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son 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 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 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 frame, have their spiritual senses in but 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 that are 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 labor, in poring on past experiences, and examining themselves by signs they hear laid down from the pulpit, or that they read in books; when there is other work for them to do, that is much more expected of them; 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, and 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, not as uncertainly." He obtained assurance of winning the prize, more by running, 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;" signifying to us, that without this, our eyes will be dim, and we shall be as men in the dark, that cannot plainly see things past or to come, 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 may be very useful to them 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 as supposing they should be the principal means of their satisfaction.

3. Nor is there much encouragement, in 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 a false confidence, and high conceit of their own supposed great expe-riences and privileges. Such hypocrites are so conceited of their own wisdom, and so blinded and hardened with a very great self-righteousness (but very subtle and secret, under the disguise of great humility), and so invincible a fondness of their pleasing conceit of 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 who have committed the unpardonable sin. Some of this sort of persons seem to be most out of the reach of means of conviction and repentance. But yet the laying down good. rules may be a means of preventing such hypocrites, and of convincing many of 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. And besides, such rules. may be of use to the true saints, to detect false affections, which they may have mingled with true; and be a means of their religion's becoming more pure, and like gold tried in the fire.

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

I. Affections that are truly spiritual and gracious, do arise from those influ ences and operations on the heart, which are spiritual, supernatural and divine

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

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.



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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. 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:"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 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, v. 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 translated sensual, in the original is yuzzo, which is the very same, which in those verses in 1 Cor. chap. ii. is translated natural. In the like manner, in the continuation of the same discourse, in the next verse but one, spiritual men are opposed to carnal men; which the connection plainly shows 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. That by carnal the apostle means corrupt and unsanctified, is abundantly evident, by Rom. vii. 25, and viii. 1, 4, 5, 6, 7. 8, 9, 12, 13, Gal. v. 16, to the end, Col. ii. 18. Now 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. viii. 6, 7, and of "spiritual wisdom," Col. i. 9, and of "spiritual blessings," Eph. i. 3.

Now it may be observed, that the epithet spiritual, in these and other parallel texts of the New Testament, is not use signify any relation of persons or things to the spirit or soul of man, as the spiritual part of man, in opposition to the body, which is the material part. Qualities are not said to be spiritual, because they have their seat in the soul, and not in the body: for there are some properties that the Scripture calls carnal or fleshly, which have their seat as much in the soul, as those properties that are called spiritual. Thus it is with pride and self-righteousness, and a man's trusting to his own wisdom, which the apostle calls fleshly, Col. ii. 18. Nor are things called spiritual, because they are conversant about those things that are immaterial, and not corporeal. For so was the wisdom of the wise men, and princes of this world, conversant about spirits, and immaterial beings; which yet the apostle speaks of as natural men, totally ignorant of those things that are spiritual, 1 Cor. chap. ii. But it is with relation to the Holy Ghost, or Spirit of God, that persons or things are termed spiritual in the New Testament. Spirit, as the word is used to signify the third person in the Trinity, is the substantive, of which is formed the adjective spiritual, in the holy Scriptures. Thus Christians are called spiritual persons, because they are born of the Spirit, and because of the indwelling and holy influences of the Spirit of God in them. And things are called spiritual as related to the Spirit of God; 1 Cor. ii. 13, 14, "Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God." Here the apostle himself expressly signifies, that by spiritual things, he means the things of the Spirit of God, and things

which the Holy Ghost teacheth. The same is yet more abundantly apparent by viewing the whole context. Again, Rom. viii. 6, "To be carnally minded, is death; to be spiritually minded, is life and peace." The apostle explains what he means by being carnally and spiritually minded in what follows in the 9th verse, and shows that by being spiritually minded, he means a having the indwelling and holy influences of the Spirit of God in the heart: "But ye are not in the flesh, but in the Spirit, it so be the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." The same is evident by all the context. But time would fail to produce all the evidence there is of this, in the New Testament.

And it must be here observed, that although it is with relation to the Spirit of God and his influences, that persons and things are called spiritual; yet not all those persons who are subject to any kind of influence of the Spirit of God, are ordinarily called spiritual in the New Testament. They who have only the common influences of God's Spirit, are not so called, in the places cited above, but only those who have the special, gracious, and saving influences of God's Spirit; as is evident, because it has been already proved, that by spiritual men is meant godly men, in opposition to natural, carnal, and unsanctified men. And it is most plain, that the apostle by spiritually minded, Rom. viii. 6, means graciously minded. And though the extraordinary gifts of the Spirit, which natural men might have, are sometimes called spiritual, because they are from the Spirit; yet natural men, whatever gifts of the Spirit they had, were not, in the usual language of the New Testament, called spiritual persons. For it was not by men's having the gifts of the Spirit, but by their having the virtues of the Spirit, that they were called spiritual; as is apparent by Gal. vi. 1: "Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness." Meekness is one of those virtues which the apostle had just spoken of, in the verses next preceding, showing what are the fruits of the Spirit. Those qualifications are said to be spiritual in the language of the New Testament, which are truly gracious and holy, and peculiar to the saints.

Thus, when we read of spiritual wisdom and understanding (as in Col. i. 9, "We desire that ye may be filled with the knowledge of his will, in all wisdom and spiritual understanding"), hereby is intended that wisdom which is gracious, and from the sanctifying influences of the Spirit of God. For, doubtless, by spiritual wisdom is meant that which is opposite to what the Scripture calls natural wisdom; as the spiritual man is opposed to the natural man. And therefore spiritual wisdom is doubtless the same with that wisdom which is from above, that the Apostle James speaks of, Jam. iii. 17: "The wisdom that is from above, is first pure, then peaceable, gentle," &c., for this the apostle opposes to natural wisdom, ver. 15: "This wisdom descendeth not from above, but is earthly, sensual"—the last word in the original is the same that is translated natural, in 1 Cor. ii. 14.

So that although natural men may be the subjects of many influences of the Spirit of God, as is evident by many Scriptures, as Numb. xxiv. 2, 1 Sam. x. 10, and xi. 6, and xvi. 14, 1 Cor. xiii. 1, 2, 3, Heb. vi. 4, 5, 6, and many others; yet they are not, in the sense of the Scripture, spiritual persons; neither are any of those effects, common gifts, qualities, or affections, that are from the influence of the Spirit of God upon them, called spiritual things. The great difference lies in these two things.

1. The Spirit of God is given to the true saints to dwell in them, as his proper lasting abode; and to influence their hearts, as a principle of new nature,

or as a divine supernatural spring of life and action. The Scriptures represent the Holy Spirit not only as moving, and occasionally influencing the saints, but as dwelling in them as his temple, his proper abode, and everlasting dwelling place, 1 Cor. iii. 16, 2 Cor. vi. 16, John xiv. 16, 17. And he is represented as being there so united to the faculties of the soul, that he becomes there a principle or spring of new nature and life.

Ľ So the saints are said to live by Christ living in them, Gal. ii. 20. Christ by his Spirit not only is in them, but lives in them; and so that they live by his life; so is his Spirit united to them, as a principle of life in them; they do not only drink living water, but this" living water becomes a well or fountain of water," in the soul, "springing up into spiritual and everlasting life," John iv. 14, and thus becomes a principle of life in them. This living water, this evangelist himself explains to intend the Spirit of God, chap. vii. 38, 39. The light of the Sun of righteousness does not only shine upon them, but is so communicated to them that they shine also, and become little images of that Sun [ which shines upon them; the sap of the true vine is not only conveyed into them, as the sap of a tree may be conveyed into a vessel, but is conveyed as sap is from a tree into one of its living branches, where it becomes a principle of life. The Spirit of God being thus communicated and united to the saints, they are from thence properly denominated from it, and are called spiritual.



On the other hand, though the Spirit of God may many ways influence natural men; yet because it is not thus communicated to them, as an indwelling principle, they do not derive any denomination or character from it: for, there being no union, it is not their own. The light may shine upon a body that is very dark or black; and though that body be the subject of the light, yet, because the light becomes no principle of light in it, so as to cause the body to shine, hence that body does not properly receive its denomination from it, so as to be called a lightsome body. So the Spirit of God acting upon the soul only, without communicating itself to be an active principle in it, cannot denominate it spiritual. A body that continues black, may be said not to have light, though the light shines upon it: so natural men are said " not to have the Spirit," Jude 19, sensual or natural (as the word is elsewhere rendered), having not the Spirit. 2. Another reason why the saints and their virtues are called spiritual (which is the principal thing) is, that the Spirit of God, dwelling as a vital principle in their souls, there produces those effects wherein he exerts and communicates himself in his own proper nature. Holiness is the nature of the Spirit of God, therefore he is called in Scripture the Holy Ghost. Holiness, which is as it were the beauty and sweetness of the divine nature, is as much the proper nature of the Holy Spirit, as heat is the nature of fire, or sweetness was the nature of that holy anointing oil, which was the principal type of the Holy Ghost in the Mosaic dispensation; yea, I may rather say, that holiness is as much the proper nature of the Holy Ghost, as sweetness was the nature of the sweet odor of that ointment. The Spirit of God so dwells in the hearts of the saints, that he there, as a seed or spring of life, exerts and communicates himself, in this his sweet and divine nature, making the soul a partaker of God's beauty and Christ's joy, so that the saint has truly fellowship with the Father, and with his Son Jesus Christ, in thus having the communion or participation of the Holy Ghost. The grace which is in the hearts of the saints, is of the same nature with the divine holiness, as much as it is possible for that holiness to be, which is infinitely less in degree; as the brightness that is in a diamond which the sun shines upon, is of the same nature with the brightness of the sun, but only that it is as nothing to it in degree. Therefore Christ says, John iii. 6, "That which

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