low, that it was from the Spirit of God. There are other spirits who have influence on the minds of men, besides the Holy Ghost. We are directed not to believe every spirit, but to try the spirits, whether they be of God. There are many false spirits, exceeding busy with men, who often transform themselves into angels of light, and in many wonderful ways, with great subtlety and power, mimic the operations of the Spirit of God. And there are many of satan's operations, which are very distinguishable from the voluntary exercises of men's own minds. They are so, in those dreadful and horrid suggestions, and blasphemous injections with which he follows many persons; also, in vain and fruitless frights and terrors, of which he is the author. And the power of satan may be as immediate, and as evident in false comforts and joys, as in terrors and horrid suggestions; and oftentimes is so in fact. It is not in men's power to put themselves into such raptures as those of the Anabaptists in Germany, and many other raving enthusiasts like them.

Besides, it is to be considered, that persons may have impressions on their minds, which may not be of their own producing, nor from an evil spirit, but from a common influence of the Spirit of God: and the subjects of such impressions, may be of the number of those we read of, Heb. vi. 4, 5. that are once enlightened, and taste of the heavenly gift, and are made partakers of the Holy Ghost, and taste the good word of God, and the powers of the world to come; and yet may be wholly unacquainted with those better things that accompany salvation. And where neither a good nor evil spirit have any immediate hand, persons, especially such as are of a weak and vapoury habit of body, and the brain easily susceptive of impressions, may have strange apprehensions and imaginations, and strong affections attending them, unaccountably arising, which are not voluntarily produced by themselves. We see that such persons are liable to such impressions, about temporal things; and there is equal reason, why they should about spiritual things. As a person asleep has dreams, of which he is not the voluntary author; so may such persons, in like manner, be the subjects of involuntary impressions, when they are awake.

SECT. V.

It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come to the mind in a remarkable manner with texts of scripture.

It is no sign that affections are not gracious, that they are occasioned by scriptures so coming to mind; provided it be the scripture itself or the truth which the scripture so brought contains and teaches-that is the foundation of the affection, and not merely or mainly the sudden and unusual manner of its coming to the mind.

But on the other hand, neither is it any sign that affections are gracious, that they arise on occasion of scriptures brought suddenly and wonderfully to the mind; whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful. They will mention it as an evidence that all is right, that their experience came with the word, and will say, "There were such and such sweet promises brought to my mind: they came suddenly, as if they were spoke to me: I had no hand in bringing such a text to my own mind; I was not thinking of any thing leading to it; it came all at once, so that I was surprised. I had not thought of it a long time before; I did not know at first that it was scripture; I did not remember that ever I had read it." And it may be they will add, "One scripture came flowing in after another, and so texts all over the Bible, the most sweet and pleasant, and the most apt and suitable, which could be devised; and filled me full as I could hold: I could not but stand and admire the tears flowed; I was full of joy, and could not doubt any longer." And thus they think they have undoubted evidence, that their affections must be from God, and of the right kind, and their state good: but without any good grounds. How come they by any such rule, as that if any affections or experiences arise with promises, and comfortable texts of scripture, unaccountably brought to mind, without their recollection, or if a great number of sweet texts follow one another in a chain, that this is a certain evidence their experiences are saving? Where is any such rule to be found in the Bible, the great and only sure directory in things of this nature?

What deceives many of the less knowing and considerate sort of people, in this matter, seems to be this; that the scripture is the word of God, and has nothing in it which is wrong, but is pure and perfect: and therefore, those experiences which come

from the scripture must be right. But then it should be considered, affections may arise on occasion of the scripture, and not properly come from, as the genuine fruit of the scripture, but from an abuse of it. All that can be argued from the purity and perfection of the word of God, with respect to experiences, is this, that those experiences which are agreeable to the word of God, are right, and cannot be otherwise; and not that those affections must be right, which arise on occasion of the word of God coming to the mind.

What evidence is there that the devil cannot bring texts of scripture to the mind, and misapply them, to deceive persons?There seems to be nothing in this which exceeds the power of Satan. It is no work of such mighty power, to bring sounds or letters to persons' minds. If Satan has power to bring any words or sounds at all to persons' minds, he may have power to bring words contained in the Bible. There is no higher sort of power required in men, to make the sounds which express the words of a text of scripture, than to make the sounds which express the words of an idle story or song. And so the same power in Satan which is sufficient to renew one of those in the mind, is sufficient to renew the other: the different signification, which depends wholly on custom, alters not the case, as to ability to make or revive the sounds or letters. Or will any suppose, that texts of scripture are such sacred things, that the devil durst not abuse them, nor touch them? In this also they are mistaken. He who was bold enough to lay hold on Christ himself, and carry him hither and thither into the wilderness, into an high mountain, and to a pinnacle of the temple, is not afraid to touch the scripture, and abuse that for his own purposes. For, at the same time that he was so bold with Christ, he brought one scripture and another to deceive and tempt him. And if Satan did presume, and was permitted to put Christ himself in mind of texts of scripture, to tempt him, what reason have we to determine, that he dare not, or will not be permitted, to put wicked men in mind of texts of scripture, to tempt and deceive them? And if Satan may thus abuse one text of scripture, so he may another. Its being a very excellent place of scripture, a comfortable and precious promise, alters not the case, as to his courage or ability. And if he can bring one comfortable text to the mind, so he may a thousand; and may choose out such scriptures as tend most to serve his purpose. He may heap up scripture promises, tending, according to the perverse application he makes of them, wonderfully to remove the rising doubts, and to confirm the false joy and confidence of a poor deluded sinner.

We know the devil's instruments, corrupt and heretical teachers, can and do pervert the scripture, to their own and others

damnation, 2 Pet. iii. 16. We see they have the free use of scripture, in every part of it; there is no text so precious and sacred, but they are permitted to abuse it, to the eternal ruin of souls; and there are no weapons they use, with which they do more execution. There is no manner of reason to determine, that the devil is not permitted thus to abuse the scripture, as well as his instruments. For when the latter do it, they do it as his instruments, through his instigation and influence: and doubtless the devil's servants do but follow their master, and do the same work that he does himself.

And as the devil can abuse the scripture, to deceive and destroy men, so may men's own folly and corruptions. Men's own hearts are deceitful like the devil, and use the same means to deceive. So that it is evident, that persons may have high affections of hope and joy, arising on occasion of texts of scripture, yea precious promises coming suddenly and remarkably to their minds, as though they were spoken to them, yea a great multitude of such texts following one another in a wonderful manner; and yet all this be no argument that these affections are divine, or that they are any other than the effects of Satan's delusions.

I would further observe, that persons may have raised and joyful affections, which may come with the word of God, and not only so, but from the word, and those affections not be from Satan, nor yet properly from the corruptions of their own hearts, but from some influence of the Spirit of God with the word, and yet have nothing of the nature of true and saving religion in them. Thus the stony ground hearers had great joy from the word; yea, arising from the word, as growth from a seed; and their affections had, in their appearance, a very great and exact resemblance with those represented by the growth on the good ground -the difference not appearing, until it was discovered by the consequences in a time of trial-and yet there was no saving religion in these affections.

SECT. VI.

It is no evidence that religious Affections are saving, or that they are otherwise, that there is an appearance of love in them. There are no professing Christians who pretend, that this is an argument against the truth and saving nature of religious affec

|| Mr. STODDARD, in his "Guide to Christ," speaks of it as a common thing, for persons while in a natural condition, and before they have ever truly accepted of Christ, to have scripture promises come to them, with a great deal of refreshing; which they take as tokens of God's love, and hope that God has accepted them; and so are confident of their good estate, p. 8, 9. Impression auno 1735.

tions. But on the other hand, there are some who suppose, it is a good evidence that affections are from the sanctifying and saving influences of the Holy Ghost. Their argument is, that Satan cannot love; this affection being directly contrary to the devil, whose very nature is enmity and malice. And it is true, that nothing is more excellent, heavenly and divine, than a spirit of true Christian love to God and men; it is more excellent than knowledge, or prophecy, or miracles, or speaking with the tongue of men and angels. It is the chief of the graces of God's Spirit, and the life, essence, and sum of all true religion; and that by which we are most conformed to heaven, and most contrary to hell and the devil. But yet it is ill arguing from hence, that there are no counterfeits of it. It may be observed, that the more excellent any thing is, the more will be the counterfeits of it. Thus there are many more counterfeits of silver and gold, than of iron and copper: there are many false diamonds and rubies, but who goes about to counterfeit common stones? Though the more excellent things are, the more difficult it is to make any thing like them, in their essential nature and internal virtue; yet the more manifold will the counterfeits be, and the more will art and subtilty be exercised and displayed, in an exact imitation of the outward appearance. Thus there is the greatest danger of being cheated in buying medicines that are most excellent and sovereign, though it be most difficult to imitate them, with any thing of the like value and virtue, and their counterfeits are good for nothing when we have them. So it is with Christian virtues and graces; the subtilty of Satan, and men's deceitful hearts, are wont chiefly to be exercised in counterfeiting those that are in highest repute. So there are perhaps no graces that have more counterfeits than love and humility; these being virtues wherein the beauty of a true Christian especially appears.

But with respect to love, it is plain by the scripture, that persons may have a kind of religious love, and yet have no saving grace. Christ speaks of many professing Christians whose love will not continue, and so shall fail of salvation, Matth. xxiv. 12, 13. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. Which latter words plainly show, that those spoken of before, whose love shall not endure to the end, but wax cold, should not be saved. Persons may seem to have love to God and Christ, yea to have very strong and violent affections of this nature, and yet have no grace. This was evidently the case with many graceless Jews, such as cried Jesus up so high, following him day and night, without meat, drink, or sleep; such as said, Lord, I will follow thee whithersoever thou goest, and cried Hosan