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Part II. Showing what are no certain signs that religious affections are gracious, or that they are Not.

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PART II.

SHOWING WHAT ARE NO CERTAIN SIGNS THAT RELIGIOUS AFFECTIONS ARE GRACIOUS, OR THAT THEY ARE NOT.

If anyone, on the reading of what has been just now said, is ready to acquit himself, and say, "I am not one of those who have no religious affections; I am often greatly moved with the consideration of the great things of religion:" let him not content himself with this, that he has religious affections: for as we observed before, as we ought not to reject and condemn all affections, as though true religion did not at all consist in affection; so on the other hand, we ought not to approve of all, as though everyone that was religiously affected had true grace, and was therein the subject of the saving influences of the Spirit of God; and that therefore the right way is to distinguish among religious affections, between one sort and another. Therefore let us now endeavor to do this; and in order to do it, I would do two things.

I. I would mention some things, which are no signs one way or the other, either that affections are such as true religion consists in, or that they are otherwise; that we may be guarded against judging of affections by false signs.

II. I would observe some things, wherein those affections which are spiritual and gracious, differ from those which are not so, and may be distinguished and known.

First, I would take notice of some things, which are no signs that affections are gracious, or that they are not.

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I. It is no sign one way or the other, that religious affections are very great, or raised very high.

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II. It is no sign that affections have the nature of true religion, or that they have not, that they have great effects on the body.

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III. It is no sign that affections are truly gracious affections, or that they are not, that they cause those who have them to be fluent, fervent, and abundant, in talking of the things of religion.

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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.

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V. It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of Scripture, remarkably brought to the mind.

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VI. It is no evidence that religious affections are saving, or that they are otherwise, that there is an appearance of love in them.

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VII. Persons having religious affections of many kinds, accompanying one another, is not sufficient to determine whether they have any gracious affections or no.

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VIII. Nothing can certainly be determined concerning the nature of the affections, by this, that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order.

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IX. It is no certain sign that the religious affections which persons have are such as have in them the nature of true religion, or that they have not, that they dispose persons to spend much time in religion, and to be zealously engaged in the external duties of worship.

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X. Nothing can be certainly known of the nature of religious affections by this, that they much dispose persons with their mouths to praise and glorify God.

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XI. It is no sign that affections are right, or that they are wrong, that they make persons that have them exceeding confident that what they experience is divine, and that they are in a good estate.

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XII. Nothing can be certainly concluded concerning the nature of religious affections, that any are the subjects of, from this, that the outward manifestations of them, and the relation persons give of them, are very affecting and pleasing to the truly godly, and such as greatly gain their charity, and win their hearts.

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