but those who do so, do "ever lay hold on eternal life."

Those who "fight as those that beat the air," never win the crown of victory. "They that run in a race, run all, but one wins the prize," and they that are slack and negligent in their course, do not "so run as that they may obtain." The kingdom of heaven is not to be taken but by violence. Without earnestness there is no getting along, in that narrow way that leads to life; and so no arriving at that state of glorious life and happiness which it leads to. Without earnest labor there is no ascending the steep and high hill of Zion, and so no arriving at the heavenly city on the top of it. Without a constant laboriousness there is no stemming the swift stream in which we swim, so as ever to come to that fountain of water of life that is at the head of it. There is need that we should "watch and pray always, in order to our escaping those dreadful things that are coming on the ungodly, and our being counted worthy to stand before the Son of man." There is need of our "putting on the whole armor of God, and doing all, to stand," in order to our avoiding a total overthrow, and being utterly destroyed by "the fiery darts

of the devil." There is need that we should "forget the things that are behind, and be reaching forth to the things that are before, and pressing towards the mark for the prize of the high calling of God in Christ Jesus our Lord," in order to our obtaining that prize. Slothfulness in the service of God in his professed servants, is as damning as open rebellion; for the slothful servant is a wicked servant, and shall be cast into outer darkness, among God's open enemies, Matt. 25:26, 30. They that are slothful are not "followers of them who through faith and patience inherit the promises." Heb. 6:11, 12, "And we desire that everyone of you do show the same diligence, to the full assurance of hope unto the end; that ye be not slothful, but followers of them, who through faith and patience inherit the promises." And all they who follow that cloud of witnesses that are gone before to heaven, "do lay aside every weight, and the sin that easily besets them, and do run with patience the race that is set before them," Heb. 12:1. That true faith, by which persons rely on the righteousness of Christ, and the work that he hath done for them, and do truly feed and live upon him, is evermore accompanied

with such a spirit of earnestness in the Christian work and course. Which was typified of old, by the manner of the children of Israel's feeding on the paschal lamb; who were directed to eat it, as those that were in haste, with their loins girded, their shoes on their feet, and their staff in their hand, Exod. 12:11.

3. Every true Christian perseveres in this way of universal obedience, and diligent and earnest service of God, through all the various kinds of trials that he meets with, to the end of life. That all true saints, all those that do obtain eternal life, do thus persevere in the practice of religion, and the service of God, is a doctrine so abundantly taught in the Scripture, that particularly to rehearse all the texts which imply it would be endless; I shall content myself with referring to some in the margin. But that perseverance in obedience, which is chiefly insisted on in the Scripture, as a special note of the truth of grace, is the continuance of professors in the practice of their duty, and being steadfast in a holy walk, through the various trials that they meet with.

By trials here, I mean those things that occur, and that a professor meets with in his course, that do especially render his continuance in his duty and faithfulness to God, difficult to nature. These things are from time to time called in Scripture by the name of trials, or temptations (which are words of the same signification). These are of various kinds: there are many things that render persons' continuance in the way of their duty difficult, by their tendency to cherish and foment, or to stir up and provoke their lusts and corruptions. Many things make it hard to continue in the way of their duty, by their being of an adhering nature, and having a tendency to entice persons to sin, or by their tendency to take off restraints, and embolden them in iniquity. Other things are trials of the soundness and steadfastness of professors, by their tendency to make their duty appear terrible to them, and so to affright and drive them from it; such as the sufferings which their duty will expose them to; pain, ill will, contempt, and reproach, or loss of outward possessions and comforts. If persons, after they have made a profession of religion, live any considerable time in this world, which is so full of changes, and so full of evil, it cannot be otherwise than that they should meet with many trials of their sincerity and steadfastness. And besides, it is God's manner, in his providence, to bring trials on his professing friends and servants designedly, that he may manifest them, and may exhibit sufficient matter of conviction of the state which they are in, to their own consciences, and oftentimes to the world; as appears by innumerable Scriptures.

True saints may be guilty of some kinds and degrees of backsliding, and may be foiled by particular temptations, and may fall into sin, yea great sins; but they never can fall away so as to grow weary of religion, and the service of God, and habitually to dislike it and neglect it, either on its own account, or on account of the difficulties that attend it; as is evident by Gal. 6:9, Rom. 2:7, Heb. 10:36, Isa. 43:22, Mal. 1:13. They can never backslide, so as to continue no longer in a way of universal obedience; or so, that it shall cease to be their manner to observe all the rules of Christianity, and do all duties required, even in the most difficult circumstances. This is abundantly manifest by the things that have been observed already. Nor can they ever fall away so as habitually to be more engaged in other things than in the business of religion; or so that it should become their way and manner to serve something else more than God; or so as statedly to cease to serve God, with such earnestness and diligence, as still to be habitually devoted and given up to the business of religion; unless those words of Christ can fall to the ground, "Ye cannot serve two masters," and

those of the apostle, "He that will be a friend of the world, is the enemy of God;" and unless a saint can change his God, and yet be a true saint. Nor can a true saint ever fall away so, that it shall come to this, that ordinarily there shall be no remarkable difference in his walk and behavior since his conversion, from what was before. They that are truly converted are new men, new creatures; new not only within, but without; they are sanctified throughout, in spirit, soul and body; old things are passed away, all things are become new; they have new hearts, and new eyes, new ears, new tongues, new hands, new feet; i.e., a new conversation and practice; and they walk in newness of life, and continue to do so to the end of life. And they that fall away, and cease visibly to do so, it is a sign they never were risen with Christ. And especially when men's opinion of their being converted, and so in a safe estate, is the very cause of their coming to this, it is a most evident sign of their hypocrisy. And that, whether their falling away be into their former sins, or into some new kind of wickedness, having the corruption of nature only turned into

a new channel, instead of its being mortified. As when persons that think themselves converted, though they do not return to former profaneness and lewdness; yet from the high opinion they have of their experiences, graces, and privileges, gradually settle more and more in a self-righteous and spiritually proud temper of mind, and in such a manner of behavior as naturally arises therefrom. When it is thus with men, however far they may seem to be from their former evil practices, this alone is enough to condemn them, and may render their last state far worse than the first. For this seems to be the very case of the Jews of that generation that Christ speaks of, Matt. 12:43, 44, 45, who being awakened by John the Baptist's preaching, and brought to a reformation of their former licentious courses, whereby the unclean Spirit was as it were turned out, and the house swept and garnished; yet, being empty of God and of grace, became full of themselves, and were exalted in an exceeding high opinion of their own righteousness and eminent holiness, and became habituated to an answerably self-exalting behavior; so changing the sins of publicans and harlots, for those of the Pharisees; and in issue, had seven devils, worse than the first.

Thus I have explained what exercise and fruit I mean, when I say, that gracious affections have their exercise and fruit in Christian practice. The reason why gracious affections have such a tendency and effect appears from many things that have already been observed, in the preceding parts of this discourse.