free indeed! And this freedom thou kindly offerest me by Jesus Christ: Lord, I will wait upon thee, and entreat thee for it day and night; yea, I will seek thee, in whatever place or manner thou hast appointed. Yes, my soul, we will not be tired of the gracious work; we will use an holy importunity, we will be where the dew of heaven falleth."

This may serve to show, in what manner the new creature chooses and determines: nor shall I need add any more upon this head, when I have observed, that his choice is in due conformity with the apprehensions he hath conceived of God and himself. And how reasonable and consistent these are, hath been already seen.

And here perhaps

3. I go on to the affections. it will not be amiss, to let you see previously what is meant by them, and what is their office and use: a piece of knowledge, indeed, of no necessity to salvation; but which may help us to form a juster notion of the new creature, in this third power of the soul. Now the affections are those sensible stirrings and motions, which with greater or less activity rise up in us, concerning every thing which is the object of our thoughts. These are constantly at work; though when they act but in the ordinary measure, we are not apt to remark and feel them. And, as hath been said before, their office is to put the soul upon action. An example shall show you the nature and several kinds of these servants to the higher faculties. Fix your attention for a moment upon a large estate, which would supply you with all the necessaries and elegancies of life; whereon you

might enjoy yourself at full ease, not wanting the least pleasure to which you might be inclined; be out of the reach of fortune, and above dependence; have it in your power to oblige your friends, and to keep as many of them as you would about you. Observe now do you find that you are approving, and do esteem, with pleasure and satisfaction, such a possession, wishing it were yours? This emotion you feel in you towards it, is the affection called love. Approving such an estate, have you a certain confidence that you may obtain it? The brisk motion you feel in you, is termed hope. Suppose yourself possessed of it, and that you find yourself lifted up with much satisfaction in your new circumstance; this is the affection joy. Imagine yourself so possessed and happy; and think if this estate should be taken from you; the displeasure you feel at the thought is called hatred. But suppose yourself in danger of losing it; the disturbance you experience within you is fear. Suppose it actually taken from you; the agitation you feel is sorrow. Let us place the presence and favour of God in the stead of this estate. Suppose God offering his presence and favour to you. Do you hear the offer with pleasure? self in a way of stirrings of hope.

This is love. Do you find yourenjoying this offer? You feel the Are you possessed of God's presence and favour? Your affection is joy. Think of being deprived of God's presence and favour: you feel hatred. Suppose yourself in danger of losing it it is fear that works in your breast. Have you lost it for the present? It is sorrow that moves

you.

This tions are.

may serve to show what the affecyou, And while I have been explaining them,

I have, from the two examples produced, taken a way for evidencing the difference between the natural and renewed affections. For he who shall find himself affected with love and hatred, hope and fear, joy and sorrow, about an earthly estate, while he finds no such workings of his affections about God, is certainly an unrenewed man. While, on the other hand, he who sits comparatively easy about earthly things, and finds the love and hatred, hope and fear, joy and sorrow, of his mind, mainly exercised coneerning God, may have good confidence, if his understanding and will are renewed, that so also are his affections.

But each of these will require a farther illustration. It must be our present business to set forth, in what manner the love and hatred, hope and fear, joy and sorrow, of the new creature are employed.

In illustrating these, attention must be had to the careless and the formal. But how can I make a difference between these two, in a matter wherein they are so evidently, and exactly alike? In appearance they vary, but in affection they are the same. The careless evidently loves and hates, hopes and fears, joys and sorrows, after a carnal manner: and truly, the formalist does no other. I must be content therefore to put them together in this inquiry: but this shall be attempted in such a manner, as may serve principally to undeceive the formal professor, and to make it plain to him, how, notwithstanding his decency and regularity, he not only

comes short of, but stands opposed to the new creature, in the employment of his affections.

1. Love is the ruling affection of the mind of man, leading all the other affections after it. And this is employed about different things in the new, and unrenewed mind.

The sinner, insensible to love towards God, lays out the first esteem of his heart upon the gratification of worldly interest, honour and credit, the indulgences of ease and pleasure. "I must be about my interest: My business," says he, "must needs increase my substance. It were good to be something higher in life, to equal those who are now above me, and who, through the influence which wealth and station give, now keep me under a disagreeable constraint and subjection. It were good to be one's own master, to be beholden to none, and to carry a little sway in the world. Grievous it is, to be contradicted, and controlled, and trampled upon. I am enslaved by my present narrowness. I would be set at large, that I might enjoy the world, and taste the pleasures of life; that I might share in those agreeable gratifications and amusements, which render us happy." I will answer thee, thou thing of vanity! What are these the best things thou longest for? Canst thou conceive no higher pleasures, than earthly interest, honour and ease, can bring thee? Is God so very cheap with thee, that thou findest no eager wish arise, no pleasing satisfaction glowing within thy heart, in the proposed enjoyment of him, while thy trifling heart is ready almost to burst in the expectation of carnal pleasure and worldly dignities?

Mean man! Hear and see the more noble aims of the renewed soul, and be taught thy folly and thy sin! Hear, and be ashamed at thy baseness, while I tell thee, that God, the ever-blessed, and Jesus, the prince of peace, the Holy Spirit, and even all mankind, are the objects of the new creature's esteem and love.

ture.

(1.) God alone is his possession; esteem of other things is comparatively worn out with the new creaIn God, he sees all that can engage his heart, all that is worthy and excellent, lovely and desirable. He will not condescend to value those dazzling delights, which thousands and ten thousands so warmly pursue on every side of him; like a man of another nation, unconcerned about or disrelishing the pleasures of the natives; like a man beholding the play of children. But in God he hath found a perfect source of blessedness; here he rests his foot, while he sends up continually the warmest desires of his soul: "O manifest thyself unto me, thou God of my life; lift up the light of thy countenance upon me, and I shall be satisfied as with marrow and fatness! With thee is the well of life; from thee, rivers of pleasure flow: let me drink hereof, and I cannot thirst. When wilt thou come unto me? When shall I appear before thy presence, wherein true joy is only to be found? O thou best and only good, nothing but thee can I desire; thee alone can I love! Ah, how cold my sluggish heart, that I can love thee no more!"

(2.) Christ again is the object of the new creature's love. The natural man looks upon the fair