TREATISE Concerning Religious 'Medians, In Three PARTS ; PART I. Concerning the Nature of the Affe8ions, and their Importance in Religion. PART II. Shewing what are no certain Signs that re- ligious 4p5lions are gracious, or that they arenot. PART III. Shewing what are diflinguifhing Signs of truly gracious and holy ilffeelions. By JonathanEdwards, A.M. And Paftor of the firf Church in Northampton. Levit. ix. ult. and x. i, 2. And there came a Fire outfrom before the Lord, upon the Altar; -----which when all the People faw, they fhoutedandfellon their Faces. And Nadab and Abihu offered frange Fire before the Lord, which he commanded them not : And there went out a Firefrom the Lord, and devoured them, and they died before the Lord. Cant. ii. 12, 13. The Flowers appear on the Earth, the Time of the Singing of Birds is come, and the Voice of the Turtle is heard in our Land; the Fig-tree puttethforth her green Figs, and the Vines with the tender Grape, give a good Smell. Ver. 15. Take its the Foxes, the little Foxes, which/pail the Vines ; for our Vines have tender Grapes. oessappayel.,,, BOSTON:. Printed for S. KNEELAND and T. GREEN in Queen-- fired, over againft the Prifon. i 7 4 6. V -
THE PREFACE. 11fr HERE is no Queftion whatfoever, that is of greater e Importance to Mankind, and that it more concerns every individual Perfon to be well refolved in, than this, What are the dillinguifhingQualifications of thole that are in Favour with God, and entitled to his eter- nal Rewards ? Or, which comes to the fameThing, yvhat is the Nature of true Religion? and wherein do lie the di/linguifhing Notes of that Vertue and Holinefs, that is acceptable in the Sight ofGod. But tho' it be of fuch Importance, and tho' we have clear and abundant Light in theWord of God to dire& us in this Matter, yet there is no one Point, wherein profeffing Chriftians do more differ one from another. It would be endlefs to reckon up the Variety of Opinions in this Point, that divide the cbriftian World ; making manifeft the Truth of that of our Saviour, Strait is the Gate, and narrow is the Way, that leads to Life, andfew there be that find it. The Confideration of thefe Things . has long engaged me to attend to this Matter, with the utmoíf Diligence and Care, and Exa&nefs of Search and Enquiry, that I have been capable of : It' is a Subjé& on which my Mind has been peculiarly intent, ever fince I firft entred on the Study of Divinity. ---But as to the Succefs of my Enquiries, it muff be left to the Judgment of the Reader of the following Treatife. I am fenfible it is much more difficult to judge impartially of that which is the Subje& of this Difcourfe, in the midft of the Duft and Smoke of fuch a State ofControverfy, as this Land is now in, about Things of this Nature : As it is more difficult to write impartially, fa A 2 it
it is more difficult to read impartially.---Many will probably be hurt in their Spirits, to find fo much that appertains to religious Affeaion, here condemned : And perhaps Indignation and Contemptwill be ex- ciled'in others, by finding fo much here juflified and approved. And it may be, fome will be ready to charge me with Inconfiftence with my felf, in fo much approving fome Things, and fo muchcondemning others ; as I have found,this has always been objeaed to me by fome, ever fence the Beginning of our late Controverfies about Religion. 'Tis a hard Thing to be a hearty zealous Friend of what has beengood and glorious, in the late extraordinary Appearances, and to rejoice much in it ; and at the fame Time, to fee the evil and pernicious Tendency of what has been bad, and earneftly to oppofe that. But yet, I am humbly, but fully perfwaded, we fhall never be in the' Way of Truth, nor go on in a Way acceptable to God, and tending to the Advancement of (Thrift's Kingdom, 'till we do fo. There is indeed fomething very myfterious in it, that fo much Good, and fo much Bad, fhould be mix'd together in the Church of God: 'As 'tis a myfte- rious Thing, and what has puzzled and amazed "many a good Chrif- tian, that there fhould be that which is fo divine and precious, as the faving Grace'of God, `and the new and divine Nature, dwelling in the fame Heart, with fo much Corruption, Hypocrify and Iniquity, in aparticular Saint. Yet neither of thefe, is more myfterious than real. And neither of 'em is a new or rare Thing. 'Tis no new Thing, that much falle Religion fhould prevail, at a Time of great reviving of true Religion ; and that at fuch a Time, Multitudes of Hypocrites fhould fpring up among true Saints. It was fo in that great Reformation, and Revival of Religion, that was in 7ofiah's Time ; as appears by 'pr. 3. ao. and 4. 3, 4. and allo by the great Apoftacy that there was in the Land, fo foon after his Reign. So it was in that great Out-pouring of the Spirit upon the yews, that was in the Days of `John the Baptill ; as appears by the great Apoftacy of that People, fo foon after fo general an Awakening, and the tempo- rary religious Comforts and Joys of many ; John 5. 35. Ye were wil- ling, for a Seafon, to rejoice in hisLight. So it was in thofe greatCom- motions that were among the Multitude, occafion'd by the Preach- ing of Jefus Chrift : Of the many that were then called, but few were chofen ; of the Multitude that were roufed and affected by his Preaching, and at one Time or other appeared mightily engaged, full of Admiration of Cbrift, and elevated with Joy, but few were true Difciples,that flood theShock of the greatTrials that came afterwards, and endured to the End : Many were like the ftony Ground, or thorny Ground ; and but few, comparatively, like the goodGround : Of the whole Heap that was gathered, great Part was Chaff, that the Wind afterwards drove away ; and the Heap of Wheat that was left, was comparatively finall ; as appears abundantly, by the Hiftory of the
The PVEF14.CE. the new Teftament. So it was in that great Out - pouring of the Spi- rit that was in the Apoftle's Days ; as appears by Matth. 24. i o, I i, 12, 13. Gal. 3. I. and 4. II, 15. Phil. 2. 21. and 3. 18, 19. And'the two Epifiles to the Corinthians, and many other Parts of the new Teflament. And fo it was in the great Reformation from Po- eery. -- It appears plainly to have been in the vifible Church of God, in Times of great reviving of Religion, from Time to Time, as it is with the Fruit Trees in the Spring ; there are a Multitude of Blof- fours ; all which appear fair and beautiful, and there is a promifing Appearance of young Fruits ; but many of 'em are but of short Con- tinuance, they loon fall off, and never come to Maturity. Nót that it is to be fuppofed that it will always be fo : For tho' there never will, in this World, be an entire Purity ; either in par- ticular Saints, in a perfinff Freedom.from Mixtures of Corruption ; or in the Church of God, without any Mixture:id Hypocrites with Saints, and counterfeit Religion, and falfe Appearances of Grace, with true Religion 'and real Holinefs : Yet, 'tis tvident, that there will come a Time of much greater Purity, in the Church of God,than has been inAges pall ; it is plain by thofeTextsof Scripture, Ifai.52.T. Ezek. 4¢. 6, 7, 9. feel3. 17. Zech. íq.. 21. Pfal. 69. 32, 35, 36. /jai. 35. 8, ro. Chap. 4. 3, 4. Ezek. 20. 38. Pfal., 37. 9, 10, 11, 29. And one great Reafon of it will be, that at that Time, God will give much greater Light to his People, to diflinguifh between true Religion and its Counterfeits ; Mal. 3. 3. Andhe/hallfit as a Refiner, and Purifier of Silver ; and he !pall purify the Sons of Levi, and purge them as Gold and Silver ; that they may offer to the Lord an Offering in Righteoujhefs. With Verfe 18, which is a Continuation of the Pro- phecy of the fame happyTimes, then fhallye return, and difcern between the Righteous and the Wicked, between him that ferveth God, and him that ferveth him not. 'Tis by the Mixture of counterfeit Religion with true, not dif- cern'd and diflingizifhed, that the Devil has had his greateft Advan- tage againft the Caufe and Kingdom of Chrift, ah along, hitherto. 'Tis plainly by this Means, principally, that he has prevaii'd againti all Revivings of Religion, that ever have been, fince the firft founding of the chriflian Church. By this, he hurt the Caufe of Chriflianity, in, and after the apoftolic Age, much more than by all the Perfecu- tions of both Yews and Heathens : The Apofiles, in all their Epiftles, Chew themfelves much %Wore concerned at the former Mifchief, than the latter. By this, Satan p. evail'd againft the Reformation, begun. by Luther, Zuinglius, &c. :o put a Stop to its Progrefs, and bring it into Difgrace ; ten Times more, than by all thole bloody, cruel, and before, unheard of Perfecutions of the Church of Rome. By this
hr The PREFA.0 E. this principally, has he prevail'd againft Revivals of Religion, that have been in our Nation Pnce the Reformation. By this he prevail'd a- gainft New - England, to quench the Love, and fpoil the Joy of her Efpoufals, about an hundred Years ago. And I think, I have had Opportunity enough to fee plainly that by this, the Devil has pre- vail'd againft the late, great Revival of Religion in New- England, fo happy and promifing in its Beginning : Here moft evidently has been the main Advantage Satan has had againft us ; by this he has foil'd us ; 'tis by this Means, that the Daughter of Zion in this Land, now lies on the Ground, in fuch piteous Circumftances, as we now behold her ; with her Garments rent, her Face disfigur'd, her Nakednefs expos'd, her Limbs broken, and`weitring in the Blood of her own 'Wounds, and in no wife able toarife ; and this, fo quickly after her late great Joys and Hopes : Lam. i. 17. Zion fpreadeth forth her Bands, and there is none to comfort her : The Lordbath commanded con- cerningJacob,that hisildverfaries+al2all be round about him : Jerufalem is as amenfiruousWomananiòngthem. ° I have obferv'd theDevil prevail the fame Way, againft two great Revivings of Religion in this Country. --Satan goes on with Mankind, as he began with them : He pre- vail'd againft our firft Parents, and caft'em out of Paradife, and fud- denly brought all their Happinefs and Glory to an End, by appearing to be a Friend to their happy Paradifàic State, and pretending to ad- vance it to higher Degrees. So the fame cunning Serpent, that be- guiled Eve thro' his Subtilty, by perverting us from the Simplicity that is in Chrift, hath fuddenly prevail'd to deprive us of that fair Profped, we had a little while ago, of a Kind of paradifaic State of the Church of God in New- England. AfterReligion has revived in theChurch of Gad, &Enemies appear, People that are engaged to defend it's Caufe, are commonly moft ex- pofed,where they are leàft fenfibleof Danger. While they are whol- ly intent upon theOppofition that appears openly before 'ern, to make Head againft that, and do neglea carefully to look all round 'em, the Devil comes behind 'em, and gives a fatal Stab unfeen ; and has Op- portunity to give a more home Stroke, and wound the deeper, be- caufe he ftrikes at his Leifure, and according to his Pleafure, being olftruted by no Guard or Refiftance. And fo it is likely ever to be in the Church, whenever Religion re- vives remarkably, 'till we have learned well to diftinguifh between true and falfe Religion, between Paving Affections and Experiences, and thofe manifold fair Shews, and glittering Appearances, by which they are counterfeited ; the Confequences of which, when they are not diftinguifhed, are often inexpreflibly dreadful. By this Means, the Devil gratifies himfelf, by bringing it to pals, that That fhould be of- fered
The PREFACE; fered to God, byMultitudes, under a Notion of a pleating acceptable d; Sacrifice to him, that is indeed above all Things abominable to him. By this Means, he deceives great Multitudes about this State of their Souls ; making them think they are fomething, when they are nothing ; and fo eternally undoes,'em : And not only fo, but efta- blifhes many, in a ftrong Confidence of their eminent Holinefs, who are in God'sSight, fome of the vileft of Hypocrites. By thisMeans,he many Ways, damps and wounds Religion in the Hearts of the Saints, obfcures and deforms it by corrupt Mixtures, caufes their religious Affe6tions wofully to degenerate, and fometimes for a confiderable Time, to be like the Manna, thatbred Worms and flank ; and dread- fully enfnares and confounds the Minds of others of the Saints, and brings 'em into great Difficulties andTemptations, and entangles 'em in a Wildernefs, out of which they can by no Means, extricate them- felves. By this Means, Satan mightily encourages the Hearts of open Enemies of Religion, and ftrengthene their Hands, and fills them with Weapons, and makes ftrong their Fortrefíes ; when at the fame Time, Religion and the Church of God lie expofed ti) 'em, as a City without Walls. By this Means, he brings it to pafs, that Men work Wickednefs under aNotion of doing God Service, and fo fin without Reftraint, yea with earneft Forwardnefs and Zeal, and with all their Might. By this Means, he: brings in, even the. Friends of Religion, infenfibly to themfelves, to do.xthe Work of Enemies, by deftroying Religion, in a far more effeEtual Manner, than open Enemies can do, under a Notion of advancing it. By this Means theDevil fcatters the Flock of Chrift, and fets 'em one againft another, and that with great Heat of Spirit, under-a Notion of Zeal for God ; and Religion by Degrees, degenerates into vain Jangling ; and during the Strife, Sa- Ian leads both Parties far out of the right Way, driving each to great Extremes, one on the right Hand, and the other on the Left, accor- ding as he finds they are molt inclined, or molt eafily moved and fway'd, 'till the right Path in the Middle, is almoft wholly negle6ted. And in the midi# of this Confufion, the Devil has great Opportunity to advance his own Intereft, and make it ftrong in Ways innumera- ble, and get the Government of all into his own Hands, and work his own Will. And by what is feen of the terrible Confequences of this counterfeit Religion, when not diftinguifhed from true Religion, God's People in general have their Minds unhinged 'and unfettled, in Things of Religion, and know not where to fet their Foot, or what to think or do ; and many are brought into Doubts, whether there be any Thing at all in Religion ; and Herefy, and Infiidelity and Atheifin_ greatlyprevail. Therefore, it greatly concerns us to ufe our utmoft Endeavours, clearly to difcern, and have it well fettled and eftabliBhed, wherein true
vi The PREFACE. true Religion does confi(l. 'Till this be done, it may be expelled that great Revivings of Religion, will be but of fhort Continuance 'Till this be done, there is but little Good to be expeaed, of all our warm Debates, in Converfation and from the Prefs, not knowing clearlyand diftinaly, what we ought to contend for. My Defign is to contribute my Mite, and ufe my bell ( however feeble) Endeavours to this End, in the enfuing Treatife : Wherein it mull be noted, that my Defign is fomewhat diverfe from the Defign of what I have formerly publifhed, which was to Phew the di/tinguifhing Marks ofa Workof the Spirit ofGod, including both his common, and faving Operations ; but what I aim at now, is to Phew the Nature and Signs of the gracious Operations of God's Spirit, by which they are to be diftinguifhed from all Things whatfoever that the Minds of Men are the Subje&s of, which are not of a faving Nature. IfI have fucceeded in this my Aim, in any tolerable Meafure, I hope it will tend to promote the Interefl of Religion. And whether I have fuc- ceeded to bring any Light to this Subjea, or no, and however my At- tempt may be reproach'd, in thefe captious, cenforious Times, 1 hope in the Mercy of a gracious and righteous God, for the Accep- tance of the Sincerity of my Endeavours, and hope alfo, for the Can- dor and Prayers of the true Followers of the Meek and charitable Lamb ofGod. ? 9 ó. acQO. J 9C G?JGJG óGO6'J G{G i(i; : `l .°;. . :. ., . ;. .C96 . :: : R ,-; A. . . ,. T H E
1111111111 PART I. Concerning the Nature of the Affe&ions, and their Importance in Religion. picà,?îà,s(Ds;f,@?pgtA{O8(G {{AcDDiDc I PETER i. 8. Whom having not f Peen, ye love : In whom, though nowye fee him not, yet believing, ye rejoice with Joy unfeakable, and full of Glory. fa:6 5*6 {i;6 {G N thefe Words, the Apoftle reprefents the State of the Minds of the Chriftians he wrote to, under the `` Perfecutions they were then the Subjeas of. Thefe V,g9tt. I og{e, Perfecutions are what he has Refpeet to, in the two aa6A et preceeding Verfes, when he fpeaks of the `Trial of 6A6kWuj{bel their Faith, and of their being in Heavinefs through manifold Yemfitations. Such Trials are of threefold Benefit to true Religion : Hereby the Truth of it is manifefted, and it appears to be indeed true Religion They, above all other Things, have a Tendency to diffinguith be- tween true Religion and falle, and to caufe the Difference between them evidently to appear. Hence they are called by the Name of Trials, in the Verfe nextly preceeding the Text, and in innumera- ble other Places : They try the Faith and Religion of Profeffors, of what Sort it is, as apparent Gold is tried in the Fire, and manifefted, whether
acing thus tried and proved to be true, isfund to Praife, and and Glory ; as in that preceeding Verfe. And then, Thefe Trials are of- further Benefit to true Religion ; they not only manifeft the Truth of it, but they make it's genuine Beauty and llmiablenefs remarkably to appear. True Vertue never appears fo lovely, as when it is, molt. oppreffed : And the divine Ex- cellency of real Chrifiianity, is never exhibited with fuch Advantage, as when under the greateft Trials : Then it is that true Faith appears much more precious than Gold ; and upon this Account, is found is .Praifc, and Honoúr, and Glory. And again, Another Benefit that fuch Trials are of to true Reli- gion, is, that they purify and increafe it. They not only manifeft it to he true, but allo tend to refine it, and deliver it from thofe Mix- tures of that which is falle, which incumber and impede it ; that no- thing may be left but that which is true. They tend to caufe the Amiablenefs of true Religion to appear to the belt Advantage, as was before obferved; and not only fo, but they tend to increafe it's. Beauty, by eftablifhing and confirming it, and making it more lively and vigourous, and purifying it from thofe Things that obfcured it's I uftre and Glory. As Gold that is tried in the Fire, is purged from it's Alloy, ar)d.all Remainders of Drofs, and comes forth more folid and beautiful ; fo true Faith being tried as Gold is tried in the Fire, becomes more precious ; and thus allo, is found unto Praife, and Ho nour, and Glory. The Apoftle feems to have Refpe& to each of thefe Benefits, that Perfecutions are of to true Religion, in the Verfe pre- ceeding the Text. And in the Text, the Apoftle obferves how true Religion operated in the C hriftians he wrote to, under their Perfecutions,. whereby theft Benefits of Perfecution appeared in them ; or what manner of Operation of true Religion, in them, it was, whereby their Religion, under Perfecution, was manifefted to be true Religion, and eminent- ly appeared in the genuine Beauty and fmiablenef , of true Religion, and alto appeared to be increafed and purified, and fo was'like to be f únd unto laraife, and Honour, and Glory, at the flppearing of yefus, chrd. And there were two Kinds of Operation, or Exercife of true Religion, in th, m, under their Sufferings, that the Apoftle takes No- tice of in the Text, wherein thefe Benefits appeared. a. Love to Chrj/l ; I!l%hom,having not feen, ye love. The World teas ready to wonder, what ftrange Principle it was, that influenc'd there to expofe - themfelves to fo great Sufferings, to forfake the Thd gs that were Peen, and renounce all that was dear and pleafant,, 'eh euafi the Obi,a of Seale : They feem'd to the Men of. World b;)ut them, as though they were betide theanfelves¢- and
71. PART I. of religious AffeElions. and to a& as tho' they hated themfelves ; there was nothing in their View, that could induce them thus to Puffer, and fupport them un- der, and carry them thro' fuch Trials. But altho' there was nothing that was feen, nothing that the World faw, or that the Chriftians themfelves ever law with their bodily Eyes, that thus influenced and fupported.. 'em ; yet they had a fupernatural Principle of Love to fomething unfeen ; they loved Jefus Chrift, for they law him fpiritu- ally, whom the World faw not, and whom they themfelves had never feen with bodily Eyes. 2. 'joy in Chrifl. Tho' their outward Sufferings were very grie vous, yet their inward fpiritual Joys were greater than their Suffer- ings, and thefe fupported them, and enabled them to fufrer with Chearfulnefs. There are two Things which the Apoftle takes Notice of in the Text concerning this Joy. I. The Manner in which it riles, the Way in which Chrift, tho' unfeen, is the Foundation of it, viz. By Faith ; which is the Evidence of Things not feen ; In whom, though now ye fee him not, yet beleiving, ye rejoice - - -. 2. The Nature nf this Joy ; unJpeakable, and full of Glory. Unfpeakable in the Kind of it ; very different from worldly Joys, and carnal Delights ; of a vaftly more pure, fublime and heavenly Nature, being fomething fuperna- rural, and truly divine, and fo ineffably excellent ; the Sublimity, and exquifite Sweetnefs of which, there were no Words to Pet forth. Unfpeakable alto in Degree ; it pleafing God to give 'em this holy Joy, with a liberal Hand, and in large Meafure, in their State of Perfecution. Their Joy wasfull of Glory : Altho' the Joy was unfpeakable, and no Words were fufficient to defcribe it ; yet fomething might be Paid of it, and no Words more fit to reprefent it's Excellency, than thefe, that it was full of Glory ; or, as it is in the Original, glorified Joy. In rejoicing with this Joy, their Minds were filled, as it were, with a glorious Brightnefs, and their Natures exalted and perfe ted It was a moft worthy, noble Rejoicing, that did not corrupt and de- bale the Mind, as many carnal Joys do; but did greatly beautify and dignify it : It was a Prelibation of the Joy of Heaven, that railed their Minds to a Degree of heavenly Bleífednefs : ':It fill'd their Minds with"the Light of God's Glory, and made 'em themfelves to thine with fome Communication of that Glory. Hence the Propofition or Do&rine, that I would raife. from thefe Words' is this, DOCT. True Religion, in great Part, confi/is in holy ilfeltions. We fee that the Apoftle, in obferving and remarking the Opera- tions and Exercifes of Religion, in the Chriftians he wrote to, wherein B 2 their
4 The Nature of PART I. their Religion appeared to be true and of the right Kind, when it had it', greateflr Trial of what Sort it was, being tried by Perfecution as Gold is tried in the Fire, and when their Religion not only proved true, but was moil pure, and cleanfed from it's Drofs and Mixtures of that which was not true, and when Religion appeared in them moil; in it's genuine Excellency and native Beauty, and was found to Praife, and Honour, and Glory; he fingles out the religious Affections of Love and ;toy, that were then in exercife in them : There are the Exercifes of Religion he takes Notice of, wherein their Religion did thus appear true and pure, and in it's proper Glory. Here I would, I. Shew what is intended by the flfeftions, 10 II. Obferve fome Things which make it evident, that a great Part of true Religion lies in the Affec`lions. I. It may be enquired, what the Aff aions of the Mind are ? I anfwer, The Affeaions are no other, than the more vigorous and fenfible Exercifes of the Inclination and Will of the Soul. God has indued the Soul with two Faculties : One is that by which it is capable of Perception and Speculation, or by which it dif- cerns and views and judges of Things ; which is called the Under- ftanding. The other Faculty is that by which the SauI don't meerly perceive and view Things, but is tome Way inclin'd with refpedl to the Things it views or confiders ; either is inclined to 'em, or is dif- inclined, and averfe from 'em ; or is the Faculty by which the Soul don't behold Things, as an indifferent unaffected Speaator, but either as liking or difliking, pleas'd or difpleas'd, approving or re- jeaing. This Faculty is called by various Names : It is fometimes called the Inclination : And, as it has refpedl to the Aaions that are determined and governed by it, is called the Will : And the Mind, with regard to the Exercifes of this Faculty, is often called the Heart. The Exercifes of this Faculty are of two Sorts ; either thofe by which the Soul is carried out towards the Things that are in view, in approving of them, being pleafed with them, and inclined to them ; or thofe in which the Soul oppofes the Things that are in view, in difapproving them, and in being difpleafed with them, averle from them, and rejeaing them. And as the Exercifes of the Inclination and Will of the Soul. are various in their Kinds, fo they are much more various in their Degrees. There are fome Exercifes of Pleafednefs or Difpleafednefs, Inclination or Difinclination, wherein the Soul is carried but a little beyond a State ofperfea Indifference. And there are other Degrees above this, wherein the Approbation or Diflike, Pleafednefs or Averfion, are ftronger ; whereinwe may rife higher and higher, 'till the Soul comes to
PART I. the IJè 5 ons. 5 to aEt vigoroufy and fenfibly, and the A&ings of the Soul are with that Strength that ( thro' the Laws of the Union which the Creator has fix'd between Soul and Body ) the Motion of the Blood and ani- mal Spirits begins to be fenfibly alter'd ; whence oftentimes arifes fome bodily Senfation, efpecially about the Heart and Vitals, that are the Fountain of the Fluids of the Body : From whence it comes to pats, that the Mind, with regard to the Exercifes of this Faculty, perhaps in all Nations and Ages, is called the Heart. And it is to be noted, that they are thefe more rigorous and fenfible Exercifes of this Faculty, that are called the gallons. The,Frill, and the 1lfeEtions of the Soul, are not two Faculties ; the Affections are not effentially diftin& from the Will, nor do they differ from the meer A tings of the Will and Inclination of the Soul, but only in the Livelinefs and Senfiblenefs of Exercife. It mutt be confeffed, that Language is here fomewhat imperfea, and the Meaning of Words in a confiderable Meafure loofe and un- fixed, and not precifely limited by Cuftom, which governs the Ufe of Language. In fome Senfe, the Affection of the Soul differs no- thing at all from theWill and Inclination, and theWill never is in any Exercife any further than it is afeEled ; it is not moved out of a State of perfect Indifference, any otherwife than as it is afetled one Way or other, and aas nothing voluntarily any further. But yet there are many Actings of the Will and Inclination, that are not fo com- monly called Afeotions : In every Thing we do, wherein we as voluntarily, there is an Exercife of the Will and Inclination, 'tis our Inclination that governs us in our A&ions : But all the aaings of the Inclination and Will, in all our common Actions of Life, are not ordinarily called Affections. Yet, what are commonly called Affec- tions are not effentially different from them, but only in the Degree and Manner of Exercife. In every At of the Will whatfoever, the Soul eitherlikes or diflikes, is either inclined or difinclined to what is in view : Thefe are not effentially different from thofe Affections of Love and Hatred : That Liking or Inclination of the Soul to a Thing, if it be in a high Degree, and be vigorous and lively, is the very fame Thing with the Affeaion of Love : And thatDifliking and Difinclining, if in a great Degree, is the very fame with Hatred. In every Act of the Willfor, or towards fomethin, not prefent, the Soul is in fome Degree inclined to that Thing ; and that Inclination, if in a confiderable Degree, is the very fame with the Affection of. Def/re. And in every Degree of the A& of the Will, wherein the Soul ap- proves of fomething Prefent, there is a Degree of Pleafednefs ; and that Pleafednefs, jilt be in a confiderable Degree, is the very fame with the Affectionof Toy or Delight. And if the Will difapproves of what is prefent, the Soul is in fame Degree difpleafed, and if that Difpleafednefs be great, 'tis the very fame with the Alfa-lion of Grief or Sorrow. B 3 Such
The Nature of PART I. Such feems to he our Nature, and fuch the Laws of the Union of Soul and Body, that there never is in any Cafe whatfoever, any lively and vigorous Exercife of the Will or Inclination of the Soul, without 'lone Effea upon the Body, in fome Alteration of the Motion of it's Fluids, and efpecially of the animal Spirits. And on the other Hand, from the fame Laws of the Union of Soul and Body, the.Conftitution of the Body, and the Motion of it's Fluids, may promote the Exercife of the Affections. But yet, it is not the Body, but the Mind only, that is the proper Seat of the Affections. The Body of Man is no more capable of being really the Subject of Love or Hatred, Joy or Sorrow, Fear or Hope, than the Body of a' Tree, or than the fame Body of Man is capable of thinking and underfl:anding. As 'tis. the Soul only that has Ideas, fo 'tis the Soul only that is pleafed or dif- pleafed with it's Ideas.' ' As 'tis the Soul only that thinks, fo 'tis the Soul only that loves or hates, rejoices or is grieved at what it thinks of. Nor are thefe Motions of the animal Spirits, and Fluids of the Body, any thing properly belonging to the Nature of the Affecti- ons ; tho' they always accompany them, in theprefent State but are only Effects or Concomitants of the Affeaions, that are entirely diftinet from the Affections themfelves, and no Way effential to them ; fo that an unbodied Spirit may be as capable of Love and Hatred, Joy or Sorrow, Hope or Fear, or other Affections, as one that is united to a Body. The Jlfecctions and Paffions are frequently fpoken of as the fame ; and yet, in the more common Ufe of Speech, there is in fome Refpeci a Difference ; and flfedion is a Word, that in it's ordinary Signifi- cation, feems to be fomething more extenfive than Paffion ; being ufed for all vigorous lively 'Aaings of the Will or Inclination bút Pafiîon for thofe that are more fudden, and whole Effects on the ani- mal Spirits are more violent, and the Mind more overpower'd, and lets in its own Command. As all the Exercifes of the Inclination and Will, are either in ap- proving and liking, or difapproving and rejecting fo the Affections are of two Sorts ; they are thofe.by which the Soul is carried out to what is in view, cleaving to it, Or feeking it; or thofe by, which it is averfe from it, and oppofes it. Of the former Sort are Love, D`fre, Hope, Joy, Gratitude, Com- placence. Of the latter Kind, are Hatred, Fear, Anger, Grief, and fuch like which it is needlefs now to {land particularly to define. And there are fome Affeaions wherein there is a Compofition of each of the, aforementioned Kinds of Ac}ings of the Will; as in the Af'rectión of Pity, there is fomething Of theformer Kind, towards the Perfon fufFering, and fomething of the Zatter, towards what he fufllers. And fo in Zeal, there is in it high Approbation of force Perfon or Thing, together with vigorous Oppofitian to what is conceived to be contrary to it. There
PART I. the Afféc1ions. 7 There are other mixt Affections that might be allo mention'd, but I haffen to the lId. Thing propofed, Which was to obferve fome Things that render it evident, that true Religion, in great Part, confifts in the Af- fedions. And here, 1. What has been laid of the Nature of the Affed}ions, makes this evident, and may be fufficient, without adding any thing further, to put this Matter out of Doubt : For who will deny that true Reli- gion confif}s, in a great IVleafure, in vigorous and lively Acr}ings of the Inclination and Dill of the Soul, or the fervent Exercifes of the Heart. That Religion which God requires, and will accept, don't confift in weak, dull and lifelefs Wouldings, railing us but a little above a State of Indifference: God, in his Word, greatly infifts upon it, that we be in good Earneft, fervent in Spirit, and our Hearts vigoroufly engaged in Religion : Rom. 12. i I. Be yefervent in Spirit, ferving the Lord. Deur. 1o. 12. And now Ifrael, ghat cloth the Lord thy God require of thee, but tofear the Lord thy God, to walk in all his f írys, and to love him, and to ferve the Lord thy God, with all thy Heart, and withall thy Soul 2 And Chap. 6. 4, 5. Hear, O Ifrael ; the Lord our God is one Lord ; and thou fhalt love the Lord thy God, with all thy Heart, andwith all thy Soul, andwith all thy Might. 'Tis fuch a fer- vent, vigorous Engagednefs of the Heart in Religion, that is the Fruit of a real Circumcifion of the Heart, or true Regeneration, and that has the Promifes of Life ; Deut. 3o. 6. And the Lord thy God will circumcife thine Heart, and the Heart of thy Seed, to love the Lord thy God, with all thy Heart, and with all thy Soul, that thou may If we ben't in good earneft in Religion, and our Wills and Incli- nations ben't ftrongly exercifed, we are nothing. The Things of Religion are fo great, that there can be no Suitablenefs in the Exer- cifes of our Hearts, to their Nature and Importance, unlefs they be lively and powerful. In nothing, is Vigour in the Aaings of our Inclinations fo requifite, as in Religion and in nothing is Lukewarm- nefs fo odious. True Religion is evermore a powerful Thing ; and the Power of it appears, in the firf} Place, in the inward Exercifes of it in the Heart, where is the principal and original Seat of it. Hence true Religion is called the Power of Godlinefs, in Dif}indtion from the external Appearances of it, that are the Form of it, 2 Tim. 3. 5. Having a Form of Godlinefs, but denying the Power of it. The Spirit of God, in thofe that have found and folid Religion, is a Spirit of powerful holy Affeaion ; and therefore, God is faid to have given them the Spirit of Power, andof Love, and ofa found Mind, 2 Tim. r. 7. And fuch, when they receive the Spirit of God, in his fano`}ifying B4 and
8 Religion Confafls much PART I. and laving Influences, are Paid to be baptized with the Holy Ghft, and with Fire ; by reafon of the Power and Fervour of thofe Exercifes the Spirit of God excites in their Hearts, whereby their Hearts, when Grace is in exercife, may be faid to burn within them ; as is Paid of the Difciples, Luke 24. 32. The Bufinefs of Religion is, from Time to Time, compared to thofe Exercifes, wherein Men are wont to have their Hearts and Strength greatly exercifed and engaged ; fuch as Running,Wreflling or Agonizing for a great Prize or Crown, and Fighting with ffrong Enemies that Peek our Lives, and Warring as thofe that by Violence take a City or Kingdom. And tho' true Grace has various Degrees, and there are fome that are but Babes in Chritf, in whom the Exercife of the Inclination and Will towards divine and heavenly Things, is comparatively weak ; yet every one that has the Power of Godlinefs in his Heart, has his Inclinations and Heart exercifed towards God and divine Things, with fuch Strength and Vigour, that thefe holy Exercifes do prevail in him above all carnal- or natural Affeaions, and are effenual to overcome them : For every true. Difciple of Chriff, loves him above Father or Mother, Wife and Children, Brethren and Sifters, Houfes and Lands; yea, than his own Life. From hence it follows, that wherever true Religion is, there are vigorous Exercifes of the Inclination and Will, towards divine Obje&s : But by what was Paid before, the vigorous, lively and fenfible Exercifes of the Will, are no other than the Affec- tions of the Soul. 2. The Author of the human Nature has not only given AffeEions to Men, but has made 'em very much the Spring of Men's Anions. As the Affeaions do not only neceflàrily belong to the human Na- ture, but are a very great Part of it ; fo ( inafmuch as by Regenera- tion, Perfons are renewed in the whole Man, and fanaified thro'out) holy Affedions do not only neceffarily belong to true Religion, but are a very great Part of that. And as true Religion is of a pra&ical Nature, and God hath fo conflituted the human Nature, that the Af- feaions are very much the Spring of Men's Anions, this alto fhews, that true Religion muff confiff very much in the Affeaions. Such is Man's Nature, that he is very unaaive, any otherwife than he is influenc'd by fome Affeaion, either Love or Hatred, De- fire, Hope, Fear or fome other. Thefe Affe&ions we fee to be the Springs that fet Men a going, in all the Affairs of Life, and engage them in all their Purfuits : Thefe are the Things that put Men for- ward, and carry 'em along, in all their worldly Bufinefs ; and efpe- cially are Men excited and animated by thefe, in all Affairs, wherein they are earneffly engaged, and which they purfue with Vigour. We fee the World of Mankind to be exceeding bufy and ac`ive and.
PART I. in holy 4 e Lions 9 and the Affections of Men are the Springs of the Motion : Take a- way all Love and Hatred, all Hope and Fear, all Anger, Zeal and affeétionate Defire, and the World would be, in a great Meafure, motionlefs and dead ; there would be no fuch Thing as Activity a- mongft Mankind, =or any earneft Purfuit whatfoever. 'Tis Affec- tion that engages the covetousMan, and him that is greedy of worldly Profits, in his Purfuits ; and it is by the Affeétions, that the ambi- tious Man is put forward in his Purfnit of wordly Glory ; and 'tis the Affections alto that actuate the voluptuous Man, in his Purfuit of Pleafure and fenfual Delights : The 'World continues, from Age to Age, in a continual Commotion and Agitation, in a Purfuit of thefe Things ; but take away all Affe&ion, and the Spring of all this Mo- tion would be gone, and the Motion it felf would ceafe. And as in worldly Things, worldly Afeaions are very much the Spring of Mens Motion and AE}ion ; fo in religious Matters, the Spring of their Actions are very much religious Affections : He that has doc- trinal Knowledge and Speculation only, without Affection, never is engaged in the Bufinefs of Religion. 3. Nothing is more manifeft in Fact, than that the Things of Religion take hold of Men's Souls, no further than they afett them. There are Multitudes that often hear the Word of God, and there- in hear of thofe Things that are infinitely great and important, and that moft nearly concern them, and all that is heard feems to be wholly ineffeaual upon them, and to make no Alteration in their Difpofition or Behaviour ; and the Reafon is, they are not affected with what they hear. There are many that often hear of the glo- rious Perfections of God, his almighty Power, and boundlefs Wif- dom, his infinite Majefty, and that Holinefs of God, by which he is of purer Eyes than to behold Evil, and cannot look on Iniquity, and the Heavens are not pure in his Sight, and of God's infinite Good- nefs and Mercy, and hear of the great Works of God's W ifdom, Power and Goodnefs, wherein there appear the admirable iVlanifef- tations of thefe Perfections ; they hear particularly of the unfpeakable Love of God and Chrift, and of the great Things that Chrift has done and fuffer'd, and of the great Things of another World, of eternal Mifery, in bearing the Fiercenefs and Wrath of almighty God, and of endlefs- Bleffednefs and Glory in the Prefence of God, and the Enjoyment of his dear Love; they alto hear the peremptory_ Commands of God, and his gracious Counfels and Warnings, and the fweet Invitations of the Gofpel ; I fay, they often hear thefe Things, and yet remain as they were before, with no fenfible Alte- ration on them, either in Heart or Practice, becaufe they are not of fected with what they hear ; and never will be fo 'till they are af- fected. I am bold to affert, that there never was any confiderable Change
ci Religion confifls much PART I. Change wrought in the Mind or Converfation of any one Perfon, by any thing of a religious Nature, that ever he read, heard or law, that had not his Affe }ions mov'd. Never was a natural Man.. en- gaged earncfliy to leek his Salvation : Never were any fuch brot y ht to cry afterWifdom, and lift up theirVoice forUnderftanding, and wrefile withGod inPrayer forMercy; and never was one humbled,and bro't to the Foot of God, from any thing that ever he heard or ima- gin'd of his own Unworthinefs and Defervings of God's Difpleafure ;. nor was ever one induced to fly for Refuge unto Chrifr, while his Heart remain'd unaffected. Nor was there ever a Saint awakened out of a cold, lifelefs Frame, or recovered from a declining State in Religion, and brought back from a lamentable Departure from God,. without having his Heart affedted. And in a 'Nord, there never was any Thing confiderable brought to pals in the Heart or Life of any Man living, by the Things of Religion, that had not his Heart deeply affeéted by thofe Things. 4. The holy Scriptures do every where place Religion very much in the Affections ; fuch as Fear, Hope, Love, Hatred, Defire, Joy, Sorrow, Gratitude, Compaffion and Zeal. The Scriptures place much of Religion in godly Fear ; infomuch that 'tis often fpoken of as the Charaaer of thofe that are truly re- ligious Perfons, that they tremble at God's Word, that they fear before him, that their Flefh trembles for Fear of him, and that they are afraid of his judgments, that his Excellency makes them afraid, and his bread falls upon them ; and the like : And a Compellation commonly given the Saints in Scripture, is, Fearers of God, or they that fear the Lord. And becaufe the Fear of God is a great Part of trueGodlinefs, hence true Godlinefs in general, is very commonly called by the Name of the Fear of God ; as every one knows, that knows any thing of the Bible. So Hope in God and in the Promifes of his Word, is often fpoken of in the Scripture, as a very confiderable Part of true Religion. 'Tis mention'd as one of the three great Things of which Religion confrfts, i Cor. 13. 13. Hope in the Lord is alto frequently men- tioned as the Charaaer of the Saints : Pfal. 146. 5. Happy is he that bath the God of Jacob for his Help, whop Hope is in the Lord his God. _Ter. 17. 7. Bled is the Man that trufleth in the Lord, whofe Hope the Lord is. Pfal. 31. 24. Be of good Courage, and he Jhallflrengthen your Heart, all ye that Hope in the Lord. And the like in many other Places. Religious Fear and Hope are, once and again, joined toge- ther, as jointly confiituting the Charaaer of the true Saints. Pfal. 33. 18. Behold the Eye of the Lord is upon them that Fear him, upon them that Hope in his Mercy. Pfal. 147. i I. The Lord taketh Plea- lure in them that Fear him, in thofe that Hope in his Mercy. Hope is fo
PART I. in holy 4ffeaions. I I fo great a Part of true Religion, that the Apofile rays we arefaved by Hope, Rom. 8. 24. And this is fpoken of as the Helmet ofthe chrif- tian,Soldier, 1 Thef. 5. 8. Andfor' an Helmet, the Hope of Salvation.; andthe fure and ftedfaft Anchor of the Soul, which preferves it from being caft away by the Storms of this evil World, Heb, 6. 19. Which Hope we have, as an Anchor of the Soul, bothJure andfledferfl, andwhich entreth into that within the Veil. 'Tis fpoken of as a great Fruit and Benefit which true Saints receive byChrift's Rèfurrektion, a Pet. 1.3. Bleffeed be the Godand Father ofour Lord fefus Chri/i, which according to his abundant Mercy, bath begotten us again unto a lively Hope, by the Reftrret7ion of Nis Chrifltrom the Dead. The Scriptures place Religion very much in the.Affeaion of Love, in Love to God, and the Lord Jefus Chrift, and Love to the People of God, and toMankind. TheTexts in which this is manifeft, both in theOld Teflament, and New, are innumerable. But of this more afterwards. The contrary Affection of Hatred alto, as having Sin for itsObjec2, is fpoken of in Scripture, as no inconfiderable Part of true Religion. It is fpoken of as that by which true Religion may be known and diffinguifhed, Prov. 8. 13. The Fear of the Lord is to hate Evilt And accordingly the Saints are called upon to give Evidence of their Sin- cerity by this, Pfal. 97. io. Ye that fear the Lord hate Evil. And the Pfalmift often mentions it as an Evidence of his Sincerity ; Pfal. 101. 2, 3. Iwill walk within my Houle with a perfect Heart ; I will ft no wicked Thing before mine Eyes : I hate the Work of them that turn afide. Pfal. i 19. 104. 'I hate every fall Way. SoVerfe 128. Again Pfal. 139. 21. Do Inot hate them, O Lord, that hate thee. So holy Refire, exercifed in Longings, Hungrings and Thirftings after God and Holinefs, is often mention'd in Scripture as an impor- tant Part of true Religion ; Ifai. 26. 8. The Defzre óf. our Soul is to thy Name, andto the Remembrance of thee. Pfal. 27. 4. One Thing have I defared of the Lord, and that will IPeek 'after ; that Imay dwell in the IouJc of the Lord, all the Days of my Life, to behold the Beauty of the Lord, and to enquire in his Temple. Pfal. 42. r, 2. As the Heart pan - teth after the Water- brooks, fo panteth my Soul after thee, O God ; ilely Soul thirflethfor God, for the living God : When (hall I comeand appear before' God 2 Pfal. 63. 1, 2. My Soul thirflethfor thee ; my FleJh long - eth for thee, in a dry and thirfly Land, where noWater is, to fee thyPower and thy Glory, fo as I havePeen thee in the Sanctuary. Pfal. 84. 1, 2. How amiable are thy Tabernacles, O Lord of H s ! My Soul longeth, yea, evenfainteth, for the Courts of the Lord ; my Heart and my Flefh crieth out for the living God. Pfal. 119. 2o. My Soul breakethfor the Longing it hath unto thy yudgments, at all Times. So Pfal.'73. 25. and 143. 6, 7. and 13o. 6. Cant. 3. r, 2. and 6. 8.- Such a holy De fire and Thixít of Soul is mentioned, as one of thofe great Things which,
12 Religion confi,/ls much PART I. which renders or denotes a Man truly bleffed, in the Beginning of Chrift's Sermon on the Mount, Matth. 5. 6. Bled are they that do hunger and thirfl after Righteoufnef, fir they(hall be filled. And this holy Thirft is fpoken of, as a great Thing in the Condition of a Par- ticipation of the Bleflings of eternal Life, Rev. 21. 6. 1 will give unto him that is athirfl, of the Fountain of the Water of Life freely. The Scriptures fpeak of holy foy, as a great Part of true Religion. So is it reprefented in the Text. And as an important Part of Re- ligion, it is often exhorted to, and prefs'd, with great Earneftnefs ; Pfal: 37. 4. Delight thy felf in the Lord, and he (hall give thee the De- fires of thine Heart. Pfal. 97. 12. Rejoice in the Lord, ye Righteous. So Pfal. 33. a. Rejoice in the Lord, O ye Righteous. Matth. 5. 12. Rejoice, and be exceeding glad. Phil. 3. a. Finally Brethren, rejoice in the Lord. And Chap. 4. 4. Rejoice in the Lord alway, and again Ifay rejoice. a Thef. 5. a6. Rejoice evermore. Pfal. 149. 2. Let Ifrael rejoice in him that made him ; let the Children of Zion be joyful in their King. This is mention'd among the principal Fruits of the Spirit of Grace, Gal. 5. 22. The Fruit of the Spirit is Love, foy, &c.-- --The Pfalmift mentions his holy Joy, as an Evidence of his Sincerity, Pfal. 3 19. 14. I have rejoiced in the Way of thy Telimonies, as much as in all Riches. Religious Sorrow, Mourning, and Brokennefs of Heart, are alto frequently fpoken of as-a great Part of true Religion. Thefe Things are often mentioned as diftinguifhing Qualities of the true Saints, and a great Part of their Character ; Matth 5. 4. Bled are they that mourn ; for they (hall be comforted. Pfal. 34. 18. The Lord is nigh unto them that are ofa broken Heart, andfavethfuck as be of a contrite Spirit. Ifai. 6 t, 1, 2. The Lord hath anointed me - - -- to bind up the Broken - hearted, -- -- to comfort all that mourn. This godly Sorrow, and Brokennefs of Heart is often fpoken of, not only, as a great Thing in the diftinguifhing Character of the Saints, but that in them, which is peculiarly acceptable and pleafing to God ; Pfal. 51. 17. The Sa- crifices ofGod are a broken Spirit ; a broken and a contrite Heart, O God, thou wilt not defpife. Ifai. 57. 15. Thusfaith the high and lofty One that inhabiteth Eternity, whole Name is Holy : I dwell in the high and holy Place, with him alto that is of a humble and contrite Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite ones. Chap. 66. 2. To this Man will I look, even to him that is poor, and ofa contrite Spirit. Another Afe&ion often mentioned, as that in theExercife of which much of true Religion appears, is Gratitude; efpecially as exercifed in Thankfulnefs and Praife to God. This being fo much fpoken of in the Book of Pfalms, and other Parts of the holy Scriptures, I need not mention particular Teuts. Again,
PART I. in holy .21fé irons. Again, The holy. Scriptures do frequently fpeak of Campo ion or Mercy, as a very great and cflential Thing in true Religion ; infcs- much that good Men are in Scripture denominated from hence ; and a merciful Man, and a good Man, are equivalent Terms in Scripture Ifai. 57. i. The Righteous perifheth, and no Man layeth it to Heart; and merciful Men are taken away. And the Scripture choofes out this Quality, as that by which, in a peculiar Manner, a righteous Man in decypher'd ; Pfal. 37. 21. The Righteousfheweth Mercy, andgi- veth; and Ver. 26. He is ever merciful, and lendeth. And Prov. 14.. 3. He that honoureth the Lord, hath Mercy on the Poor. And Col: 3. 12. Put ye on, as the Elea of God, Holy and Beloved, Bowels of Mer- cies, &c. This is one of thofe great Things, by which thofe who are truly Blefled are defcribed by our Saviour, Matth. 5. 7. Bleùd are the Merciful, for they (hall obtain Mercy. And this Chriff alfa fpeaks of, as one of the weightier Matters of the Law, Matth. 23. 23 loounto you Scribes and Pharifees, Hypocrites ; for ye pay Tythe of Mint, and Anil?, and Cummin, andhave omitted the weightier Matters of the Law, judgment, Mercy, and Faith. To the like Purpofe is that, Mich. 6. 8. He bath(hewed thee, O Man, what is good: And what cloth the Lord require of thee, but to do fuJlice, and love Mercy, and walk humbly with thy God 2 And alto that, Hof. 6. 6. For I de= firedMercy, and not Sacrifice. Which feems to have been a Text much delighted in by our Saviour, by his Manner of citing it once and again ;' Matth. 9. 13. and 12. 7. Zeal is alto fpoken of, as a very efhential Part of the Religion of true Saints. 'Tis fpoken of as a greatThing Chriff had in view,in gi- ving himfelf for our Redemption ; Tit. 2. 14. Who gave himfelffor us, that he might redeem usfrom all Iniquity, andpurify unto himfelf a peculiar People, zealous ofgood Forks. And this is fpoken of, as the great Thing wanting in the Luke-warmLaodiceans, Rev. 3:15, 16, y 9. I have mentioned but a few Texts, out of an innumerable Multi- tude, all over the Scripture, which place Religion very much in the Affections. But what has been obferved, may fuf iicient to Thew that they who would deny that much of true Religion lies in the A., fe&ions, and maintain the Contrary, muff throw away what we have been wont to-own for our Bible, and get fume other Rule, by which to judge of the Nature of Religion. 5. The Scriptures do reprefent true Religion, as being fummarily comprehended. in Love, the Chief of. the Affeaions,. and Fountain of all other Affc&ions. So our bleffed Saviour reprefents the Matter, in anfwer to the Laws er, who asked him, which was the great Commandment of the Law, Matth. 22. 17, 38, 39, 4o. 7e/us Paid unto him, Thou (halt love the Lord thy God, with all thy Heart; and with all thy Soul, and with
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