nifold fair shews, and glistering appearances, by which they are counterfeited the consequences of which, when they are not distinguished, are often inexpressibly dreadful. By this means, the devil gratifies himself, that multitudes should offer to God, under the notion of acceptable service, what is indeed above all things abominable to him. By this means, he deceives great multitudes about the state of their souls; making them think they are something, when they are nothing; and so eternally undoes them: and not only so, but establishes many in a strong confidence of their eminent holiness, who, in God's sight, are some of the vilest hypocrites. By this means, he many ways damps religion in the hearts of the saints, obscures and deforms it by corrupt mixtures, causes their religious affections wofully to degenerate, and sometimes, for a considerable time, to be like the manna that bred worms and stank; and dreadfully ensnares and confounds the minds of others, brings them into great difficulties and temptations, and entangles them in a wilderness out of which they can by no means extricate themselves. By this means, Satan mightily encourages the hearts of open enemies, strengthens their hands, fills them with weapons, and makes strong their fortresses; when at the same time, religion and the church of God lie exposed to them, as a city without walls. By this means, he brings it to pass, that men work wickedness under a notion of doing God service, and so sin without restraint, yea, with earnest forwardness and zeal, and with all their might. By this means, he brings in even the friends of religion, insensibly, to do the work of enemies, by destroying religion in a far more effectual manner than open enemies can do, under a notion of advancing it. By this means, the devil scatters the flock of Christ, and sets them one against another with great heat of spirit, under a notion of zeal for God; and religion, by degrees, degenerates into vain jangling. During the strife, Satan leads both parties far out of the right way, driving each to great extremes, one on the right hand, and the other on the left, according as he finds they are most inclined, or most easily moved and swayed, till the right path in the middle is almost wholly neglected. In the midst of this confusion, the devil has great opportunity to advance his own interest, to make it strong in ways innumerable, to get the government of all into his own hands, and to work his own will And by what is seen of the terrible consequences of this counterfeit, when not distinguished from true religion, God's people in general have their minds unsettled in religion, and know not where to set their foot, or what to think, and many are brought into doubts, whether there be any thing at all in religion; and heresy, infidelity, and atheism greatly prevail.

Therefore, it greatly concerns us to use our utmost endeavours, clearly to discern, and have it well settled and established, wherein true religion does consist. Till this be done, it may be expected that great revivals of religion will be but of short continuance; till this be done, there is but little good to be expected of all our warm debates, in conversation and from the press, not knowing clearly and distinctly what we ought to contend for.

My design is to contribute my mite, and use my best (however feeble) endeavours to this end, in the ensuing treatise; wherein it must be no

ted, that it is somewhat diverse from the design of what I formerly published, which was to shew The distinguishing marks of a work of the Spirit of God, including both his common and saving operations. What I aim at now, is to shew the nature and signs of the gracious operations of God's Spirit, by which they are to be distinguished from all things whatsoever which are not of a saving nature. If I have succeeded in this my aim, in any tolerable measure, I hope it will tend to promote the interest of religion. And whether I have succeeded to bring any light to this subject or not, and however my attempt may be reproached, in these captious, censorious times, I hope in the mercy of a gracious and righteous God, for the acceptance of the sincerity of my endeavours; and hope also, for the candour and prayers of the true followers of the meek and charitable Lamb of God."

A

TREATISE

CONCERNING

RELIGIOUS AFFECTIONS.

PART I.

CONCERNING THE NATURE OF THE AFFECTIONS AND THEIR IMPORTANCE IN RELIGION.

1 PETER i. 8.

Whom having not seen, ye love; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.

SECT. I.

Introductory Remarks respecting the Affections.

IN these words, the apostle represents the state of the Christians to whom he wrote, under persecutions. To these persecutions he has respect, in the two preceding verses, when he speaks of the trial of their faith, and of their being in heaviness through manifold temptations.

Such trials are of threefold benefit to true religion. Hereby the truth of it is manifested, it appears to be indeed true religion. Trials, above all other things, have a tendency to distinguish true religion and false, and to cause the difference between them evidently to appear. Hence they are called by the name of trials, in the verse preceding the text, and innumerable other places. They try the faith and religion of professors, of what sort it is, as apparent gold is tried in the fire, and manifested, whether it be true gold or not. And the faith of true Christians, being thus tried and proved to be true, is found to praise, and honour, and glory.

And then, these trials not only manifest the truth of true religion, but they make its genuine beauty and amiableness remarkably to appear. True virtue never appears so lovely, as when it is most oppressed: and the divine excellency of real Christianity, is never exhibited with such advantage, as when under the greatest trials. Then it is that true faith appears much more precious than gold; and upon this account, is found to praise, and honour, and glory.

Again, another benefit of such trials to true religion, is that they purify and increase it. They not only manifest it to be true, but also tend to refine it, and deliver it from those mixtures of what is false, which incumber and impede it; that nothing may be left but that which is true. They not only shew the amiableness of true religion to the best advantage, but they tend to increase its beauty by establishing and confirming it; making it more lively and vigorous, and purifying it from those things that obscured its lustre and glory. As gold that is tried in the fire is purged from its alloy, and all remainders of dross, and comes forth more beautiful; so true faith being tried as gold is tried in the fire, becomes more precious; and thus also is found unto praise, and honour, and glory. The apostle seems to have respect to each of these benefits in the verse preceding the text.

And, in the text, the apostle observes how true religion operated in these Christians under their persecutions, whereby these benefits appeared in them; or what manner of operation it was, whereby their religion, under persecution, was manifested to be true religion in its genuine beauty and amiableness, and also appeared to be increased and purified, and so was like to be found unto praise, and honour, and glory, at the appearing of Jesus Christ. And there were two kinds of operation, or exercise of true religion, in them, under their sufferings, that the apostle takes notice of in the text, wherein these benefits appeared.

1. Love to Christ. Whom having not seen, ye love. The world was ready to wonder, what strange principle it was, that influenced them to expose themselves to so great sufferings, to forsake the things that were seen, and renounce all that was dear and pleasant, which was the object of sense. They seemed to the men of the world as if they were beside themselves, and to act as though they hated themselves; there was nothing in their view, that could induce them thus to suffer, or to support them under, and carry them through such trials. But although there was nothing that the world saw, or that the Christians themselves ever saw with their bodily eyes, that thus influenced and supported them, yet they had a supernatural principle of love to something unseen; they loved Jesus Christ, for they saw him spiritually,