the body should arise from both these kinds of affections. And, consequently, these effects are no signs, that the affections they arise from, are of one kind or the other."

And here I must remark, that it is no uncommon thing in modern days, to see people quite overcome, and fall down under the exercise of religious affections; when at the same time, it is perfectly clear in many cases, that those who are the subjects of these affections, are not made alive in Christ Jesus; nor is the power of sin crucified in their hearts. I will here transcribe the words of one who has himself had experience in these things.

"Oft-times (says he) have I been wrapped up in a cloud of ecstacy, by the eloquent sound of pulpit oratory; and when the melody of sacred music (so called) was added thereunto, I have sometimes fell down the victim of enthusiastic delirium. If I arose a new creature, I would call it a blessed delirium, a most sacred enthusiasm-But not so, I straitway departed and forgot what manner of man I was. The spirit of truth forthwith reproved me, in the inward of my soul, for my antecedent profession of ecstatic sanctity and subsequent delinquency, and pointed out to me a more excellent way. I truly heard the intellectual voice, but would not understand." The same writer adds, "The most simple, and the most sincere, are liable to mistake the warmth of ministerial oratory, for the power of gospel authority; the flowers of rhetoric, for the fruit and

effects of the spirit. Great care ought to be taken to avoid this snare, which has proved fatal to many ten thousand professors."

Mr. Edwards speaking of public performances and preaching, observes, "There may be such means used, as have a great tendency to stir up the passions of weak and ignorant persons, and yet have no great tendency to benefit their souls: for, though (says he) they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any affections tending to grace.

III. "It is no certain sign that affections are truly gracious, that they cause those who have them, to be fluent, fervent and abundant, in talking of the things of religion.

"There are many persons, who, if they see this in others, are greatly prejudiced against them. Their being so full of talk is with them a sufficient ground to condemn them as Pharisees, and ostentatious hypocrites. On the other hand, there are many, who, if they see this effect in any, are very ignorantly and imprudently forward, at once to determine, that they are the true children of God, and under the saving influences of his Spirit, and speak of it as a great evidence of a new creature: they say, 'such an one's mouth is now opened: he used to be slow to speak; but now he is full and free: he is free now to open his heart, and tell his experiences, and declare the praises of God; it comes from him, as free as water from a fountain; and the like. And especially are

they captivated into a confident and undoubt ing persuasion, that they are savingly wrought upon, if they are not only free and abundant, but very affectionate and earnest in their talk.

"But this is the fruit of but little judgment, a scanty and short experience; as events do abundantly shew: and is a mistake, persons often run into, through their trusting to their own wisdom and discerning, and making their own notions their rule, instead of the holy scripture. Though the scripture be full of rules, both, how we should judge of our own state, and also, how we should be conducted in our opinion of others: yet we have no where any rule, by which to judge ourselves or others to be in a good state, from any such effect: for this is but the religion of the mouth and of the tongue, which are no where given as an evidence of the goodness of one's state.

"It is very much the nature of the affections, of whatever kind they be, and whatever objects they are exercised about, if they are strong, to dispose persons to be very much in speaking, of that which they are affected with; and therefore persons talking abundantly and fervently about the things of religion, can be an evidence of no more than this, that they are very much affected with the things of religion; but this may be, (as has been already shewn,) and there be no grace. That, which men are greatly affected with, while the high affection lasts, they will be earnestly engaged about, and will be likely to shew that earnestness, in their talk and

behaviour; as the greater part of the Jews, in all Judeah and Galilee, did for a while, about John the Baptist's preaching and baptism, when they were willing for a season to rejoice in his light: a mighty ado was made, all over the land, and among all sorts of persons, about this great prophet and his ministry. And so the multitude, in like manner, often manifested, a great earnestness, a mighty engagedness of spirit, in every thing that was external, about Christ, and his preaching and miracles, being astonished at his doctrine, anon with joy receiving the word;' following him sometimes, night and day, leaving meat, drink and sleep to hear him; once following him unto the wilderness, fasting three days going to hear him; sometimes crying him up to the clouds, saying, "Never man spake like this man!' being fervent and earnestnest in what they said. But what did these things come to, in the greater part of

them?

"A person may be over full of talk of his own experiences; commonly falling upon it, every where, and in all companies; and when it is so, it is rather a dark sign than a good one. As a tree, that is over-full of leaves, seldom bears much fruit, and as a cloud, though to appearance very pregnant and full of water, if it brings with it over-much wind, seldom affords much rain to the dry and thirsty earth: which very thing the Holy Spirit is pleased several times to make use of, to represent a great shew of religion with the mouth, without answerable

fruit in the life: "Whoso boasteth himself of a false gift, is like clouds and wind without rain.' And the apostle Jude, speaking of some in the primitive times, that crept in unawares among the saints, and having a great shew of religion, were for a while not suspected, 'There are clouds. (says he) without water, carried about of winds.' And the apostle Peter, speaking of the same, says,These are clouds, without water, carried with a tempest.' False affections, are much more forward to declare themselves, than true: because it is the nature of false religion, to affect shew and observation; as it was with the Pharisees.*

IV. "It is no certain sign that affections are gracious, that the persons did not make them themselves, or excite them of their own contrivance, and by their own strength.

"Grace in the heart is not indeed produced by our own strength, nor is it the effect of the natural power of our own faculties, but is properly the workmanship and production of the Spirit of the Almighty. So that it is very unreasonable and unscriptural, to determine, that affections are not from the gracious

That experimental divine Mr. Shepard, says, A Pharisee's trumpet shall be heard to the town's end; when simplicity walks through the town unseen. Hence a man will sometimes covertly commend himself, (and myself ever comes in,) and tells you a long story of conversion; and a hundred to one, if some lie or other slip not out with it. Why the secret meaning is, I pray admire me. Hence com