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 true affection 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. Though it be plain that Christ has
given rules to all Christians, to enable them to judge of professors of
religion, whom they 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 professors are his, and to make a full and clear
separation between 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 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 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 other 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 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
colours 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 everything 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 labour, 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. 9:26, "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. 1:5-11.[36]
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 experiences
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.
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