Religious Affections 7IV. It is no sign that affections are gracious, or that they are otherwise, that persons did not make them themselves, or excite them of their own contrivance and by their own strength.

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

There are many in these days, that condemn all affections which are excited in a way that the subjects of them can give no account of, as not seeming to be the fruit of any of their own endeavors, or the natural consequence of the faculties and principles of human nature, in such circumstances, and under such means; but to be from the influence of some extrinsic and supernatural power upon their minds. How greatly has the doctrine of the inward experience, or sensible perceiving of the immediate power and operation of the Spirit of God, been reproached and ridiculed by many of late! They say, the manner of the Spirit of God is to co-operate in a silent, secret, and undiscernable way with the use of means, and our own endeavors; so that there is no distinguishing by sense, between the influences of the Spirit of God, and the natural operations of the faculties of our own minds.

And it is true, that for any to expect to receive the saving influences of the Spirit of God, while they neglect a diligent improvement of the appointed means of grace, is unreasonable presumption. And to expect that the Spirit of God will savingly operate upon their minds, without the Spirit's making use of means, as subservient to the effect, is enthusiastical. It is also undoubtedly true, that the Spirit of God is very various in the manner and circumstances of his operations, and that sometimes he operates in a way more secret and gradual, and from smaller beginnings, than at others.

But if there be indeed a power, entirely different from, and beyond our power, or the power of all means and instruments, and above the power of nature, which is requisite in order to the production of saving grace in the heart, according to the general profession of the country; then, certainly it is in no wise unreasonable to suppose, that this effect should very frequently be produced after such a manner, as to make it very manifest, apparent, and sensible that it is so. If grace be indeed owing to the powerful and efficacious operation of an extrinsic agent, or divine efficient out of ourselves, why is it unreasonable to suppose it should seem to be so to them who are the subjects of it? Is it a strange thing, that it should seem to be as it is? When grace in the heart indeed is not produced by our strength, nor is the effect of the natural power of our own faculties, or any means or instruments, but is properly the workmanship and production of the Spirit of the Almighty, is it a strange and unaccountable thing, that it should seem to them who are subjects of it, agreeable to truth, and not right contrary to truth; so that if persons tell of effects that they are conscious to in their own minds, that seem to them not to be from the natural power or operation of their minds, but from the supernatural power of some other agent, it should at once be looked upon as a sure evidence of their being under a delusion, because things seem to them to be as they are? For this is the objection which is made: it is looked upon as a clear evidence, that the apprehensions and affections that many persons have, are not really from such a cause, because they seem to them to be from that cause: they declare that what they are conscious of, seems to them evidently not to be from themselves, but from the mighty power of the Spirit of God; and others from hence condemn them, and determine what they experience is not from the Spirit of God, but from themselves, or from the devil. Thus unreasonably are multitudes treated at this day by their neighbors.

If it be indeed so, as the Scripture abundantly teaches, that grace in the soul is so the effect of God's power, that it is fitly compared to those effects which are farthest from being owing to any strength in the subject, such as a generation, or a being begotten, and resurrection, or a being raised from the dead, and creation, or a being brought out of nothing into being, and that it is an effect wherein the mighty power of God is greatly glorified, and the exceeding greatness of his power is manifested; then what account can be given of it, that the Almighty, in so great a work of his power, should so carefully hide his power, that the subjects of it should be able to discern nothing of it? Or what reason or revelation have any to determine that he does so? If we may judge by the Scripture this is not agreeable to God's manner, in his operations and dispensations; but on the contrary, it is God's manner, in the great works of his power and mercy which he works for his people, to order things so as to make his hand visible, and his power conspicuous, and men's dependence on him most evident, that no flesh should glory in his presence, that God alone might be exalted, and that the excellency of the power might be of God and not of man, and that Christ's power might be manifested in our weakness, and none might say mine own hand hath saved me. So it was in most of those temporal salvations which God wrought for Israel of old, which were types of the salvation of God's people from their spiritual enemies. So it was in the redemption of Israel from their Egyptian bondage; he redeemed them with a strong hand, and an outstretched arm; and that his power might be the more conspicuous, he suffered Israel first to be brought into the most helpless and forlorn circumstances. So it was in the great redemption by Gideon; God would have his army diminished to a handful, and they without any other arms than trumpets and lamps, and earthen pitchers. So it was in the deliverance of Israel from Goliath, by a stripling with a sling and a stone. So it was in that great work of God, his calling the Gentiles, and converting the Heathen world, after Christ's ascension, after that the world by wisdom knew not God, and all the endeavors of philosophers had proved in vain, for many ages, to reform the world, and it was by everything become abundantly evident, that the world was utterly helpless, by anything else but the mighty power of God. And so it was in most of the conversions of particular persons, we have an account of in the history of the New Testament: they were not wrought on in that silent, secret, gradual, and insensible manner, which is now insisted on; but with those manifest evidences of a supernatural power, wonderfully and suddenly causing a great change, which in these days are looked upon as certain signs of delusion and enthusiasm.

The Apostle, in Eph. 1:18, 19 , speaks of God's enlightening the minds of Christians, and so bringing them to believe in Christ, to the end that they might know the exceeding greatness of his power to them who believe. The words are, "The eyes of our understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power," &c. Now when the apostle speaks of their being thus the subjects of his power, in their enlightening and effectual calling, to the end that they might know what his mighty power was to them who believe, he can mean nothing else than, "that they might know by experience." But if the saints know this power by experience, then they feel it and discern it, and are conscious of it; as sensibly distinguishable from the natural operations of their own minds, which is not agreeable to a motion of God's operating so secretly, and undiscernably, that it cannot be known that they are the subjects of the influence of any extrinsic power at all, any otherwise than as they may argue it from Scripture assertions; which is a different thing from knowing it by experience.

So that it is very unreasonable and unscriptural to determine that affections are not from the gracious operations of God's Spirit, because they are sensibly not from the persons themselves that are the subjects of them.

On the other hand, it is no evidence that affections are gracious, that they are not properly produced by those who are the subjects of them, or that they arise in their minds in a manner they cannot account for.

There are some who make this an argument in their own favor; when speaking of what they have experienced, they say, "I am sure I did not make it myself; it was a fruit of no contrivance or endeavor of mine; it came when I thought nothing of it; if I might have the world for it, I cannot make it again when I please." And hence they determine that what they have experienced, must be from the mighty influence of the Spirit of God, and is of a saving nature; but very ignorantly, and without grounds. What they have been the subjects of, may indeed not be from themselves directly, but may be from the operation of an invisible agent, some spirit besides their own: but it does not thence follow, that it was from the Spirit of God. There are other spirits who have influence on the minds of men, besides the Holy Ghost. We are directed not to believe every spirit, but to try the spirits, whether they be of God. There are many false spirits, exceeding busy with men, who often transform themselves into angels of light, and do in many wonderful ways, with great subtlety and power, mimic the operations of the Spirit of God. And there are many of Satan's operations which are very distinguishable from the voluntary exercises of men's own minds. They are so, in those dreadful and horrid suggestions, and blasphemous injections with which he follows many persons; and in vain and fruitless frights and terrors, which he is the author of. And the power of Satan may be as immediate, and as evident in false comforts and joys, as in terrors and horrid suggestions; and oftentimes is so in fact. It is not in men's power to put themselves in such raptures, as the Anabaptists in Germany, and many other raving enthusiasts like them, have been the subjects of.

And besides, it is to be considered that persons may have those impressions on their minds, which may not be of their own producing, nor from an evil spirit, but from the Spirit of God, and yet not be from any saving, but a common influence of the Spirit of God; and the subjects of such impressions may be of the number of those we read of, Heb. 6:4, 5 , "that are once enlightened, and taste of the heavenly gift, and are made partakers of the Holy Ghost, and taste the good word of God, and the power of the world to come;" and yet may be wholly unacquainted with those "better things that accompany salvations" of spoken of ver. 9.

And where neither a good nor evil spirit have any immediate hand, persons, especially such as are of a weak and vapory habit of body, and the brain weak and easily susceptive of impressions, may have strange apprehensions and imaginations, and strong affections attending them, unaccountably arising, which are not voluntarily produced by themselves. We see that such persons are liable to such impressions about temporal things; and there is equal reason, why they should about spiritual things. As a person who is asleep has dreams that he is not the voluntary author of; so may such persons, in like manner, be the subjects of involuntary impressions, when they are awake.