this bread." But, when the mystery of it was farther explained to them, they liked it not, but cried, "This is a hard saying, who can bear it?" and thereon fell off both from him and his doctrine, although they had followed him so long as to be esteemed his disciples.

I say, therefore, when men's affections are not renewed, whatever other change may have been wrought upon them, as they have no true delight in any spiritual things or truths, for themselves and in their own nature, so there are some instances wherein they will maintain their natural enmity and aversion to them. This is the first difference between affections spiritually renewed, and those which, from any other causes, may have some kind of change wrought in them.

CHAPTER XIV.

The second distinction between affections spiritually renewed, and those which have been only changed by light and conviction. Grounds and reasons of men's delight in duties of divine worship, and of their diligence in their performance whose minds are not spiritually minded.

THE second difference lies in this, "That there may be a change in the affections, in which men may have delight in the duties of religious worship, and diligence in their observance; but it is the spiritual renovation of the affections that gives delight in God through Christ, in any duty of religious worship what

ever.

Where the truth of the gospel is known and publicly professed, there is great variety in the minds, ways, and practices of men, about the duties of religious worship. Many are profane in their minds and lives, who, practically at least, despise, or wholly ne

These are " stout
Some attend

glect the observance of them. hearted, and far from righteousness." to them formally and cursorily, from the principles of their education, and, it may be, out of some convictions they have of their necessity. But many there are who, in the way they choose and are pleased with, are diligent in their observance, and that with great delight, who yet give no evidence of the spiritual renovation of their minds. Yea, the way whereby some express their devotion in them, being superstitious and idolatrous, is inconsistent with that or any other saving grace. This, therefore, we must diligently inquire into, or search into the grounds and reasons of men's delight in divine worship, according to their convictions of the way of it, and yet continue in their minds altogether unrenewed. And,

First, Men may be greatly affected with the outward part of divine worship, and the manner of the performance thereof, who have no delight in what is internal, real, and spiritual therein: "He was a burning and a shining light; and ye were willing for a season to rejoice in that light." So, many were delighted in the preaching of Ezekiel, because of the eloquence and elegance of his parables, chap. xxxiij. 31, 32. This gave them both delight and diligence in hearing, on which they call themselves the people of God, though they continued to live in sin: "Their hearts went after covetousness." The same may befal many at present, with reference to the spiritual gifts of those by whom the word is dispensed. I deny not but that men may be more delighted, more satisfied with the gifts, the preaching, of one than another, and yet be sincere in their delight in the dispensation of the word; for they may find more spiritual adyantage thereby than by the gifts of others, and things so prepared as to be suited to their edification more than elsewhere. But that on which at present we insist, hath respect only to some outward circumstances pleasing the minds of men.

This was principally evident under the Old Testament, whilst they had carnal ordinances and a worldly

sanctuary. Ofttimes, under that dispensation, the people were given up to all sorts of idolatry and superstition. And when they were not so, yet were the body of them carnal and unholy, as is evident from the whole track of God's dealings with them, by his prophets, and in his providences. Yet had they great delight in the outward solemnities of their worship, placing all their trust of acceptance with God therein. They who did truly believe, looked through them all to Christ, whom they did typify; without which, the things were a yoke unto them, and a burden almost insupportable. But those who were carnal, delighted in the things themselves, and, for their sakes, rejected him who was the life and substance of them all. And this also proved the great means of the apostacy of the Christian church. For, to maintain some appearance of spiritual affections, men introduced carnal incitements to them into evangelical worship; such as singing with music, and pompous ceremonies. For they find such things needful to reconcile the worship of God to their minds and affections; and, through them, they appear to have great delight therein. Could some men but in their thoughts separate divine service from that outward order, those methods of variety, show, and melody, wherewith they are affected, they would have no delight in it, but look upon it as a thing that must be endured. How can it be otherwise conceived of among the Papists? They will, with much earnestness, many evidences of devotion, sometimes with difficulty and danger, repair to their solemn worship; and yet, when they are present, understand not one word by which their minds might be excited to the real actings of faith, love, and delight in God. Only order, ceremony, music, and other incentives of carnal affections, make great impression on them. fections spiritually renewed, are not concerned in these things. Yea, if those in whom they are should be engaged in the use of them, they would find them means of diverting their minds from the proper work of divine worship, rather than an advantage

Af

therein. It will appear so to themselves, unless they are content to lose their spiritual affections, acting themselves in faith and love, embracing in their stead a carnal, imaginary devotion. Hence, two persons

may, at the same time, attend to the same ordinances of divine worship, with equal delight, on very distinct principles; as if two men should come into the same garden, planted and adorned with all variety of herbs and flowers; one ignorant of the nature of them, the other a skilful herbalist. Both may be equally delighted; the one with the colours and smell of the flowers, the other with the consideration of their va rious natures, their uses in physical remedies, or the like. So it may be in the hearing of the word. For instance, one may be delighted with the outward administration, another with its spiritual efficacy. Hence Austin tells us, that singing in the church was laid aside by Athanasius at Alexandria; not the people's singing of psalms, but a kind of singing in the reading of the Scriptures, and some offices of worship, which began then to be introduced in the church. And the reason he gave for it was, that the modulation of the voice, and musical tune, might not divert the minds of men from that spiritual affection which is required of them in sacred duties. What there is of real order in the worship of God, as there is that order which is an effect of divine wisdom, is suited and useful to spiritual affections, because proceeding from the same Spirit, whereby they are internally renewed. "Beholding your order." Every thing of God's appointment, is both helpful and delightful to them.

None can say with higher raptures of admiration, "How amiable are thy tabernacles, O Lord!" than they whose affections are renewed. Yet their delight is not terminated on them, as we shall see immediately.

Second, Men may be delighted in the performance of outward duties of divine worship, because in them they comply with, and give some kind of satisfaction to, their convictions. When conscience is awakened to a sense of the necessity of such duties, namely, of

Let

those wherein divine worship consists, it will give the mind no rest or peace in the neglect of them. them be attended to in the seasons which light, conviction, and custom call for, it will be so far satisfied, that the mind shall find present ease and refreshment in it. And when the soul is accustomed to this relief, it will not only be diligent in the performance of such duties, it will not only not omit them, but it will delight in them, as those which bring them great advantage. Hence, many will not omit the duty of prayer every morning, who are resolved to live in sin all the day long. And there are but few who sedulously endeavour to live and walk, in the frame of their hearts and ways, answerable to their own prayers; yet, all that is in our prayers beyond our endeavours to answer it, in a conformity of heart and life, is but the exercise of gifts in answer to convictions. Others find them an allay of troubles in them, like that which sick persons may find by drinking cold water in a fe ver, whose flames are assuaged for a season by it. They make them as an antidote against the poison and sting of sin, which allayeth its rage, but cannot expel its venom.

Or these duties are to them like the sacrifices for sin under the law. They gave a guilty person present ease; but, as the Apostle speaks, they made not men perfect. They took not away utterly a conscience condemning for sin. Presently, on the first omission of duty, a sense of sin again returned, and that not only as the fact, but as the person himself, was condemned by the law. Then were the sacrifices to be repeated, for a renewed propitiation. This gave that carnal people such delight and satisfaction in those sacrifices, that they trusted to them for righteousness, life, and salvation. So it is with persons who are constant in spiritual duties, merely from conviction. The performance of those duties gives them a present relief and ease; though it heal not their wound, it assuageth their pain, and dispelleth their present fears. Hence are they frequent in them, and that ofttimes not without delight, because they find