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Gracious affections arise from the mind being enlightened rightly and spirituality to apprehend divine things.

Holy affections are not heat without light; but evermore arise from some information of the understanding, some spiritual instruction that the mind receives, some light or actual knowledge. The child of God is graciously 282 affected, because he sees and understands something more of divine things than he did before, more of God or Christ, and of the glorious things exhibited in the gospel. He has a clearer and better view than he had before, when he was not affected; either he receives some new understanding of divine things, or has his former knowledge renewed after the view was decayed; 1 John iv. 7. “Every one that loveth, knoweth God.’’ Phil. i. 9. “I pray that your love may abound more and more in knowledge, and in all judgment.” Rom. x. 2. “They have a zeal of God, but not according to knowledge.” Col. iii. 10. “The new man, which is renewed in knowledge.” Psal. xliii. 3, 4. “O send out thy light and thy truth; let them lead me, let them bring me unto thy holy hill.” John vi. 45. “It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and learned of the Father, cometh unto me.” Knowledge is the key that first opens the hard heart, enlarges the affections, and opens the way for men into the kingdom of heaven; Luke xi. 52. “Ye have taken away the key of knowledge.”

Now there are many affections which do not arise from any light in the understanding; which is a sure evidence that these affections are not spiritual, let them be ever so high. 488488    “Many that have had mighty strong affections at first conversion, afterwards become dry, and wither, and consume, and pine, and die away: and now their hypocrisy is manifest; if not to all the world by open profaneness, yet to the discerning eye of living Christians, by a forMal. barren, unsavoury, unfruitful heart, and course; because they never bad light to conviction enough as yet—It is strange to see some people carried with mighty affection against sin and bell, and after Christ And what is the bell you fear? A dreadful place. What is Christ? They scarce know so much as devils do; but that is all. Oh trust them not! Many have, and these will fall away to some lust, or opinion, or pride, or world; and the reason is. they never had light enough, John v. 35. John was a burning and shining high, and they did joy in him for a season; yet glorious as it was, they saw not Christ by it, especially not with divine light It is rare to see Christians full both of light and affection. And therefore consider of this; many a man has been well brought up, and is of a sweet loving nature, mild, and gentle, and harmless, likes and loves the best things, and his meaning, and mind, and heart is good, and has more in heart than in show; and so hopes all shall go well with him. I say, there may lie greatest hypocrisy under greatest affections; especially if they want light. You shall be hardened in your hypocrisy by them. I never liked violent affections and pangs, but only such as were dropped in by light: because those come from an external principle, and last not but these do.—Men are not affrighted by the light of the sun, though clearer than the lightning— Shepard’s Parable, Part I p. 146. Indeed they have some new apprehensions which they had not before. Such is the nature of man, that it is impossible his mind should be affected, unless it be by something that he apprehends, or that his mind conceives. But in many persons those apprehensions or conceptions wherewith they are affected, have nothing of the nature of knowledge or instruction in them. For instance; when a person is affected with a lively idea, suddenly excited in his mind, of some shape, or beautiful pleasant form of countenance, a shining light, or other glorious outward appearance: here is something conceived by the mind; but nothing of the nature of instruction. Persons become never the wiser by such things, more knowing about God, a Mediator between God and man, the way of salvation by Christ, or any thing contained in the doctrines of the gospel. Persons by these external ideas have no further acquaintance with God, as to any of the attributes or perfections of his nature; nor have they any further understanding of his word, his ways, or works. Truly spiritual and gracious affections are not raised after this manner; these arise from the enlightening of the understanding, to understand the things taught of God and Christ, in a new manner. There is a new understanding of the excellent nature of God and his wonderful perfections, some new view of Christ in his spiritual excellencies and fulness; or things are opened to him in a new manner, whereby he now understands those divine and spiritual doctrines which once were foolishness to him. Such enlightenings of the understanding as these, are entirely different in their nature, from strong ideas of shapes and colours, outward brightness and glory, or sounds and voices. That all gracious affections arise from some instruction, or enlightening of the understanding, is therefore a further proof, that affections which arise from such an impression on the imagination, are not gracious.

Hence also it appears, that affections arising from texts of Scripture coming to the mind, are vain, when no instruction received in the understanding from those texts, or any thing taught in them, is the ground of the affection, but the manner of their coming to the mind. When Christ makes the Scripture a means of the heart’s burning with gracious affection, it is by opening the Scriptures to their understandings; Luke xxiv. 32. “Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?” It appears also that the affection which is occasioned by the coming of a text of Scripture must be vain, when the affection is founded on something supposed to be taught by it, which really is not contained in it, nor in any other Scripture; because such supposed instruction is not real instruction, but a misapprehension of the mind. For instance, when persons suppose that they are expressly taught by some scripture coming to their minds, that they in particular are beloved of God, that their sins are forgiven, that God is their Father, and the like; this is a misapprehension; for the Scripture no where reveals the individual persons who are beloved, expressly, but only by revealing the qualifications of persons beloved of God.—Therefore this matter is not to be learned from Scripture any other way than by consequence, from these qualifications; for things are not to be learned from the Scripture any other way than they are taught in the Scripture.

Affections really arise from ignorance, rather than instruction, in the instances which have been mentioned; as likewise in some others that might be mentioned. Some, when they find themselves free of speech in prayer, call it God’s being with them; this affects them, and their affections are increased; when they look not into the cause of this freedom of speech, which may arise many other ways besides God’s spiritual presence. So some are much affected with apt thoughts that come into their minds about the Scripture, and call it the Spirit of God teaching them. They ascribe many of the workings of their own minds, of which they have a high opinion, to the special, immediate influences of God’s Spirit; and so are mightily affected with their privilege. And there are some instances of persons, in whom it seems manifest, that the first ground of their affection is some bodily sensation. The animal spirits, by some cause, (and probably sometimes by the devil,) are suddenly and unaccountably put into a very agreeable motion, causing persons to feel pleasantly in their bodies; the spirits being put into such a motion as is wont to be connected with the exhilaration of the mind; and the soul, by the laws of its union with the body, hence feels pleasure. This motion of the animal spirits does not first arise from any apprehension of the mind whatsoever; but the very first thing felt, is an exhilaration and a pleasant external sensation, it may be, in their breasts. Hence through ignorance, the person being surprised, begins to think, surely this is the Holy Ghost coming into him. And then the mind begins to be affected and raised: there is first great joy; and then many other affections, in a very tumultuous manner, putting all nature, both body and mind, into a mighty ruffle. For though, as I observed before, it is the soul only that is the teat of the affections; yet this hinders not but that bodily sensations may, in this manner, be an occasion of affections in the mind.

And though men’s religious affections truly arise from some instruction, or light in the understanding; yet the affection is not gracious, unless the light which is the ground of it be spiritual. Affections may be excited by what they obtain merely by human teaching, with the common improvement of their faculties. Men may be much affected by knowledge of religious things obtained this way; as some philosophers have been mightily affected, and almost carried beyond themselves, by the discoveries they have made in mathematics and natural philosophy. So men may be much affected from common illuminations of the Spirit of God, in which he assists their faculties to a greater degree of that kind of understanding of religious matters, which they have by the ordinary exercise and improvement of their own faculties. Such illuminations may much affect the mind; as in many whom we read of in Scripture, that were once enlightened: but these affections are not spiritual.

There is, if the Scriptures are of any use to teach us any thing, a spiritual, supernatural understanding of divine things, peculiar to the saints. 1 Cor. ii. 14. “But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” 283 It is certainly a kind of seeing spiritual things peculiar to the saints, which is spoken of in 1 John iii. 6. “Whosoever sinneth, hath not seen him, neither known him.” 3 John 11. “He that doth evil, hath not seen God.” And John vi. 40. “This is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life.” Chap. xiv. 19. “The world seeth me no more; but ye see me. Chap. xvii. 3. “This is eternal life, that they might know thee the only true God, and Jesus Christ whom thou hast sent.” Matt. xi. 27. “No man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal him.” John xii. 45. “He that seeth me, seeth him that sent me.” Psal. ix. 10. “They that know thy name, will put their trust in thee.” “I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord:” 489489    Phil. iii. 8. ver. 10. That I may know him.”—Innumerable other places there are, all over the Bible, which show the same. And that there is an understanding of divine things, which in its nature and kind is wholly different from all knowledge that natural men have, is evident from this, that there is what the Scripture calls spiritual understanding; Col. i. 9. “We do not cease to pray for you, and to desire that you may be filled with the knowledge of his will, in all wisdom and spiritual understanding.” It has been already shown, that what is spiritual, in the ordinary use of the word in the New Testament, is entirely different in nature and kind, from all which natural men are or can be the subjects of.

From hence it may be surely inferred, wherein spiritual understanding consists. For if there be in the saints a kind of perception, which is in its nature perfectly diverse from all that natural men can have, it must consist in their having a certain kind of ideas, or sensations of mind, which are simply diverse from all that can be in the minds of natural men. And that is the same thing as to say, that it consists in the sensations of a new spiritual sense, which the souls of natural men have not; as is evident by what has been repeatedly observed. But I have already shown what that new spiritual sense is, which the saints have given them in regeneration, and what is the object of it. I have shown that the immediate object of it is the supreme beauty and excellency of the nature of divine things, as they are in themselves. And this is agreeable to the Scripture: the apostle very plainly teaches, that the great thing discovered by spiritual light, and understood by spiritual knowledge, is the glory of divine things, 2 Cor. iv. 3, 4. “But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them:” together with ver. 6. “For God, who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.” And chap. iii. 18. preceding, “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” And it must needs be so, for the Scripture often teaches, that all true religion summarily consists in the love of divine things. And therefore that kind of understanding or knowledge, which is the proper foundation of true religion, must be the knowledge of the loveliness of divine things. For doubtless, that knowledge which is the proper foundation of love, is the knowledge of loveliness. What that beauty or loveliness of divine things is, which is the proper and immediate object of a spiritual sense of mind, was showed under the last head insisted on, viz. That it is the beauty of their moral perfection. Therefore it is in the view or sense of this, that spiritual understanding does more immediately and primarily consist. And indeed it is plain it can be nothing else; for, (as has been shown,) there is nothing pertaining to divine things, besides the beauty of their moral excellency—and those properties and qualities of divine things of which this beauty is the foundation—but what natural men and devils can see and know, and will know fully and clearly to all eternity.

From what has been said, therefore, we come necessarily to this conclusion, that spiritual understanding consists in a cordial sense of the supreme beauty and sweetness of the holiness or moral perfection of divine things, together with all that discerning and knowledge of things of religion, that depends upon and flows from such a sense.

Spiritual understanding consists primarily in a cordial sense, or a sense of heart, of that spiritual beauty. I say, a sense of heart; for it is not speculation merely that is concerned in this kind of understanding: nor can there be a clear distinction made between the two faculties of understanding and will, as acting distinctly and separately, in this matter. When the mind is sensible of the beauty and amiableness of a thing, that implies a sensibleness of delight in the presence of its idea: and this carries in the very nature of it, the sense of the heart; or an effect and impression of the soul of a substance possessed of taste, inclination, and will.

There is a distinction to be made between a mere notional understanding, wherein the mind only beholds things in the exercise of a speculative faculty; and the sense of the heart, wherein the mind not only speculates and beholds, but relishes and feels. That sort of knowledge, by which a man has a sensible perception of amiableness and loathsomeness, or of sweetness and nauseousness, is not the same sort of knowledge with that, by which he knows what a triangle or a square is. The one is mere speculative knowledge; the other sensible, knowledge, in which more than the mere intellect is concerned. The heart is the proper subject of it, or the soul, as a being that not only beholds, but has inclination, and is pleased or displeased. And yet there is the nature of instruction in it; as he that has perceived the sweet taste of honey, knows much more about it, than he who has only looked upon and felt it.

The apostle seems to make a distinction between mere speculative and spiritual knowledge, in calling the former the form of knowledge, and of the truth; Rom. ii. 20. “Which hast the form of knowledge, and of the truth in the law.” The latter is often represented by relishing, smelling, or tasting; 2 Cor. ii. 14. “Now thanks be to God, which always causeth us to triumph in Christ Jesus, and maketh manifest the savour of his knowledge in every place.” Matt. xvi. 23. “Thou savourest not the things that be of God, but those things that be of men.” 1 Pet. ii. 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.” Cant. i. 3. “Because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee:” compared with 1 John ii. 20. “But ye have an unction from the Holy One, and ye know all things.”

Spiritual understanding primarily consists in this sense or taste of the moral beauty of divine things; so that no knowledge can be called spiritual, any further than it arises from. and has this in it. But secondarily, it includes all that discerning and knowledge of religious things, which depends upon and flows from such a sense. When the true beauty and amiableness in divine things, is discovered to the soul, it opens as it were a new world to its view. This shows the glory of all God’s perfections, and of every thing appertaining to the Divine Being. For, as was observed before, the beauty of all arises from God’s moral perfection. This shows the glory of all God’s works, both of creation and providence. For it is their special glory, that God’s holiness, righteousness, faithfulness, and goodness, are so manifested in them; and without these moral perfections, there would be no glory in that power and skill with which they are wrought. The glorifying of God’s moral perfections, is the special end of all the works of God’s hands. By this sense of the moral beauty of divine things, is known the sufficiency of Christ as a Mediator: for it is only by the discovery of beauty in the moral perfection of Christ, that the believer is let into the knowledge of the excellency of his person, so as to know any thing more of it than the devils do: and it is only by the knowledge of the excellency of Christ’s person, that any know his sufficiency as a Mediator; for the latter depends upon and arises from the former. It is by seeing the excellency of Christ’s person, that the saints are made sensible of the 284 preciousness of his blood, and its sufficiency to atone for sin: for therein consists the preciousness of Christ’s blood, that it is the blood of so excellent and amiable a person. And on this depends the meritoriousness of his obedience, the sufficiency and prevalence of his intercession. By this sight of moral beauty, is seen the beauty of salvation by Christ; for that consists in the beauty” of God’s moral perfections, which wonderfully shines forth in every step of this method of salvation. By this is seen the fitness and suitableness of this way; which consists in its tendency to deliver us from sin and hell, and to bring us to happiness. For true happiness consists in the possession and enjoyment of moral good, in a way sweetly agreeing with God’s moral perfections. And in the way being so contrived as to attain these ends, consists the excellent wisdom of that way. By this is seen the excellency of the word of God. Take away all the moral beauty and sweetness in the word, and the Bible is left wholly a dead letter, a dry, lifeless, tasteless thing. By this is seen the true foundation of our duty, the worthiness of God to be so esteemed, honoured, loved, submitted to, and served, as he requires of us, and the amiableness of the duties themselves required. And by this is seen the true evil of sin: for he who sees the beauty of holiness, must necessarily see the hatefulness of sin, its contrary. By this men understand the true glory of heaven, which consists in the beauty and happiness contained in holiness. By this is seen the amiableness and happiness of saints and angels. He that sees the beauty of holiness, or true moral good, sees the greatest and most important thing in the world, which is the fulness of all things, without which all the world is empty, yea, worse than nothing. Unless this is seen, nothing is seen that is worth the seeing; for there is no other true excellency or beauty. Unless this be understood, nothing is understood worthy the exercise of the noble faculty of understanding. This is the beauty of the Godhead, the divinity of divinity, (if I may so speak,) the good of the infinite fountain of good. Without this, God himself (if that were possible) would be an infinite evil, we ourselves had better never have been; and there had better have been no being. He therefore in effect knows nothing, that knows not this; his knowledge is but the shadow of knowledge, or the form of knowledge, as the apostle calls it. Well therefore may the Scripture represent those who are destitute of that spiritual sense, by which is perceived the beauty of holiness, as totally blind, deaf, and senseless, yea, dead. And well may regeneration, in which this divine sense is given to the soul by its Creator, be represented as opening the blind eyes, raising the dead, and bringing a person into a new world. For if what has been said be considered, it will be manifest, that when a person has this sense and knowledge given him, he will view nothing as he did before; though before he knew all things “after the flesh, yet henceforth he will know them so no more; and he is become a new creature, old things are passed away, behold all things are become new,” (2 Cor. v. 16, 17.)

Besides, there arises from this sense of spiritual beauty, all true experimental knowledge of religion, which is of itself as it were a new world of knowledge. He that sees not the beauty of holiness, knows not what one of the graces of God’s Spirit is, he is destitute of any conception of gracious exercises of soul, holy comforts and delights, and effects of the saving influences of the Spirit of God on the heart. He is ignorant of the greatest works of God, the most important and glorious effects of his power upon the creature; he is wholly ignorant of the saints as saints, and knows not what they are; and in effect is wholly ignorant of the spiritual world. Thus, it plainly appears, that God implanting a spiritual, supernatural sense, makes a great change in a man. And were it not for the very imperfect degree in which this sense is commonly given at first, or the small degree of this glorious light that first dawns upon the soul; the change made by this spiritual opening of the eyes in conversion, would be much greater, and more remarkable every way, than if a man born blind should have the sense of seeing imparted to him at once, in the midst of the clear light of the sun, discovering a world of visible objects. For though sight be more noble than any of the other external senses, yet this spiritual sense is infinitely more noble, and the object infinitely more important.—This is that knowledge of divine things from whence all truly gracious affections proceed; by which therefore all affections are to be tried. Those affections that arise wholly from any other kind of knowledge, or do result from any other kind of apprehensions, are vain. 490490    “Take heed of contenting yourselves with every kind of knowledge. Do not worship every image of your own heads; especially you that fall short of truth, or the knowledge of it. For when you have some, there may be yet that wanting, which may make you sincere. There are many men of great knowledge, able to teach themselves, and others too: and yet their hearts are unsound. How comes this to pass? Is it because they have so much light? No; but because they want much. And therefore content not yourselves with every knowledge. There is some knowledge which men have by the light of nature, (which leaves them without excuse,) from the book of creation; some by power of education: some by the light of the law, whereby men know their sin and evils; some by the letter of the gospel; and so men may know much, and speak well; and so in seeing, see not: some by the Spirit, and may see much, so as to prophesy in Christ’s name, and yet bid depart. Matt vii. Now there is a light of glory, whereby the elect see things in another manner: to tell you how, they cannot: it is the beginning of light in heaven: and the same Spirit that fills Christ, filling their minds, that they know, by this anointing, all things: which if ever you have you must become babes and fools in your own eyes. God will never write his law in your minds, until all the scribblings of it are blotted out. Account all your knowledge loss for the gaining of this. It is sad to see many a man pleasing himself in his own dreaming delusions; yet the poor creature in seeing, sees not: which is God’s heavy curse upon men under greatest means, and which lays all waste and desolate.” Shepard’s Parable. Part. I. p. 147.

From what has been said may be learned, wherein the most essential difference lies between that light or understanding which is given by the common influences of the Spirit of God, on the hearts of natural men, and that saving instruction which is given to the saints. The latter primarily and most essentially lies in beholding the holy beauty of divine things; which is the only true moral good, and to which the soul of fallen man is by nature totally blind. The former consists only in a further understanding, through the assistance of natural principles, of those things which men may know, in some measure, by the ordinary exercise of their faculties; it is only the knowledge of those things pertaining to religion, which are natural. Thus for instance, in awakenings and convictions of conscience in natural men, the Spirit of God gives no knowledge of true moral beauty, but only assists the mind to a clearer idea of the guilt of sin, or its relation to punishment, and its connexion with the evil of suffering, (without any sight of its true moral evil, or odiousness as sin,) and a clearer idea of the natural perfections of God, wherein consists, not his holy beauty and glory, but his awful and terrible greatness. It is a clear sight of this, that will fully awaken the consciences of wicked men at the day of judgment, without any spiritual light. And it is a lesser degree of the same, that awakens the consciences of natural men, without spiritual light, in this world. The same discoveries are in some measure given in the conscience of an awakened sinner in this world, which will be given more fully at the day of judgment. The same kind of apprehension, in a lesser degree, makes awakened sinners in this world sensible of the dreadful guilt of sin against so great and terrible a God, and of its amazing punishment—and fills them with fearful apprehensions of divine wrath—that will thoroughly convince all wicked men, of the infinitely dreadful nature and guilt of sin, and astonish them with apprehensions of wrath, when Christ shall come in the glory of his power and majesty, and every eye shall see him, and all the kindreds of the earth shall wail because of him. And in those common illuminations which are sometimes given to natural men, exciting in them some kind of religious desire, love, and joy, the mind is only assisted to a clearer apprehension of the natural good that is in divine things. Thus sometimes, under common illuminations, men are raised with the ideas of the natural good that is in heaven; as its outward glory, its ease, its honour and advancement, being there the objects of the high favour of God, and the great respect of men and angels, &c. So there are many things exhibited in the gospel, concerning God and Christ, and the way of salvation, that have a natural good in them, which suits the natural principle of self-love. Thus in that great goodness of God to sinners, and the wonderful dying love of Christ, there is a natural good, which all men love, as they love themselves; as well as a spiritual and holy beauty, which is seen only by the regenerate. 285 Therefore there are many things appertaining to the word of God’s grace delivered in the gospel, which may cause natural men, when they hear it, anon with joy to receive it. All that love which natural men have to God and Christ, Christian virtues, and good men, is not from any sight of the amiableness, or true moral excellency of these things; but only for the sake of the natural good there is in them. All natural men’s hatred of sin, is as much from principles of nature, as their hatred of a tiger for his rapaciousness, or their aversion to a serpent for his poison and hurtfulness. Their love of Christian virtue, is from no higher principle than their love of a man’s good nature, which appears amiable to natural men; but no otherwise than silver and gold appears amiable in the eyes of a merchant, or than the blackness of the soil is beautiful in the eyes of the farmer.

From what has been said it appears, that spiritual understanding does not consist in any new doctrinal knowledge, or in having suggested to the mind any new proposition, not before read or heard of: for it is plain, that this suggesting of new propositions, is a thing entirely diverse from giving the mind a new taste or relish of beauty and sweetness. 491491    Calvin, in his Institutions. Book I. chap. ix. § 1. says. “It is not the office of the Spirit that is promised us, to make new and before unheard of revelations, or to coin some new kind of doctrine, which tends to draw us away from the received doctrine of the gospel; but to seal and confirm to us that very doctrine which is by the gospel.” And in the same place he speaks of some, that in those days maintained the contrary notion, pretending to be immediately led by the Spirit, as persons that were governed by a most haughty self-conceit; and not so properly to be looked upon as only labouring under a mistake, as driven by a sort of raving madness. It is also evident, that spiritual knowledge does not consist in any new doctrinal explanation of any part of the Scripture; for still, this is but doctrinal knowledge, or the knowledge of propositions; the doctrinal explaining of any part of Scripture, is only giving us to understand, what are the propositions contained or taught in that part of Scripture.

Hence it appears, that the spiritual understanding of the Scripture, does not consist in opening to the mind the mystical meaning of the Scripture, in its parables, types, and allegories; for this is only a doctrinal explication of the Scripture. He that explains what is meant by the stony ground; and the seed springing up suddenly, and quickly withering away, only explains what propositions or doctrines are taught in it. So he that explains what is typified by Jacob’s ladder, and the angels of God ascending and descending on it, or what was typified by Joshua’s leading Israel through Jordan, only shows what propositions are hid in these passages. And many men can explain these types, who have no spiritual knowledge. It is possible that a man might know how to interpret all the types, parables, enigmas, and allegories in the Bible, and not have one beam of spiritual light in his mind; because he may not have any spiritual sense of the holy beauty of divine things, and may see nothing of this kind of glory in any of these mysteries, or any other part of the Scripture. It is plain, by what the apostle says, that a man might understand all such mysteries, and have no saving grace; 1 Cor. xiii. 2. “And though I have the gift of prophecy, and understand all mysteries, and all knowledge, and have not charity, it profiteth me nothing.” They therefore are very foolish, who are exalted in an opinion of their own spiritual attainments, from their notions of the mystical meaning of scripture passages, as though it was a spiritual understanding, immediately given them by the Spirit of God. Their affections may be highly raised; but what has been said, shows the vanity of such affections.

From what has been said, it is also evident, that it is not spiritual knowledge, for persons to be informed of their duty, by having it immediately suggested to their minds, that such and such outward actions or deeds are the will of God. If we suppose that it is truly God’s manner thus to signify his will to his people, by immediate inward suggestions, such suggestions have nothing of the nature of spiritual light. Such knowledge would only be doctrinal; for a proposition concerning the will of God, is as properly a doctrine of religion, as a proposition concerning the nature or a work of God. Having any proposition declared to a man, either by speech, or inward suggestion, differs vastly from having the holy beauty of divine things manifested to the soul, wherein spiritual knowledge most essentially consists. Thus there was no spiritual light in Balaam; though he had the will of God immediately suggested to him by the Spirit, concerning the way that he should go, and what he should do and say.

It is manifest therefore, that being led and directed in this manner, is not that holy and spiritual leading of the Spirit of God, which is peculiar to the saints, and a distinguishing mark of the sons of God, spoken of Rom. viii. 14. “For as many as are led by the Spirit of God, are the sons of God.” Gal. v. 18. “But if ye be led by the Spirit, ye are not under the law.”

And if persons have the will of God concerning their actions, suggested to them by some text of Scripture suddenly brought to their minds—which text, as the words lay in the Bible before they came to their minds, related to the action and behaviour of some other person—it alters not the case. The suggestion being accompanied with an apt text of Scripture, does not make it to be of the nature of spiritual instruction. For instance, suppose a person in New England, on some occasion, were at a loss whether it was his duty to go into some popish or heathenish land, where he was like to be exposed to many difficulties and dangers, and should pray to God that he would show him the way of his duty; and after earnest prayer, should have those words which God spake to Jacob, Gen. xlvi. suddenly and extraordinarily brought to his mind, as if they were spoken to him; “Fear not to go down into Egypt; and I will go with thee; and I will also surely bring thee up again.” In which words, though as they lay in the Bible before they came to his mind, they related only to Jacob and his behaviour; yet he supposes that God has a further meaning, as they were brought and applied to him; that by Egypt is to be understood this particular country he has in his mind, and that the action intended is his going thither, and the meaning of the promise is, that God would bring him back into New England again. There is nothing of the nature of a spiritual or gracious leading of the Spirit in this; for there is nothing of the nature of spiritual understanding in it. Spiritually to understand the Scripture, is rightly to understand what is in the Scripture, and what was in it before it was understood: it is to understand rightly, what used to be contained in the meaning of it, and not the making a new meaning. When the mind is enlightened spiritually and rightly to understand the Scripture, it is enabled to see that which before was not seen, by reason of blindness. But if it was by reason of blindness, that is an evidence that the same meaning was in it before, otherwise it would have been no blindness not to see it: it is no blindness not to see a meaning which is not there. Spiritually enlightening the eyes to understand the Scripture, is to open the eyes, Psal. cxix. 18. “Open thou mine eyes, that I may behold wondrous things out of thy law;” which argues, that the reason why the same was not seen in the Scripture before, was, that the eyes were shut; which would not be the case, if the meaning now understood was not there before, but is now newly added to the Scripture by the manner of the Scripture coming to the mind. This making of a new meaning to the Scripture, is the same thing as making a new scripture: it is properly adding to the word, which is threatened with so dreadful a curse. Spiritually to understand the Scripture, is to have the eyes of the mind opened to behold the wonderful, spiritual excellency of the glorious things contained in the true meaning of it, and that always were contained in it, ever since it was written; to behold the amiable and bright manifestations of the divine perfections, the excellency and sufficiency of Christ, the suitableness of the way of salvation by him, and the spiritual glory of the precepts and promises of the Scripture, &c. These things are, and always were in the Bible, and would have been seen before, if it had not been for blindness, without having any new sense added.

And as to a gracious leading of the Spirit, it consists in two things; partly in instructing a person in his duty by the Spirit, and partly in powerfully inducing him to comply with that instruction. But so far as the gracious leading of the Spirit lies in instruction, it consists in a person’s 286 being guided by a spiritual and distinguishing taste of that which has in it true moral beauty. I have shown that spiritual knowledge primarily consists in a taste or relish of the amiableness and beauty of that which is truly good and holy: this holy relish discerns and distinguishes between good and evil, between holy and unholy, without being at the trouble of a train of reasoning. As he who has a true relish of external beauty, knows what is beautiful by looking upon it; he stands in no need of a train of reasoning about the proportion of the features, in order to determine whether that which he sees be a beautiful countenance or no; he needs nothing, but only the glance of his eye. He who has a rectified musical ear, knows whether the sound he hears be true harmony; he does not need first to be at the trouble of the reasonings of a mathematician, about the proportion of the notes. He that has a rectified palate, knows what is good food, as soon as he tastes it, without the reasoning of a physician about it. There is a holy beauty and sweetness in words and actions, as well as a natural beauty in countenances and sounds, and sweetness in food; Job xii. 11. “Doth not the ear try words, and the mouth taste his meat?” When a holy and amiable action is suggested to the thoughts of a holy soul; that soul, if in the lively exercise of its spiritual taste, at once sees a beauty in it, and so inclines to it, and closes with it. On the contrary, if an unworthy, unholy action be suggested, its sanctified eye sees no beauty in it, and is not pleased with it; its sanctified taste relishes no sweetness in it, but on the contrary, it is nauseous. Yea, its holy taste and appetite leads it to think of that which is truly lovely, and naturally suggests it; as a healthy taste and appetite naturally suggests the idea of its proper object. Thus a holy person is led by the Spirit, as he is instructed and led by his holy taste, and disposition of heart; whereby, in the lively exercise of grace, he easily distinguishes good and evil, and knows at once what is a suitable, amiable behaviour towards God, and towards man, in this case and the other; and judges what is right, as it were spontaneously, without a particular deduction, by any other arguments than the beauty that is seen, and goodness that is tasted. Thus Christ blames the Pharisees, that they did not, even of their ownselves, judge what was right, without needing miracles to prove it. Luke xii. 57. The apostle seems plainly to have respect to this way of judging of spiritual beauty, in Rom. xii. 2. “Be ye transformed by the renewing of your mind, that ye may prove what is that good, and perfect, and acceptable will of God.”

There is such a thing as good taste of natural beauty, (of which learned men often speak,) exercised about temporal things, in judging of them; as about the justness of a speech, the goodness of style, the beauty of a poem, the gracefulness of deportment, &c. A late great philosopher of our nation, writes thus upon it; 492492    Chamber’s Dictionary, under the word TASTE. “To have a taste, is to give things their real value, to be touched with the good, to be shocked with the ill; not to be dazzled with false lustres, but in spite of all colours, and every thing that might deceive or amuse, to judge soundly. Taste and judgment then, should be the same thing; and yet it is easy to discern a difference. The judgment forms its opinions from reflection: the reason on this occasion fetches a kind of circuit, to arrive at its end; it supposes principles, it draws consequences, and it judges; but not without a thorough knowledge of the case; so that after it has pronounced, it is ready to render a reason of its decrees. Good taste observes none of these formalities; ere it has time to consult, it has taken its side; as soon as ever the object is presented it, the impression is made, the sentiment formed, ask no more of it. As the ear is wounded with a harsh sound, as the smell is soothed with an agreeable odour, before ever the reason have meddled with those objects to judge of them, so the taste opens itself at once, and prevents all reflection. They may come afterwards to confirm it, and discover the secret reasons of its conduct; but it was not in its power to wait for them. Frequently it happens not to know them at all, and what pains soever it uses, cannot discover what it was determined it to think as it did. This conduct is very different from that the judgment observes in its decisions: unless we choose to say, that good taste is as it were a first motion, or a kind of instinct of right reason, which hurries on with rapidity, and conducts more securely, than all the reasonings she could make; it is a first glance of the eye, which discovers to us the nature and relations of things in a moment.”

Now as there is a taste of the mind, whereby persons are guided in their judgment concerning the natural beauty, gracefulness, propriety, nobleness, and sublimity of speeches and actions—whereby they judge as it were by the glance of the eye, or by inward sensation, and the first impression of the object—so there is likewise a divine taste, given and maintained by the Spirit of God, in the hearts of the saints, whereby they are in like manner led and guided in discerning and distinguishing the true spiritual and holy beauty of actions; and that more easily, readily, and accurately, as they have more or less of the Spirit of God dwelling in them. And thus the sons of God are led by the Spirit of God, in their behaviour in the world.

A holy disposition and spiritual taste, where grace is strong and lively, will enable a soul to determine what actions are right and becoming Christians, not only more speedily, but far more exactly, than the greatest abilities without it. This may be illustrated by the manner in which some habits of mind, and dispositions of heart, of a nature inferior to true grace, will teach and guide a man in his actions. As for instance, if a man be a very good natured man, his good nature will teach him better now to act benevolently amongst mankind, and will direct him, on every occasion, to those speeches and actions, which are agreeable to rules of goodness, than the strongest reason will a man of a morose temper. So if a man’s heart be under the influence of an entire friendship, and most endeared affection to another; though he be a man of an indifferent capacity, yet this habit of his mind will direct him, far more readily and exactly, to a speech and deportment, or manner of behaviour, which shall in all respects be sweet and kind, and agreeable to a benevolent disposition of heart, than the greatest capacity without it. He has as it were a spirit within that guides him; the habit of his mind is attended with a taste, by which he immediately relishes that air and mien which is benevolent, and disrelishes the contrary. It causes him to distinguish between the one and the other in a moment, more precisely, than the most accurate reasonings can find out in many hours. The nature and inward tendency of a heavy body that is let fall from a height, shows the way to the centre of the earth more exactly in an instant, than the ablest mathematician without it could determine, by his most accurate observations, in a whole day. Thus it is that a spiritual disposition and taste teaches and guides a man in his behaviour in the world. So an eminently humble, or meek, or charitable disposition, will direct a person of mean capacity to such a behaviour, as is agreeable to christian rules of humility, meekness, and charity, far more readily and precisely, than the most diligent study, and elaborate reasonings, of a man of the strongest faculties, who has not a christian spirit within him. So also will a spirit of love to God, holy fear and reverence towards God, and filial confidence in him, and a heavenly disposition, teach and guide a man in his behaviour.

It is an exceeding difficult thing for a wicked man, destitute of christian principles in his heart to guide him, to know how to demean himself like a Christian, with the life, beauty, and heavenly sweetness of a truly holy, humble, Christ-like behaviour. He knows not how to put on these garments; neither do they fit him; Eccl. x. 2, 3. “A wise man’s heart is at his right hand; but a fool’s heart is at his left. Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool;” with verse 15. “The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.” Prov. x. 32. “The lips of the righteous know what is acceptable.” Chap. xv. 2. “The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.” And chap. xvi. 23. “The heart of the righteous teacheth his mouth, and addeth learning to his lips.”

287 The saints in thus judging of actions by a spiritual taste, have not a particular recourse to the express rules of God’s word, with respect to every word and action that is before them: but yet their taste itself in general, is subject to the rule of God’s word, and must be tried by that, and a right reasoning upon it. A man of a rectified palate judges of particular morsels by his taste; but yet his palate itself must be judged of, whether it be right or no, by certain rules and reasons. But a spiritual taste mightily helps the soul in its reasonings on the word of God, and in judging of the true meaning of its rules; as it removes the prejudices of a depraved appetite, naturally leads the thoughts in the right channel, casts a light on the word, and causes the true meaning most naturally to come to mind, through the harmony there is between the disposition and relish of a sanctified soul, and the true meaning of the rules of God’s word. Yea, this harmony tends to bring the texts themselves to mind on proper occasions; as the particular state of the stomach and palate, tends to bring such particular meats and drinks to mind, as are agreeable to that state. Thus the children of God are led by the Spirit of God in judging of actions themselves, and in their meditations upon the rules of God’s holy word: and so God teaches them his statutes, and causes them to understand the way of his precepts; which the psalmist so often prays for.

But this leading of the Spirit is exceedingly diverse from what some call so; which consists, according to them—not in teaching them God’s statutes and precepts already given, but—in giving them new precepts, by immediate inward speech or suggestion. They do not determine what is the will of God by any taste, relish, or judgment of the nature of things, but by an immediate dictate concerning the thing to be done; indeed there is no such thing as any judgment or wisdom in the case. Whereas in that leading of the Spirit which is peculiar to God’s children, there is imparted that true wisdom, and holy discretion, so often spoken of in the word of God; which is high above the other way, as the stars are higher than a glow-worm; and that which Balaam and Saul (who sometimes were led by the Spirit in that other way) never had, and no natural man can have, without a change of nature.

What has been said of the nature of spiritual understanding, as consisting most essentially in a supernatural sense and relish of the heart, not only shows that there is nothing of it in this falsely supposed leading of the Spirit; but also shows the difference between spiritual understanding, and all kinds and forms of enthusiasm, all imaginary sights of God, and Christ, and heaven; all supposed witnessing of the Spirit and testimonies of the love of God by immediate inward suggestion; all impressions of future events, and immediate revelations of any secret facts whatsoever. Hereby we see how different is true spiritual religion, and all enthusiastical impressions and applications of Scripture, as though they were words now immediately spoken by God to a particular person, in a new meaning, and carrying something more in them, than the words contain as they lie in the Bible; and all interpretations of the mystical meaning of the Scripture, by supposed immediate revelation. None of these things consist in a divine sense and relish of the heart, of the holy beauty and excellency of divine things; nor have they any thing to do with such a sense; but all consist in impressions in the head; all are to be referred to the head of impressions on the imagination, and consist in exciting external ideas in the mind, either of outward shapes and colours, or words spoken, or letters written, or ideas of things external and sensible, belonging to actions done, or events accomplished or to be accomplished. An enthusiastical supposed manifestation of the love of God, is made by exciting an idea of a smiling countenance, or some other pleasant outward appearance, or by the idea of pleasant words spoken, or written, excited in the imagination, or some pleasant bodily sensation. So when persons have an imaginary revelation of some secret fact, it is by exciting external ideas; either of some words, implying a declaration of that fact, or some visible or sensible circumstances of such a fact. So the supposed leading of the Spirit, to do the will of God, in outward behaviour, is either by exciting the idea of words (which are outward things) in their minds, either the words of Scripture, or other words, which they look upon as an immediate command of God; or else by exciting and impressing strongly the ideas of the outward actions themselves. So when an interpretation of a scripture type or allegory is immediately, in an extraordinary way, strongly suggested, it is by suggesting words, as though one secretly whispered and told the meaning; or by exciting other ideas in the imagination.

Such sort of experiences and discoveries as these commonly raise the affections of such as are deluded by them, to a great height, and make a mighty uproar in both soul and body. And a very great part of the false religion that has been in the world, from one age to another, consists in such discoveries as these, and in the affections that flow from them. In such things consisted the experiences of the ancient Pythagoreans among the heathen, and many others among them, who had strange ecstasies and raptures, and pretended to a divine afflatus, and immediate revelations from heaven. In such things as these seem to have consisted the experiences of the Essenes, an ancient sect among the Jews, at and after the times of the apostles. In such things consisted the experiences of many of the ancient Gnostics, the Montanists, and many other sects of ancient heretics, in the primitive ages of the christian church. And in such things as these consisted the pretended immediate converse with God and Christ, saints and angels, of the Monks, Anchorites, and Recluses, that formerly abounded in the church of Rome. In such things consisted the pretended high experiences and great spirituality of many sects of enthusiasts, that swarmed in the world after the reformation. 493493    Such as the Anabaptists. Antinomians, and Familists, the followers of N. Stork, Th. Muncer, Jo. Becold, Henry Pleifer, David George, Casper Swenckfield, Henry Nicolas, Johannes Agricola Eislebius; and the many wild enthusiasts that were in England in the days of Oliver Cromwell; and the followers of Mrs. Hutchinson, in New England; as appears by the particular and large accounts given of all these sects, by that eminently holy man, Mr. Samuel Rutherford, in his Display of the Spiritual Antichrist And in such things as these consisted the experiences of the late French prophets, and their followers. And in these things seems to lie the religion of the many kinds of enthusiasts of the present day. It is by such sort of religion as this chiefly that Satan transforms himself into an angel of light: and it is that which he has ever most successfully employed to confound hopeful and happy revivals of religion, from the beginning of the christian church to this day. When the Spirit of God is poured out to begin a glorious work, then the old serpent, as fast as possible, and by all means, introduces this bastard religion, and mingles it with the true; which has from time to time soon brought all things into confusion. The pernicious consequence of it is not easily imagined, until we see and are amazed with the awful effects of it, and the dismal desolation it has made. If the revival of true religion be very great in its beginning, yet if this bastard comes in, there is danger of its doing as Gideon’s bastard Ahimelech did, who never left until he had slain all his threescore and ten true-born sons, excepting one that was forced to flee. Great and strict therefore should be the watch and guard that ministers maintain against such things, especially at a time of great awakening: for men, especially the common people, are easily bewitched with such things; they having such a glaring and glistering show of high religion. The devil hiding his own shape, and appearing as an angel of light, men may not be afraid of him.

The imagination, or phantasy, seems to be that wherein are formed all these delusions of Satan, false religion, and counterfeit graces and affections. Here is the devil’s grand lurking-place, the very nest of foul and delusive spirits. It is very much to be doubted, whether the devil can come at the soul of man to affect it, or to produce any effect whatsoever in it, any other way, than by the phantasy; that power of the soul by which it receives, and is the subject of the species, or ideas of outward and sensible things. As to the laws and means which the Creator has established, for the intercourse and communication of unbodied spirits, we know nothing about them; we do not know by what medium they manifest their thoughts to, or excite thoughts in, each other. But as to spirits united to 288 bodies, those bodies are their medium of communication. They have no other medium of acting on other creatures, or being acted on by them, than the body. Therefore it is not to be supposed that Satan can excite any thought, or produce any effect in the soul of man, any otherwise, than by some motion of the animal spirits, or by causing some motion or alteration in something which appertains to the body. There is this reason to think that the devil cannot produce thoughts in the soul any other way than by the medium of the body, viz. that he cannot immediately know the thoughts of the soul. This is abundantly declared in the Scripture, to be peculiar to the omniscient God. But it is not likely that the devil can immediately produce an effect, which is out of the reach of his immediate view. It seems unreasonable to suppose, that his immediate agency should be out of his own sight, or that it should be impossible for him to see what he himself immediately does. Is it not unreasonable to suppose, that any intelligent agent should by the act of his will produce effects, according to his understanding, or agreeable to his own thoughts, and that immediately, and yet the effects produced be beyond the reach of his understanding, or where he can have no immediate perception? But if the devil cannot produce thoughts in the soul immediately, or any other way than by the animal spirits, or by the body, then it follows, that he never brings to pass any thing in the soul, but by the imagination or phantasy, or by exciting external ideas. For we know that alterations in the body do immediately excite no other sort of ideas in the mind, but external ones, or those of the outward senses. As to reflection, abstraction, reasoning, &c. and those thoughts and inward motions which are the fruits of these acts of the mind, they are not the nearest effects of impressions on the body. So that it must be only by the imagination that Satan has access to the soul, to tempt and delude it, or suggest any thing to it. 494494    “The imagination is that room of the soul, wherein the devil doth often appear. Indeed (to speak exactly) the devil hath no efficient power over the rational part of a man: he cannot change the will, he cannot alter the heart of a man. So that the utmost he can do, in tempting a man to sin. is by suasion and suggestion only. But then how doth the devil do this? Even by working upon the imagination. He observeth the temper and bodily constitution or a man; and thereupon suggests to his fancy, and injects his fiery darts thereinto, by which the mind and will come to be wrought upon. The devil then, though he hath no imperious efficacy over thy will, yet because he can thus stir and move thy imagination, and thou being naturally destitute of grace, canst not withstand these suggestions; hence it is that any sin in thy imagination, tough but in the outward works of thy soul, yet doth quickly lay hold on all. And indeed, by this means do arise those horrible delusions, that are in many erroneous ways of religion: all is because their imaginations are corrupted. Yes, how often are these diabolical delusions of the imagination taken for the gracious operations of God’s Spirit!—It is from hence that many have pretended to enthusiasms—they leave the Scriptures, and wholly attend to what they perceive and feel within them.” Burgess On Original Sin. p. 369. The great Turretine, speaking on that question. What is the power of angels? says, “As to bodies there is no doubt, but that they can do a great deal upon all sorts of elementary and sublunary bodies, to move them locally, and variously to agitate them. It is also certain, that they can act upon the external and internal senses, to excite them, or to bind them. But as to the rational soul itself, they can do nothing immediately upon that; for to God alone, who knows and searches the hearts, and who has them in his hands, does it also appertain to bow and move them whithersoever he will. But angels can act upon the rational soul, only mediately, by imaginations.” Theolog. Elench. Loc. VII. Quest. 7. And this seems to be the reason why persons that are under the disease of melancholy, are commonly so visibly and remarkably subject to the suggestions and temptations of Satan; that being a disease which peculiarly affects the animal spirits, and is attended with weakness of that part of the body which is their fountain, even the brain, which is, as it were, the seat of the phantasy. It is by impressions made on the brain, that any ideas are excited in the mind, by the motion of the animal spirits, or any changes made in the body. The brain being thus weakened and diseased, it is less under the command of the higher faculties of the soul, and yields the more easily to extrinsic impressions, and is overpowered by the disordered motions of the animal spirits; and so the devil has greater advantage to affect the mind, by working on the imagination. And thus Satan, when he casts in those horrid suggestions into the minds of many melancholy persons, in which they have no hand themselves, does it by exciting imaginary ideas, either of some dreadful words or sentences, or other horrid outward ideas. And when he tempts other persons who are not melancholy, he does it by presenting to the imagination, in a lively and alluring manner, the objects of their lusts, or by exciting ideas of words, and so by them exciting thoughts; or by promoting an imagination of outward actions, events, circumstances, &c. Innumerable are the ways by which the mind might be led on to all kind of evil thoughts, by exciting external ideas in the imagination.

If persons keep no guard at these avenues of Satan, by which he has access to the soul to tempt and delude it, they will be likely to have enough of him. And especially, if instead of guarding against him, they lay themselves open to him. and seek and invite him, because he appears as an angel of light, and counterfeits the illuminations and graces of the Spirit of God, by inward whispers, and immediate suggestions of facts and events, pleasant voices, beautiful images, and other impressions on the imagination. There are many who are deluded by such things, are lifted up with them, and seek after them. They have a continued course of them, and can have them almost when they will; and especially when their pride and vain-glory has most occasion for them, to make a show of them before company. It is with them, something as it is with those who are professors of the art of telling where lost things are to be found, by impressions made on their imaginations; they laying themselves open to the devil, he is always at hand to give them the desired impression.

Before I finish what I would say on this head of imaginations, counterfeiting spiritual light, and affections arising from them, I would renewedly (to prevent misunderstanding of what has been said) desire it may be observed, that I am far from determining, that no affections are spiritual which are attended with imaginary ideas. Such is the nature of man, that he can scarcely think of anything intensely, without some kind of outward ideas. They arise and interpose themselves unavoidably, in the course of a man’s thoughts; though oftentimes they are very confused, and are not what the mind regards. When the mind is much engaged, and the thoughts intense, oftentimes the imagination is more strong, and the outward idea more lively, especially in persons of some constitutions of body. But there is a great difference between these two things, viz. lively imaginations arising from strong affections, and strong affections arising from lively imaginations. The former may be, and doubtless often is, in case of truly gracious affections. The affections do not arise from the imagination, nor have any dependence upon it; but on the contrary, the imagination is only the accidental effect, or consequent of the affection, through the infirmity of human nature. But when the latter is the case, as it often is, that the affection arises from the imagination, and is built upon it as its foundation, instead of a spiritual illumination or discovery, then is the affection, however elevated, worthless and vain. And this is the drift of what has been now said, of impressions on the imagination. Having observed this, I proceed to another mark of gracious affections.

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