Holy Spirit dwelling there, in union with the faculties of the soul, as an internal vital principle, exerting his own proper nature, in the exercise of those faculties. This is sufficient to shew us why true grace should have such activity, power, and efficacy. No wonder that which is divine, is powerful and effectual; for it has omnipotence on its side. If God dwells in the heart, and be vitally united to it, he will shew that he is a God, by the efficacy of his operation. Christ is not in the heart of a saint, as in a sepulchre, or as a dead say, iour, that does nothing; but as in his temple, and as one that is alive from the dead. For in the heart where Christ savingly is, there he lives, and exerts himself after the power of that endless life that he received at his resurrection. Thus every saint that is a subject of the benefit of Christ's sufferings, is made to know and experience the power of his resurrection. The Spirit of Christ, which is the immediate spring of grace in the heart, is all life, all power, all act, 2 Cor. ii. 4. In demonstration of the Spirit, and of power." A Thess. i. 5. Our gospel came not unto you in word only, but also in power, and in the Holy Ghost." 1 Cor. iv. 20. "The kingdom of God is not in word, but in power." Hence saving affections, though oftentimes they do not make so great a noise and show as others, yet have in them a secret solidity, life, and strength, whereby they take hold of, and carry away the heart, leading it into a kind of captivity, 2 Cor. x. 5, gaining a full and stedfast determination of the will for God and holiness, Psal. cx. 3. Thy people shall be willing in the day of thy power." And thus it is that holy af fections have a governing power in the course of a man's life. A statue may look very much like a real man, and a beautiful man; yea, it may have, in its appearance to the eye, the resemblance of a very lively, strong, and active man; but yet an inward principle of life and strength is wanting; and therefore it does nothing, it brings nothing to pass, there is no action or operation to answer the shew. False discoveries and affections do not go deep enough to reach and govern the spring of men's actions and practice. The seed in stony ground had not deepness of earth, and the root

did not go deep enough to bring forth fruit. But gracious af fections go to the very bottom of the heart, and take hold of the very inmost springs of life and activity.

Herein chiefly appears the power of true godliness, viz. in its being effectual in practice. And the efficacy of godliness in this respect, is what the apostle has respect to, when he speaks of the power of godliness, 2 Tim. iii. 5, as is very plain; for he there is particularly declaring, how some pro fessors of religion would notoriously fail in the practice of it, and then in the 5th verse observes, that in being thus of an unholy practice, they deny the power of godliness, though they have the form of it. Indeed the power of godliness is exerted in the first place within the soul, in the sensible, lively exercise of gracious affections there. Yet the principal evidence of this power of godliness, is in those exercises of holy affections that are practical, and in their being practical; in conquering the will, and conquering the lusts and corruptions of men, and carrying men on in the way of holiness, through all temptation, difficulty, and opposition.

Again, the reason why gracious affections have their exercise and effect in Christian practice, appears from this (which has also been before observed) that "the first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things, as they are in themselves, and not any conceived relation they bear to self, or selfinterest." This shews why holy affections will cause men to be holy in their practice universally. What makes men partial in religion is, that they seek themselves, and not God, in their religion; and close with religion, not for its own excellent na. ture, but only to serve a turn. He that closes with religion only to serve a turn, will close with no more of it than he imagines serves that turn; but he that closes with religion for its own excellent and lovely nature, closes with all that has that nature: He that embraces religion for its own sake, em. braces the whole of religion. This also shews why gracious affections will cause men to practise religion perseveringly, and at all times. Religion may alter greatly in process of time, as to its consistence with men's private interest, in ma

ny respects; and therefore he that complies with it only for selfish views, is liable, in change of times, to forsake it; but the excellent nature of religion, as it is in itself, is invariable; it is always the same, at all times, and through all changes; it neveralters in any respect.

The reason why gracious affections issue in holy practice, also further appears from the kind of excellency of divine things, that it has been observed is the foundation of all holy affections, viz. "their moral excellency, or the beauty of their holiness." No wonder that a love to holiness, for holiness, sake, inclines persons to practise holiness, and to practise every thing that is holy. Seeing holiness is the main thing that excites, draws, and governs all gracious affections, no wonder that all such affections tend to holiness. That which men love, they desire to have and to be united to, and possessed of. That beauty which men delight in, they desire to be adorned with. Those acts which men delight in, they necessarily incline to do.

And what has been observed of that divine teaching and leading of the Spirit of God, which there is in gracious affections, shews the reason of this tendency of such affections to an universally holy practice. For, as has been observed, the Spirit of God in this his divine teaching and leading, gives the soul a natural relish of the sweetness of that which is holy, and of every thing that is holy, so far as it comes in view and. excites a disrelish and disgust of every thing that is unholy."

The same also appears from what has been observed of the nature of that spiritual knowledge, which is the foundation of all holy affection, as consisting in a sense and view of that excellency in divine things, which is supreme and transcendent. For hereby these things appear above all others, worthy to be chosen and adhered to. By the sight of the transcendent glory of Christ, true Christians see him worthy to be followed; and so are powerfully drawn after him; they see him worthy that they should forsake all for him: By the sight of that superlative amiableness, they are thoroughly disposed to be subject to him, and engaged to labor with earnestness and activity in his service, and made willing to go through all dif

ficulties for his sake. And it is the discovery of this divine excellency of Christ, that makes them constant to him: For it makes a deep impression upon their minds, that they cannot forget him; and they will follow him whithersoever he goes, and it is in vain for any to endeavor to draw them away from him.

The reason of this practical tendency and issue of gracious affections, further appears from what has been observed of such affections being "attended with a thorough conviction of the judgment of the reality and certainty of divine things." No wonder that they who were never thoroughly convinced that there is any reality in the things of religion, will never be at the labor and trouble of such an earnest, universal, and persevering practice of religion, through all difficulties, selfdenials, and sufferings, in a dependence on that, which they are not convinced of. But on the other hand, they who are thoroughly convinced of the certain truth of those things, must needs be governed by them in their practice; for the things revealed in the word of God are so great, and so infinitely more important than all other things, that it is inconsistent with the human nature, that a man should fully believe the truth of them, and not be influenced by them above all things in his practice.

Again, the reason of this expression and effect of holy affections in the practice, appears from what has been observed of "a change of nature, accompanying such affections." Without a change of nature, men's practice will not be thoroughly changed. Until the tree be made good, the fruit will not be good. Men do not gather grapes of thorns, nor figs of thistles. The swine may be washed, and appear clean for a little while, but yet, without a change of nature he will still wallow in the mire. Nature is a more powerful principle of action, than any thing that opposes it: Though it may be violently restrained for a while, it will finally overcome that which restrains it: It is like the stream of a river, it may be stopped a while with a dam, but if nothing be done to dry the fountain, it will not be stopped always; it will have a course, either in its old channel, or a new one. Nature is a thing

more constant and permanent, than any of those things that are the foundation of carnal men's reformation and righteous ness. When a natural man denies his lust, and lives a strict, religious life, and seems humble, painful, and earnest in religion, it is not natural; it is all a force against nature; as when a stone is violently thrown upwards; but that force will be gradually spent; yet nature will remain in its full strength, and so prevails again, and the stone returns downwards. As long as corrupt nature is not mortified, but the principle left whole in a man, it is a vain thing to expect that it should not govern. But if the old nature be indeed mortified, and a new and heavenly nature infused, then may it well be expected, that men will walk in newness of life, and continue to do so to the end of their days.

The reason of this practical exercise and effect of holy affections, may also be partly seen, from what has been said of that spirit of humility which attends them. Humility is that wherein a spirit of obedience does much consist. A proud spirit is a rebellious spirit, but a humble spirit is a yieldable, subject, obediential spirit. We see among men, that the ser vant who is of a haughty spirit, is not apt in every thing to be submissive and obedient to the will of his master; but it is otherwise with that servant who is of a lowly spirit.

And that lamblike, dovelike spirit, that has been spoken of, which accompanies all gracious affections, fulfils (as the apostle observes, Rom. xiii. 8, 9, 10, and Gal. v. 14.) all the duties of the second table of the law; wherein Christian practice does very much consist, and wherein the external practice of Christianity chiefly consists.

And the reason why gracious affections are attended with that strict, universal and constant obedience which has been spoken of, further appears, from what has been observed of that tenderness of spirit, which accompanies the affections of true saints, causing in them so quick and lively a sense of pain through the presence of moral evil, and such a dread of the appearance of evil.

And one great reason why the Christian practice which flows from gracious affections, is universal, and constant, and