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persons think others are his children, God may have other ends in causing their exceedingly endeared love to flow out to them, besides revealing to them whether their opinion of them be right or no : He may have that merciful end in it, to enable them to know their duty, and to keep them from that dreadful infinite evil, sin. And will they say God shall not shew them that mercy in such a case ? If I am at a distance from home, and hear, that in

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house is burnt, but my family have, in some extraordinary manner, all escaped the flames; and every thing in the circumstances of the story, as I hear it, makes it appear very credible, it would be sin in me, in such a case, not to feel a very great degrec of gratitude to God, though the story indeed be not true. And is not God so sovereign, that he may, if he pleases, shew me that mercy on that occasion, and enable me to do in a much further degree than I used to do it, and yet not incur the charge of deceitfulness in confirming a falsehood ?

It is exceeding manifest, that error or mistake may be the occasion of a gracious exercise, and consequently a gracious influence of the Spirit of God, by Rom. xiv. 6. “ He that eateth to the Lord he eateth, and giveth God thanks ; and he that eateth not to the Lord he eateth not, and giveth God thanks !” The apostle is speaking of those, who through erroneous and needless scruples, avoided eating legally unclean meats....By this it is very evident, that there may be true exercises of grace, a true respect to the Lord, and particularly, a true thankfulness, which may be occasioned, both by an erroneous judgment and practice. And consequently, an error may be the occasion of those true holy exercises that are from the infallible Spirit of God. And if so, it is certainly too much for us to determine, to how great a degree the Spirit of God may give this holy exercise, on such an occasion.

This notion, of certainly discerning another's state, by love flowing out, is not only not founded on reason or scripture, but it is antiscriptural, it is against the rules of scripture ; which say not a word of any such way of judging the state of others as this, but direct us to judge chiefly by the fruits that are seen in them. And it is against the doctrines of scripturc,

which do plainly teach us, that the state of others' souls towards God cannot be known by us, as in Rev. ii. 17.

66 To him that overcometh will I give to eat of the hidden manna, and I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiv. eth it.” And Rom. ii. 29. « He is a Jew, which is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.” That by this last expression, “whose praise is nct of men, but of God,” the apostle has respect to the insufficiency of men to judge concerning him, whether he be inwardly a Jew or no (as they could easily see by outward marks, whether men were outwardly Jews) and would signify, that it belongs to God alone to give a determining voice in this matter, is confirmed by the same apostle's use of the phrase, in 1 Cor. iv. 5. “ Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart :" And then shall every man have praise of God. The apostle, in the two foregoing verses, says, “ But with me it is a very small thing that I should be judged of you, or of man's judg. ment : Yea, I judge not mine own self. For I know noth. ing by myself, yet am I not hereby justified ; but he that judgeth me is the Lord.” And again, it is further confirmed, because the apostle, in this second chapter to the Romans, directs his speech especially to those who had a high conceit of their own holiness, made their boast of God, and were confident of their own discerning, and that they knew God's will, and approved the things which were excellent, or tried the things that differ (as it is in the margin) ver. 19, “ And were confident that they were guides of the blind, and a light to them which are in darkness, instructors of the foolish, teachers of babes ; and so took upon them to judge others." See ver. 1, and 17, 18, 19, 20,

And how arrogant must the notion be, that they have, who imagine they can certainly know others' godliness, when that great Apostle Peter pretends not to say any more concerning Sylvanus, than that he was a faithful brother, as he supposed ?

1 Pet. v. 12. Though this Sylvanus appears to have been a very eminent minister of Christ, and an evangelist, and a famous light in God's Church at that day, and an intimate companion of the aposties. See 2 Cor. i. 19. 1 Thess. i. 1, and 2 Thess. i. 1.

PART III.

Shewing what are Distinguishing Signs of Truly

Gracious and Holy Affections.

I COME now to the second thing appertaining to the trial of religious affections, which was proposed, viz. To take notice of some things, wherein those affections that are spiritual and gracious, do 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. That I am far from undertaking to give such signs of gracious affections, as shall be sufficient to enable any certainly to distinguish trur affection from false in others ; or to determine positively which of their neighbors are true professors, and which are hypocrites. In so doing, I should be guilty of that arrogance which I have been condemning. Though it be plain that Christ has given rules to all Christ. ians, to enable them to judge of professors of religion, whom th ey are concerned with, 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 ; and though it be also beyond doubt, that the scriptures do 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 profes

sors are his, and to make a full and clear separation betweed sheep and goats ; but that, 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, that are to be 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 es. tate, 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 has been already observed) that such should know their good estate : Nor is it desirable that they should ; but, on the contrary every way best that they should not; and we have reason to bless God, that he has made no provision that such should certainly know the state that they are in, any

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way than by first coming out of the ill frame and way they are in. 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 it is 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 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. Another defect attending the grace of those I am speaking of is its being mingled with so much corruption, which clouds and hides it, and makes it impossible for it certainly to be known. Though different things that are 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 nevertheless be impossible to distinguish them. A fixed star is easily distinguishable from a comet, in å clear sky; but if we view them through a cloud, it impossible to see the différence. 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 prevalence of corruption, obscures the object; so it enfeebles the sight; it 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 colors from those which properly belong to them, and like many other distempers, that put the mouth out of taste so as to disenable it from distinguishing good and wholesome food from bad, but every thing tastes bitter.

Men in a corrupt and carnal framé, have their spiritual senses in but poor plight for judging and distinguishing spir. itual things.

For these reasons no signs that can be given, will actually satisfy persons in sueh a case : Let the signs that are given VOL. IV.

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