suggestion or impulse. Those persons do not profess to ascertain what is the will of God by a renewed taste, or corresponding disposition, but from an immediate impression upon their minds. That leading of the Spirit which is peculiar to the people of God, imparts that wisdom and holy discernment which are so often spoken of in the word of God, and which infinitely excel, in importance and certainty, mere impressions on the imagination.

What has been said of the nature of spiritual knowledge, as consisting chiefly, and most essentially, in a divine supernatural principle, or holy disposition, not only shows that there is no such knowledge in this supposed leading of the Spirit; but also exhibits the difference between spiritual knowledge, and all kinds of enthusiasm, all imaginary sights of God, and Christ, and heaven; all supposed testimonies of the love of God by immediate, inward suggestion, and all applications of the words of scripture, as though they were now spoken immediately by God to particular persons.

In general, false experience raises the affections to a great height. A chief part of the false religion which has appeared in the world, in different ages, has consisted in such discoveries as these, and in the affections which have arisen from them. The Pythagoreans, and many other ancient Heathens; and the Essenes, an ancient sect among the Jews, about the time of the Apostles, had strange raptures, and pretended to immediate revelations from heaven. Many of the Gnostics, the Montanists, and other sects of heretics, in the primitive ages of the Christian Church, pretended to immediate converse with God, and Christ, and angels. The Monks, Anchorites, and Recluses, who formerly abounded in the Church of Rome, pretended to extraordinary experience, and great spirituality. So did dif

ferent sects of enthusiasts, who swarmed in the world immediately after the Reformation; those in England in the days of Oliver Cromwell, the adherents of Mrs. Hutchinson in New-England,* together with the late French prophets and their followers. And in these things also, the religion of the various kinds of enthusiasts of the present day seems to consist. It is chiefly by such a religion as this that Satan transforms himself into an angel of light, and produces confusion amongst professors of serious piety, during the most prom ising revivals.-When the Spirit of God is poured out in a more abundant manner, the old serpent, as soon as possible, introduces this false religion, and mingles it with the true. The pernicious consequences of this are not easily imagined, until we behold its baneful effects, and the dreadful desolations produced by it. Ministers

should therefore maintain a strict guard against this kind of delusion, especially at a time of great awakening; for many persons, particularly among the common people, are easily seduced by such things as have a show of extraordinary religion.

All the delusions of Satan, by which those persons are carried away, who are under the influence of false religion, seem to be formed in the imagination. This is the devil's grand lurking place, the nest of foul and delusive spirits. It is probable that Satan cannot come at the soul of man, to excite any thoughts, or to produce any effects there, but through the imagination. As to the laws which the Creator has established, or the means which he adopts, for the intercourse of unembodied spirits, we have no information; we know not by what medium they manifest their thoughts to each other,

*See a particular and large account of all these sects by Samuel Rutherford, in his " Display of the Spirit of Anti-Christ."

or excite thoughts in each other. But as to spirits united to bodies, those bodies are the only medium of communication. It is, therefore, not to be supposed that Satan can excite thoughts, or produce effects, in the soul of man, any otherwise than by some motion of the animal spirits, or by causing some alteration in something belonging to the body. There is reason to think that the devil cannot produce thoughts in the soul directly, or in any other way than through the medium of the body, because he cannot directly know the thoughts of the soul. This knowledge is peculiar to the omniscient God. It is not likely that the devil can directly produce an effect which is out of the reach of his immediate view. But if the devil cannot produce thoughts in the soul directly, or in any other way than by the animal spirits, or by the body, then it follows, that he never brings to pass any thing in the soul, but through the imagination, or by exciting ideas. As to reflection, abstract reasoning, &c. and those thoughts and inward motions which are the fruit of these acts of the mind, they are not the immediate effects of impressions on the body. So that it must be only through the imagination that Satan bas access to the soul, to tempt and delude it. And this seems to be the reason why persons afflicted with melancholy, are in general remarkably subject to the suggestions and temptations of Satan; that being a disease which particularly affects the animal spirits, and is attended by weakness in the brain, the fountain of the animal spirits. It is by impressions made on the brain, that ideas are excited in the mind, through the motion of the animal spirits; and when the brain is diseased and weakened, it is less under the command of the higher faculties of the soul, is overpowered by the disordered motion the animal spirits, and yields the more easil

extrinsic impressions. Thus Satan, when he casts those horrid suggestions into the minds of melancholy persons, in which they have no hand themselves, does it by exciting ideas, either of some dreadful word or sentence, or of something else that is horrid. And when he tempts other persons, he does it by presenting to the imagination, in a lively and alluring manner, the objects of their lusts. Innumerable are the ways by which ideas may be excited in the imagination, so as to lead the mind to all kinds of evil thoughts.

If persons keep no guard at those avenues by which Satan has access to the soul, he is likely to be a frequent guest; especially if, instead of guarding against him, they expose themselves to his attacks, and invite him by cherishing counterfeit illuminations and graces, inward whispers, immediate suggestions, and other impressions on the imagination. There are many persons who, deluded by such impressions, seek after them, and have a continued succession of them, especially when their pride and vanity have most occasion for them, in order to make a fair appearance amongst professors. I do not assert, however, that no affections are spiritual which are attended by something imaginary.

When our minds are fully occupied, and our thoughts intensely engaged, our imaginations are often stronger, and our ideas more lively. This is the case especially with some constitutions of body. But there is a great difference between lively imaginations, arising from strong affections, and strong affections arising from lively imaginations. Undoubtedly the former often exist in cases of truly gracious affection. The affections do not arise from the imagination, nor have they any dependence upon it; but on the contrary, the imagination is only the accidental effect, or consequence of the affection, through the infirmity of human nature.

But when the affection arises from the imagination, and is built upon it, instead of being founded upon spiritual illumination, then is the affection, however elevated, of no value.

V. Gracious affections are attended by a rational, and spiritual conviction, respecting the truth and reality of divine things.

This seems to be implied in the text adopted as the foundation of this discourse: "Whom having not seen, ye love; in whom, though now ye see him not, yet BELIEVING, ye rejoice with joy unspeakable, and full of glory."

Those persons who are truly gracious, have such a conviction as to the truth of the great subjects of the gospel, that they no longer halt between two opinions; this conviction is effectual, so that the gospel has the power and influence of reality, and accordingly rules their affections, and governs their conduct throughout the rest of their lives. With respect to Jesus Christ, as being the Son of God, and Saviour of the world, they not only yield their assent to this doctrine, as they do to many subjects of doubtful speculation, but their minds are so enlightened, that they are clearly and fully convinced of its truth and importance. And as to what Jesus Christ has revealed of the eternal purpose, and designs of God respecting fallen man, and the glorious things prepared for the saints in another world, they feel the clearest conviction of their truth. Hence those things are of great weight with them, and have a powerful influence upon their minds, and in reference to their practice.

That all true Christians have such a conviction of the truth of what is revealed in the gospel, is abundantly evident from the Holy Scriptures. I will quote a few passages: "Thou hast the words