rit of true Christianity. We may therefore undoubtedly determine, that all truly Christian affections are attended with such a spirit, and that this is the natural tendency of the fear and hope, the sorrow and the joy, the confidence and the zeal of true Christians.

None will understand me, that true Christians have no remains of a contrary spirit, and can never, in any instances, be guilty of a behaviour disagreeable to such a spirit. But this I affirm, and shall affirm, until I deny the Bible to be any thing worth, that every thing in Christians that belongs to true Christianity, is of this tendency, and works this way; and that there is no true Christian upon earth, but is so under the prevailing power of such a spirit, that he is properly denominated from it, and it is truly and justly his character: and that therefore ministers, and others, have no warrant from Christ to encourage persons that are of a contrary character and behaviour, to think they are converted, because they tell a fair story of illuminations and discoveries. In so doing, they would set up their own wisdom against Christ's, and judge without, and against that rule by which Christ has declared all men should know his disciples. Some persons place religion so much in certain transient illuminations and impressions, (especially if they are in such a particular method and order), and so little in the spirit and temper are persons of, that they greatly deform religion, and form notions of Christianity quite different from what it is, as delineated in the scriptures. The scripture knows of no such true Christians, as are of a sordid, selfish, cross and contentious spirit. Nothing can be invented that is a greater absurdity, than a morose, hard, close, high-spirited, spiteful, true Christian. We must learn the way of bringing men to rules, and not rules to men, and so strain and stretch the rules of God's word, to take in ourselves, and some of our neighbours, until we make them wholly of none effect.

It is true, that allowances must be made for men's natural temper, with regard to these things, as well as others; but not such allowances, as to allow men, that once were wolves and serpents, to be now converted, without any remarkable change in the spirit of their mind. The change made by true conversion is wont to be most remarkable and sensible, with respect to that which before was the wickedness the person was most notoriously guilty of. Grace has

as great a tendency to restrain and mortify such sins, as are contrary to the spirit that has been spoken of, as it has to mortify drunkenness or lasciviousness. Yea, the scripture represents the change wrought by gospel-grace, as especially appearing in an alteration of the former sort; Isa. xi. 6—9. The wolf shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf, and the young lion, and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. And to the same purpose is Isa. lxv. 25. Accordingly we find, that in the primitive times of the Christian church, converts were remarkably changed in this respect: Titus iii. 3, &c. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Saviour toward man appeared,-he saved us by the washing of regeneration, and renewing of the Holy Ghost. And Col. iii. 7, 8. In the which ye also walked some time, when ye lived in them. But now you also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

IX. Gracious affections soften the heart, and are attended and followed with a Christian tenderness of spirit.

False affections, however persons may seem to be melted by them while they are new, yet have a tendency in the end to harden the heart. A disposition to some kind of passions may be established; such as imply self-seeking, self-exaltation, and opposition to others. But false affections, with the delusion that attends them, finally tend to stupify the mind, and shut it up against those affections wherein tenderness of heart consists: and the effect of them at last is, that persons in the settled frame of their minds, become less affected with their present and past sins, and less conscientious with respect to future sins, less moved with the warnings and cautions of God's words, or God's chastisements in his providence, more careless of the frame of their

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hearts, and the manner and tendency of their behaviour, less quick-sighted to discern what is sinful, less afraid of the appearance of evil, than they were while they were under legal awakenings and fears of hell. Now they have been the subjects of such and such impressions and affections, and have a high opinion of themselves, and look on their state to be safe; they can be much more easy than before, in living in the neglect of duties that are troublesome and inconvenient; and are much more slow and partial in complying with difficult commands; are in no measure so alarmed at the appearance of their own defects and transgressions; are emboldened to favour themselves more, with respect to the labour, and painful care and exactness in their walk, and more easily yield to temptations, and the solicitations of their lust; and have far less care of their behaviour, when they come into the holy presence of God, in the time of public of private worship. Formerly, it may be, under legal convictions, they took much pains in religion, and denied themselves in many things: but now they think themselves out of danger of hell, they very much put off the burden of the cross, and save themselves the trouble of difficult duties, and allow themselves more of the comfort of the enjoyment of their ease and their lusts.

Such persons as these, instead of embracing Christ as their Saviour from sin, they trust in him as the Saviour of their sins; instead of flying to him as their refuge from their spiritual enemies, they make use of him as the defence of their spiritual enemies from God, and to strengthen them against him. They make Christ the minister of sin, and great officer and vicegerent of the devil, to strengthen his interest, and make him above all things in the world strong against Jehovah; so that they may sin against him with good courage, and without any fear, being effectually secured from restraints, by his most solemn warnings and most awful threatenings. They trust in Christ to preserve to them the quiet enjoyment of their sins, and to be their shield to defend them from God's displeasure; while they come close to him, even to his bosom, the place of his children, to fight against him, with their mortal weapons, hid under their skirts *. However, some of these, at the same time, make

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"These are hypocrites that believe, but fail in regard of the use of the el, and of the Lord Jesus. And these we read of, Jude 3. viz. of

a great profession of love to God, and assurance of his favour, and great joy in tasting the sweetness of his love.

After this manner they trusted in Christ, that the apostle Jude speaks of, who crept in among the saints unknown; but were really ungodly men, turning the grace of God into lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the righteous shall surely live, or certainly be saved, are therefore emboldened to commit iniquity, whom God threatens in Ezek. xxxiii. 13. When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and com

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some men that did turn grace into wantonness. the exceeding evil of a man's heart, that not only the law, but also the glorious gospel of the Lord Jesus, works in him all manner of unrighteous- : ness. And it is too common for men at the first work of conversion, Oh, then to cry for grace and Christ, and afterwards grow licentious, live and lie in the breach of the law, and take their warrant for their course from the gospel." Shepard's Parable, Part I. p. 126.

Again, p. 232. Mr Shepard speaks of such hypocrites as those," who, like strange eggs, being put into the same nest, where honest men have lived, they have been hatched up; and when they are young, keep their nest, and live by crying and opening their mouths wide after the Lord, and the food of his word; but when their wings are grown, and they have got some affections, some knowledge, some hope of mercy, are hardened thereby to fly from God." And adds, “Can that man be good, whom God's grace makes worse?"

Again, Part II. p. 167. "When men fly to Christ in times of peace, that so they may preserve their sins with greater peace of conscience; so that sin makes them fly to Christ, as well as misery, not that they may destroy and abolish sin, but that they may be preserved in their sins with peace; then men may be said to apprehend Christ only by a seeming faith.—Many an heart secretly saith this, if I can have my sin, and peace, and conscience quiet for the present, and God merciful to pardon it afterward; hence he doth rely (as he saith) only on the mercy of God in Christ and now this hardens and blinds him, and makes him secure, and his faith is sermon-proof, nothing stirs him. And were it not for their faith they should despair, but this keeps them up. And now they think if they have any trouble of mind, the devil troubles them; and so make Christ and faith protectors of sin, not purifiers from sin; which is most dreadful; turning grace to wantonness, as they did sacrifice. So these would sin under the shadow of Christ, because the shadow is good and sweet, Mic. iii. 11. They had subtile sly ends in good duties; for therein may lie a man's sin: yet they lean upon the Lord-When money-changers came into the temple, You have made it a den of thieves. Thieves when hupted, fly to their den or cave, and there they are secure against all searchers, and huc-and-cries: so here. But Christ whipped them out. So when men are pursued with cries and fears of conscience, away to Christ they go as to their den, not as saints, to pray and lament out the life of their sin there, but to preserve their sin. This is vile; will the Lord receive such?"

mit iniquity, all his righteousness shall not be remembered, but for his iniquity that he hath committed, he shall die for it.

Gracious affections are of a quite contrary tendency; they turn a heart of stone more and more into a heart of flesh. An holy love and hope are principles that are vastly more efficacious upon the heart, to make it tender, and to fill it with a dread of sin, or whatever might displease and offend God, and to engage it to watchfulness, and care, and strictness, than a slavish fear of hell. Gracious affections, as was observed before, flow out of a contrite heart, or (as the word signifies) a bruised heart, bruised and broken with godly sorrow; which makes the heart tender, as bruised flesh is tender, and easily hurt. Godly sorrow has much greater influence to make the heart tender, than mere legal sorrow from selfish principles.

The tenderness of the heart of a true Christian, is elegantly signified by our Saviour, in his comparing such a one to a little child. The flesh of a little child is very tender; so is the heart of one that is new-born. This is represented in what we are told of Naaman's cure of his leprosy, by his washing in Jordan, by the direction of the prophet; which was undoubtedly a type of the renewing of the soul, by washing in the laver of regeneration. We are told, 2 Kings v. 14. that he went down, and dipped himself seven times in Jordan, according to the saying of the man of God; and his flesh came again like unto the flesh of a little child. Not only is the flesh of a little child tender, but his mind is tender. A little child has his heart easily moved, wrought upon and bowed: so is a Christian in spiritual things. A little child is apt to be affected with sympathy, to weep with them that weep, and cannot well bear to see others in distress so it is with a Christian; John xi. 35. Rom. xii. 15. 1 Cor. xii. 26. A little child is easily won by kindness: so is a Christian. A little child is easily affected with grief at temporal evils, and has his heart melted, and falls a-weeping: thus tender is the heart of a Christian, with regard to the evil of sin. little child is easily affrighted at the appearance of outward evils, or any thing that threatens its hurt so is a Christian apt to be alarmed at the appearance of moral evil, and any thing that threatens the hurt of the soul. A little child when it meets enemies, or fierce beasts, is not

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