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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 neighbors are true professors, and which are bypocrites. 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 he 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 per-