PART III.

SHEWING WHAT ARE DISTINGUISHING SIGNS OF TRULY GRACIOUS AND HOLY AFFECTIONS.

INTRODUCTORY REMARKS.

I COME now to take notice of some things, wherein those affections that are spiritual and gracious, differ from those that are not so. But before I proceed directly to the distinguishing characters, I would previously mention some things which I desire may be observed, concerning the marks I shall lay down.

1. I am far from undertaking to give such signs of gracious affections, as shall be sufficient to enable any certainly to distinguish true affections from false in others; or to determine positively which of their neighbours are true professors, and which are hypocrites. In so doing, I should be guilty of that arrogance which I have been condemning. It is plain that Christ has given rules to all Christians, to enable them to judge of those professors of religion, with whom they are concerned so far as is necessary for their own safety, and to prevent their being led into a snare by false teachers, and false pretenders to religion. It is also beyond doubt, that the scriptures abound with rules, which may be very serviceable to ministers, in counselling and conducting souls committed to their care, in things appertaining to their spiritual and eternal state. Yet it is also evident, that it was never God's design to give us any rules, by which we may certainly know, who of our fellow-professors are his, and to make a full and clear separation between sheep and goats. On the contrary, it was God's design to reserve this to himself, as his prerogative. And therefore no such distinguishing signs as shall enable Christians or ministers to do this, are ever to be expected to the world's end; for no more is ever to be expected from any signs found in the word of God, or gathered from it, than Christ designed them for.

2. No such signs are to be expected, that shall be sufficient to enable those saints certainly to discern their own good estate, who are very low in grace, or are such as have much departed from God, and are fallen into a dead, carnal and unchristian frame. It is not agreeable to God's design, (as already observed) that such should know their good estate: nor is it desirable that they should; but on the contrary, it is every way best that they should not. We have reason to bless God, that he has made no provision that such should certainly know the state they are in, any other way, than by first coming out of their ill frame and way.

Indeed it is not properly through the defect of the signs given in the word of God, that every saint living, whether strong or weak, and those who are in a bad frame, as well as others, cannot certainly know their good estate by them. For the rules in themselves are certain and infallible, and every saint has, or has had those things in himself, which are sure evidences of grace; for every, even the least act of grace is so. But the difficulty comes through his defect to whom the signs are given. There is a twofold defect in that saint who is very low in grace, or in an ill frame, which makes it impossible for him to know certainly that he has true grace, by the best signs and rules which can be given him.

First, A defect in the object, or the qualification to be viewed and examined. I do not mean an essential defect; because I suppose the person to be a real saint: but a defect in degree: grace being very small, cannot be clearly and certainly discerned and distinguished. Things that are very small we cannot clearly discern, as to their form, or distinguish them one from another; though as they are in themselves, their form may be very different. There is doubtless a great difference between the body of man, and the bodies of other animals, in the first conception in the womb: but yet, if we should view the different embryos, it might not be possible for us to discern the difference, by reason of the imperfect state of the object; but as it comes to greater perfection, the difference becomes very plain. The difference between creatures of very contrary qualities, is not so plainly to be seen while they are very young, even after they are actually brought forth, as in their more perfect state. The difference between doves and ravens, or doves and vultures, when they first come out of the egg, is not so evident; but as they grow to their perfection, it is exceeding great and manifest. The grace of those I am speaking of is mingled with so much corruption, which clouds and hides it, as makes it impossible to be known with certainty. Though different things before us, may have in themselves many marks thoroughly distinguishing them one from another; yet if we see them only in a thick smoke, it may never

theless be impossible to distinguish them. A fixed star is easily distinguishable from a comet, in a clear sky; but if we view them through a cloud, it may be impossible to see the difference. When true Christians are in an ill frame, guilt lies on the conscience; which will bring fear, and so prevent the peace and joy of an assured hope.

Secondly, There is in such a case a defect in the eye. As the feebleness of grace and the prevalence of corruption, obscures the object; so it enfeebles the sight. Corruption in the soul darkens the sight as to all spiritual objects, of which grace is one. Sin is like some distempers of the eyes, that make things to appear of different colours from those which properly belong to them; or, like other distempers that put the mouth out of taste, so as to disable it from distinguishing good and wholesome food from bad, but every thing tastes bitter. Men in a corrupt and carnal frame, have their spiritual senses in but a poor plight for judging and distinguishing spiritual things.

For these reasons, no signs that can be given will actually satisfy persons in such a case. Let the signs given be never so good and infallible, and clearly laid down, they will not serve them. It is like giving a man rules how to distinguish visible objects in the dark the things themselves may be very different, and their difference may be very well and distinctly described to him; yet all is insufficient to enable him to distinguish them, because he is in the dark. And therefore many persons in such a case spend time in a fruitless labour, in poring on past experiences, and examining themselves by signs which they hear laid down from the pulpit, or read in books. There is other work for them to do, which, while they neglect, all their self-examinations are like to be in vain, if they should spend never so much time in them. The accursed thing is to be destroyed from their camp, and Achan to be slain; and until this be done they will be in trouble. It is not God's design that men should obtain assurance in any other way, than by mortifying corruption, increasing in grace, and obtaining the lively exercises of it. And although self-examination be a duty of great use and importance, and by no means to be neglected; yet it is not the principal means, by which the saints do get satisfaction of their good estate. Assurance is not to be obtained so much by self-examination, as by action. The apostle Paul sought assurance chiefly this way, even by forgetting the things that were behind, and reaching forth unto those things that were before, pressing towards the mark for the prize of the high calling of God in Christ Jesus; if by any means he might attain unto the resurrection of the dead. And it was by this means chiefly that he obtained assurance, 1 Cor. ix. 26. I therefore so run, as not uncertainly. He obtained assurance of winning the prize more by run

ning than by considering. The swiftness of his pace, did more towards his assurance of a conquest, than the strictness of his examination. Giving all diligence to grow in grace, by adding to faith, virtue, &c. is the direction that the apostle Peter gives us, for making our calling and election sure, and having an entrance ministered to us abundantly into Christ's everlasting kingdom. Without this our eyes will be dim, and we shall be as men in the dark; we cannot plainly see either the forgiveness of our sins past, or our heavenly inheritance that is future, and far off, 2 Pet. i. 5-11*.

Therefore, though good rules to distinguish true grace from counterfeit, may tend to convince hypocrites, and be of great use to the saints, in many respects; and among other benefits, they may be very useful to them in order to remove many needless scruples, and establish their hope; yet I am far from pretending to lay down any such rules as shall be sufficient of themselves, without other means, to enable all true saints to see their good estate, or from supposing that they should be the principal means of their satisfaction.

3. Nor is there much encouragement, from the experience of present or past times, to lay down rules or marks to distinguish between true and false affections, in hopes of convincing any considerable number of that sort of hypocrites, who have been deceived with great false discoveries and affections, and are once settled in false confidence. Such hypocrites are so conceited of their own wisdom, so blinded and hardened with self-righteousness, (but very subtle and secret, under the disguise of great humility), and so invincible a fondness of their pleasing conceit, their great exaltation, that it usually signifies nothing at all to lay before them the most convincing evidences of their hypocrisy. Their state is indeed deplorable, and next to those that have committed the unpardonable sin. Some of this sort, seem to be most out of the reach of means of conviction and repentance. But yet the laying down of good rules may be a means of convincing other kinds of hypocrites; and God is able to convince even this kind, and his grace is not to be limited, nor means to be neglected. Besides, such rules may be of use to the true saints, in order to detect false affections, which they may have mingled with true; and be a means of their religion becoming more pure, and like gold tried in the fire.

"The way to know your godliness, is to renew the visible exercises of grace." "The more the visible exercises of grace are renewed, the more certain you will be. The more frequently these actings are renewed, the more abiding and confirmed your assurance will be." The more men's grace is multiplied, the more their peace is multiplied; 2 Pet. i. 2. Grace and peace be multiplied unto you, through the knowledge of God and Jesus Christ our Lord."" (Stoddard's Way to know Sincerity and Hypocrisy, p. 139 and 142.)

་

Having premised these things, I now proceed directly to take notice of those things in which true religious affections are distinguished from false.

SECT. I.

Affections that are truly spiritual and gracious, arise from those influences and operations on the heart, which are spiritual, supernatural, and divine.

The

I will explain what I mean by these terms, whence will appear their use to distinguish between those affections which are spiritual, and those which are not so. We find that true saints, or those persons who are sanctified by the Spirit of God, are in the NewTestament called spiritual persons. And their being spiritual is spoken of as their peculiar character, and that wherein they are distinguished from those who are not sanctified. This is evident, because those who are spiritual are set in opposition to natural men, and carnal men. Thus the spiritual man and the natural man are set in opposition one to another, 1 Cor. ii. 14, 15. natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is SPIRITUAL, judgeth all things. The scripture explains itself to mean an ungodly man, or one that has no grace by a natural man: thus the apostle Jude, speaking of certain ungodly men, that had crept in unawares among the saints, (ver. 4. of his epistle), says, ver. 19. These are sensual, having not the Spirit. This the apostle gives as a reason why they behaved themselves in such a wicked manner as he had described. Here the word uxxo translated sensual, is the very same, which in 1 Cor. ii. 14, 15, is translated natural. In like manner, in the continuation of the same discourse, spiritual men are opposed to carnal men; which the connexion plainly shews mean the same, as spiritual men and natural men, in the foregoing verses; And I, brethren, could not speak unto you, as unto SPIRITUAL, but as unto CARNAL; i. e. as in a great measure unsanctified. For therefore, if by natural and carnal, in these texts, be intended unsanctified, then doubtless by spiritual, which is opposed thereto, is meant sanctified and gracious. And as the saints are called spiritual in scripture, so we also find that there are certain properties, qualities, and principles, that have the same epithet given them. So we read of a spiritual mind, Rom.

* That by carnal the apostle means corrupt and unsanctified, in abundantly evident, by Rom. vii. 25, and viii. 1, 4-12, 13. Gal. v. 16. to the end. Col. ii. 18.