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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 unto 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.*

Therefore, though good rules to distinguish true grace from counterfeit, may tend to convince hypocrites, and, in many respects, be of great use to the saints; and 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 from 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 affec

"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: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord."" -Stoddard's Way to know Sincerity and Hypocrisy, pp.

139, 142.

tions, in hopes of convincing any considerable number of such hypocrites, as 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 that 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 of good rules may be a means of preventing such hypocrites, and of convincing 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. 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 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.

CHAPTER I.

Affections that are truly Spiritual and Gracious, arise from those Influences 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 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 to one another: "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, says, "These are sensual, having not the This the apostle gives as a reason why they behaved themselves in such a wicked manner as

Spirit."

he had described. in the original is

Here the word translated sensual, uxxo; which is the very same, which, in those verses in 1 Cor. 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;" that is, as in a great measure unsanctified. That by carnal the apostle means cor.. rupt 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, he 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," and of" spiritual wisdom," and of " spiritual blessings."

Now it may be observed, that the epithet "spiritual," in these and other parallel texts of the New Testament, is not used to 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 trusting to his own wisdom, which the apostle calls fleshly. 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. 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: "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 conAgain, "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, and shows that by being spiritually minded, he means a having the indwelling and holy influences of the Spirit of

texts.

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