1. On the one hand it must be observed, that not every thing which in any respect appertains to spiritual affections, is new and entirely different from what natural men can conceive of, and do experience; some things are common to gracious affections with other affections; many circumstances, appendages and effects are common. Thus a saint's love to God has a great many things appertaining toit, which are common with a man's natural love to a near relation; love to God makes a man have desires of the honor of God, and a desire to please him; so does a natural man's love to his friend make him desire his honor, and desire to please him; love to God causes a man to delight in the thoughts of God, and to delight in the presence of God, and to desire conformity to God, and the enjoyment of God; and so it is with a man's love to his friend; and many other things might be mentioned which are common to both. But yet that idea which the saint has of the loveliness of God, and that sensation, and that kind of delight he has in that view, which is as it were the marrow and quintescence of his love, is peculiar, and entirely diverse from any thing that a natural man has, or can have any notion of. And even in those things that seem to be common, there is some thing peculiar; both spiritual and natural, cause desires after the object beloved; but they be not the same sort of desires : There is a sensation of soul in the spiritual desires of one that loves God, which is entirely different from all natural desires: Both spiritual love and natural love are attended with delight in the object beloved; but the sensations of delight are not the same, but entirely and exceedingly diverse. Natural men may have conceptions of many things about spiritual affections; but there is something in them which is as it were the nucleus, or kernel of them, that they have no more conception of, than one born blind, has of colors.

It may be clearly illustrated by this: We will suppose two men; one is born without the sense of tasting, the other has it; the latter loves honey, and is greatly delighted in it, because he knows the sweet taste of it; the other loves certain sounds and colors; the love of cach has many things that appertain to it, which is common; it causes both to desire VOL. IV. S

and delight in the object beloved, and causes grief when it is absent, &c. but yet that idea or sensation which he who knows the taste of honey has of its excellency and sweetness, that is the foundation of his love, is entirely different from any thing the other has or can have; and that delight which he has in honey, is wholly diverse from any thing that the other can conceive of, though they both delight in their beloved objects. So both these persons may in some respects love the same object: The one may love a delicious kind of fruit, which is beautiful to the eye, and of a delicious taste; not only because he has seen its pleasant colors, but knows its sweet taste; the other, perfectly ignorant of this, loves it only for its beautiful colors; there are many things seen, in some respect, to be common to both; both love, both desire, and both delight; but the love and desire, and delight of the The differ one, is altogether diverse from that of the other. ence between the love of a natural man and a spiritual man is like to this; but only it must be observed, that in one respect it is vastly greater, viz. that the kinds of excellency which are perceived in spiritual objects, by these different kinds of persons, are in themselves vastly more diverse than the different kinds of excellency perceived in delicious fruit, by a tasting and a tasteless man; and in another respect it may not be so great, viz. as the spiritual man may have a spiritual sense or taste, to perceive that divine and most peculiar excellency but in small beginnings, and in a very imperfect degree.

2. On the other hand, it must be observed, that a natural man may have those religious apprehensions and affections, which may be in many respects very new and surprising to him, and what before he did not conceive of; and yet if what he experiences be nothing like the exercises of a principle of new nature, or the sensations of a new spiritual sense; his affections may be very new, by extraordinarily moving natural principles in a very new degree, and with a great many new circumstances, and a new cooperation of natural affec tions, and a new composition of ideas; this may be from some extraordinary powerful influence of Satan, and some great delusion; but there is nothing but nature extraordinarily

acted. As if a poor man that had always dwelt in a cottage, and had never looked beyond the obscure village where he was born, should in a jest be taken to a magnificent city and prince's court, and there arrayed in princely robes, and set on the throne, with the crown royal on his head, peers and nobles bowing before him, and should be made to believe that he was now a glorious monarch; the ideas he would have, and the affections he would experience, would, in many respects be very new, and such as he had no imagination of before; but all this is no more than extraordinarily raising and exciting natural principles, and newly exalting, varying, and compounding such sort of ideas, as he has by nature; here is nothing like giving him a new sense.

Upon the whole, I think it is clearly manifest, that all truly gracious affections do arise from special and peculiar influenc es of the Spirit, working that sensible effect or sensation in the souls of the saints, which are entirely different from all that is possible a natural man should experience, not only different in degree and circumstances, but different in its whole nature; so that a natural man not only cannot experience that which is individually the same, but cannot experience any thing but what is exceeding diverse, and immensely be low it, in its kind; and that which the power of men or dev ils is not sufficient to produce the like of, or any thing of the same nature.

I have insisted largely on this matter, because it is of great importance and use, evidently to discover and demonstrate the delusions of Satan, in many kinds of false religious affec tions, which multitudes are deluded by, and probably have been in all ages of the Christian church; and to settle and determine many articles of doctrine, concerning the opera tions of the Spirit of God, and the nature of true grace.

Now, therefore, to apply these things to the purpose of this discourse.

From hence it appears, that impressions which some have made on their imagination, or the imaginary ideas which they have of God, or Christ, or heaven, or any thing appertaining to religion, have nothing in them that is spiritual, or of the

nature of true grace. Though such things may attend what is spiritual, and be mixed with it, yet in themselves they have nothing that is spiritual, nor are they any part of gracious experience.

Here for the sake of common people, I will explain what is intended by impressions on the imagination and imaginary ideas. The imagination is that power of the mind whereby it can have a conception, or idea of things of an external or outward nature (that is, of such sort of things as are the objects of the outward senses) when those things are not present, and be not perceived by the senses. It is called imagination from the word image; because thereby a person can have an image of some external thing in his mind, when that thing is not present in reality, nor any thing like it. All such things as we perceive by our five external senses, seeing, hearing, smelling, tasting, and feeling, are external things: And when a person has an idea or image of any of these sorts of things in his mind, when they are not there, and when he does not really see, hear, smell, taste, nor feel them; that is to have an imagination of them, and these ideas are imaginary ideas: And when such kinds of ideas are strongly impressed upon the mind, and the image of them in the mind is very lively, almost as if one saw them, or heard them, &c. that is called an impression on the imagination. Thus colors and shapes, and a form of countenance, they are outward things; because they are that sort of things which are the objects of the outward sense of seeing; and therefore when any person has in his mind a lively idea of any shape, or color, or form of countenance; that is to have an imagination of those things. So if he has an idea, of such sort of light or darkness, as he perceives by the sense of seeing; that is to have an idea of outward light, and so is an imagination. So if he has an idea of any marks made on paper, suppose letters and words written in a book; that is to have an external and imaginary idea of such kind of things as we sometimes perceive by our bodily eyes. And when we have the ideas of that kind of things which we perceive by any of the other senses, as of any sounds or voices, or words spoken; this is only to have ideas of out

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ward things, viz. of such kind of things as are perceived by the external sense of hearing, and so that also is imagination: And when these ideas are livelily impressed, almost as if they were really heard with the ears, this is to have an impression on the imagination. And so I might go on, and instance in the ideas of things appertaining to the other three senses of smelling, tasting, and feeling.

Many who have had such things have very ignorantly supposed them to be of the nature of spiritual discoveries. They have had lively ideas of some external shape, and beautiful form of countenance; and this they call spiritually seeing Christ. Some have had impressed upon them ideas of a great outward light; and this they call a spiritual discovery of God's or Christ's glory. Some have had ideas of Christ's hanging on the cross, and his blood running from his wounds; and this they call a spiritual sight of Christ crucified, and the way of salvation by his blood. Some have seen him with his arms open ready to embrace them; and this they call a discovery of the sufficiency of Christ's grace and love. Some have had lively ideas of heaven, and of Christ on his throne there, and shining ranks of saints and angels; and this they call seeing heaven opened to them. Some from time to time have had a livelyid ea of a person of a beautiful countenance smiling upon them; and this they call a spiritual discovery of the love of Christ to their souls, and tasting the love of Christ. And they look upon it a sufficient evidence that these things are spiritual discoveries, and that they see them spiritually, because they say they do not see these things with their bodily eyes, but in their hearts; for they can see them when their eyes are shut. And in like manner, the imaginations of some have been impressed with ideas of the sense of hearing; they have had ideas of words, as if they were spoken to them, sometimes they are the words of scripture, and sometimes other words: They have had ideas of Christ's speaking comfortable words to them. These things they have called having the inward call of Christ, hearing the voice of Christ spiritually in their hearts, having the witness of the Spirit, and the inward testimony of the love of Christ, &c.