Nothing can be certainly concluded concerning the nature of religious affections, that the relations persons give of them, are very affecting.
The true saints have not such a spirit of discerning, that they can certainly determine who are godly, and who are not. For though they know experimentally what true religion is, in the internal exercises of it, yet these are what they can neither feel nor see, in the heart of another. 1 There is nothing in others, that comes within their view, but outward manifestations and appearances, but the Scripture plainly intimates, that this way of judging what is in men by outward appearances is at best uncertain, and liable to deceit 1 Sam xvi. 7. “The Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart.” Isa xi. 3. “He shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.” 2 They commonly are but poor judges and dangerous counselors in soul cases, who are quick and peremptory in determining persons’ states, vaunting themselves in their extraordinary faculty of discerning and distinguishing, in these great affairs, as though all was open and clear to them. They betray one of these three things, either that they have had but little experience, or are persons of a weak judgment, or that they have a great degree of pride and self-confidence, and so ignorance of themselves. Wise and experienced men will proceed with great caution in such an affair.
When there are many probable appearances of piety in others, it is the duty of the saints to receive them cordially into their charity, to love, and rejoice in them, as their brethren in Christ Jesus. But yet the best of men may be deceived, when the appearances seem to them exceeding fair and bright, even so as entirely to gain their charity, and conquer their hearts. It has been a common thing in the church of God, for bright professors, received as eminent among the saints, to fall away and come to nothing. 3 And this we need not wonder at, if we consider the things already observed, things which may appear in men who are altogether graceless. Nothing hinders but that all these things may meet together in men, and yet they be without a spark of grace in their hearts. They may have religious affections of many kinds together, they may have a sort of affection towards God, that bears a great resemblance of real love to him. They may have a kind of love to the brethren, great appearances of admiration of God’s perfections and works, sorrow for sin, reverence, submission, self-abasement, gratitude, joy, religious longings, and zeal for the interest of religion and the good of souls These affections may come after great awakenings and convictions of conscience , and there may be great appearances of a work of humiliation. Counterfeit love and joy, and other affections, may seem to follow one another, just in the same order that is commonly observable in the holy affections of true converts. And these religious affections may be earned to a great height, may cause abundance of tears, yea, may overcome the nature of those who are the subjects of them, and may make them affectionate, fervent, and fluent in speaking of the things of God, and dispose them to be abundant in it. They may have many sweet texts of Scripture, and precious promises, brought with great impression on their minds, and their affections may dispose them, with their mouths, to praise and glorify God in a very ardent manner, and fervently to call upon others to praise him, exclaiming against their unworthiness, and extolling free grace They may, moreover, dispose them to abound in the external duties of religion, such as prayer, hearing the word preached, singing, and religious conference, and these things attended with a great resemblance of christian assurance in its greatest height, when the saints mount on eagles’ wings, above all darkness and doubting. I think it has been made plain, that there may be all these things, and yet nothing more than the common influences of the Sprint of God, joined with the delusions of Satan, and a wicked, deceitful heart. To which I may add, that all these things may be attended with a sweet natural temper, a good doctrinal knowledge of religion, a long acquaintance with the saints’ way of expressing their affections and experiences, and a natural ability and subtlety in accommodating their expressions and manner of speaking to the dispositions and notions of the hearers, with a taking decency of expression and behaviour, formed by a good education. How great therefore may the resemblance be, as to all outward expressions and appearances, between a hypocrite and a true saint! Doubtless, it is the glorious prerogative of the omniscient God, as the great searcher of hearts, to be able well to separate between these sheep and goats. And what an indecent self-exaltation and arrogance is it, in poor fallible dark mortals, to pretend, that they can determine and know, who are really sincere and upright before God, and who are not.