the families of the tribe of Benjamin? Wherefore then speakest thou so to me?” Much in the language of David, the true saint, "Who am I, and what is my father's house, that thou hast brought me hitherto?" Nor is it to be wondered at, that now he should delight to be with them who acknowledge and applaud his happy circumstances, and should love all such as esteem and admire him, and what he has experienced, and have violent zeal against all such as would make nothing of such things, and be disposed only to separate, and as it were to proclaim war with all who be not of his party, and should now glory in his sufferings, and be very much for condemning and censuring all who seem to doubt, or make any difficulty of these things; and while the warmth of his affections last, should be mighty forward to take pains and deny himself, to promote the interest of the party whom he imagines favours such things, and seem earnestly desirous to increase the number of them, as the Pharisees compassed sea and land to make one proselyte.* And so I might go on, and mention many other things, which will naturally arise in such circumstances. He must have but slightly considered human nature, who thinks such things as these cannot arise in this manner, without any supernatural interposition of divine power.

As from true divine love flow all Christian affec

$66 'Associating with godly men does not prove that a man has grace: Ahithophel was David's companion. Sorrows for the afflictions of the church, and desires for the conversion of souls, do not prove it. These things may be found in carnal men, and so can be no evidences of grace." Stoddard's Nature of Saving Conversion, p. 82.

tions; so from a counterfeit love, in like manner naturally flow other false affections. In both cases, love is the fountain, and the other affections are the streams. The various faculties, principles, and affections of the human nature, are, as it were, many channels from one fountain: if there be sweet water in the fountain, sweet water will from thence flow out into those various channels; but if the water in the fountain be poisonous, then poisonous streams will also flow into all those channels. So that the channels and streams will be alike, corresponding one with another; but the great difference will lie in the nature of the water. Or, man's nature may be compared to a tree, with many branches, coming from one root: if the sap in the root be good, there will also be good sap distributed throughout the branches, and the fruit that is brought forth will be good and wholesome; but if the sap in the root and stock be poisonous, so it will be in the branches, and the fruit will be deadly. The tree in both cases may be alike; there may be an exact resemblance in shape; but the difference is found only in eating the fruit. It is thus (in some measure at least) oftentimes between saints and hypocrites. There is sometimes a very great similitude between true and false experiences, in their appearance, and in what is expressed and related by the subjects of them: and the difference between them is much like the difference between the dreams of Pharaoh's chief butler and baker; they seemed to be much alike, insomuch that when Joseph interpreted the chief butler's dream, that he should be delivered from his imprisonment, and restored to the king's favour, and his honour

able office in the palace, the chief baker had raised hopes and expectations, and told his dream also; but he was wofully disappointed; and though his dream was so much like the happy and well-boding dream of his companion, yet it was quite contrary in its issue.

CHAPTER 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.

MANY persons seem to be prejudiced against affections and experiences that come in such a method, as has been much insisted on by many divines-first, such awakenings, fears, and awful apprehensions, followed with such legal humblings, in a sense of total sinfulness and helplessness, and then, such and such light and comfort. They look upon all such schemes, laying down such methods and steps, to be men's devising: and particularly if high affections of joy follow great distress and terror, it is made by many an argument against those affections. But such prejudices and objections are without reason or Scripture. Surely it cannot be unreasonable to suppose, that before God delivers persons from a state of sin and exposure to eternal destruction, he should give them some considerable sense of the evil from which he delivers them; that they may be delivered

sensibly, and understand their own salvation, and know something of what God does for them. As men that are saved are in two exceedingly different states; first a state of condemnation, and then in a state of justification and blessedness; and as God, in the work of the salvation of mankind, deals with them suitably to their intelligent rational nature; so it seems reasonable, and agreeable to God's wisdom, that men who are saved should sensibly be in these two states: first, that they should sensibly to themselves, be in a state of condemnation, and so in a state of woful calamity and dreadful misery; and so afterwards sensibly in a state of deliverance and happiness; and that they should be first sensible of their absolute extreme necessity, and afterwards of Christ's sufficiency and God's mercy through him.

That it is God's manner of dealing with men, to lead them into a wilderness, before he speaks comfortably to them, and so to order it, that they shall be brought into distress, and made to see their own helplessness and absolute dependence on his power and grace, before he appears to work any great deliverance for them, is abundantly manifest by the Scripture. Then is God wont to "repent himself for his professing people, when their strength is gone, and there is none shut up or left," and when they are brought to see that their false gods cannot help them, and that the rock in whom they trusted is vain. Before God delivered the children of Israel out of Egypt, they were prepared for it, by being made to see that they were in an evil case, and to cry unto God, because of their hard bondage. And before God wrought that great deliverance for

them at the Red Sea, they were brought into great distress: the wilderness had shut them in, they could not turn to the right hand nor the left, and the Red Sea was before them, and the great Egyptian host behind; and they were brought to see that they could do nothing to help themselves, and that if God did not help them, they should be immediately swallowed up; and then God appeared, and turned their cries into songs. So before they were brought to their rest, and to enjoy the milk and honey of Canaan, God "led them through a great and terrible wilderness, that he might humble them, and teach them what was in their heart, and so do them good in their latter end." The woman that had the issue of blood twelve years, was not delivered, until she had first "spent all her living on earthly physicians, and could not be healed of any," and so was left helpless, having no more money to spend: and then she came to the great Physician, without any money or price, and was healed by him. Before Christ would answer the request of the woman of Canaan, he first seemed utterly to deny her, and humbled her, and brought her to own herself worthy to be called a dog; and then he showed her mercy, and received her as a dear child. The apostle Paul, before a remarkable deliverance, was "pressed out of measure, above strength, insomuch that he despaired even of life; but had the sentence of death in himself, that he might not trust in himself, but in God that raiseth the dead." There was first a great tempest, and the ship was covered with the waves, and just ready to sink, and the disciples were brought to cry to Jesus, "Lord, save us-we perish ;" and then the