hearts by his Spirit which is given to us. Without such affections, there is no religion, no true godliness. Affections are a part of our constitution; and if the whole man is sanctified, they must be rendered holy. Affections are necessary to moral action as well as intellect itself; they are the great springs of human activity; and behove to be set in order and in motion by the Spirit of holiness. The religion of the glorified saints partakes of pure affections; and the experience of holy men in this life abundantly shows that the desires and the enjoyments of the sons of Zion are guided by the Spirit of Christ.

Although we speak of religious affections as distinct from the exercises of the understanding, it is not with design to convey the idea that they are separable, the one from the other. In religion, as in the constitution of human nature, the power of perceiving, and the capacity of being affected by what is perceived, are faculties of the same soul. The soul is the living being, that both understands and loves the being that, when renewed and sanctified, understands and loves divine things, in their proper nature and character. Religious affections are distinguished from all other affections, by their spirituality.* The Holy Ghost is the cause which produces

* "The spiritual man and the natural man are set in opposition, one to another, 1 Cor. ii. 14, 15. And as the saints are called spiritual in scripture, so we also find that there are certain properties, that have the same epithet given them. We read of a "spiritual mind," Rom. viii. 7. of "spiritual wisdom," Col. i. 9. and of "spiritual blessings," Eph. i. 3. Now, it may be observed, that the epithet spiritual is not used to signify any relation of persons or things to the spirit or soul of man: for there are some properties that the scripture calls carnal, which have their existence in the soul, Col. ii. 18. Nor, are things called spiritual, because they are conversant about those things which are immaterial: for so was the wisdom of this world, 1 Cor. chap. ii. But it is with relation to the HOLY GHOST that persons or things are termed spiritual in the New Testament. And it must be observed that they who have only the common influences of the Spirit are not so called: but only those who have the saving influences.

The Spirit of God is given to the true saints to dwell in them as their proper and lasting abode; and to influence their hearts as a principle of new nature, or as a divine supernatural spring of life and action. They are therefore properly denominated from it, and are called spiritual. Another reason why the saints and their virtues are called spiritual, is that the Spirit of God dwelling as a vital principle in their souls, there produces those effects wherein he communicates himself in his own proper nature, true holiness-That which is born of the Spirit is spirit. So that not only the persons are called spiritual, as having the Spirit of God dwelling in them; but those qualifications, affectione, and experiences that are wrought in them by the Spirit, are also spiritual; and therein differ vastly in their nature and kind from all that a natural man is or

them; and he makes us to be affected in a holy manner. He gives us light to see the object as it is; and he gives us the disposition which becometh the object. He commits no mistake. He counteracts alike ignorance and heresy, apathy and fanaticism. For this work he is sent from God to the mind of man: he understands perfectly what he has to do; for he is omniscient: he is able to do what he has undertaken; for he is omnipotent.

The adversary, who goeth about to mislead, to tempt, and to destroy, is capable, when permitted of the Lord, to excite emotions in the human heart; and his devices are not detected without spiritual discernment. Anxious to hold his dominion over fallen men, he is satisfied while he can keep them in ignorance, in negligence, or infidelity. If they should be any how alarmed about their state, he will suit his temptations to circumstances, in order that he may, by all means, secure his prey. Delusions, artfully adapted to the temper and pursuits of the individual, to the opinions, the practices, and the fashions of the society in which the individual resides, are ready at hand. Whether it be idolatry, or superstition, or formality, or enthusiasm; whether it be charity, or bigotry, or self-righteousness in any of its endlessly diversified forms, whatever, in fact, may answer his purposes of deceit, that he inculcates on the mind; and with it he diverts, and feeds, and fattens his victims. Great and sudden are the changes produced upon nations and individuals, by the prince of the power of the air, the spirit that now worketh in the children of disobedience. Nations, under his enchantments, break in pieces the shackles of a base superstition; and all at once amuse themselves with visionary speculations of infidel philosophy and reform: and again, wearied with their own vanities, they sink back into a stupid and sullen repose under the shadow of ANTICHRIST, the son of perdition. Individuals are suddenly alarmed, and from the cold and carnal habitude of years, become, at once, in their own estimation, with all their ignorance, saints of the first magnitude, who think of nothing and speak of nothing but religion; and then again, the fire burns out, and they return cold and comfortless to the state which they vainly imagined they had for ever forsaken. Their goodness is like the morning cloud. It passeth rapidly away.

True

The enemy gains much by this management. can be the subject of remaining in a natural state."-President Edwards's first Sign of Gracious Affections.

If

a

Christianity is serious, solemn, ardent, active, unyielding, and constant. To the secure, Satan will represent it as troublesome, sullen, ignoble, useless, and unhappy. For the alarmed sinner, he finds it necessary to provide a substitute for real religion in something resembling it, but essentially distinguished from it: therefore, he employs error to produce confusion of ideas, distraction of mind, or false peace, without removing guilt. Any excitement of affection, which is not of a spiritual nature, is peculiarly suited to his purposes. it pass, in the world and in the church, for what is called revival of religion, so much the better for him who readily transforms himself into an angel of light. Satan takes pleasure in the fanatic as well as in the formalist. Hereby he not only makes sure of his deluded victim, but also brings religion itself into disgrace. A wild delusion is contemptible to reflecting minds, and whensoever it is identified in general estimation with vital religion, as, alas, it too frequently is, then, of course, religion itself necessarily suffers. Ignorant excitement is awfully dangerous. Strong passion, whether from fear or from love of imaginary good, without the light of truth to direct its exercise, puts the sinner under full sail, and drives him to irremediable wo.

Actual godliness is equally averse from unenlightened excitement and cold speculation. It is alike opposed to the senseless professions of the deluded fanatic, and the callous calculations of the hard-hearted worldling. It is a pure and a holy flame, from the celestial fire, which enlightens with its rays, and revives with its warmth. It affects powerfully the finer feelings of the heart; it imparts energy for action in all the pious pursuits of believers; it is intelligent and discreet, pure and peaceable, and yields the fruits of righteousness to them who are exercised thereby. Such is the work of the Holy Ghost upon the affections of the saints. By communicating himself as a living and abiding principle of holy action in the soul of man, we are by a supernatural influence inclined to virtuous pursuits; and being inclined, we, of course, willingly, as well as certainly, improve in the spiritual life, and proceed in our preparation for glory.

3. Divine influence strengthens the saints for every duty. In the intellectual world, as well as in the inferior ranks of animated beings, there are different degrees of power. However intimately our ideas of strength are associated with physical force, all languages imply that there is intellectual vigour as well as muscular or bodily energy. It is as easy to conceive of the one as of the other, and to account for the one as for the other. The effects are equally obvious in both cases. A strong or a weak mind, are phrases as definite and intelligible, as a strong or a weak arm. The scriptures too assure us, that there are different degrees of spiritual strength; and experience shows that all the acts and exercises of the new man admit of various degrees. Were it not for this, improvement would be impossible. Spiritual strength is as distinct from the vigour of the understanding, from the natural force of any of our mental faculties, as these are from mere muscular power; and that strength is called spiritual, which is from the Spirit of God, acting according to the economy of grace, as the author of holiness in man.

All power is indeed from the Lord: For there is no power but of God. The Spirit moved upon the face of the waters, and established what are called the laws of nature over the several elements. The Spirit gave animation and energy to the nerves and the sinews of organized bodies: the flight of the eagle, the swiftness of the roe, and the impulse of Samson's arm, are all from this source of power. It is the same Spirit of the Almighty that giveth us understanding: but there is an essential difference between these communications and what he does for his saints in making them to grow in grace; and it is by his strengthening them with might in the inner man, they are made to go on unto perfection.

It is a mercy that the Spirit bringeth all things to our remembrance, and places the object of pursuit before us in his own divine light: let us be grateful for the gracious affections he begets in the heart, directing the desire of our souls to his holy name, to those things which are above in the paradise of God; but let us remember that a sight of the good, and a desire of enjoying it, would be unavailing, were we not enabled to pursue it with success. Thanks be unto God, who giveth us of his Holy Spirit. This is our ability: this is our strength. It consists not in mere acuteness of perception, in mere ardour of desire, or in the intensity of my grief, my joy, or my love. I speak not of mere natural ability, or mere moral ability; but of a power distinct from both, and superior to both-The power of the Holy Ghost, sanctifying both my nature and my morals. It is in the strength of grace promised and communicated that believers travel to the celestial mansions. I will go in the strength of the Lord God. It is God that girdeth me with strength, and maketh my way perfect.

CONCLUSION.

It is for you, brethren, as well as for me, to make the application of this discourse. Knowing that it is the Spirit of God who applies divine grace effectually to the soul, we behove to depend upon him at all times, and to solicit him when we meet together at the public ordinances for his blessing on the teacher and the taught. We all have an interest in this direction-" Grow in grace."

While it implies, that they who are still in their sins, are incapable of growth, and that all who have grace have ample room for improvement in religion, it evidently requires of us all, to use with care and constancy those means which are provided for our advancement to the perfection of the saints. The means, which we have pointed out to you in this discourse, are worthy of regard: the ordinances are of God: the reasonings and reflections correspond with his declarations, and your own character and condition: The influences of the Spirit are promised, and procured, and communicated in the whole economy, grace reigns through righteousness unto everlasting life by Jesus Christ our Lord. My concluding remarks are predicated upon the Christian experience of those whom I now address. I hope I am not deceived in you, while I take for granted your gracious state, and speak unto you as believers, the beloved of the Lord.

1. I observe from my text, that there are different degrees of gracious attainments, and I urge upon all ranks the duty of further progress" Grow in grace." Moses was instructed, when he cried unto the Lord for the descendants of Abraham, to urge them to go on in their journey. Pressed by the pursuing Egyptians, and opposed in their progress by the waters of the Red Sea, the people were sore afraid: and the Lord spake unto Moses, saying, "Speak unto the children of Israel, that they go forward." So say I unto you; Awake, arise, this is not your rest. Before you is the prize. It is God that calls upon you-your own, your fathers' God. Lo! He stands on high in light and in righteousness, looking down in compassion on the company of pilgrims; and graciously inviting them to lay aside every weight, that they may the better run the race that is set before