As there is a much greater disproportion in the exercise of false religious affections than of the true, as to different objects, so there is also, as to different times. For although true Christians are not always alike, yet there is not the same instability in them as in false professors. The righteous man is said to be one, whose heart is fixed, trusting in God; to have his heart established with grace, and to hold on his way. Psalm 112:7; Heb. 13:9; Job, 17:9. If, therefore, persons are religious only by fits, it is evident that their religious affections are unsound. They are like certain waters, which in the time of a shower flow abundantly, but are afterward soon dry. A real saint, on the contrary, is like a stream flowing from a perpetual spring, though it may be greatly increased by a shower, and decreased by drought, it yet constantly runs. "The water that I shall give him, shall be in him a well of water, springing up unto everlasting life." John, 4 : 14. Many hypocrites are like comets, which appear for a while with a great blaze; they are very irregular and unsteady in their motion, and are therefore called wandering stars. Jude, 13. But real saints are like the fixed stars, which, though they rise and set, and are often obscured by clouds, are yet stedfast in their orbits, and may be truly said to shine with a constant light.

And as there is a great disproportion in false religious affections, as to different times; so there often is, as to different situations. Some are greatly affected in company, but quite otherwise in private meditation, and in secret converse with God. A true Christian undoubtedly delights in religious fellowship, and finds much to affect him in Christian conversation; but he also delights to retire for the purpose of holding com

munion with God in private. See Genesis, 24: 63. How often do we read that Jesus Christ retired into solitary places for holy converse with his Father! It is difficult to conceal strong feelings, but gracious affections are of a less obtrusive nature than those that are counterfeit. The gracious mourning of true penitents, at the beginning of the latter-day glory, is represented as being so secret, as to be hidden from the companions of their bosoms: "And the land shall mourn, every family apart, the family of the house of David apart, and their wives apart," &c. Zech. 12 : 12–14. The saints mourn in secret for the sins of others: "If ye will not hear it, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears, because the Lord's flock is carried away captive." Jer. 13: 17. Gracious joy is also of a retired nature: "My mouth shall praise thee with joyful lips, when I remember thee upon my bed, and me ditate on thee in the night-watches." Psalm 63: 5.

The most eminent divine favors which the saints have enjoyed, according to what we read in Scripture, were enjoyed in their retirement. The principal manifestations which God made of himself, and of his covenant mercy to Abraham, were made when he was alone, apart from his numerous family. Isaac received that special gift of God to him, Rebecca, when walking alone, meditating in the field. Jacob was retired for prayer, when he wrestled with the Angel of the covenant, and obtained the blessing. God revealed himself to Moses in the bush, when he was in a solitary place in the desert, in Mount Horeb; and afterward, when he was admitted to the closest communion with God which he ever enjoyed, he was alone in the same mountain, where he continued forty days and fo

nights. God held communion with those great prophets, Elijah and Elisha, and conversed with them freely, chiefly in their retirement. When Jesus Christ had the greatest prelibations of his future glory, it was not when he was with the multitude, or with the twelve apostles, but when retired in a solitary place, with only Peter, James, and John. And when John, the beloved disciple, was favored with those wonderful visions of Christ, and of his future dispensations toward the church and the world, which are recorded in the Revelation, he was alone, in the Isle of Patmos. I do not deny that there are also instances of great favors received by the saints when in company with athers; or that there is not much in Christian conversation, and in social and public worship, tending greatly to refresh and elevate the minds of the saints. All I aim at by what I have said, is, to show that true grace, however much it loves Christian society, in a peculiar manner delights in retirement and secret communion with God. If persons are much engaged in social religion, and but little in the religion of the closet, and are little moved when alone with God, there is reason to doubt the reality of their religion.

XI. The higher gracious affections are raised, the more is a spiritual appetite increased.

The more a person loves God with a gracious affection, the more he desires to love him; and the more he hates sin, the more he desires to hate it. The kindling of gracious affections is like the kindling of a flame: the higher it is raised, the more ardent it is. It is as na

tural for one who is born spiritually to thirst after growth in holiness, as it is for a child to desire its mother's breast. 1 Pet. 2: 2, 3. The highest enjoyment of the saints in this world is but a taste, a prelibation of their future glory; and the greatest eminence at which they arrive in the present state, has no tendency to satisfy them, or to abate their desires after more. On the contrary, the advances which they have already made, induce them to press forward with greater eagerness: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark. Let us therefore, as many as be PERFECT, be thus minded." Phil. 3: 13-15.

The more we possess of holy affections, the more we have of that spiritual taste of which I have spoken elsewhere, by which we perceive the beauty and relish the sweetness of moral excellence, or holiness. The more grace we possess, while in this state of imperfection, the more are we sensible of our distance from what we ought to be; and of course the more we feel our need of grace. Besides, grace, so long as it is imperfect, is of a growing nature, and in a growing state. All animated beings, while in a state of imperfection, seek after growth; and so much the more, as they are healthy and thriving. The more we possess of spiritual discoveries and affections, the more do we become earnest supplicants for grace, or spiritual food, that we may grow thereby; and the more earnestly do we seek it, in the use of appointed means; for gracious longings after holiness are not feeble, ineffectual desires.

But it may be said, Is this consistent with what all allow to be the case, that spiritual enjoyments are of a soul-satisfying nature? I answer, there will appear no inconsistency in this, if it is considered in what re

spects spiritual enjoyments are said to be soul-satisfying. Certainly they are not of a cloying nature. They satisfy the soul,

(1.) As they are adapted to its nature, its capacity, and its wants; so that, possessing them, we desire no other kind of enjoyment.

(2.) They always answer our expectations.

(3.) The gratification and pleasure arising from spiritual enjoyments are permanent.

(4.) There is such a fulness and sufficiency in spiritual blessings, that, were obstacles arising from our depravity removed, they would satisfy to the utmost extent of our wishes.

But we are not to conclude from these things, that a person who has tasted of spiritual blessings, has no appetite excited after more, or that his appetite will not increase the more he tastes, until he arrives at a state of perfect enjoyment. Bodies attracted to the earth, tend to it the more strongly the nearer they approach. Spiritual good is of a satisfying nature, and, for that very reason, the person who tastes it, will thirst after it; and the more he experiences, the more he knows of its satisfying sweetness, the more earnestly will he hunger and thirst for those blessings, until he arrives at absolute perfection. Hence it is, that the greater are our spiritual affections, the more ardent are our desires and endeavors after grace and holiness.

But with false religious affections it is quite otherwise. If at first there is an ardent desire after more grace, in proportion as these affections rise, that desire ceases, or is abated. Perhaps the mere professor, while under legal convictions and much afraid of hell, earnestly desires spiritual light in his understanding, faith in Christ, and love to God; but now that those false