or not, is confirmed by his use of similar language in another place: "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." 1 Cor. 4 : 5. The Apostle in the two verses immediately preceding says, "But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self; for I know nothing by myself, yet am I not hereby justified: he that judgeth me is the Lord." Again, the Apostle in the second chapter to the Romans, quoted above, addresses himself particularly to those who had a high opinion of their own holiness and discernment, were confident that they knew the will of God, and approved the things which were excellent, or tried the things that differ. They were confident that they were guides of the blind, and a light to them that were in darkness, instructors to the foolish, teachers of babes. Hence they took upon themselves to judge others. See ver. 1, 17, 18, 19, 20.

How presumptuous are the notions of those persons, who imagine that they certainly know the state of others, when the great Apostle Peter does not venture to say more concerning Sylvanus, than that he was a faithful brother, as he supposed! 1 Pet. 5: 12. Sylvanus however appears to have been a very eminent minister of Christ, an Evangelist, and an intimate companion of the Apostles. See 2 Cor. 1: 19. 1 Thess.1; 1. and 2 Thess. 1:1.

PART THIRD.

ON THE DISTINGUISHING SIGNS OF TRULY GRACIOUS
AND HOLY AFFECTIONS.

I COME now to the SECOND thing proposed, respect ing the trial of religious affections; that is, to take no tice of some circumstances wherein those affections which are spiritual and gracious differ from those which are not. But before I proceed to those characteristics which I have in view, I would make some ob servations which I desire may be remembered.

Observation I. I am far from undertaking to point out such signs as shall be sufficient to enable persons to distinguish in others, with absolute certainty, true religious affections from false ones. Were I to attempt this, I should be guilty of that presumption which I have been condemning. Though Christ has given rules, by which we may judge respecting professors, so far as is necessary in reference to social intercourse and church communion; and though the Scriptures abound with rules which may be serviceable to ministers, in advising and directing persons committed to their care in things pertaining to their spiritual and everlasting welfare; yet it is evident, that it never was the design of God to give us rules by which we may ascertain with certainty which of our fellow professors are his, and which are not. This discernment he has reserved to himself, as his own prerogative.

Observation II. No such criterions are to be ex pected, as shall be sufficient to enable those saints who

Affections.

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, nei ther is it desirable, that such persons should know their state to be good. We have reason to bless God that ne 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 sainthe who is in the worst frame, as well as others,-cannot with certainty know the goodness of his 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.

(1.) A defect in the object, or 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 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 fear, and in consequence prevents the peace and joy which arise from the assurance of hope.

(2.) 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 colors from those which properly belongs to them. Men, in a bad frame of mind, have their spiritual perception in an unfavorable 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 favor of God. Assurance is not to be obtained so much by self examination, as by active piety. The Apostle Paui sought assurance chiefly in this way: by forgetting the things which were behind, and reaching forth unto those things which were before, pressing toward 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. It was by this means chiefly that he obtained assurance: "I therefore so run, not as uncertainly." 1 Cor. 9: 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. 1:5--11.

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 af ford them the principal means of their satisfaction.

Observation III. Nor do the occurrences of the past, or the present times, afford much encouragement in laying down rules for distinguishing between true and false affection, with a view of convincing those hypo