In the mean time, seeing mens' over-valuing their attainments in devotion, or their devout affections, contributes so much to their self-deceit, in their highest hopes and pretences; it is of great importance to state the differences between these attainments which have a connexion with sincere holiness, and those which come short of it. It is necessary to consider the distinguishing characters, of these two different sorts of attainments. But, seeing the influence of the affections of the soul on the body, is by no means of that number, due precautions should be taken against a mistake so unreasonable in itself, and of so manifest bad tendency.

Though several things have been already hinted, concerning the influence of particular bodily constitu. tion, on the affections of the soul, this is a subject that deserves to be inquired into somewhat more particnlarly. The due consideration of it is of use, both for avoiding the delusions of self-deceit, in over-valuing some sorts of devout affections; and for avoiding other mistakes, that tend to make men despise other devout affections, that are of the greatest importance. As it is dangerous to ascribe the effects of mere bodily constitution to a higher cause, so it is needful to use proper precaution against an opposite extreme, which many are ready to give into.

That diversity in mens' bodily constitutions occasions some diversity in their affections, and that this extends to all human affections in general, and consequently to these which belong to devotion, seems to be past all question. But it is needful to observe, what that diversity is, and to distinguish it from other differences in mens' affections, which ought by no means to be confounded with it. Here it is needful to reflect a little on what was formerly observed, concerning the most important differences that can take place, in the affections of rational creatures: namely, the differences between those who love God with their whole heart and soul, and are endowed with sincere universal holiness, and those who are destitute of so desirable a disposition of soul. It was shewn above, that

the actual exercise of mens' affections, in a special manner, in devotion, partakes of the difference that takes place in the rooted habitual dispositions of the soul, whence these actual exercises of affections proceed. It is evident, that these differences in mens' affections are of such importance, that all other differences, when compared to them, are very inconsiderable. It is no less evident, that those differences do by no means arise from diversity of consitution. To sup. pose that they do, would be equally absurd and uncharitable. Such a supposition would restrict true ho liness and happiness to men of some particular bodily constitutions; and exclude all others from a possibility of attaining the end of their being.

If we consider the differences, which result merely from constitution, and compare them with the other differences formerly explained at large, it is evident, that there is no proportion between them. Constitution may occasion a diversity in the influence of the affections, both on the mind and body, but it is in things of far less importance, than the uprightness of the heart, and that true strength of the best affections, which was formerly explained. As to the mind, it may cause a diversity as to penetration, memory and invention, and the influence of affections on these. things; to all which, vivacity of constitution may be subservient. As to the body, constitution may occasion a diversity in the influence of vigorous affections in the soul, on the inward bodily effects, and outward natural signs of inward emotion. It may make some men more susceptible than others, of strong imprestions from the above-mentioned inferior, though useful, natural means of exciting the affections, as particularly the force of example. It may make them more ready to be moved, in seeing others affected. It may make them more fit to excite the affections of others, because their own have a greater influence on their thoughts, their state, their voice, or aspect, and the like. By these means, bodily constitution, when joined with good endowments, may give some men a superior dexterity in persuasion; which, when im

proved with integrity and to good purposes, is far from being contemptible. But, it is obvious, that all these and the like differences, are not at all of the same kind with the great differences in mens' dispositions, that were formerly considered. Whatever differences relate only to penetration, memory, invention, bodily effects and signs of inward affections, and the like, are not comparable to the differences between true holiness, and all the attainments that come short of it.

Persons, whose constitution gives them the greatest advantages above others, in all the things that depend on mere constitution, may equally surpass others in good endowments and abilities, and in the wicked abuse of them. Among those who have attained to true holiness, persons of the most desirable constitutions, though truly sincere, may have made less progress than others in these most substantial things, wherein true holiness consists; as sometimes they may be found, by God's blessing, to excel others in these things, as well as in endowments of an inferior nature. Persons of the most different constitutions may have equal degrees of sincere divine love, though that affection exert itself in different manners, both as to inward emotions, and external unaffected expressions and signs; while love to God with the whole heart, equally excludes coldness and luke-warmness in both.

Thus, while men are endowed with suitable love to God, and their neighbours; though diversity of temper and constitution, may occasion unlikeness in things of far less importance, it does not mar their happy resemblance and conformity, in a common participa tion of the divine image. It does not make them differ, in the main, as to the prevalent rooted dispositions of their hearts, and the tenor of their lives. It does not make them differ as to the chief principles, the chief rules, and last end of their actions. Their chief love and hatred, their greatest joys and sorrows, their chief hopes and fears, may be the same, though in some circumstantial effects, and external signs of these inward affections, there may be a very discernible diversity. There is a great diversity of degrees,

and of strength, in holy dispositions and affections; but neither is diversity of constitution, the source of it, nor are the effects of constitution, the things that manifest it. This is evident, from the account formerly given of the principal things, wherein the true strength of holy affections consists, which it is needful to have still in view, for avoiding the most hurtful mistakes, in this subject. Their true strength does not consist in their influence on external bodily signs, or the other inferior things above-mentioned, but on their influence on other effects, of incomparably greater importance on mens' hearts and lives; their superiority to all other affections, their efficacy in keeping other affections within due bounds, and directing them to right purposes; their powerful influence on steady universal holiness in practice, and vigorous opposition to temptations to the contrary, are the things by which we are to make a true estimate of their sincerity and strength. These are things very different from these properties of human affections, that depend on constitution. The effects of constitution, therefore, do not belong either to the essence of holy affections themselves, or that progress in them which all should aspire after.

These things shew, that the influence of constitution on mens' affections, is neither a just objection against the importance of the good devout affections formerly described, nor yet against ascribing the affections included in divine love to divine grace. The arguments which prove the necessity of divine love and grace, shew the necessity of these things, to men of all sorts of constitution. If these things be necessary to all, it is highly unreasonable and uncharitable, to suppose any sort of persons excluded from a share in them. It should be observed, that the diversity which takes place in the constitution of mens' bodies, and even in the temper of their minds, and various endowments. ; as well as the other manifold variety in the divine works, is designed by supreme wisdom for valuable purposes, and is very subservient to the good of society. This makes it still the more unreasonable, to

imagine, that if divine grace sanctified mens' souls, it behoved to take away all diversity in the constitution of their bodies.

A principal thing in the constitution or condition of the body, that has a peculiar influence on the affections of the soul, both in the concerns of religion and other things, is melancholy. All who have considered the influence of that indisposition, are agreed that it has ofttimes contributed much to very hurtful irregularities and delusions. It is also well known, how people who are prepossessed against devout affections, make a handle of these irregularities for strengthening their own prejudices and those of others. It is in this as in many other cases, where people endeavour to . form plausible objections against the most useful things by exaggerating the abuses of them; and by magnify. ing those resemblances of them, which may be found in things that are hurtful or contemptible..

Melancholy is taken sometimes for a temporary dis ease on the body, which, in various degrees, hinders the exercise of reason; sometimes for a particular bodily constitution, which, without hindering the exereise of reason, causes a greater disposition in some than others, to sadness in the mind; though, on some occasions, they may exceed others in passions of a con-trary nature. These things admit of a great variety of degrees. It is a well known property of melancholy, espscially when considered as a disease, that it renders men more susceptible of vehement affections; and particularly of the opposite extremes of joy and sorrow, of gladness and fear; and that sometimes by As there are many degrees of that disorder, it is certain that in many cases it does not render mens' delusion so insuperable and excusable as those of men who are in the strictest sense, distempered. In many cases, where melancholy people falsely pretend to holiness and to the Holy Ghost, it is too favourable a way of accounting for their self-deceit, to ascribe it wholly to bodily causes. Ofttimes their self-deceit, as well as that of others, is chiefly owing to pride, self-flattev. and other spiritual evils formerly mentioned. Yet

turns.