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V. It is no sign that religious affections are truly holy and spiritual, or that they are not, that they come with texts of Scripture, remarkably brought to the mind.


It is no sign that affections are not gracious, that they are occasioned by Scriptures so coming to mind; provided it be the Scripture itself, or the truth which the Scripture so brought contains and teaches, that is the foundation of the affection, and not merely, or mainly, the sudden and unusual manner of its coming to the mind.


But on the other hand, neither is it any sign that affections are gracious, that they arise on occasion of Scriptures brought suddenly and wonderfully to the mind; whether those affections be fear or hope, joy or sorrow, or any other. Some seem to look upon this as a good evidence that their affections are saving, especially if the affections excited are hope or joy, or any other which are pleasing and delightful. They will mention it as an evidence that all is right, that their experience came with the word, and will say, "There were such and such sweet promises brought to my mind: they came suddenly, as if they were spoken to me: I had no hand in bringing such a text to my own mind; I was not thinking of anything leading to it; it came all at once, so that I was surprised. I had not thought of it a long time before; I did not know at first that it was Scripture; I did not remember that ever I had read it." And it may be, they will add, "One Scripture came flowing in after another, and so texts all over the Bible, the most sweet and pleasant, and the most apt and suitable which could be devised; and filled me full as I could hold: I could not but stand and admire: the tears flowed; I was full of joy, and could not doubt any longer." And thus they think they have undoubted evidence that their affections must be from God, and of the right kind, and their state good: but without any manner of grounds. How came they by any such rule, as that if any affections or experiences arise with promises, and comfortable texts of Scripture, unaccountably brought to mind, without their recollection, or if a great number of sweet texts follow one another in a chain, that this is a certain evidence their experiences are saving? Where is any such rule to be found in the Bible, the great and only sure directory in things of this nature?


What deceives many of the less understanding and considerate sort of people, in this matter, seems to be this; that the Scripture is the word of God, and has nothing in it which is wrong, but is pure and perfect; and therefore, those experiences which come from the Scripture must be right. But then it should be considered, affections may arise on occasion of the Scripture, and not properly come from the Scripture, as the genuine fruit of the Scripture, and by a right use of it; but from an abuse of it. All that can be argued from the purity and perfection of the word of God, with respect to experiences, is this, that those experiences which are agreeable to the word of God, are right, and cannot be otherwise; and not that those affections must be right, which arise on occasion of the word of God coming to the mind.


What evidence is there that the devil cannot bring texts of Scripture to the mind, and misapply them to deceive persons? There seems to be nothing in this which exceeds the power of Satan. It is no work of such mighty power, to bring sounds or letters to persons' minds, that we have any reason to suppose nothing short of Omnipotence can be sufficient for it. If Satan has power to bring any words or sounds at all to persons' minds, he may have power to bring words contained in the Bible. There is no higher sort of power required in men, to make the sounds which express the words of a text of Scripture, than to make the sounds which express the words of an idle story or song. And so the same power in Satan, which is sufficient to renew one of those kinds of sounds in the mind, is sufficient to renew the other: the different signification, which depends wholly on custom, alters not the case, as to ability to make or revive the sounds or letters. Or will any suppose, that texts or Scriptures are such sacred things, that the devil durst not abuse them, nor touch them? In this also they are mistaken. He who was bold enough to lay hold on Christ himself, and carry him hither and thither, into the wilderness, and into a high mountain, and to a pinnacle of the temple, is not afraid to touch the Scripture, and abuse that for his own purpose; as he showed at the same time that he was so bold with Christ, he then brought one Scripture and another, to deceive and tempt him. And if Satan did presume, and was permitted to put Christ himself in mind of texts of Scripture to tempt him, what reason have we determine that he dare not, or will not be permitted, to put wicked men in the mind of texts of Scripture, to tempt and deceive them? And if Satan may thus abuse one text of Scripture, so he may another. Its being a very excellent place of Scripture, a comfortable and precious promise, alters not the case, as to his courage or ability. And if he can bring one comfortable text to the mind, so he may a thousand; and may choose out such Scriptures as tend most to serve his purpose; and may heap up Scripture promises, tending, according to the perverse application he makes of them, wonderfully to remove the rising doubts, and to confirm the false joy and confidence of a poor deluded sinner.


We know the devil's instruments, corrupt and heretical teachers, can and do pervert the Scripture, to their own and others' damnation, 2 Pet. 3:16. We see they have the free use of Scripture, in every part of it: there is no text so precious and sacred, but they are permitted to abuse it, to the eternal ruin of multitudes of souls; and there are no weapons they make use of with which they do more execution. And there is no manner of reason to determine, that the devil is not permitted thus to use the Scripture, as well as his instruments. For when the latter do it, they do it as his instruments and servants, and through his instigation and influence: and doubtless he does the same he instigates others to do; the devil's servants do but follow their master, and do the same work that he does himself.


And as the devil can abuse the Scripture, to deceive and destroy men, so may men's own folly and corruptions as well. The sin which is in men, acts like its father. Men's own hearts are deceitful like the devil, and use the same means to deceive.


So that it is evident, that any person may have high affections of hope and joy, arising on occasion of texts of Scripture, yea, precious promises of Scripture coming suddenly and remarkably to their minds, as though they were spoken to them, yea, a great multitude of such texts, following one another in a wonderful manner; and yet all this be no argument that these affections are divine, or that they are any other than the effects of Satan's delusions.


And I would further observe, that persons may have raised and joyful affections, which may come with the word of God, and not only so, but from the word, and those affections not be from Satan, nor yet properly from the corruptions of their own hearts, but from some influence of the Spirit of God with the word and yet have nothing of the nature of true and saving religion in them. Thus the stony ground hearers had great joy from the word; yea, which is represented as arising from the word, as growth from a seed; and their affections had, in their appearance, a very great and exact resemblance with those represented by the growth on the good ground, the difference not appearing until it was discovered by the consequences in a time of trial: and yet there was no saving religion in these affections.[18]



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