I. Affections that are truly spiritual and gracious, do arise from those influences and operations on the heart, which are spiritual, supernatural and divine (part 2 of 3)

The first comfort of many persons, and what they call their conversion, is after this manner: after awakening and terror, some comfortable sweet promise comes suddenly and wonderfully to their minds; and the manner of its coming makes them conclude it comes from God to them; and this is the very thing that is all the foundation of their faith, and hope, and comfort: from hence they take their first encouragement to trust in God and in Christ, because they think that God, by some Scripture so brought, has now already revealed to them that he loves them, and has already promised them eternal life, which is very absurd; for every one of common knowledge of the principles of religion, knows that it is God's manner to reveal his love to men, and their interest in the promises, after they have believed, and not before, because they must first believe before they have any interest in the promises to be revealed. The Spirit of God is a Spirit of truth and not of lies: he does not bring Scriptures to men's minds, to reveal to them that they have an interest in God's favor and promises, when they have none, having not yet believed: which would be the case, if God's bringing texts of Scripture to men's minds, to reveal to them that their sins were forgiven, or that it was God's pleasure to give them the kingdom, or anything of that nature, went before, and was the foundation of their first faith. No promise of the covenant of grace belongs to any man, until he has first believed in Christ; for it is by faith alone that we become interested in Christ, and the promises of the new covenant made in him: and therefore whatever spirit applies the promises of that covenant to a person who has not first believed, as being already his, must be a lying spirit, and that faith which is first built on such an application of promises is built upon a lie. God's manner is not to bring comfortable texts of Scripture to give men assurance of his love, and that they shall be happy, before they have had a faith of dependence.⁴² And if the Scripture which comes to a person's mind, be not so properly a promise, as an invitation; yet if he makes the sudden or unusual manner of the invitations coming to his mind, the ground on which he believes that he is invited, it is not true faith; because it is built on that which is not the true ground of faith. True faith is built on no precarious foundation: but a determination that the words of such a particular text were, by the immediate power of God, suggested to the mind, at such a time, as though then spoken and directed by God to him, because the words came after such a manner, is wholly an uncertain and precarious determination, as has been now shown; and therefore is a false and sandy foundation for faith; and accordingly that faith which is built upon it is false. The only certain foundation which any person has to believe that he is invited to partake of the blessings of the gospel, is, that the word of God declares that persons so qualified as he is, are invited, and God who declares it, is true, and cannot lie. If a sinner be once convinced of the veracity of God, and that the Scriptures are his word, he will need no more to convince and satisfy him that he is invited; for the Scriptures are full of invitations to sinners, to the chief of sinners, to come and partake of the benefits of the gospel; he will not want any never speaking of God to him; what he hath spoken already will be enough with him.

As the first comfort of many persons, and their affections at the time of their supposed conversion, are built on such grounds as these which have been mentioned; so are their joys and hopes and other affections, from time to time afterwards. They have often particular words of Scripture, sweet declarations and promises suggested to them, which by reason of the manner of their coming, they think are immediately sent from God to them, at that time, which they look upon as their warrant to take them, and which they actually make the main ground of their appropriating them to themselves, and of the comfort they take in them, and the confidence they receive from them. Thus they imagine a kind of conversation is carried on between God and them; and that God, from time to time, does, as it were, immediately speak to them, and satisfy their doubts, and testifies his love to them, and promises them supports and supplies, and his blessing in such and such cases, and reveals to them clearly their interest in eternal blessings. And thus they are often elevated, and have a course of a sudden and tumultuous kind of joys, mingled with a strong confidence, and high opinion of themselves; when indeed the main ground of these joys, and this confidence, is not anything contained in, or taught by these Scriptures, as they lie in the Bible, but the manner of their coming to them; which is a certain evidence of their delusion. There is no particular promise in the word of God that is the saint's, or is any otherwise made to him, or spoken to him, than all the promises of the covenant of grace are his, and are made to him and spoken to him;⁴³ though it be true that some of these promises may be more peculiarly adapted to his case than others, and God by his Spirit may enable him better to understand some than others, and to have a greater sense of the preciousness, and glory, and suitableness of the blessings contained in them.

But here some may be ready to say, What, is there no such thing as any particular spiritual application of the promises of Scripture by the Spirit of God? I answer, there is doubtless such a thing as a spiritual and saving application of the invitations and promises of Scripture to the souls of men; but it is also certain, that the nature of it is wholly misunderstood by many persons, to the great ensnaring of their own souls, and the giving Satan a vast advantage against them, and against the interest of religion, and the church of God. The spiritual application of a Scripture promise does not consist in its being immediately suggested to the thoughts by some extrinsic agent, and being borne into the mind with this strong apprehension, that it is particularly spoken and directed to them at that time; there is nothing of the evidence of the hand of God in this effect, as events have proved, in many notorious instances; and it is a mean notion of a spiritual application of Scripture; there is nothing in the nature of it at all beyond the power of the devil, if he be not restrained by God; for there is nothing in the nature of the effect that is spiritual, implying any vital communication of God. A truly spiritual application of the word of God is of a vastly higher nature; as much above the devil's power, as it is, so to apply the word of God to a dead corpse, as to raise it to life; or to a stone, to turn it into an angel. A spiritual application of the word of God consists in applying it to the heart, in spiritually enlightening, sanctifying influences. A spiritual application of an invitation or offer of the gospel consists, in giving the soul a spiritual sense or relish of the holy and divine blessings offered, and the sweet and wonderful grace of the offerer, in making so gracious an offer, and of his holy excellency and faithfulness to fulfill what he offers, and his glorious sufficiency for it; so leading and drawing forth the heart to embrace the offer; and thus giving the man evidence of his title to the thing offered. And so a spiritual application of the promises of Scripture, for the comfort of the saints, consists in enlightening their minds to see the holy excellency and sweetness of the blessings promised, and also the holy excellency of the promiser, and his faithfulness and sufficiency; thus drawing forth their hearts to embrace the promiser, and thing promised; and by this means, giving the sensible actings of grace, enabling them to see their grace, and so their title to the promise. An application not consisting in this divine sense and enlightening of the mind, but consisting only in the word's being borne into the thoughts, as if immediately then spoken, so making persons believe, on no other foundation, that the promise is theirs, is a blind application, and belongs to the spirit of darkness, and not of light.

When persons have their affections raised after this manner, those affections are really not raised by the word of God; the Scripture is not the foundation of them; it is not anything contained in those Scriptures which come to their minds, that raise their affections; but truly that effect, viz., the strange manner of the word's being suggested to their minds, and a proposition from thence taken up by them, which indeed is not contained in that Scripture, nor any other; as that his sins are forgiven him, or that it is the Father's good pleasure to give him in particular the kingdom, or the like. There are propositions to be found in the Bible, declaring that persons of such and such qualifications are forgiven and beloved of God: but there are no propositions to be found in the Bible declaring that such and such particular persons, independent on any previous knowledge of any qualifications, are forgiven and beloved of God: and therefore, when any person is comforted, and affected by any such proposition, it is by another word, a word newly coined, and not any word of God contained in the Bible.⁴⁴ And thus many persons are vainly affected and deluded.

Again, it plainly appears from what has been demonstrated, that no revelation of secret facts by immediate suggestion, is anything spiritual and divine, in that sense wherein gracious effects and operations are so.

By secret facts, I mean things that have been done, or are come to pass, or shall hereafter come to pass, which are secret in that sense that they do not appear to the senses, nor are known by any argumentation, or any evidence to reason, nor any other way, but only by that revelation by immediate suggestion of the ideas of them to the mind. Thus for instance, if it should be revealed to me, that the next year this land would be invaded by a fleet from France, or that such and such persons would then be converted, or that I myself should then be converted; not by enabling me to argue out these events from anything which now appears in providence, but immediately suggesting and bearing in upon my mind, in an extraordinary manner, the apprehension or ideas of these facts, with a strong suggestion or impression on my mind, that I had no hand in myself, that these things would come to pass: or if it should be revealed to me, that this day there is a battle fought between the armies of such and such powers in Europe; or that such a prince in Europe was this day converted, or is now in a converted state, having been converted formerly, or that one of my neighbors is converted, or that I myself am converted; not by having any other evidence of any of these facts, from whence I argue them, but an immediate extraordinary suggestion or excitation of these ideas, and a strong impression of them upon my mind: this is a revelation of secret facts by immediate suggestion, as much as if the facts were future; for the facts being past, present, or future, alters not the case, as long as they are secret and hidden from my senses and reason, and not spoken of in Scripture, nor known by me any other way than by immediate suggestion. If I have it revealed to me, that such a revolution is come to pass this day in the Ottoman Empire, it is the very same sort of revelation, as if it were revealed to me that such a revolution would come to pass there this day come twelvemonth; because, though one is present and the other future, yet both are equally hidden from me, any other way than by immediate revelation. When Samuel told Saul that the asses which he went to seek were found, and that his father had left caring for the asses and sorrowed for him; this was by the same kind of revelation, as that by which he told Saul, that in the plain of Tabor there should meet him three men going up to God to Bethel (1 Sam. 10:2, 3), though one of these things was future, and the other was not. So when Elisha told the king of Israel the words that the king of Syria spake in his bed-chamber, it was by the same kind of revelation with that by which he foretold many things to come.

It is evident that this revelation of secret facts by immediate suggestions, has nothing of the nature of a spiritual and divine operation, in the sense forementioned; there is nothing at all in the nature of the perceptions or ideas themselves, which are excited in the mind, that is divinely excellent, and so, far above all the ideas of natural men; though the manner of exciting the ideas be extraordinary. In those things which are spiritual, as has been shown, not only the manner of producing the effect, but the effect wrought is divine, and so vastly above all that can be in an unsanctified mind. Now simply the having an idea of facts, setting aside the manner of producing those ideas, is nothing beyond what the minds of wicked men are susceptible of, without any goodness in them; and they all, either have or will have, the knowledge of the truth of the greatest and most important facts, that have been, are, or shall be.

And as to the extraordinary manner of producing the ideas or perception of facts, even by immediate suggestion, there is nothing in it, but what the minds of natural men, while they are yet natural men, are capable of, as is manifest in Balaam, and others spoken of in the Scripture. And therefore it appears that there is nothing appertaining to this immediate suggestion of secret facts that is spiritual, in the sense in which it has been proved that gracious operations are so. If there be nothing in the ideas themselves, which is holy and divine, and so nothing but what may be in a mind not sanctified, then God can put them into the mind by immediate power without sanctifying it. As there is nothing in the idea of a rainbow itself that is of a holy and divine nature; so that nothing hinders but that an unsanctified mind may receive that idea; so God, if he pleases, and when he pleases, immediately, and in an extraordinary manner, may excite that idea in an unsanctified mind. So also, as there is nothing in the idea or knowledge that such and such particular persons are forgiven and accepted of God, and entitled to heaven, but what unsanctified minds may have and will have concerning many at the day of judgment; so God can, if he pleases, extraordinarily and immediately, suggest this to, and impress it upon an unsanctified mind now: there is no principle wanting in an unsanctified mind, to make it capable of such a suggestion or impression, nor is there anything in it to exclude, or necessarily to prevent such a suggestion.

And if these suggestions of secret facts be attended with texts of Scripture, immediately and extraordinarily brought to mind, about some other facts that seem in some respects similar, that does not make the operation to be of a spiritual and divine nature. For that suggestion of words of Scripture is no more divine, than the suggestion of the facts themselves; as has been just now demonstrated: and two effects together, which are neither of them spiritual cannot make up one complex effect, that is spiritual.

Hence it follows, from what has been already shown, and often repeated, that those affections which are properly founded on such immediate suggestions, or supposed suggestions, of secret facts, are not gracious affections. Not but that it is possible that such suggestions may be the occasion, or accidental cause of gracious affections; for so may a mistake and delusion; but it is never properly the foundation of gracious affections: for gracious affections, as has been shown, are all the effects of an influence and operation which is spiritual, supernatural, and divine. But there are many affections, and high affections, which some have, that have such kind of suggestions or revelations for their very foundation: they look upon these as spiritual discoveries, which is a gross delusion, and this delusion is truly the spring whence their affections flow.

Here it may be proper to observe, that it is exceedingly manifest from what has been said, that what many persons call the witness of the Spirit, that they are the children of God, has nothing in it spiritual and divine; and consequently that the affections built upon it are vain and delusive. That which many call the witness of the Spirit, is no other than an immediate suggestion and impression of that fact, otherwise secret, that they are converted, or made the children of God, and so that their sins are pardoned, and that God has given them a title to heaven. This kind of knowledge, viz., knowing that a certain person is converted, and delivered from hell, and entitled to heaven, is no divine sort of knowledge in itself. This sort of fact, is not that which requires any higher or more divine kind of suggestion, in order to impress it on the mind, than any other fact which Balaam had impressed on his mind. It requires no higher sort of idea or sensation, for a man to have the apprehension of his own conversion impressed upon him, than to have the apprehension of his neighbor's conversion, in like manner impressed: but God, if he pleased, might impress the knowledge of this fact, that he had forgiven his neighbor's sins, and given him a title to heaven, as well as any other fact, without any communication of his holiness: the excellency and importance of the fact, do not at all hinder a natural man's mind being susceptible of an immediate suggestion and impression of it. Balaam had as excellent, and important, and glorious facts as this, immediately impressed on his mind, without any gracious influence; as particularly, the coming of Christ, and his setting up his glorious kingdom, and the blessedness of the spiritual Israel in his peculiar favor, and their happiness living and dying. Yea, Abimelech, king of the Philistines, had God's special favor to a particular person, even Abraham, revealed to him, Gen. 20:6, 7. So it seems that he revealed to Laban his special favor to Jacob, see Gen. 31:24, and Psal. 105:15. And if a truly good man should have an immediate revelation or suggestion from God, after the like manned concerning his favor to his neighbor or himself; it would be no higher kind of influence; it would be no more than a common sort of influence of God's Spirit; as the gift of prophecy, and all revelation by immediate suggestion is; see 1 Cor. 13:2. And though it be true, that it is not possible that a natural man should have that individual suggestion from the Spirit of God, that he is converted, because it is not true; yet that does not arise from the nature of the influence, or because that kind of influence which suggests such excellent facts, is too high for him to be the subject of; but purely from the defect of a fact to be revealed. The influence which immediately suggests this fact, when it is true, is of no different kind from that which immediately suggests other true facts: and so the kind and nature of the influence is not above what is common to natural men, with good men.

But this is a mean, ignoble notion of the witness of the Spirit of God given to his dear children, to suppose that there is nothing in the kind and nature of that influence of the Spirit of God, in imparting this high and glorious benefit, but what is common to natural men, or which men are capable of, and be in the mean time altogether unsanctified and the children of hell; and that therefore the benefit or gift itself has nothing of the holy nature of the Spirit of God in it, nothing of a vital communication of that Spirit. This notion greatly debases that high and most exalted kind of influence and operation of the Spirit, which there is in the true witness of the Spirit.⁴⁵ That which is called the witness of the Spirit, Rom. 8, is elsewhere in the New Testament called the seal of the Spirit, 2 Cor. 1:22, Eph. 1:13, and 4:13, alluding to the seal of princes, annexed to the instrument, by which they advanced any of their subjects to some high honor and dignity, or peculiar privilege in the kingdom, as a token of their special favor. Which is an evidence that the influence of the Spirit, of the Prince of princes, in sealing his favorites, is far from being of a common kind; and that there is no effect of God's Spirit whatsoever, which is in its nature more divine; nothing more holy, peculiar, inimitable and distinguishing of divinity: as nothing is more royal than the royal seal; nothing more sacred, that belongs to a prince, and more peculiarly denoting what belongs to him; it being the very end and design of it, to be the most peculiar stamp and confirmation of the royal authority, and great note of distinction, whereby that which proceeds from the king, or belongs to him, may be known from everything else. And therefore undoubtedly the seal of the great King of heaven and earth enstamped on the heart, is something high and holy in its own nature, some excellent communication from the infinite fountain of divine beauty and glory; and not merely a making known a secret fact by revelation or suggestion; which is a sort of influence of the Spirit of God, that the children of the devil have often been the subjects of. The seal of the Spirit is a kind of effect of the Spirit of God on the heart, which natural men, while such, are so far from a capacity of being the subjects of; that they can have no manner of notion or idea of it, agreeable to Rev. 2:17: "To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it." There is all reason to suppose that what is here spoken of, is the same mark, evidence, or blessed token of special favor, which is elsewhere called the seal of the Spirit.

What has misled many in their notion of that influence of the Spirit of God we are speaking of, is the word witness, its being called the witness of the Spirit. Hence they have taken it, not to be any effect or work of the Spirit upon the heart, giving evidence, from whence men may argue that they are the children of God; but an inward immediate suggestion, as though God inwardly spoke to the man, and testified to him, and told him that he was his child, by a kind of a secret voice, or impression: not observing the manner in which the word witness, or testimony, is often used in the New Testament, where such terms often signify, not only a mere declaring and asserting a thing to be true, but holding forth evidence from whence a thing may be argued, and proved to be true. Thus Heb. 2:4, God is said to "bear witness, with signs and wonders and divers miracles, and gifts of the Holy Ghost." Now these miracles, here spoken of, are called God's witness, not because they are of the nature of assertions, but evidences and proofs. So Acts 14:3: "Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands." And John 5:36: "But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent of me." Again, chap. 10:25: "The works that I do in my Father's name, they bear witness of me." So the water and the blood are said to bear witness, 1 John 5:8, not that they spoke or asserted anything, but they were proofs and evidences. So God's works of providence, in the rain and fruitful seasons, are spoken of as witnesses of God's being and goodness, i.e., they are evidences of these things. And when the Scripture speaks of the seal of the Spirit, it is an expression which properly denotes, not an immediate voice or suggestion, but some work or effect of the Spirit, that is left as a divine mark upon the soul, to be an evidence by which God's children might be known. The seals of princes were the distinguishing marks of princes: and thus God's seal is spoken of as God's mark, Rev. 7:3: "Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads;" together with Ezek. 9:4, "Set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof." When God sets his seal on a man's heart by his Spirit, there is some holy stamp, some image impressed and left upon the heart by the Spirit, as by the seal upon the wax. And this holy stamp, or impressed image, exhibiting clear evidence to the conscience, that the subject of it is the child of God, is the very thing which in Scripture is called the seal of the Spirit, and the witness, or evidence of the Spirit. And this image enstamped by the Spirit on God's children's hearts, is his own image; that is the evidence by which they are known to be God's children, that they have the image of their Father stamped upon their hearts by the Spirit of adoption. Seals anciently had engraven on them two things, viz., the image and the name of the person whose seal it was. Therefore when Christ says to his spouse, Cant. 8:6, "Set me as a seal upon thine heart, as a seal upon thine arm;" it is as much as to say, let my name and image remain impressed there. The seals of princes were wont to bear their image; so that what they set their seal and royal mark upon, had their image left on it. It was the manner of princes of old to have their image engraven on their jewels and precious stones; and the image of Augustus engraven on a precious stone, was used as the seal of the Roman emperors, in Christ's and the Apostle's times.⁴⁶ And the saints are the jewels of Jesus Christ, the great potentate, who has the possession of the empire of the universe; and these jewels have his image enstamped upon them by his royal signet, which is the Holy Spirit. And this is undoubtedly what the Scripture means by the seal of the Spirit; especially when it is stamped in so fair and clear a manner, as to be plain to the eye of conscience; which is what the Scripture calls our spirit. This is truly an effect that is spiritual, supernatural and divine. This is in itself of a holy nature, being a communication of the divine nature and beauty. That kind of influence of the Spirit which gives and leaves this stamp upon the heart, is such that no natural man can be the subject of anything of the like nature with it. This is the highest sort of witness of the Spirit, which it is possible the soul should be the subject of: if there were any such thing as a witness of the Spirit by immediate suggestion or revelation, this would be vastly more noble and excellent, and as much above it as the heaven is above the earth. This the devil cannot imitate; as to an inward suggestion of the Spirit of God, by a kind of secret voice speaking, and immediately asserting and revealing a fact, he can do that which is a thousand times so like to this, as he can to that holy and divine effect, or work of the Spirit of God, which has now been spoken of.

Another thing which is a full proof that the seal of the Spirit is no revelation of any fact by immediate suggestion, but is grace itself in the soul, is, that the seal of the Spirit is called in the Scripture, the earnest of the Spirit. It is very plain that the seal of the Spirit is the same thing with the earnest of the Spirit, by 2 Cor. 1:22: "Who hath also sealed us, and given the earnest of the Spirit in our hearts;" and Eph. 1:13, 14, "In whom, after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of his glory." Now the earnest is part of the money agreed for, given in hand, as a token of the whole, to be paid in due time; a part of the promised inheritance granted now, in token of full possession of the whole hereafter. But surely that kind of communication of the Spirit of God, which is of the nature of eternal glory, is the highest and most excellent kind of communication, something that is in its own nature spiritual, holy and divine, and far from anything that is common: and therefore high above anything of the nature of inspiration, or revelation of hidden facts by suggestion of the Spirit of God, which many natural men have had. What is the earnest, and beginning of glory, but grace itself, especially in the more lively and clear exercises of it? It is not prophecy, nor tongues, nor knowledge, but that more excellent divine thing, "charity that never faileth," which is a prelibation and beginning of the light, sweetness and blessedness of heaven, that world of love or charity. It is grace that is the seed of glory and dawning of glory in the heart, and therefore it is grace that is the earnest of the future inheritance. What is it that is the beginning or earnest of eternal life in the soul, but spiritual life; and what is that but grace? The inheritance that Christ has purchased for the elect, is the Spirit of God; not in any extraordinary gifts, but in his vital indwelling in the heart, exerting and communicating himself there, in his own proper, holy, or divine nature; and this is the sum total of the inheritance that Christ purchased for the elect. For so are things constituted in the affair of our redemption, that the Father provides the Savior or purchaser, and the purchase is made of him; and the Son is the purchaser and the price; and the Holy Spirit is the great blessing or inheritance purchased, as is intimated, Gal. 3:13, 14; and hence the Spirit often is spoken of as the sum of the blessings promised in the gospel, Luke 24:49, Acts 1:4, and chap. 2:38, 39, Gal. 3:14, Eph. 1:13. This inheritance was the grand legacy which Christ left his disciples and church, in his last will and testament, John chap. 14, 15, 16. This is the sum of the blessings of eternal life, which shall be given in heaven. (Compare John 7:37, 38, 39, and John 4:14, with Rev. 21:6, and 22:1, 17.) It is through the vital communications and indwelling of the Spirit that the saints have all their light, life, holiness, beauty, and joy in heaven; and it is through the vital communications and indwelling of the same Spirit that the saints have all light, life, holiness, beauty and comfort on earth; but only communicated in less measure. And this vital indwelling of the Spirit in the saints, in this less measure and small beginning is, "the earnest of the Spirit, the earnest of the future inheritance, and the first fruits of the Spirit," as the apostle calls it, Rom. 8:22, where, by "the first fruits of the Spirit," the apostle undoubtedly means the same vital, gracious principle that he speaks of in all the preceding part of the chapter, which he calls Spirit, and sets in opposition to flesh or corruption.—Therefore this earnest of the Spirit, and first fruits of the Spirit, which has been shown to be the same with the seal of the Spirit, is the vital, gracious, sanctifying communication and influence of the Spirit, and not any immediate suggestion or revelation of facts by the Spirit.⁴⁷

And indeed the apostle, when in that, Rom. 8:16, he speaks of the Spirit's bearing witness with our spirit that we are the children of God, does sufficiently explain himself, if his words were but attended to. What is here expressed is connected with the two preceding verses, as resulting from what the apostle had said there as every reader may see. The three verses together are thus: "For as many as are led by the Spirit of God, they are the sons of God: for ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father: the Spirit itself beareth witness with our spirits that we are the children of God." Here, what the apostle says, if we take it together, plainly shows that what he has respect to, when he speaks of the Spirit's giving us witness or evidence that we are God's children, is his dwelling in us, and leading us, as a spirit of adoption, or spirit of a child, disposing us to behave towards God as to a Father. This is the witness or evidence which the apostle speaks of that we are children, that we have the spirit of children, or spirit of adoption. And what is that but the spirit of love? There are two kinds of spirits the apostle speaks of, the spirit of a slave or the spirit of bondage, that is fear; and the spirit of a child, or spirit of adoption, and that is love. The apostle says, we have not received the spirit of bondage, or of slaves, which is a spirit of fear; but we have received the more ingenuous noble spirit of children, a spirit of love, which naturally disposes us to go to God as children to a father, and behave towards God as children. And this is the evidence or witness which the Spirit of God gives us that we are his children. This is the plain sense of the apostle; and so undoubtedly he here is speaking of the very same way of casting out doubting and fear and the spirit of bondage, which the Apostle John speaks of, 1 John 4:18, viz., by the prevailing of love, that is the spirit of a child. The spirit of bondage works by fear, the slave fears the rod: but love cries, Abba, Father; it disposes us to go to God, and behave ourselves towards God as children; and it gives us clear evidence of our union to God as his children, and so casts out fear. So that it appears that the witness of the Spirit the apostle speaks of, is far from being any whisper, or immediate suggestion or revelation; but that gracious holy effect of the Spirit of God in the hearts of the saints, the disposition and temper of children, appearing in sweet childlike love to God, which casts out fear, or a spirit of a slave.

And the same thing is evident from all the context: it is plain the apostle speaks of the Spirit, over and over again, as dwelling in the hearts of the saints as a gracious principle, set in opposition to the flesh or corruption: and so he does in the words that immediately introduce this passage we are upon, ver. 13, "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the flesh, ye shall live."

Indeed it is past doubt with me, that the apostle has a more special respect to the spirit of grace, or the spirit of love, or spirit of a child, in its more lively actings; for it is perfect love, or strong love only, which so witnesses or evidences that we are children as to cast out fear, and wholly deliver from the spirit of bondage. The strong and lively exercises of a spirit of childlike, evangelical, humble love to God, give clear evidence of the soul's relation to God as his child; which does very greatly and directly satisfy the soul. And though it be far from being true, that the soul in this case, judges only by an immediate witness without any sign or evidence; for it judges and is assured by the greatest sign and clearest evidence; yet in this case the saint stands in no need of multiplied signs, or any long reasoning upon them. And though the sight of his relative union with God, and his being in his favor, is not without a medium, because he sees it by that medium, viz., his love; yet his sight of the union of his heart to God is immediate: love, the bond of union, is seen intuitively: the saint sees and feels plainly the union between his soul and God; it is so strong and lively, that he cannot doubt of it. And hence he is assured that he is a child. How can he doubt whether he stands in a childlike relation to God, when he plainly sees a childlike union between God and his soul, and hence does boldly, and as it were naturally and necessarily cry, Abba, Father?

And whereas the apostle says, the Spirit bears witness with our spirits; by our spirit here, is meant our conscience, which is called the spirit of man, Prov. 20:17, "The spirit of man is the candle of the Lord, searching all the inward parts of the belly." We elsewhere read of the witness of this spirit of ours: 2 Cor. 1:12, "For our rejoicing is this, the testimony of our conscience." And 1 John 3:19, 20, 21: "And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God." When the Apostle Paul speaks of the Spirit of God bearing witness with our spirit, he is not to be understood of two spirits that are two separate, collateral, independent witnesses; but it is by one that we receive the witness of the other: the Spirit of God gives the evidence by infusing and shedding abroad the love of God, the spirit of a child, in the heart, and our spirit, or our conscience, receives and declares this evidence for our rejoicing.

Many have been the mischiefs that have arisen from that false and delusive notion of the witness of the Spirit, that it is a kind of inward voice, suggestion, or declaration from God to man, that he is beloved of him, and pardoned, elected, or the like, sometimes with, and sometimes without a text of Scripture; and many have been the false and vain (though very high) affections that have arisen from hence. And it is to be feared that multitudes of souls have been eternally undone by it. I have therefore insisted the longer on this head. But I proceed now to a second characteristic of gracious affections.

II. The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things as they are themselves; and not any conceived relation they bear to self, or self-interest.

I say, that the supremely excellent nature of divine things, is the first, or primary and original objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things bear to themselves, and their own particular interest, is wholly excluded from all influence in their gracious affections. For this may have, and indeed has, a secondary and consequential influence in those affections that are truly holy and spiritual, as I shall show how by and by.

It was before observed that the affection of love is, as it were, the fountain of all affection; and particularly that Christian love is the fountain of all gracious affections: now the divine excellency and glory of God and Jesus Christ the word of God, the works of God, and the ways of God, &c., is the primary reason why a true saint loves these things; and not any supposed interest that he has in them, or any conceived benefit that he has received from them, or shall receive from them, or any such imagined relation which they bear to his interest, that self-love can properly be said to be the first foundation of his love to these things.

Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to have any love to God, or any other beings, but that love to himself must be the foundation of it. But I humbly suppose it is for want of consideration that they say so. They argue, that whoever loves God, and so desires his glory or the enjoyment of him, he desires these things as his own happiness; the glory of God, and the beholding and enjoying his perfections are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as things, which (if they were obtained) would be delightful to him, or would fill him with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that he desires God should be glorified, and desires to behold and enjoy his glorious perfections. But then they ought to consider a little further, and inquire how the man came to place his happiness in God's being glorified, and in contemplating and enjoying God's perfections.—There is no doubt but that after God's glory, and the beholding his perfections, are become so agreeable to him, that he places his highest happiness in these things then he will desire them, as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? Is not this the fruit of love? A man must first love God or have his heart united to him, before he will esteem God's good his own, and before he will desire the glorifying, and enjoying of God as his happiness. It is not strong arguing, that because after a man has his heart united to God in love, as a fruit of this, he desires his glory and enjoyment, as his own happiness, that therefore a desire of this happiness of his own must needs be the cause and foundation of his love; unless it be a strong arguing, that because a father begat a son, therefore his son certainly begat him. If after a man loves God, and has his heart so united to him, as to look upon God as his chief good, and on God's good as his own, it will be a consequence and fruit of this, that even self-love, or love to his own happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow, that this very exercise of self-love, went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz., a change made in the views of his mind, and relish of his heart; whereby he apprehends a beauty, glory, and supreme good, in God's nature, as it is in itself. This may be the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his own interest or happiness, although after this, and as a fruit of this, he necessarily seeks his interest and happiness in God.

There is such a thing as a kind of love or affection that a man may have towards persons or things, which does properly arise from self-love; a preconceived relation to himself, or some respect already manifested by another to him, or some benefit already received or depended on, is truly the first foundation of his love, and what his affection does wholly arise from; and is what precedes any relish of, or delight in the nature and qualities inherent in the being beloved, as beautiful and amiable. When the first thing that draws a man's benevolence to another, is the beholding those qualifications and properties in him, which appear to him lovely in themselves; and the subject of them, on this account, worthy of esteem and good will, love arises in a very different manners than when it first arises from some gift bestowed by another or depended on from him, as a judge loves and favors a man that has bribed him; or from the relation he supposes another has to him, as a man who loves another, because he looks upon him as his child. When love to another arises thus, it does truly and properly arise from self-love.

That kind of affection to God or Jesus Christ, which does thus properly arise from self-love, cannot be a truly gracious and spiritual love, as appears from what has been said already: for self-love is a principle entirely natural, and as much in the hearts of devils as angels; and therefore surely nothing that is the mere result of it can be supernatural and divine, in the manner before described.⁴⁸ Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men: Luke 6:32, "If ye love them that love you, what thank have ye? For sinners also love those that love them." And the devil himself knew that that kind of respect to God which was so mercenary, as to be only for benefits received or depended on (which is all one), is worthless in the sight of God; otherwise he never would have made use of such a slander before God, against Job, as in Job 1:9, 10: "Doth Job serve God for nought? Has not thou made a hedge about him, and about his house," &c. Nor would God ever have implicitly allowed the objection to have been good, in case the accusation had been true, by allowing that that matter should be tried, and that Job should be so dealt with, that it might appear in the event, whether Job's respect to God was thus mercenary or no, and by putting the proof of the sincerity and goodness of his respect upon that issue.

It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable. What chiefly makes a man, or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief ground of true love, is his excellency. God's nature, or the divinity, is infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true love of this excellent and lovely nature, which is not built on the foundation of its true loveliness? How can that be true love of beauty and brightness which is not for beauty and brightness' sake? How can that be a true prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness? This infinite excellency of the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly and rightly love God, without loving him for that excellency in him, which is the foundation of all that is in any manner of respect good or desirable in him? They whose affection to God is founded first on his profitableness to them, their affection begins at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches them, and reaches their interest; and have no respect to that infinite glory of God's nature, which is the original good, and the true fountain of all good, the first fountain of all loveliness of every kind, and so the first foundation of all true love.

A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing anything of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one of the natural affections of the soul of man, as well as anger, and there is a gratitude that arises from self-love, very much in the same manner that anger does. Anger in men is an affection excited against another, or in opposition to another, for something in him that crosses self-love: gratitude is an affection one has towards another, for loving him, or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude, without any true or proper love: as there may be anger without any proper hatred, as in parents towards their children, that they may be angry with, and yet at the same time have a strong habitual love to them. This gratitude is the principle which is an exercise in wicked men, in that which Christ declares concerning them, in the 6th of Luke, where he says, sinners love those that love them; and which he declares concerning even the publicans, who were some of the most carnal and profligate sort of men, Matt. 5:46. This is the very principle that is wrought upon by bribery, in unjust judges; and it is a principle that even the brute beasts do exercise; a dog will love his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in men, or to affect their hearts with thankfulness to others for kindnesses received; and sometimes towards them, whom at the same time they have a habitual enmity against. Thus Saul was once and again greatly affected, and even dissolved with gratitude towards David, for sparing his life, and yet remained a habitual enemy to him. And as men, from mere nature, may be thus affected towards men; so they may towards God. There is nothing hinders but that the same self-love may work after the same manner towards God as towards men. And we have manifest instances of it in Scripture; as indeed the children of Israel, who sang God's praises at the Red Sea, but soon forgot God's works: and in Naaman the Syrian, who was greatly affected with the miraculous cure of his leprosy, so as to have his heart engaged thenceforward to worship the God that had healed him, and him only, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar greatly affected with God's goodness to him, in restoring him to his reason and kingdom, alter his dwelling with the beasts.

Gratitude being thus a natural principle, it renders ingratitude so much the more vile and heinous; because it shows a dreadful prevalence of wickedness, when it even overbears and suppresses the better principles of human nature: as it is mentioned as an evidence of the high degree of the wickedness of many of the heathen, that they were without natural affection, Rom. 2:31. But that the want of gratitude, or natural affection, is evidence of a high degree of vice, is no argument that all gratitude and natural affection has the nature of virtue, or saving grace.

Self-love, through the exercise of mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind of love may arise from a false notion of God, that men have been educated in, or have some way imbibed; as though he were only goodness and mercy, and not revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving such a God as reigns in heaven.

Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have provoked God to anger; they have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition of the holy nature of God against it: and so, having formed in their minds such a God as suits them, and thinking God. to be such a one as themselves, who favors and agrees with them, they may like him very well, and feel a sort of love to him, when they are far from loving the true God. And men's affections may be much moved towards God, from self-love, by some remarkable outward benefits received from God; as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red Sea.

Again, a very high affection towards God may, and often does, arise in men, from an opinion of the favor and love of God to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get a notion, through some impression on their imagination, or immediate suggestion with or without texts of Scripture, or by some other means, that God loves them, and has forgiven their sins, and made them his children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then after this, and upon this foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked, whether God appears lovely and amiable in himself, they would perhaps readily answer, yes; when indeed, if the matter be strictly examined, this good opinion of God was purchased and paid for before ever they afforded it, in the distinguishing and infinite benefits they imagined they received from God: and they allow God to be lovely in himself, no otherwise than that he has forgiven them, and accepted them, and loves them above most in the world, and has engaged to improve all his infinite power and wisdom in preferring, dignifying, and exalting them, and will do for them just as they would have him. When once they are firm in this apprehension, it is easy to own God and Christ to be lovely and glorious, and to admire and extol them. It is easy for them to own Christ to be a lovely person, and the best in the world, when they are first firm in it, that he, though Lord of the universe, is captivated with love to them, and has his heart swallowed up in them, and prizes them far beyond most of their neighbors, and loved them from eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal men, their very lusts will make him seem lovely: pride itself will prejudice them in favor of that which they call Christ: selfish, proud man naturally calls that lovely that greatly contributes to his interest, and gratifies his ambition.

And as this sort of persons begin, so they go on. Their affections are raised from time to time, primarily on this foundation of self-love and a conceit of God's love to them. Many have a false notion of communion with God, as though it were carried on by impulses, and whispers, and external representations, immediately made to their imagination. These things they often have; which they take to be manifestations of God's great love to them, and evidences of their high exaltation above others of mankind; and so their affections, we often renewedly set agoing.