Observation II. No such criterions are to be expected, as shall be sufficient to enable those saints who are low in grace, have very much departed from God, or are fallen into a carnal and unchristian frame of mind, to discern with certainty the goodness of their state. It is not agreeable to the designs of God, neither is it desirable, that such persons should know their state to be good.. We have reason to bless God that he has made no provision for the attainment of such knowledge, in any other way than by a change of frame, and of conduct.

Indeed, it is not properly through any defect in the criterions given us in the scriptures, that every saint,--those who are in the worst frame, as well as others, cannot, with certainty, know the goodness of their state. For the rules are infallible, and every saint has those things in himself, which are sure marks of grace: even the weakest act of grace is such. It is through the defect of him to whom these criterions are applied, that this knowledge cannot be attained. There is a twofold defect in that saint who is very low in grace, or in a bad frame of mind, which renders it impossible for him to know that he possesses true grace, even by the best rules that can be proposed.

FIRST, a defect in the object, or in the evidence to be examined. I do not mean a ruinous deficiency, because I suppose the person of whom I am speaking to be a real saint; but a partial defect,-a very small degree of grace,which cannot be clearly perceived. We cannot clearly discern the form of those things which are very small; nor can we distinguish them one from another, though they are very different. There is, doubtless, a great difference between the body of man and the bodies of other animals; though, if we should view the

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ON DISTINGUISHING SIGNS

Part III.

embryos of each, owing to the imperfect state of the object, it might not be possible for us to perceive that difference. As they arrived at greater perfection, distinguishing characteristics would become more evident. Another defect attending the grace of those of whom I am speaking, is its being mixed with so much depravity, which obscures or hides it. Though different objects which are before us, may possess many characteristic marks; yet, if we see them only in a thick fog, it may still be impossible for us to distinguish one from another. When true Christians are in a bad frame, guilt lies on the conscience; this produces fea and in consequence prevents the peace and joy ic arise from the assurance of hope.

SECO y, there is in this case, a defect in the perceptive faculty. As the prevalence of corruption obscures the object, so it enfeebles the sight. Sin is like some distempers of the eye, which present things in different colours from those which properly belong to them. Men, in a bad frame of mind, have their spiritual perception in an unfavourable condition for distinguishing spiritual objects.

For these reasons, no criterion that can be given, will be satisfactory in such a state as this. In these circumstances, to point out characteristic marks, is like giving rules to distinguish distant objects in the dark. Many persons, in cases of this nature, waste their time in poring over past experience, and examining themselves by evidences proposed from the pulpit, or of which they read in books; when, in fact, there is other work for them to do, without which all their self-examination is in vain. The accursed thing is to be removed from their camp; Achan is to be slain, and until this is done they must be in darkness and trouble. It is not the

design of God that men should obtain assurance in any other way, than by mortifying depraved inclinations, and by growing in the lively exercise of grace. Though self-examination is a duty of great importance, and by no means to be neglected; yet it is not the principal means, by which the saints obtain satisfaction as to their interest in the favour of God. Assurance is not to be obtained so much by self-examination, as by active piety. The Apostle Paul sought assurance chiefly in this way; by forgetting the things which were behind, and reaching forth unto those things which 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 dead. It was by this means chiefly that ed assurance: "I therefore so run, not as uncertainly," 1 Cor. ix. 26. Giving all diligence, by adding to faith, virtue, &c. is the direction which the Apostle Peter gives us, for "making our calling and election sure," and having an entrance ministered to us abundantly into the everlasting kingdom of Christ. Without this, we shall be in spiritual darkness: unable to perceive either the pardon of our sins, as it respects the present; or our interest in the heavenly inheritance, as it respects the future. 2 Pet. i. 5-11.

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Though good rules for distinguishing true grace from counterfeit, may tend to convince hypocrites, and be of great use to the saints in removing needless doubts; yet I am far from professing to lay down such rules, as shall be sufficient of themselves to enable all true saints to know the goodness of their state, or afford them the principal means of their satisfaction.

Observation III. Nor do the occurrences of the past, or the present times, afford much encourage

Such

ment in laying down rules for distinguishing between true and false affection, with a view of convincing those hypocrites, who are deceived by great, but false discoveries and affections. Such hypocrites are so confident of their own wisdom, and so blinded and hardened by self-righteousness, under the guise of humility,that to lay before them the most convincing evidence of their hypocrisy, is, in general, in vain. Their state is indeed deplorable, nearly approaching the situation of those who have committed the unpardonable sin. professors are apparently further from the means of conviction and repentance than other people. Still however good rules may be the means of preventing delusions of this description, and of reclaiming erroneous professors of a more favoura ble kind.-God is able to convince even the worst kind of hypocrites; and his grace is not to be lim ited, nor are means to be neglected. And besides, such rules may be of service to the real saints, in detecting false affections, which are sometimes mixed with true ones; and in being a means of purifying their religion.

Having premised so much, I proceed directly to take notice of those circumstances by which true religious affections are distinguished from false ones.

I. Truly gracious affections are produced by a supernatural, spiritual, and divine influence on the mind.

I will explain what I mean by these terms. We find that real saints, or those persons who are sanctified by the Spirit of God, are, in the New Testament, 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. Those who are spiritual are set in opposition to those who are carnal, or natural, that is, in a state of nature. "The 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, judges all things.

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Cor. ii. 14, 15. By a natural man, the scriptures mean an ungodly man. The Apostle Jude, speaking of certain ungodly men, who had crept in unawares among the saints, calls them " al, not having the Spirit," ver. 19. He assigns this as the reason, why they behaved themselves in so wicked a manner. The word translated sensual in this passage is xxoi; which in several verses in 1 Cor. chap. ii. is translated natural. In like manner, in the next verse but one, spiritual men are set in opposition to carnal men; by which terms we are to understand the same as by spiritual men and natural men in the preceding verses: "And I, brethren, could not speak unto you, as unto spiritual, but as unto carnal," that is, as in a great measure unsanctified. That by the term carnal, the Apostle means unsanctified, is abundantly evident from Rom vii. 25. vii. 1, 4, 5, 6, 7, 8, 9, 12, 13. Gal. v. 16, &c. Col. ii. 18. If therefore by the terms natural and carnal, in these texts, is meant unsanctified, then undoubtedly by the term spiritual, which stands opposed to them, is meant sanctified and gracious.

And as the saints are called spiritual in scripture, so there are certain properties, qualities and privileges which have the same denomination. We read of a spiritual mind, Rom. viii. 6. of spiritual wisdom, Col. i. 9. and of spiritual blessings, Eph. i. 3.

It may be observed, that the word spiritual, in

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