Jonathan Edwards Collection: Edwards, Jonathan - A Treatise Concerning Religious Affections: 08 - PART III(c)

Online Resource Library

Return to PrayerRequest.com | Commentary Index | Bible Index | Search | Prayer Request | Download

Jonathan Edwards Collection: Edwards, Jonathan - A Treatise Concerning Religious Affections: 08 - PART III(c)



TOPIC: Edwards, Jonathan - A Treatise Concerning Religious Affections (Other Topics in this Collection)
SUBJECT: 08 - PART III(c)

Other Subjects in this Topic:

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.



Whereas the exercises of true and holy love in the saints arise in another way. They do not first see that God loves them, and then see that he is lovely, but they first see that God is lovely, and that Christ is excellent and glorious, and their hearts are first captivated with this view, and the exercises of their love are wont from time to time to begin here, and to arise primarily from these views; and then, consequentially, they see God's love, and great favor to them.["There is a seeing of Christ after a man believes, which is Christ in his love, &c. But I speak of that first sight of him that precedes the second act of faith, and it is an intuitive, or real sight of him as he is in his glory." Shepard's Par. of the Ten Virgins, Part I. p. 74.] The saint's affections begin with God; and self-love has a hand in these affections consequentially, and secondarily only. On the contrary, those false affections begin with self, and an acknowledgment of an excellency in God, and an affectedness with it, is only consequential and dependent. In the love of the true saint God is the lowest foundation; the love of the excellency of his nature is the foundation of all the affections which come afterwards wherein self-love is concerned as a handmaid: on the contrary, the hypocrite lays himself at the bottom of all, as the first foundation, and lays on God as the superstructure; and even his acknowledgment of God's glory itself depends on his regard to his private interest.



Self-love may not only influence men, so as to cause them to be affected with God's kindness to them separately; but also with God's kindness to them as parts of a community: as a natural principle of self-love, without any other principle, may be sufficient to make a man concerned for the interest of the nation to which he belongs: as for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their disadvantages, they being concerned as members of the body. So the same natural principle may extend further, and even to the world of mankind, and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets, if we knew that such there were, and how it was with them. So this principle may cause men to be affected with the benefits that mankind have received beyond the fallen angels. And hence men, from this principle, may be much affected with the wonderful goodness of God to mankind, his great goodness in giving his Son to die for fallen man, and the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God has provided in heaven for us; looking on themselves as persons concerned and interested, as being some of this species of creatures so highly favored: the same principle of natural gratitude may influence men here, as in the case of personal benefits.



But these things that I have said do by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as a spiritual gratitude, which is a holy and divine affection: they imply no more, than that there is a gratitude which is merely natural, and that when persons have affections towards God only or primarily for benefits received, their affection is only the exercise of a natural gratitude. There is doubtless such a thing as a gracious gratitude, which does greatly differ from all that gratitude which natural men experience. It differs in the following respects:



1. True gratitude or thankfulness to God for his kindness to us, arises from a foundation laid before, of love to God for what he is in himself, whereas a natural gratitude has no such antecedent foundation. The gracious stirrings of grateful affection to God, for kindness received, always are from a stock of love already in the heart, established in the first place on other grounds, viz., God's own excellency; and hence the affections are disposed to flow out on occasions of God's kindness. The saint, having seen the glory of God, and his heart being overcome by it, and captivated with love to him on that account, his heart hereby becomes tender, and easily affected with kindnesses received. If a man has no love to another, yet gratitude be moved by some extraordinary kindness; as in Saul towards David: but this is not the same kind of thing, as a man's gratitude to a dear friend, that his heart was before possessed with a high esteem of, and love to; whose heart by this means became tender towards him, and more easily affected with gratitude, and affected in another manner. Self-love is not excluded from a gracious gratitude; the saints love God for his kindness to them: Psa_116:1, "I love the Lord, because he hath heard the voice of my supplication." But something else is included; and another love prepares the way, and lays the foundation for these grateful affections.



2. In a gracious gratitude men are affected with the attribute of God's goodness and free grace not only as they are concerned in it, or as it affects their interest, but as a part of the glory and beauty of God's nature. That wonderful and unparalleled grace of God, which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious in itself, and appears so to the angels; it is a great part of the moral perfection and beauty of God's nature. This would be glorious, whether it were exercised towards us or no; and the saint who exercises a gracious thankfulness for it, sees it to be so, and delights in it as such: though his concern in it serves the more to engage his mind and raise the attention and affection; and self-love here assists as a handmaid, being subservient to higher principles, to lead forth the mind to the view and contemplation, and engage and fix the attention, and heighten the joy and love.-God's kindness to them is a glass that God sets before them, wherein to behold the beauty of the attribute of God's goodness: the exercises and displays of this attribute, by this means, are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in God's goodness is not the first foundation of our being affected with it; that was laid in the heart before, in that stock of love which was to God, for his excellency in himself, that makes the heart tender and susceptive of such impressions from his goodness to us. Poor is our own interest, or the benefits we have received, the only, or the chief objective ground of the present exercises of the affection, but God's goodness, as part of the beauty of his nature; although the manifestations of that lovely attribute, set immediately before our eyes, in the exercises of it for us, be the special occasion of the mind's attention to that beauty, at that time, and serves to fix the attention, and heighten the affection.



Some may perhaps be ready to object against the whole that has been said, that text, 1Jn_4:19 : "We love him, because he first loved us," as though this implied that God's love to the true saints were the first foundation of their love to him.



In answer to this, I would observe, that the apostle's drift in these words, is to magnify the love of God to us from hence, that he loved us, while we had no love to him; as will be manifest to anyone who compares this verse and the two following with the 9th, 10th, and 11th verses. And that God loved us, then we had no love to him, the apostle proves by this argument, that God's love to the elect is the ground of their love to him. And that it is three ways.-1. The saints' love to God is the fruit of God's love to them, as it is the gift of that love. God gave them a spirit of love to him, because he loved them from eternity. And in this respect God's love to his elect is the first foundation of their love to him as it is the foundation of their regeneration, and the whole of their redemption. 2. The exercises and discoveries that God has made of his wonderful love to sinful men, by Jesus Christ, in the work of redemption, is one of the chief manifestations, which God has made of the glory of his moral perfection, to both angels and men; and so is one main objective ground of the love of both to God; in a good consistence with what was said before. 3. God's love to a particular elect person, discovered by his conversion, is a great manifestation of God's moral perfection and glory to him, and a proper occasion of the excitation of the love of holy gratitude, agreeable to what was before said. And that the saints do in these respects love God, because he first loved them, fully answers the design of the apostle's argument in that place. So that no good argument can be drawn from hence, against a spiritual and gracious love in the saints, arising primarily from the excellency of divine things, as they are in themselves, and not from any conceived relation they bear to their interest.



And as it is with the love of the saints, so it is with their joy, and spiritual delight and pleasure: the first foundation of it is not any consideration or conception of their interest in divine things; but it primarily consists in the sweet entertainment their minds have in the view of contemplation of the divine and holy beauty of these things, as they are in themselves. And this is indeed the very main difference between the joy of the hypocrite, and the joy of the true saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and the happiness which he supposes he has attained to, or shall attain to. True saints have their minds, in the first place, inexpressibly pleased and delighted with the sweet ideas of the glorious and amiable nature of the things of God. And this is the spring of all their delights, and the cream of all their pleasures: it is the joy of their joy. This sweet and ravishing entertainment they have in the view of the beautiful and delightful nature of divine things, is the foundation of the joy that they have afterwards, in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated with it, that they are made so much of by God; and then on that ground he seems, in a sort, lovely to them.



The first foundation of the delight a true saint has in God, is his own perfection; and the first foundation of the delight he has in Christ, is his own beauty; he appears in himself the chief among ten thousand, and altogether lovely. The way of salvation by Christ is a delightful way to him, for the sweet and admirable manifestations of the divine perfections in it: the holy doctrines of the gospel, by which God is exalted and man abased, holiness honored and promoted, and sin greatly disgraced and discouraged, and free and sovereign love manifested, are glorious doctrines in his eyes, and sweet to his taste, prior to any conception of his interest in these things. Indeed the saints rejoice in their interest in God, and that Christ is theirs: and so they have great reason, but this is not the first spring of their joy. They first rejoice in God as glorious and excellent in himself, and then secondarily rejoice in it, that so glorious a God is theirs.-They first have their hearts filled with sweetness, from the view of Christ's excellency, and the excellency of his grace and the beauty of the way of salvation by him, and then they have a secondary joy in that so excellent a Savior, and such excellent grace are theirs.[Dr. Owen, on the spirit, p. 199, speaking of a common work of the spirit, says, "The effects of this work on the mind, which is the first subject affected with it, proceeds not so far as to give delight, complacency and satisfaction, in the lovely spiritual nature and excellency of the things revealed unto it. The true nature of saving illumination consists in this, that it gives the mind such a direct intuitive insight and prospect into spiritual things, as that in their own spiritual nature they suit, please, and satisfy it; so that it is transformed into them, cast into the mould of them, and rests in them."] But that which is the true saint's superstructure is the hypocrite's foundation. When they hear of the wonderful things of the gospel, of God's great love in sending his Son, of Christ's diving love to sinners, and the great things Christ has purchased and promised to the saints, and hear these things livelily and eloquently set forth; they may bear with a great deal of pleasure, and be lifted up with what they hear; but if their joy be examined, it will be found to have no other foundation than this, that they look upon these things as theirs, all this exalts them, they love to hear of the great love of Christ, so vastly distinguishing some from others; for self-love, and even pride itself makes them affect great distinction from others. No wonder, in this confident opinion of their own good estate, that they feel well under such doctrine, and are pleased in the highest degree, in hearing how much God and Christ makes of them. So that their joy is really a joy in themselves, and not in God.



And because the joy of hypocrites is in themselves, hence it comes to pass that in their rejoicings and elevations, they are wont to keep their eye upon themselves: having received what they call spiritual discoveries or experience, their minds are taken up about them, admiring their own experiences; and what they are principally taken and elevated with, is not the glory of God, or beauty of Christ, but the beauty of their experiences. They keep thinking with themselves, What a good experience is this! What a great discovery is this! What wonderful things have I met with! And so they put their experiences in the place of Christ, and his beauty and fullness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences; instead of feeding and fasting their souls in the view of what is without them, viz., the innate, sweet refreshing amiableness of the things exhibited in the gospel, their eyes are off from these things, or at least they view them only as it were sideways; but the object that fixes their contemplation, is their experience; and they are feeding their souls, and feasting a selfish principle, with a view of their discoveries: they take more comfort in their discoveries than in Christ discovered, which is the true notion of living upon experiences and frames, and not a using experiences as the signs on which they rely for evidence of their good estate, which some call living on experiences; though it be very observable, that some of them who do so are most notorious for living upon experiences, according to the true notion of it.



The affections of hypocrites are very often after this manner; they are first much affected with some impression on their imagination, or some impulse which they take to be an immediate suggestion or testimony from God of his love and their happiness, and high privileges in some respect, either with or without a text of Scripture; they are mightily taken with this as a great discovery, and hence arise high affections. And when their affections are raised, then they view those high affections, and call them great and wonderful experiences; and they have a notion that God is greatly pleased with those affections; and this affects them more; and so they are affected with their affections. And thus their affections rise higher and higher, until they sometimes are perfectly swallowed up: and self-conceit, and a fierce zeal rises withal; and all is built like a castle in the air, on no other foundation but imagination, self-love, and pride.



And as the thoughts of this sort of persons are, so is their talk; for out of the abundance of their heart their mouth speaketh. As in their high affections they keep their eye upon the beauty of their experiences, and greatness of their attainments; so they are great talkers about themselves.-The true saint, when under great spiritual affections, from the fullness of his heart, is ready to be speaking much of God, and his glorious perfections and works, and of the beauty and amiableness of Christ, and the glorious things of the gospel: but hypocrites, in their high affections, talk more of the discovery, than they do of the thing discovered; they are full of talk about the great things they have met with, the wonderful discoveries they have had, how sure they are of the love of God to them, how safe their condition is, and how they know they shall go to heaven, &c.



A true saint, when in the enjoyment of true discoveries of the sweet glory of God and Christ, has his mind too much captivated and engaged by what he views without himself, to stand at that time to view himself, and his own attainments: it would be a diversion and loss which he could not bear, to take his eye off from the ravishing object of his contemplation, to survey his own experience, and to spend time in thinking with himself, what a high attainment this is, and what a good story I now have to tell others. Nor does the pleasure and sweetness of his mind at that time chiefly arise from the consideration of the safety of his state, or anything he has in view of his own qualifications, experiences, or circumstances; but from the divine and supreme beauty of what is the object of his direct views without himself; which sweetly entertains, and strongly holds his mind.



As the love and joy of hypocrites are all from the source of self love, so it is with their other affections, their sorrow for sin, their humiliation and submission, their religious desires and zeal: everything is, as it were, paid tail beforehand, in God's highly gratifying their self-love, and their lusts, by making so much of them, and exalting them so highly, as things are in their imagination. It is easy for nature, as corrupt as it is, under a notion of being already some of the highest favorites of heaven, and having a God who does so protect them and favor them in their sins, to love this imaginary God that suits them so well, and to extol him, and submit to him, and to be fierce and zealous for him. The high affections of many are all built on the supposition of their being eminent saints. If that opinion which they have of themselves were taken away, if they thought they were some of the lower form of saints (though they should yet suppose themselves to be real saints), their high affections would fall to the ground. If they only saw a little of the sinfulness and vileness of their own hearts, and their deformity, in the midst of their best duties and their best affections, it would knock their affections on the head; because their affections are built upon self, therefore self-knowledge would destroy them. But as to truly gracious affections, they are built elsewhere; they have their foundation out of self in God and Jesus Christ; and therefore a discovery of themselves, of their own deformity, and the meanness of their experiences, though it will purify their affections, yet it will not destroy them, but in some respects sweeten and heighten them.



III. Those affections that are truly holy, are primarily founded on the loveliness of the moral excellency of divine things. Or (to express it otherwise) a love to divine things for the beauty and sweetness of their moral excellency is the first beginning and spring of all holy affections.



Here, for the sake of the more illiterate reader, I will explain what I mean by the moral excellency of divine things.



And it may be observed, that the word moral is not to be understood here according to the common and vulgar acceptation of the word when men speak of morality, and a moral behavior; meaning an outward conformity to the duties of the moral law, and especially the duties of the second table; or intending no more at farthest, than such seeming virtues, as proceed from natural principles, in opposition to those virtues that are more inward, spiritual, and divine; as the honesty, justice, generosity, good nature, and public spirit of many of the heathen are called moral virtues, in distinction from the holy faith, love, humility, and heavenly-mindedness of true Christians: I say, the word moral is not to be understood thus in this place.



But in order to a right understanding what is meant, it must be observed, that divines commonly make a distinction between moral good and evil, and natural good and evil. By moral evil, they mean the evil of sin, or that evil which is against duty, and contrary to what is right and ought to be. By natural evil, they do not mean that evil which is properly opposed to duty; but that which is contrary to mere nature, without any respect to a rule of duty. So the evil of suffering is called natural evil, such as pain and torment, disgrace, and the like: these things are contrary to mere nature, contrary to the nature of both bad and good, hateful to wicked men and devils, as well as good men and angels. So likewise natural defects are called natural evils, as if a child be monstrous or a natural fool; these are natural evils, but are not moral evils, because they have not properly the nature of the evil of sin. On the other hand, as by moral evil, divines mean the evil of sin, or that which is contrary to what is right; so by moral good, they mean that which is contrary to sin, or that good in beings who have will and choice, whereby, as voluntary agents, they are, and act, as it becomes them to be and to act, or so as is most fit, and suitable, and lovely. By natural good, they mean that good that is entirely of a different kind from holiness or virtue, viz., that which perfects or suits nature, considering nature abstractly from any holy or unholy qualifications, and without any relation to any rule or measure of right and wrong.



Thus pleasure is a natural good; so is honor, so is strength; so is speculative knowledge, human learning, and policy.-Thus there is a distinction to be made between the natural good that men are possessed of, and their moral good; and also between the natural and moral good of the angels in heaven: the great capacity of their understandings, and their great strength, and the honorable circumstances they are in as the great ministers of God's kingdom, whence they are called thrones, dominions, principalities, and powers, is the natural good which they are possessed of; but their perfect and glorious holiness and goodness, their pure and flaming love to God, and to the saints and to one another, is their moral good. So divines make a distinction between the natural and moral perfections of God: by the moral perfections of God, they mean those attributes which God exercises as a moral agent, or whereby the heart and will of God are good, right, and infinitely becoming and lovely; such as his righteousness, truth, faithfulness, and goodness; or, in one word, his holiness. By God's natural attributes or perfections, they mean those attributes, wherein, according to our way of conceiving of God, consists, not the holiness or moral goodness of God, but his greatness, such as his power, his knowledge, whereby he knows all things, and his being eternal, from everlasting to everlasting, his omnipresence, and his awful and terrible majesty.



The moral excellency of an intelligent voluntary being is more immediately seated in the heart or will of moral agents. That intelligent being, whose will is truly right and lovely, is morally good or excellent.



This moral excellency of an intelligent being, when it is true and real, and not only external or merely seeming and counterfeit, is holiness. Therefore holiness comprehends all the true moral excellency of intelligent beings: there is no other true virtue, but real holiness. Holiness comprehends all the true virtue of a good man, his love to God, his gracious love to men, his justice, his charity, and bowels of mercies, his gracious meekness and gentleness, and all other true Christian virtues that he has, belong to his holiness. So the holiness of God in the more extensive sense of the word, and the sense in which the word is commonly, if not universally used concerning God in Scripture, is the same with the moral excellency of the divine nature, or his purity and beauty as a moral agent, comprehending all his moral perfections, his righteousness faithfulness, and goodness. As in holy men, their charity, Christian kindness and mercy, belong to their holiness; so the kindness and mercy of God belong to his holiness. Holiness in man is but the image of God's holiness; there are not more virtues belonging to the image than are in the original: derived holiness has not more in it than is in that underived holiness which is its fountain: there is no more than grace for grace, or grace in the image, answerable to grace in the original.



As there are two kinds of attributes in God, according to our way of conceiving of him, his moral attributes, which are summed up in his holiness, and his natural attributes of strength, knowledge, &c., that constitute the greatness of God; so there is a twofold image of God in man, his moral or spiritual image, which is his holiness, that is the image of God's moral excellency (which image was lost by the fall), and God's natural image, consisting in man's reason and understanding, his natural ability, and dominion over the creatures, which is the image of God's natural attribute.



From what has been said, it may easily be understood what I intend, when I say that a love to divine things for the beauty of their moral excellency, is the beginning and spring of all holy affections. It has been already shown, under the former head, that the first objective ground of all holy affections is the supreme excellency of divine things as they are in themselves, or in their own nature; I now proceed further, and say more particularly, that that kind of excellency of the nature of divine things, which is the first objective ground of all holy affections, is their moral excellency, or their holiness. Holy persons, in the exercise of holy affections, do love divine things primarily for their holiness: they love God, in the first place, for the beauty of his holiness or moral perfection, as being supremely amiable in itself. Not that the saints, in the exercise of gracious affections, do love God only for his holiness; all his attributes are amiable and glorious in their eyes; they delight in every divine perfection; the contemplation of the infinite greatness, power, knowledge, and terrible majesty of God, is pleasant to them. But their love to God for his holiness is what is most fundamental and essential in their love. Here it is that true love to God begins; all other holy love to divine things flows from hence: this is the most essential and distinguishing thing that belongs to a holy love to God, with regard to the foundation of it. A love to God for the beauty of his moral at tributes leads to, and necessarily causes a delight in God for all his attributes; for his moral attributes cannot be without his natural attributes: for infinite holiness supposes infinite wisdom, and an infinite capacity and greatness; and all the attributes of God do as it were imply one another.



The true beauty and loveliness of all intelligent beings does primarily and most essentially consist in their moral excellency or holiness. Herein consists the loveliness of the angels, without which, with all their natural perfections, their strength, and their knowledge, they would have no more loveliness than devils. It is a moral excellency alone, that is in itself, and on its own account, the excellency of intelligent beings: it is this that gives beauty to, or rather is the beauty of their natural perfections and qualifications. Moral excellency is the excellency of natural excellencies. Natural qualifications are either excellent or otherwise, according as they are joined with moral excellency or not. Strength and knowledge do not render any being lovely, without holiness, but more hateful; though they render them more lovely, when joined with holiness. Thus the elect angels are the more glorious for their strength and knowledge, because these natural perfections of theirs are sanctified by their moral perfection. But though the devils are very strong, and of great natural understanding, they be not the more lovely: they are more terrible indeed, but not the more amiable; but on the contrary, the more hateful. The holiness of an intelligent creature, is the beauty of all his natural perfections. And so it is in God, according to our way of conceiving of the divine Being: holiness is in a peculiar manner the beauty of the divine nature. Hence we often read of the beauty of holiness, Psa_29:2, Psa_96:9, and Psa_110:3. This renders all his other attributes glorious and lovely. It is the glory of God's wisdom, that it is a holy wisdom, and not a wicked subtlety and craftiness. This makes his majesty lovely; and not merely dreadful and horrible, that it is a holy majesty. It is the glory of God's immutability, that it is a holy immutability, and not an flexible obstinacy in wickedness.



And therefore it must needs be, that a sight of God's loveliness must begin here. A true love to God must begin with a delight in his holiness, and not with a delight in any other attribute; for no other attribute is truly lovely without this, and no otherwise than as (according to our way of conceiving of God) it derives its loveliness from this; and therefore it is impossible that other attributes should appear lovely, in their true loveliness, until this is seen; and it impossible that any perfection of the divine nature should be loved with true love until this is loved. If the true loveliness of all God's perfections arises from the loveliness of his holiness; then the true love of all his perfections arises from the love of his holiness. They that do not see the glory of God's holiness, cannot see anything of the true glory of his mercy and grace: they see nothing of the glory of those attributes, as any excellency of God's nature, as it is in itself; though they may be affected with them, and love them, as they concern their interest: for these attributes are no part of the excellency of God's nature, as that is excellent in itself, any otherwise than as they are included in his holiness, more largely taken; or as they are a part of his moral perfection.



As the beauty of the divine nature does primarily consist in God's holiness, so does the beauty of all divine things. Herein consists the beauty of the saints, that they are saints, or holy ones; it is the moral image of God in them, which is their beauty; and that is their holiness. Herein consists the beauty and brightness of the angels of heaven, that they are holy angels, and so not devils. Dan_4:13, Dan_4:17, Dan_4:23; Mat_25:31, Mar_8:38, Act_10:22, Rev_14:10. Herein consists the beauty of the Christian religion, above all other religions, that it is so holy a religion. Herein consists the excellency of the word of God, that it is so holy: Psa_119:140, "Thy word is very pure, therefore thy servant loveth it." Psa_119:128, "I esteem all thy precepts concerning all things to be right; and I hate every false way." Psa_119:138, "Thy testimonies that thou hast commanded are righteous, and very faithful." Psa_119:172, "My tongue shall speak of thy word; for all thy commandments are righteousness." And Psa_19:7-10, "The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever: the judgments of the Lord are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey, and the honey comb." Herein does primarily consist the amiableness and beauty of the Lord Jesus, whereby he is the chief among ten thousands, and altogether lovely, even in that he is the holy one of God, Act_3:14, and God's holy child, Act_4:27, and he that is holy, and he that is true, Rev_3:7. All the spiritual beauty of his human nature, consisting in his meekness, lowliness, patience, heavenliness, love to God, love to men, condescension to the mean and vile, and compassion to the miserable, &c., all is summed up in his holiness. And the beauty of his divine nature, of which the beauty of his human nature is the image and reflection, does also primarily consist in his holiness. Herein primarily consists the glory of the gospel, that it is a holy gospel, and so bright an emanation of the holy beauty of God and Jesus Christ: herein consists the spiritual beauty of its doctrines, that they are holy doctrines, or doctrines according to goodness. And herein does consist the spiritual beauty of the way of salvation by Jesus Christ, that it is so holy a way. And herein chiefly consists the glory of heaven, that it is the holy city, the holy Jerusalem, the habitation of God's holiness, and so of his glory, Isa_63:15. All the beauties of the new Jerusalem, as it is described in the two last chapters of Revelation, are but various representations of this. See Rev_21:2, Rev_21:10-11, Rev_21:18, Rev_21:21, Rev_21:27, Rev_22:1, Rev_22:3.



And therefore it is primarily on account of this kind of excellency, that the saints do love all these things. Thus they love the word of God, because it is very pure. It is on this account they love the saints; and on this account chiefly it is, that heaven is lovely to them, and those holy tabernacles of God amiable in their eyes: it is on this account that they love God; and on this account primarily it is, that they love Christ, and that their hearts delight in the doctrines of the gospel, and sweetly acquiesce in the way of salvation therein revealed.["To the right closing with Christ's person, this is always required, to taste the bitterness of sin, as the greatest evil: else a man will never close with Christ, for his holiness in him, and from him, as the greatest good. For we told you, that that is the right closing with Christ for himself, when it is for his holiness. For ask a whorish heart, what beauty he sees in the person of Christ; he will, after he has looked over his kingdom, his righteousness, and all his works, see a beauty in them, because they do serve his turn, to comfort him only. Ask a virgin, he will see his happiness in all; but that which makes the Lord amiable is his holiness, which is in him to make him holy too. As in marriage, it is the personal beauty draws the heart. And hence I have thought it reason, that he that loves the brethren for a little grace, will love Christ much more." Shepard's Parable, Part I. p. 84.]



Under the head of the first distinguishing characteristic of gracious affections, I observed, that there is given to those that are regenerated, a new supernatural sense, that is as it were a certain divine spiritual taste, which is, in its whole nature, diverse from any former kinds of sensation of the mind, as tasting is diverse from saint in the exercise of this new sense of mind, in spiritual and divine things as entirely different from anything that is perceived in them by natural men, as the sweet taste of honey is diverse from the ideas men get of honey by looking on it or feeling it. Now this that I have been speaking of, viz., the beauty of holiness, is that thing in spiritual and divine things, which is perceived by this spiritual sense, that is so diverse from all that natural men perceive in them; this kind of beauty is the quality that is the immediate object of this spiritual sense; this is the sweetness that is the proper object of this spiritual taste. The Scripture often represents the beauty and sweetness of holiness as the grand object of a spiritual taste and spiritual appetite. This was the sweet food of the holy soul of Jesus Christ, Joh_4:32, Joh_4:34 : "I have meat to eat that ye know not of-My meat is to do the will of him that sent me, and to finish his work." I know of no part of the holy Scriptures, where the nature and evidences of true and sincere godliness are so much of set purpose and so fully and largely insisted on and delineated, as the 119th Psalm; the Psalmist declares his design in the first verses of the Psalm, and he keeps his eye on this design all along, and pursues it to the end: but in this Psalm the excellency of holiness is represented as the immediate object of a spiritual taste, relish, appetite, and delight of God's law; that grand expression and emanation of the holiness of God's natures and prescription of holiness to the creature, is all along represented as the food and entertainment, and as the great object of the love, the appetite, the complacence and rejoicing of the gracious nature, which prizes God's commandments above gold, yea, the finest gold, and to which they are sweeter than the honey and honey comb; and that upon account of their holiness, as I observed before. The same Psalmist declares, that this is the sweetness that a spiritual taste relishes in God's law: Psa_19:7-10, "The law of the Lord is perfect; the commandment of the Lord is pure; the fear of the Lord is clean; the statutes of the Lord are right, rejoicing the heart;-the judgments of the Lord are true, and righteous altogether; more to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the honey comb."



A holy love has a holy object. The holiness of love consists especially in this, that it is the love of that which is holy, as holy, or for its holiness; so that it is the holiness of the object, which is the quality whereon it fixes and terminates. A holy nature must needs love that in holy things chiefly, which is most agreeable to itself; but surely that in divine things, which above all others is agreeable to a holy nature, is holiness, because holiness must be above all other things agreeable to holiness; for nothing can be more agreeable to any nature than itself; holy nature must be above all things agreeable to holy nature: and so the holy nature of God and Christ, and the word of God, and other divine things, must be above all other things agreeable to the holy nature that is in the saints.



And again, a holy nature doubtless loves holy things, especially on the account of that for which sinful nature has enmity against them; but that for which chiefly sinful nature is at enmity against holy things, is their holiness; it is for this, that the carnal mind is at enmity against God, and against the law of God, and the people of God. Now it is just arguing from contraries; from contrary causes to contrary effects; from opposite natures to opposite tendencies. We know that holiness is of a directly contrary nature to wickedness; as therefore it is the nature of wickedness chiefly to oppose and hate holiness; so it must be the nature of holiness chiefly to tend to, and delight in holiness.



The holy nature in the saints and angels in heaven (where the true tendency of it best appears) is principally engaged by the holiness of divine things. This is the divine beauty which chiefly engages the attention, admiration, and praise of the bright and burning seraphim: Isa_6:3, "One cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." And Rev_4:8, "They rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." So the glorified saints Rev_15:4, "Who shall not fear thee, O Lord, and glorify thy name? For thou only art holy."



And the Scriptures represent the saints on earth as adoring God primarily on this account, and admiring and extolling all God's attributes, either as deriving loveliness from his holiness, or as being a part of it. Thus when they praise God for his power, his holiness is the beauty that engages them: Psa_98:1, "O sing unto the Lord a new song, for he hath done marvellous things: his right hand, and his holy arm hath gotten him the victory." So when they praise him for his justice and terrible majesty: Psa_99:2, Psa_99:3, "The Lord is great in Zion, and he is high above all people. Let them praise thy great and terrible name; for it is holy." Psa_99:5, "Exalt ye the Lord our God, and worship at his footstool; for he is holy." Psa_99:8-9, "Thou wast a God that forgavest them, though thou tookest vengeance of their inventions. Exalt ye the Lord our God, and worship at his holy hill: for the Lord our God, is holy." So when they praise God for his mercy and faithfulness: Psa_97:11-12, "Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the Lord, ye righteous; and give thanks at the remembrance of his holiness." 1Sa_2:2, "There is none holy as the Lord: for there is none besides thee; neither is there any rock like our God."



By this therefore all may try their affections, and particularly their love and joy. Various kinds of creatures show the difference of their natures, very much in the different things they relish as their proper good, one delighting in that which another abhors. Such a difference is there between true saints, and natural men: natural men have no sense of the goodness and excellency of holy things at least for their holiness; they have no taste for that kind of good; and so may be said not to know that divine good, or not to see it; it is wholly hid from them; but the saints, by the mighty power of God, have it discovered to them; they have that supernatural, most noble and divine sense given them, by which they perceive it; and it is this that captivates their hearts, and delights them above all things; it is the most amiable and sweet thing to the heart of a true saint, that is to be found in heaven or earth; that which above all others attracts and engages his soul; and that whereby above all things, he places his happiness, and which he lots upon for solace and entertainment to his mind, in this world, and full satisfaction and blessedness in another. By this, you may examine your love to God, and to Jesus Christ, and to the word of God, and your joy in them, and also your love to the people of God, and your desires after heaven; whether they be from a supreme delight in this sort of beauty, without being primarily moved from your imagined interest in them, or expectations from them. There are many high affections, great seeming love and rapturous joys, which have nothing of this holy relish belonging to them.



Particularly, by what has been said you may try your discoveries of the glory of God's grace and love, and your affections arising from them. The grace of God may appear lovely two ways; either as bonum utile, a profitable good to me, that which greatly serves my interest, and so suits my self-love; or as bonum formosum, a beautiful good in itself, and part of the moral and spiritual excellency of the divine nature. In this latter respect it is that the true saints have their hearts affected, and love captivated by the free grace of God in the first place.



From the things that have been said, it appears, that if persons have a great sense of the natural perfections of God, and are greatly affected with them, or have any other sight or sense of God than that which consists in, or implies a sense of the beauty of his moral perfections, it is no certain sign of grace; as particularly men's having a great sense of the awful greatness and terrible majesty of God; for this is only God's natural perfection, and what men may see and yet be entirely blind to the beauty of his moral perfection, and have nothing of that spiritual taste which relishes this divine sweetness.



It has been shown already, in what was said upon the first distinguishing mark of gracious affections, that that which is spiritual, is entirely different in its nature, from all that it is possible any graceless person should be the subject of, while he continues graceless. But it is possible that those who are wholly without grace should have a clear sight and very great and affecting sense of God's greatness, his mighty power, and awful majesty; for this is what the devils have, though they have lost the spiritual knowledge of God, consisting in a sense of the amiableness of his moral perfections; they are perfectly destitute of any sense or relish of that kind of beauty, yet they have a very great knowledge of the natural glory of God (if I may so speak), or his awful greatness and majesty; this they behold, and are affected with the apprehensions of, and therefore tremble before him. This glory of God all shall behold at the day of judgment; God will make all rational beings to behold it to a great degree indeed, angels and devils, saints and sinners: Christ will manifest his infinite greatness, and awful majesty, to everyone, in a most open, clear, and convincing manner, and in a light that none can resist, "when he shall come in the glory of his Father, and every eye shall see him;" when they shall cry to the mountains to fall upon them, to hide them from the face of him that sits upon the throne, they are represented as seeing the glory of God's majesty, Isa_2:10, Isa_2:19, Isa_2:21. God will make all his enemies to behold this, and to live in a most clear and affecting view of it, in hell, to all eternity. God hath often declared his immutable purpose to make all his enemies to know him in this respect, in so often annexing these words to the threatenings he denounces against them: "And they shall know that I am the Lord;" yea he hath sworn that all men shall see his glory in this respect: Num_14:21, "As truly as I live, all the earth shall be filled with the glory of the Lord." And this kind of manifestation of God is very often spoken of in Scripture, as made, or to be made, in the sight of God's enemies in this world, Num_9:16, and Exo_14:18, and Exo_15:16, Psa_66:3, and Psa_46:10, and other places innumerable. This was a manifestation which God made of himself in the sight of that wicked congregation at Mount Sinai; deeply affecting them with it; so that all the people in the camp trembled. Wicked men and devils will see, and have a great sense of everything that appertains to the glory of God, but only the beauty of his moral perfection; they will see his infinite greatness and majesty, his infinite power, and will be fully convinced of his omniscience, and his eternity and immutability; and they will see and know everything appertaining to his moral attributes themselves, but only the beauty and amiableness of them; they will see and know that he is perfectly just, and righteous, and true, and that he is a holy God, of purer eyes than to behold evil, who cannot look on iniquity; and they will see the wonderful manifestations of his infinite goodness and free grace to the saints; and there is nothing will be hid from their eyes, but only the beauty of these moral attributes, and that beauty of the other attributes, which arises from it. And so natural men in this world are capable of having a very affecting sense of everything else that appertains to God, but this only. Nebuchadnezzar had a great and very affecting sense of the infinite greatness and awful majesty of God, of his supreme and absolute dominion, and mighty and irresistible power, and of his sovereignty, and that he, and all the inhabitants of the earth were nothing before him; and also had a great conviction in his conscience of his justice, and an affecting sense of his great goodness, Dan_4:1-3, Dan_4:34-35, Dan_4:37. And the sense that Darius had of God's perfections, seems to be very much like his, Dan_6:25, &c. But the saints and angels do behold the glory of God consisting in the beauty of his holiness; and it is this sight only that will melt and humble the hearts of men, and wean them from the world, and draw them to God, and effectually change them. A sight of the awful greatness of God, may overpower men's strength, and be more than they can endure; but if the moral beauty of God be hid, the enmity of the heart will remain in its full strength, no love will be enkindled, all will not be effectual to gain the will, but that will remain inflexible; whereas the first glimpse of the moral and spiritual glory of God shining into the heart, produces all these effects as it were with omnipotent power, which nothing can withstand.



The sense that natural men may have of the awful greatness of God may affect them various ways; it may not only terrify them, but it may elevate them, and raise their joy and praise, as their circumstances may be. This will be the natural effect of it, under the real or supposed receipt of some extraordinary mercy from God, by the influence of mere principles of nature. It has been shown already, that the receipt of kindness may, by the influence of natural principles, affect the heart with gratitude and praise to God; but if a person, at the same time that he receives remarkable kindness from God, has a sense of his infinite greatness, and that he is but nothing in comparison of him, surely this will naturally raise his gratitude and praise the higher, for kindness to one so much inferior. A sense of God's greatness had this effect upon Nebuchadnezzar, under the receipt of that extraordinary favor of his restoration, after he had been driven from men, and had his dwelling with the beasts: a sense of God's exceeding greatness raises his gratitude very high; so that he does, in the most lofty terms, extol and magnify God, and calls upon all the world to do it with him; and much more if a natural man, at the same time that he is greatly affected with God's infinite greatness and majesty, entertains a strong conceit that this great God has made him his child and special favorite, and promised him eternal glory in his highest love, will this have a tendency, according to the course of nature, to raise his joy and praise to a great height.



Therefore, it is beyond doubt that too much weight has been laid, by many persons of late, on discoveries of God's greatness, awful majesty, and natural perfection, operating after this manner, without any real view of the holy majesty of God. And experience does abundantly witness to what reason and Scripture declare as to this matter; there having been very many persons, who have seemed to be overpowered with the greatness and majesty of God, and consequently elevated in the manner that has been spoken of, who have been very far from having appearances of a Christian spirit and temper, in any manner of proportion, or fruits in practice in any wise agreeable; but their discoveries have worked in a way contrary to the operation of truly spiritual discoveries.



Not that a sense of God's greatness and natural attributes is not exceeding useful and necessary. For, as I observed before, this is implied in a manifestation of the beauty of God's holiness. Though that be something beyond it, it supposes it, as the greater supposes the less. And though natural men may have a sense of the natural perfections of God; yet undoubtedly this is more frequent and common with the saints than with natural men; and grace tends to enable men to see these things in a better manner than natural men do; and not only enables them to see God's natural attributes, but that beauty of those attributes, which (according to our way of conceiving of God) is derived from his holiness.



IV. Gracious affections do arise from the mind's being enlightened, richly and spiritually to understand or apprehend divine things.



Holy affections are not heat without light; but evermore arise from the information of the understanding, some spiritual instruction that the mind receives, some light or actual knowledge. The child of God is graciously 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 some clearer and better view than he had before, when he was not affected: either he receives some understanding of divine things that is new to him; or has his former knowledge renewed after the view was decayed: 1Jn_4:7, "Everyone that loveth, knoweth God." Php_1:9, "I pray that your love may abound more and more in knowledge, and in all judgment." Rom_10:2, "They have a zeal of God, but not according to knowledge." Col_3:10, "The new man, which is renewed in knowledge." Psa_43:3-4, "O send out thy light and thy truth; let them lead me, let them bring me unto thy holy hill." Joh_6:45, "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, and enlarges the affections, and so opens the way for men into the kingdom of heaven; Luk_11:52, "Ye have taken away the key of knowledge."



Now there are many affections which do not arise from any light in the understanding. And when it is thus, it is a sure evidence that these affections are not spiritual, let them be ever so high.["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, unsavory, unfruitful heart and course; because they never had light to conviction enough as yet."] 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 of. But in many persons those apprehensions or conceptions that they have, wherewith they are affected, have nothing of the nature of knowledge or instruction in them. As for instance, when a person is affected with a lively idea, suddenly excited in his mind, of some shape or very beautiful pleasant form of countenance, or some shining light, or other glorious outward appearance: here is something apprehended or conceived by the mind; but there is nothing of the nature of instruction in it; persons become never the wiser by such things, or more knowing about God, or a Mediator between God and man, or the way of salvation by Christ, or anything contained in any of 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, or any of 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 that are taught of God and Christ, in a new manner, the coming to a new understanding of the excellent nature of God, and his wonderful perfections, some new view of Christ in his spiritual excellencies and fullness, or things opened to him in a new manner, that appertain to the way of salvation by Christ, whereby he now sees how it is, and understands those divine and spiritual doctrines which once were foolishness to him. Such enlightenings of the understanding as these, are things entirely different in their nature from strong ideas of shapes and colors, and outward brightness and glory, or sounds and voices. That all gracious affections do arise from some instruction or enlightening of the understanding, is therefore a further proof, that affections which arise from such impression on the imagination, are not gracious affections, besides the things observed before, which make this evident.



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 anything taught in those texts, 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; Luk_24:32, "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 some thing that is 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 mistake and misapprehension of the mind. As 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, or that their sins are forgiven, that God is their Father, and the like, this is a mistake or misapprehension; for the Scripture nowhere reveals the individual persons who are be loved, expressly; but only by consequence, by revealing the qualifications of persons that are beloved of God: and therefore this matter is not to be learned from Scripture any other way than by consequence, and from t