to be doubted, but they whom our Saviour represents as saying, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works, Matt. vii. 2. had a strong persuasion founded on this evidence, that they were in a state of grace, till they found themselves mistaken, when he commanded them to de-. part from him? Nothing is more obvious than that many presume they are something when they are nothing; and, indeed, a persuasion that a person is in a state of grace, barely because he cannot think otherwise of himself, the thing being impressed on his spirit, without any other evidence, lays such an one too open to the charge of enthusiasm.

2. An external profession of religion, discovered in the performance of several holy duties, is no certain sign of the truth of grace; for this many make who are not effectually called.: Of such as these Christ speaks, when he says, Many are called, but few are chosen, Matt. xx. 16. And to this we may add, that persons may have some degree of raised affections, when attending on the ordinances, some sudden flashes of joy, when they hear of the privileges of believers, both in this and a better world; though their conversation be not agreeable to their. confident and presumptuous expectation thereof. And, on the other hand, some have their fears very much awakened under the ordinances, as the subject of their meditations has a tendency thereunto; others have such a degree of sorrow, that it gives vent to itself in a flood of tears; as Esau is said to have sought the blessing with tears, Heb. xii. 17. but yet there is something else wanting to evince the truth of grace. I do not deny but that it is a great blessing to have raised affections in holy duties; but when this is only in particular instances, and they are principally excited by some external motives or circumstances attending the ordinance they are engaged in; and when the impressions made on them, wear off as soon as the ordinance is over, in this case we can hardly determine a person to be in a state of grace hereby. The affections, indeed, are warmed in holy duties; but this is like an iron heated in the fire, which, when taken out, soon grows cold again; and not like that natural heat that remains in the body of man, which is an abiding sign of life.

But since this subject is to be treated on with the utmost caution, inasmuch as many are apt to conclude, that they have no grace, because they have no raised affections, in holy duties, as well as others presume they have grace merely because they are affected therein, let it be farther considered; that when we speak of raised affections, not being a certain mark of grace, we consider them as being destitute of those other evidences, which contain some essential properties of grace: the affections are

often raised by insignificant sounds, or by the tone of the voice, when there is nothing in the matter delivered, that is adapted to excite any grace, the judgment is not informed thereby, nor the will persuaded to embrace Christ, as offered in the gospel. There may be transports of joy in hearing the word, when, at the same time, corrupt nature retains its opposition to the spirituality thereof. A person may conceive the greatest pleasure in an ungrounded hope of heaven, as a state of freedom from the miseries of this life, when he has no savour or relish of that holiness which is its glory, in which respect his conversation is not in heaven; and he may be very much terrified with the wrath of God, and the punishment of sin in hell; when, at the same time, there is not a due sense of the vile and odious nature of sin, or an abhorrence of it: such instances of raised affections we intend when we speak of them as no marks or evidences of the truth of grace. But, on the other hand, when, together with raised affections, there is the exercise of suitable graces, and the impression thereof remains, when their fervency is abated or lost, this is a good sign of grace; whereas, when they are not accompanied with the exercise of any grace, they afford no mark or evidence of the truth thereof.

Now that we may not be mistaken as to this matter, let us enquire, not only what it is that has a tendency to raise the affections; but whether our understandings are rightly informed in the doctrines of the gospel, and our wills choose and embrace what is revealed therein. And if we find it a difficult matter for our affections to be raised in holy duties, let us farther enquire, whether this may not proceed from our natural constitution? and if the passions are not easily moved with any other things in the common affairs of life; we have then no reason to conclude that our being destitute hereof in the exercise of holy duties, is a sign that we have not the truth of grace, especially if Christ and divine things are the objects of our settled choice, and our hearts are fixed trusting in him.

3. The performance of those moral duties, which are materially good, is no certain sign of the truth of grace; I do not say that this is not necessary; for when we speak of a mark of grace, as containing in it what is essential thereunto, we distinguish between that which is a necessary pre-requisite, without which, none can have grace; and that which is an essential ingredient in it. Where there is no morality, there is certainly no grace; but if there be nothing more than this, there is an essential ingredient wanting, by which this matter must be determined. A person may abstain from gross enormities, such as murder, adultery, theft, reviling, extortion, covetousness, &c. and, in many respects, perform the contrary duties, and yet be destitute of faith in Christ. The Pharisee, whom

ar Saviour mentions in the gospel, had as much to say on this subject as any one; yet his heart was not right with God; nor was his boasting hereof approved of by Christ. There are multitudes who perform many religious duties, when it comports with their secular interests; they adhere to Christ in a time of prosperity; but in a time of adversity they fall from him; and then, that which seemed to be most excellent in them is lost, and then they appear to be, what they always were, destitute of the truth of grace. We now proceed to consider,

Secondly, What are those marks by which persons may safely conclude themselves to be in a state of grace. In order to our determining this matter, we must consider what are the true and genuine effects of faith, which we find mentioned in scripture, namely, those other graces that accompany or flow from it; as when it is said to work by love, Gal. v. 6. or as we are hereby enabled to overcome the world, 1 John v. 4. or to despise the honours, riches, and pleasures thereof; especially when standing in competition with Christ; or our hearts are thereby drawn aside from him: this effect it produced in Moses, when he refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches than the treasures in Egypt, Heb. xi. 24-26. and in others, who confessed that hey were strangers and pilgrims on the earth, ver. 13, 16. who desired a better country, that is, an heavenly; whose conversation was in heaven, Phil. iii. 10. Moreover, we are to enquire whether it has a tendency to purify the heart, Acts xv. 9. and so puts us upon abhorring, flying from, watching, and striving against every thing that tends to corrupt and defile the soul! and whether it tends to excite us to universal obedience, which is called the obedience of faith, Rom. xvi. 26. and a carefulness to maintain good works, Tit. iii. 6. which proceed from, and are evidences of the truth of it? as the apostle says, Shew me thy faith without thy works, and I will shew thee my faith by my works, James ii. 18. or, as our Saviour says, The tree is known by his fruit. But that we may more particularly judge of the truth of grace by the marks and evidences thereof, we must consider its beginning and progress, or with what frame of spirit we first embraced and closed with Christ; and what our conversation has been since that time.

1. As to the former of these, to wit, our judging of the truth of grace by the first beginning thereof. Here we are to enquire, what were the motives and inducements that inclined us to accept of Christ? Did we first see ourselves lost and undone, as sinful, fallen creatures; and were we determined hereupor to have recourse to him for salvation, as the only refuge va

could betake ourselves to? Did we first consider ourselves as guilty; and did this guilt set very uneasy upon us; and in order to the removal of it, did we betake ourselves to Christ for forgiveness and did we consider ourselves as weak and unable to do what is good, and so apply ourselves to him for strength against indwelling sin, and victory over the temptations which prevailed against us?

Moreover, let us enquire, whether it was only a slavish fear and dread of the wrath of God, and the punishment of sin in hell, that gave the first turn to our thoughts and affections, so as to put us on altering our course of life? or, whether, besides this, we saw the evil of sin arising from its intrinsic nature, and its opposition to the holiness of God; and was this attended with shame and self-abhorrence? and, at the same time, did we see the excellency and loveliness of Christ? was he precious to us as he is to them that believe? 1 Pet. ii. 7.

Again, let us farther enquire, what were the workings of our spirits when we first closed with Christ? did we do this with judgment, duly weighing what he demands of us in a way of duty, as well as what we are encouraged to expect from him? were we made willing to accept of him in all his offices, and to have respect to all his commandments? were we earnestly desirous to have communion with him here, as well as to be glorified with him hereafter? were we content to submit to the cross of Christ, to bear his reproach, and to count this preferable to all the glories of the world? were we willing to be conformed to an humbled suffering Jesus, and to take our lot with his servants, though they may be reckoned the refuse and offscouring of all things? And let us farther enquire; whether we did this with reliance on his assistance, as being sensible of the treachery and deceitfulness of our own hearts, and our utter inability to do what is good, without the aids of his grace? did we accordingly give up ourselves to him in hope of obtaining help from him, in order to the right discharge of every duty? did we reckon ourselves nothing, and Christ to be all in all, that all our springs are in him? This was a good beginning of the work of grace, which will prepare the way for this grace of assurance, which we are now considering.

Obj. Some will object against what has been said concerning our enquiring into, or being able to discern the first acts of faith, or that frame of spirit wherewith we then closed with Christ, that they know not the time of their conversion, if ever they were converted; they cannot remember or determine what was the particular ordinance or providence, that gave them the first conviction of sin, and of their need of Christ, and induced them to close with him; much less can they tell what were the workings of their hearts at such a time: It is

impossible for them to trace the footsteps of providence; so as to point out the way and manner in which this work was at first begun in their souls. This therefore is not to be laid down as a mark or evidence of grace, which so few can make use of. Answ. I am not insensible that this is the case of the greatest number of believers. There are very few, who, like the a postle Paul, can tell the time and place of their conversion, and every circumstance leading to it; or like those converts, who, when the gospel was first preached by Peter, were pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do? Acts ii. 37. or like the jailor, who broke forth into an affectionate enquiry, not much unlike to it; Sirs, what must I do to be saved? chap. xvi. 30. though the ordinance leading to it was of a different nature. Sometimes, the way of the Spirit of God in the soul at first, is so discernable, that it cannot but be observed by them who are brought into a state of grace; but others know nothing of this, especially they who have not run into all excess of riot, and been stopped in their course on a sudden, by the grace of God; in whom the change made in conversion, was real, though it could not, from the nature of the thing be so plainly discerned in all its circumstances. Some have been regenerate from the womb; others have had a great degree of restraining grace, and been trained up in the knowledge of the doctrines of the gospel from their very childhood, and retain the impressions of a religious education; these cannot so easily discern the first beginnings of the work of grace in their souls; yet they may, and ought to enquire, whether ever they found, in the course of their lives, such a frame of spirit as has been before described, which believers have when the work of grace is first begun, and it is not very material for them to be able to discern whether these were the first actings of grace or no? The main thing to be determined is; whether they have ground to conclude, that ever they experienced the grace of God in truth? In this case, the most that some can say concerning themselves, is as the blind man says in the gospel, when the Pharisees were inquisitive about the restoring his sight, and the way and manner in which this was done; this is all that I know concerning myself, that whereas I was blind, now I see, John ix. 25. so the true convert says; whereas I was once dead in trespasses and sins, I am now alive, and enabled to put forth living and spiritual actions, to the glory of God. This evidence will give as much ground to conclude that they are in a state of grace, as though they were able to determine when they were first brought into it.

2. We may judge of the truth of grace by the method in which it has been carried on, whether we are able to determine VOL. III.

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