SECTION II.

We should judge by the Rule of Scripture.

ANOTHER foundation-error of those who do not acknowledge the divinity of this work is, not taking the Holy Scriptures as a whole, and in itself a sufficient rule to judge of such things by.-[They who have one certain consistent rule to judge by, are like to come to some clear determination; but they who have half a dozen different rules, instead of justly and clearly determining, do but perplex and darken themselves and others. They who would learn the true measure of any thing, and will have many different measures to try it by, have a task that they will not accomplish.]—Those of whom I am speaking will indeed make some use of Scripture, so far as they think it serves their turn, but do not make use of it alone, as a rule sufficient by itself, but make as much and a great deal more use of other things, widely different from it, by which to judge of this work. For,

I. Some make Philosophy, instead of the Holy Scriptures, their rule of judging of this work; particularly the philosophical notions they entertain of the nature of the soul, its faculties and affections. Some are ready to say,There is but little sober solid religion in this work; it is little else but flash and noise. Religion now all runs out into transports and high flights of the passions and affections.' their philosophy, the affections of the soul are some

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thing diverse from the will, and not appertaining to the noblest part of the soul. They are ranked among the meanest principles that belong to men, as partaking of animal nature, and what he has in common with the brute creation, rather than any thing whereby he is conformed to angels and pure spirits. And though they acknowledge that a good use may be made of the affections in religion, yet they suppose that the substantial part of religion does not consist in them, but are something adventitious and accidental in Christianity.

But these gentlemen, I cannot but think, labour under great mistakes, both in their philosophy and divinity. It is true, distinction must be made in the affections or passions. There is a great deal of difference in high and raised affections, which must be distinguished by the skill of the observer. Some are much more solid than others. There are many exercises of the affections that are very flashy, and little to be depended on; and oftentimes a great deal appertains to, or rather is the effect of them, that has its seat in animal nature, and is very much owing to the constitution and frame of the body; and that which sometimes more especially obtains the name of passion, is nothing solid or substantial. But it is false philosophy to suppose this to be the case with all exercises of affection in the soul, or with all great and high affections; and false divinity to suppose that religious affections do not appertain to the substance and essence of Christianity. On the contrary, it seems to me that the very life and soul of all true religion consists in them.

I humbly conceive that the affections of the soul

are not distinguishable from the will, as though they were two faculties. All acts of the affections are, in some sense, acts of the will; and all the acts of the will are acts of the affections. All exercises of the will are, in some degree, exercises of the soul's appetition or aversion; or, which is the same thing, of its love or hatred. The soul wills or chooses one thing rather than another, no otherwise than as it loves one thing more than another; but love and hatred are affections of the soul. Therefore all acts

of the will are truly acts of the affections; though the exercises of the will do not obtain the name of passions, unless the will, either in its aversion or opposition, be exercised in a vigorous and lively manner. All will allow that true virtue or holiness has its seat chiefly in the heart, rather than in the head. It therefore follows, that it consists chiefly in holy affections. The things of religion take place in men's hearts, no further than they are affected with them. The informing of the understanding is all vain, any further than it affects the heart, or, which is the same thing, has influence on the affections.

Those gentlemen who make light of these raised affections in religion, will doubtless allow, that true religion and holiness, as it has its seat in the heart, is capable of very high degrees, and high exercises in the soul. For instance: They will probably allow, that the holiness of the heart or will is capable of being raised to a hundred times as great a degree of strength as it is in the most eminent saint on earth, or the exercises of the heart may be exerted a hundred times more vigorously, and yet be true

religion or holiness still. Now, therefore, I would ask, by what name they will call these high and vigorous exercises of the will or heart? Are they not high affections? What can they consist in, but in high acts of love; strong and vigorous exercises of benevolence and complacence; high, exalting, and admiring thoughts of God and his perfections; strong desires after God, &c.? And now, what are we come to but high and raised affections? yea, those very affections that before they objected against, as worthy of little regard.

All will allow that there is nothing but solid religion in heaven; but there, holiness is raised to an exceeding great height, to strong, high, exalted exercises of heart. Now, what other strong and high exercises of the heart, or of holiness as it has its seat in their hearts, can we devise for them, but holy affections, high degrees of actings of love to God, rejoicing in God, admiration of God, &c.? Therefore, these things in the saints and angels in heaven are not to be contemned by the name of great heats and transports of the passions. And it will doubtless be yet further allowed, that the more eminent the saints are on earth, the stronger their grace; and the higher its exercises are, the more they are like the saints in heaven; that is, the more they have of high or raised affections in religion.

Though there are false affections in religion, and in some respects raised high; yet, undoubtedly, there are also true, holy, and solid affections; and the higher these are raised, the better. And, when they are raised to an exceeding great height, they are not to be suspected, but esteemed, because of

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their degree. Charity, or divine love, is in Scripture represented as the sum of all the religion of the heart; but this is only a holy affection. therefore, in proportion as this is firmly fixed in the soul, and raised to a great height, the more eminent a person is in holiness. Divine love, or charity, is represented as the sum of all the religion of heaven; and that wherein the religion of the church, in its more perfect state on earth, shall consist, when knowledge, and tongues, and prophesyings shall cease; and therefore, the higher this holy affection, is raised in the church of God, or in a gracious soul, the more excellent and perfect is the state of the church or soul.

If we take the Scriptures for our rule, then the greater and higher our exercises of love to God, delight and complacency in him, desires and longings after him, delight in his children, love to mankind, brokenness of heart, abhorrence of sin, and self-abhorrence for it; the more we have of the peace of God which passeth all understanding, and joy in the Holy Ghost, unspeakable and full of glory; the higher our admiring thoughts of God, exulting and glorying in him; so much the higher is Christ's religion, or that virtue which he and his apostles taught, raised in the soul.

It is a stumbling to some, that religious affections should seem to be so powerful, or that they should be so violent (as they express it) in some persons. They are therefore ready to doubt whether it can be the Spirit of God, or whether this vehemence be not rather a sign of the operation of an evil spirit. But why should such a doubt arise? What is re