Rule VIII.
The eighth rule — Spend not time in heartless complaints,
Take heed of spending time in complaints when vigorous actings of grace are your duty.
Fruitless and heartless complaints, bemoanings of themselves and their condition, is the substance of the profession that some make. If they can object against themselves, and form complaints out of their conditions, they suppose they have done their duty. I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints. These things are contrary to the life of faith. It is good, indeed, in our spiritual distresses, to apply ourselves unto them who are furnished with the tongue of the learned, to know how to speak a word in season unto him that is weary; but for persons to fill their minds and imaginations with their own objections and complaints, not endeavouring to mix the words that are spoken for their relief and direction with faith, but going on still in their own way, this is of no use or advantage. And yet some, I fear, may please themselves in such course, as if it had somewhat of eminency in religion in it.
Others, it may be, drive the same trade in their thoughts, although they make not outwardly such complaints. They are conversant, for the most part, with heartless despondings. And in some they are multiplied by their natural constitutions or distempers. Examples of this kind occur unto us every day. Now, what is the advantage of these things? What did Zion get when she cried, "The Lord hath forsaken me, and my Lord hath forgotten me?" or Jacob, when he said, "My way is hid from the Lord, and my judgment is passed over from my God?" Doubtless they did prejudice themselves. How doth David rouse up himself when he found his mind inclinable unto such a frame? for having said, "Why dost thou cast me off? why go I mourning because of the oppression of the enemy?" he quickly rebukes and recollects himself, saying, "Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God," Ps. xliii. 2, 5.
We must say, then, unto such heartless complainers, as God did to Joshua, "Get you up; why lie you thus upon your faces?" Do you think to mend your condition by wishing it better, or complaining it is so bad? Are your complaints of want of an interest in forgiveness a sanctified means to obtain it? Not at all; you will not deal so with yourselves in things natural or civil. In such things you will take an industrious course for a remedy or for relief. In things of the smallest importance in this world and unto this life, you will not content yourselves with wishing and complaining; as though industry in the use of natural means, for the attaining of natural ends, were the ordinance of God, and diligence in the use of spiritual means, for the obtaining of spiritual ends, were not.
Do not consult your own hearts only. What is it that the Scripture calls for in your condition? Is it not industry and activity of spirit? And what doth the nature of the thing require? Distress that is yet hoped to be conquered evidently calls for industry and diligence in the use of means for deliverance. If you are past hope, it avails not to complain; if you are not, why do you give up yourselves to despondencies? Our Saviour tells us that "the kingdom of heaven suffereth violence, and the violent take it by force," Matt. xi. 12. It is not of the outward violence of its enemies seeking to destroy it that our Saviour speaks, but of that spiritual fervency and ardency of mind that is in those who intend to be partakers of it; for biazetai, "is taken by force," Luke xvi. 16, is no more but. euangelizetai, "is preached;" — "The kingdom of God is preached, and every man presseth into it." Pressing into it, and taking it by force, are the same thing. There is, then, a violence, a restless activity and vigour of spirit, to be used and exercised for an interest in this kingdom. Apply this to your condition. Are you in depths and doubts, staggering and uncertain, not knowing what is your condition, nor whether you have any interest in the forgiveness that is with God Are you tossed up and down between hopes and fears? [Do you] want peace, consolation, and establishment? Why lie you upon your faces? Get up, watch, pray, fast, meditate, offer violence to your lusts and corruptions; fear not, startle not at their crying or importunities to be spared; press unto the throne of grace by prayers, supplications, importunities, restless requests. This is the way to take the kingdom of heaven. These things are not peace, they are not assurance; but they are part of the means that God hath appointed for the attainment of them.
What, then, is the peculiar instruction that is proper for souls in this condition? That, plainly, of the apostle, 2 Pet. i. 10, "Give diligence to make your calling and election sure." "Alas!" saith the soul, "I am at no certainty, but rather am afflicted and tossed, and not comforted. My heart will come to no stability. I have no assurance, know not whether I am chosen or called; yea, fear that my latter end will be darkness and sorrow. There is, I confess, forgiveness with God, but [I] justly fear I shall never be made partaker of it." What is the usual course that is taken in such complaints by them to whom they are made? Mostly, they have a good opinion of them that come with these complaints; they judge them to be godly and holy, though much in the dark. If they knew them not before, yet upon these complaints they begin to be well persuaded of them. Hereupon, they are moved with pity and compassion, and troubled to see them in their perplexities, and set themselves to tender relief unto them: they mind them of the gracious promises of the gospel; it may be, fix upon some one or more of them in particular, which they explain to them; thence they mind them of the abundant grace and tender love of the Father, of the merciful care of our High Priest, his readiness and ability to save, his communications of such favours unto them as they perceive not. By such ways and means, by such applications, do they seek to relieve them in the state and condition wherein they are. But what is the issue? Doth not this relief prove, for the most part, like the morning cloud, and as the early dew? A little refreshment it may be it yields for a season, but is quickly again dried up, and the soul left in its heartless, withering condition.
You will say, then, "Do you condemn this manner of proceeding with the souls of men in their doubts, fears, and distresses? or would you have them pine away under the sense of their condition, or abide in this uncertainty all their days?" I answer, No; I condemn not the way; I would not have any left comfortless in their depths. But yet I would give these two cautions —
1. That spiritual wisdom and prudence is greatly required in this matter, in the administration of consolation to distressed souls. If in any thing, the tongue of the spiritually learned is required herein, — namely, in speaking a word in season to them that are weary. A promiscuous drawing out of gospel consolations, without a previous right judgment concerning the true state and condition of the souls applied unto, is seldom useful, ofttimes pernicious. And let men take care how they commit their souls and consciences unto such who have good words in readiness for all comers.
2. If counsel and consolation of this kind be given, special and distinct from the advice we are upon of watchfulness, diligence, spiritual violence in a way of duty, it is exceeding dangerous, and will assuredly prove useless; for let us see what counsel the Holy Ghost gives in this condition unto them who would make their "calling and election sure," who would be freed from their present fears and uncertainties, who complain of their darkness and dangers. Why, saith he, "Giving all diligence, add to your faith virtue," and so on, 2 Pet. i. 5-7;'?" for," saith he, "if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ," verse 11. You who are now in the skirts of it, who know not whether you belong to it or no, you shall have an entrance into the kingdom of Christ, and all the joy, comforts, consolations, and glory of it shall be richly administered unto you. This is the advice that the Holy Ghost gives in this case; and this is the blessed promise annexed unto the following of this advice; and this the former compassionate course of administering consolation is not to be separated from.
But you will, it may be, here say, "We are so dead and dull, so chained under the power of corruptions and temptations, that we are not able thus to put forth the fruit of a spiritual life in adding one grace unto another." But do you use diligence, study, endeavours, all diligence, diligence at all times, in all ways by God appointed, all manner of diligence within and without, in private and public, to this end and purpose? Do you study, meditate, pray, watch, fast, neglect no opportunity, keep your hearts, search, try, examine yourselves, flee temptations and occasions of cooling, deadening, and stifling grace? Do these things abound in you? Alas! you cannot do thus, you are so weak, so indisposed. But, alas! you will not, you will not part with your ease, you will not crucify your lusts, you will not use all diligence; but must come to it, or be contented to spend all your days in darkness, and to lie down in sorrow.
Thus do men frequently miscarry. Is it any news, for persons to bewail the folly of their nature and ways in the morning and evening, and yet scarce stand upon their watch any part of the day, or in any occasion of the day? Is this "giving all diligence?" Is this "working out our salvation with fear and trembling?" And may we not see professors even indulging themselves in ways of vanity, folly, wrath, envy, sloth, and the like, and yet complain at what a loss they are, how unquiet, how uncertain? God forbid it should be otherwise with you, or that we should endeavour to speak peace unto you in any such a frame. To hear of a person that he walks slothfully, carelessly, or indulgeth his corruptions, and to find him complaining that he is at a loss whether he have any interest in pardon or no; to give or tender comfort to such mourners, without a due admonition of their duty to use diligence in the use of means, for to help on their delivery out of the condition wherein they are, is to tender poison unto them.
To this, then, the soul must come that is in depths, if it intend to be delivered. Heartless complaints, with excuses to keep it from vigorous, spiritual diligence, must be laid aside; if not, ordinarily, peace, rest, and stability will not be obtained. A great example hereof we have in the spouse, Cant. v. 2-8. She is drowsy and indisposed unto communion with Christ, whereunto she is invited, verse 2; this puts her upon making excuses, from the unfitness of the time, and her present indisposition and unpreparedness as to the duty whereunto she was called, verse 3. Hereupon Christ withdraws his presence from her, and leaves her at a loss as to her former comforts, verse 6. What course doth she now take? Doth she now lie down again in her former slumber? doth she make use of her former excuses and pretences why she should not engage into the duties she was called unto? No such thing; but now, with all earnestness, diligence, sedulity, and importunity, she engageth in all manner of duties, whereby she may recover her former comforts, as you may see in the text. And this must be the course of others who would obtain the same success. Spiritual peace and sloth will never dwell together in the same soul and conscience.
Rule IX.
The ninth rule — Take heed of undue expressions concerning God and his ways in distress.
Take heed, in doubts, distresses, and perplexities, of hard thoughts of God, hasty unweighed expressions concerning him or his ways, or of secret resolves that it were as good give over waiting as continue in the state wherein you are, seeing your condition is remediless.
On three occasions are such thoughts and resolves apt to befall the' minds of men; which sometimes break forth into unwarrantable expressions concerning God himself and his ways —
1. In deep perplexities of mind, by reason of some pressing terror from the Lord.
2. On the long wearisome continuance of some tempting distress; and hereof we have many examples, some whereof shall be mentioned.
3. In spiritual disappointments, through the strength of lust or temptation. When a person hath, it may be, recovered himself, through grace, from a perplexing sense of the guilt of some sin, or it may be from a course, shorter or longer, lesser or greater, of backsliding and negligent walking with God, and therein goes on cheerfully for a season in the course of his obedience; if this person, through the power of temptation, subtilty of lusts, neglect of watchfulness, by one means or other, is surprised in the sins or ways that he had relinquished, or is turned aside from the vigour of that course wherein he was engaged, he may be exposed not only to great despondencies, but also be overtaken with secret resolves to give over contending, seeing it is to no more purpose, nay, to no purpose, and that God regards him not at all.
Take an instance or two in each kind:—
The first we have in Job, in the extremity of his trials and terrors from the Lord. See, among other places, chap. x. 3: "Is it," saith he to God, "good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands?" All! poor worms, with whom have we to do? "Who shall say unto a king, Thou art wicked? and to princes, Ye are ungodly? And will ye speak to Him who respecteth not the person of princes, nor regardeth them more than the poorest in the earth?" And see what conclusions from such thoughts as these he doth infer: chap. xiv. 16, 17, "Thou numberest my steps: dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity." He chargeth God to be his enemy, one that watched for all opportunities and advantages against him, that seemed to be glad at his halting, and take care that none of his sins should be missing when he intended to deal with him. Had this indeed been the case with him, he had perished unto eternity, as elsewhere he acknowledged.
Of the other we have an instance in the church: Lam. iii. 18, "I said, My strength and my hope is perished from the Lord." Present grace in spiritual strength and future expectation of mercy are all gone. And what is got by this? Secret hard thoughts of God himself are hereby ingenerated: as verse 8, "When I cry and shout, he shutteth out my prayer;" verse 44, "Thou hast covered thyself with a cloud, that our prayer should not pass through." These things are grievous unto God to bear, and no way useful to the soul in its condition; yea, they more and more unfit it for every duty that may lie in a tendency to its relief and deliverance.
So was it with Jonah: chap. ii. 4, "I said, I am east out of thy sight;" — "All is lost and gone with me; as good give over as contend; I do but labour in vain. Perish I must, as one cast out of the sight of God." The like complaints fell also from Heman in his distress, Ps. lxxxviii.
The general who heard one of his soldiers cry out, upon a fresh onset of the enemy, "Now we are undone, now we are ruined," called him a traitor, and told him it was not so whilst he could wield his sword. It is not for every private soldier on every danger to make judgment of the battle; that is the work of the general. Jesus Christ is "the captain of our salvation;" he hath undertaken the leading and conduct of our souls through all our difficulties. Our duty is to fight and contend; his work is to take care of the event, and to him it is to be committed.
That, then, you make a due use of this rule, keep always in your minds these two considerations —
1. That it is not for you to take the judgment of Christ out of his hand, and to be passing sentence upon your own souls. Judgment as to the state and condition of men is committed unto Christ, and to him it is to be left. This we were directed unto in our first rule, and it is of special use in the case under consideration. Self-judging in reference unto sin and the demerit of it is our duty. The judging of our state and condition in relation unto the remedy provided is the office and work of Jesus Christ, with whom it is to be left.
2. Consider that hard thoughts of what God will do with you, and harsh desponding sentences pronounced against yourselves, will insensibly alienate your hearts from God. It may be when men's perplexities are at the height, and the most sad expressions are as it were wrested from them, they yet think they must justify God, and that they do so accordingly. But yet such thoughts as those mentioned are very apt to infect the mind with other inclinations: for after a while they will prevail with the soul to look on God as an enemy, as one that hath no delight in it; and what will be the consequence thereof is easily discernible. None will continue to love long where they expect no returns. Suffer not, then, your minds to be tainted with such thoughts; and let not God be dishonoured by any such expressions as reflect on that infinite grace and compassion which he is exercising towards you.
Rule X.
The tenth rule — Duly improve the least appearances of God in a way of grace or pardon.
If you would come to stability, and a comforting persuasion of an interest in forgiveness by the blood of Christ, improve the least appearances of him unto your souls, and the least intimations of his love in pardon, that are made unto you in the way of God. The spouse takes notice of her Husband, and rejoiceth in him, when he stands behind the wall, when he doth but look forth at the window and show himself at the lattice, — when she could have no clear sight of him, Cant. ii. 9. She lays hold on the least appearance of him to support her heart withal, and to stir up her affections towards him. Men in dangers do not sit still to watt until something presents itself unto them that will give assured deliverance; but they close with that which first presents itself unto them, that is of the same kind and nature with what they look after. And thus God doth in many places express such supportments as give the soul little more than a possibility of attaining the end aimed at: as Zeph. ii 3, "It may be ye shall be hid in the day of the Lord's anger;" and Joel ii. 14, "Who knoweth but he will return and leave a blessing?" — "It maybe we shall be hid; it may be we shall have a blessing." And this was the best ground that Jonathan had for the great undertaking against the enemies of God: 1 Sam. xiv. 6, "It may be that the Lord will work for us." And to what end doth God at any time make these seemingly dubious intimations of grace and mercy? Is it that we should, by the difficulty included in them, be discouraged and kept from him? Not at all; he speaks nothing to deter sinners, especially distressed sinners, from trusting in him. But his end is, that we should close with, and lay hold upon and improve, the least appearances of grace, which this kind of expressions doth give unto us. When men are in a voyage at sea, and meet with a storm or a tempest which abides upon them, and they fear will at last prevail against them, if they make so far a discovery of land as that they can say, "It may be there is land, it may be it is such a place where there is a safe harbour," none can positively say it is not; there lies no demonstration against it. In this condition, especially if there be no other way of escape, delivery, or safety proposed to them, this is enough to make them to follow on that discovery, and with all diligence to steer their course that way, until they have made a trial of it unto the utmost. The soul of which we speak is afflicted and tossed, and not comforted. There is in the intimation of grace and pardon intended a remote discovery made of some relief. This may be Christ; it may be forgiveness. This it is convinced of; it cannot deny but at such or such a time, under such ordinances, or in such duties, it was persuaded that yet there might be mercy and pardon for it. This is enough to carry it to steer its course constantly that way, — to press forward unto that harbour which will give it rest. How little was it that David had to bring his soul unto a composure in his great distress! 2 Sam. xv. 25, 26: "If," saith he, "I shall find favour in the eyes of the Lord, he will bring me again, and shew me the ark, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." He hath nothing but sovereign grace to rest upon, and that he gives himself up unto.
Faith is indeed the soul's venture for eternity. Something it is to venture on as to its eternal condition. It must either adhere unto itself or its own vain hopes of a righteousness of its own; or it must give over all expectation and lie down in darkness; or it must shut out all dreadful apprehensions of eternity, by the power and activity of its lusts and carnal affections; or it must, whatever its discouragements be, cast itself upon pardon in the blood of Jesus Christ. Now, if all the former ways be detestable and pernicious, if the best of them be a direct opposition unto the gospel, what hath the soul that inquires after these things to do but to adhere unto the last, and to improve every encouragement, even the least, to that purpose?
Rule XI.
As a close unto these general rules, I shall only add this last direction:— Consider in particular where the stress and hinderance lies that keeps you off from peace, through an established persuasion of an interest in evangelical pardon. Do not always fluctuate up and down in generals and uncertainties; but drive things unto a particular issue, that it may be tried whether it be of sufficient efficacy to keep you in your present entanglements and despondencies. Search out your wound, that it may be tried whether it be curable or no.
Now, in this case, we cannot expect that persons should suggest their own particular concerns, that so they might be considered and be brought unto the rule; But we must ourselves reduce such distresses as may or do in this matter Befall the minds of men unto some general heads, and give a judgment concerning them according to the word of truth. Indeed, particular cases, as varied by circumstances, are endless, nor can they be spoken unto in this way of instruction and direction; but they must be left to occasional considerations of them, as they are represented unto them who are intrusted to dispense the mysteries of God. Besides, many have laboured already in this matter, and their endeavours are in and of general use; although it must be said, as was before observed, that special cases are so varied By their circumstances, that it is very rare that any resolutions of them are every way adequate and suited unto the apprehensions of them that are exercised with them. I shall therefore call things unto some general heads, whereunto most of the objections that distressed sinners make against their own peace may be reduced, and leave the light of them to be applied in particular unto the relief of the souls of men, as God shall be pleased to make them effectual.
Second general head of the application of the truth insisted on — Grounds of spiritual disquietments considered — The first, afflictions — Ways and means of the aggravation of afflictions — Rules about them.
That which now lieth before us is the second part of the second general use educed from the truth insisted on. Our aim is, to lead on souls towards peace with God, through a gracious persuasion of their interest in that forgiveness which is with him; and it consists, as was declared, in a consideration of some of those disquietments which befall the minds of men, and keep them off from establishment in this matter.
And, first, such disquietments and objections against the peace of the soul and its acceptance with God will arise from afflictions; they have done so of old, they do so in many at this day. Afflictions, I say, greatened unto the mind from their nature or by their concomitants, do ofttimes variously affect it, and sometimes prevail to darken it so far as to ingenerate thoughts that they are all messengers of wrath, all tokens of displeasure, and so, consequently, evidences that we are not pardoned or accepted with God.
Now, this is a time of great afflictions unto many, and those, some of them, such as have innumerable aggravating circumstances accompanying of them. Some have come with a dreadful surprisal in things not looked for, such as falls not out in the providence of God in many generations. Such is the condition of them who are reduced to the utmost extremity by the late consuming fire; some have had their whole families, all their posterity, taken from them. In a few days they have been suddenly bereaved, as in the plague. Some in their own persons, or in their relations, have had sore, long, and grievous trials from oppressions and persecutions. And these things have various effects on the minds of men. Some we find crying, with that wicked king, "This evil is of the Lord; why should we wait any longer for him?" and give up themselves to seek relief from their own lusts; — some bear up under their troubles with a natural stoutness of spirit; — some have received a sanctified use and improvement of their trials with joy in the Lord: but many we find to go heavily under their burdens, having their minds darkened with many misapprehensions of the love of God and of their own personal interest in his grace. It is not, therefore, unseasonable to speak a little to this head of trouble in our entrance. Outward troubles, I say, are oftentimes occasions, if not the causes, of great inward distresses. You know how the saints of old expressed their sense of them and conflicts with them. The complaints of David are familiar to all who attend unto any communion with God in these things; so are those of Job, Heman, Jonah, Jeremiah, and others: neither do they complain only of their troubles, but of the sense which they had of God's displeasure in and under them, and of his hiding of his face from them whilst they were so exercised.
It is not otherwise at present, as is known unto such as converse with many who are either surprised with unexpected troubles, or worn out with trials and disappointments of an expected end. They consider themselves both absolutely and with respect unto others, and upon both accounts are filled with dark thoughts and despondencies. Saith one, "I am rolled from one trial unto another. The clouds with me return still after the rain. All the billows and water-spouts of God go over me. In my person, it may be, pressed with sickness, pains, troubles; in my relations, with their sins, miscarriages, or death; in my outward state, in want, losses, disreputation. I am even as a withered branch. Surely if God had any especial regard unto my soul, it would not be thus with me, or some timely end would have been put unto these dispensations." On the other hand, they take a view of some other professors; they see that their sables are spread day by day, that the candle of the Lord shines continually on their tabernacle, and that in all things they have their hearts' desire, setting aside the common attendancies of human nature, and nothing befalls them grievous in the world. "Thus it is with them. And surely, had I an interest in his grace, in pardon, the God of Israel would not thus pursue a flea in the mountains, nor set himself in battle army against a leaf driven to and fro with the wind; he would spare me a little, and let me alone for a moment. But as things are with me, I fear my way is hidden from the Lord, and my judgment is passed over from my God.'?" This kind of thoughts do perplex the minds of men, and keep them off from partaking of that strong consolation which God is abundantly willing they should receive, by a comfortable persuasion of a blessed interest in that forgiveness that is with him.
And this was the very case of David; or at least these outward troubles were a special part of those depths out of which he cried for relief, by a sense of pardon, grace, and redemption with God.
I answer to these complaints, first, that there are so many excellent things spoken concerning afflictions, their necessity, their usefulness, and the like, — such blessed ends are assigned unto them, and in many have been compassed and fulfilled by them, — that a man, unacquainted with the exercise wherewith they are attended, would think it impossible that any one should be shaken in mind as to the love and favour of God on their account. But as the apostle tells us that no afflictions are joyous at present, but grievous, so he who made, in the close of his trials, that solemn profession, that "it was good for him that he had been afflicted," yet we know, as hath been declared, how he was distressed under them. There are, therefore, sundry accidental things which accompany great afflictions, that seem to exempt them from the common rule and the promise of love and grace; as, —
1. The remembrance of past and buried miscarriages and sins lies in the bosom of many afflictions. It was so with Job: "Thou makest me," saith he, "to possess the iniquities of my youth." See his plea to that purpose, chap. xiii. 23-27. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them; he filled his soul and mind with thoughts of them and anxiety about them. This made him fear lest God was his enemy, and would continue to deal with him in all severity. So was it with Joseph's brethren in their distresses: Gen. xlii. 21, "They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us;" and verse 22, "Behold, his blood is required." Their distress revives a deep, perplexing sense of the guilt of sin many years past before, and that under all its aggravating circumstances; which spoiled them of all their reliefs and comforts, filling them with confusion and trouble, though absolutely innocent as to what was come on them. And the like appeared in the widow of Zarephath, with whom Elijah sojourned during the famine. Upon the death of her son, which, it seems, was somewhat extraordinary, she cried out unto the prophet, "What have I to do with thee, O thou man of God? art thou come to call my sin to remembrance, and to slay my son?" 1 Kings xvii. 18. It seems some great sin she had formerly contracted the guilt of, and now, upon her sore affliction in the death of her only child, the remembrance of it was recalled and revived upon her soul. Thus "deep calleth unto deep at the noise of God's water-spouts," and then "all his waves and billows go over" a person, Ps. xlii. 7. The deep of afflictions calleth up the deep of the guilt of sin, and both in conjunction become as billows and waves passing over the soul. We see only the outside of men's afflictions; they usually complain only of what doth appear: and an easy thing it is supposed to be to apply relief and comfort unto those that are distressed. The rule in this matter is so clear, so often repeated and inculcated, the promises annexed unto this condition so many and precious, that every one hath in readiness what to apply unto them who are so exercised. But oftentimes we know nothing of the gall and wormwood that is in men's affliction; they keep that to themselves, and their souls feed upon them in secret, Lam. iii. 19. God hath stirred up the remembrance of some great sin or sins, and they look upon their afflictions as that wherein he is come or beginning to enter into judgment with them. And is it any wonder if they be in darkness, and filled with disconsolation?
2. There is in many afflictions something that seems new and peculiar, wherewith the soul is surprised, and cannot readily reduce its condition unto what is taught about afflictions in general. This perplexeth and entangleth it. It is not affliction it is troubled withal, but some one thing or other in it that appears with an especial dread unto the soul, so that he questioneth whether ever it were so with any other or no, and is thereby deprived of the supportment which from former examples it might receive. And, indeed, when God intendeth that which shall be a deep affliction, he will put an edge upon it, in matter, or manner, or circumstances, that shall make the soul feel its sharpness. He will not take up with our bounds and measures, and with which we think we could be contented; but he will put the impress of his own greatness and terror upon it, that he may be acknowledged and submitted unto. Such was the state with Naomi, when, from a full and plentiful condition, she went into a strange country with a husband and two sons, where they all died, leaving her destitute and poor. Hence, in her account of God's dealing with her, she says, "Call me not Naomi" (that is, pleasant), "call me Mara" (that is, bitter): "for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty: why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?" Ruth i. 20, 21. So was it with Job, with the widow of Zarephath, and with her at Nain who was burying her only child. And still in many afflictions God is pleased to put in an entangling specialty, which perplexeth the soul, and darkens it in all its reasonings about the love of God towards it and its interest in pardon and grace.
3. In some, affections are very strong and importunate as fixed on lawful things, whereby their nature is made sensible and tender, and apt to receive very deep impressions from urgent afflictions. Now, although this in itself be a good natural frame, and helps to preserve the soul from that stout-heartedness which God abhors, yet if it be not watched over, it is apt to perplex the soul with many entangling temptations. The apostle intimates a double evil that we are obnoxious unto under trials and afflictions, Heb. xii. 5, "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him." Men may either, through a natural stoutness, despise and contemn their sufferings, and be obstinate under them, or faint and despond; and so come short of the end which God aims at for them, to be attained in a way of duty. Now, though the frame spoken of be not obnoxious unto the first extreme, yet it is greatly to the latter; which, if not watched against, is no less pernicious than the former. Affections in such persons being greatly moved, they cloud and darken the mind, and fill it with strange apprehensions concerning God and themselves. Every thing is presented unto them through a glass composed of fear, dread, terror, sorrow, and all sorts of disconsolations. This makes them faint and despond, unto very sad apprehensions of themselves and their conditions.
4. Afflictions find some entangled with very strong corruptions, — as love of the world, or the pleasure of it, of name or reputation, of great contrivances for posterity, and the like; or it may be in things carnal or sensual. Now, when these unexpectedly meet together, — great afflictions and strong corruptions, — it is not conceivable what a combustion they will make in the soul As a strong medicine or potion meeting with a strong or tough distemper in the body, — there is a violent contention in nature between them and about them, so that oftentimes the very life of the patient is endangered; so it is where a great trial, a smart stroke of the hand of God, falls upon a person in the midst of his pursuit of the effects of some corruptions, — the soul is amazed even to distraction, and can scarce have any thought but that God is come to cut the person off in the midst of his sin. Every unmortified corruption fills the very fear and expectation of affliction with horror. And there is good reason that so it should do; for although God should be merciful unto men's iniquities, yet if he should come to take vengeance of their inventions, their condition would be dark and sorrowful
5. Satan is never wanting in such occasions to attempt the compassing of his ends upon persons that are exercised under the hand of God. In the time of suffering it was that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any appearing opportunities of advantage against his members. And this is that which he principally, in such seasons, attacks them withal, — namely, that God regards them not, that they are fallen under his judgment and severity, as those who have no share in mercy, pardon, or forgiveness.
From these and the like reasons, I say, it is, that whereas afflictions in general are so testified unto, to be such pledges and tokens of God's love and care, to be designed unto blessed ends as conformity unto Christ, and a participation of the holiness of God; yet, by reason of these circumstances, they often prove means of casting the soul into depths, and of hindering it from a refreshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual trouble unto the soul, the following rules and directions may be observed:—
1. Not only afflictions in general, but great and manifold afflictions, and those attended with all sorts of aggravating circumstances, are always consistent with the pardon of sin, after [often?] signal tokens and pledges of it, and of the love of God therein: Job vii. 17, 18, "What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? and that thou shouldest visit him every morning, and try him every moment?" What were the considerations that cast him into this admiration of the care and love of God is expressed, verses 12-16. There are no words of a more dismal import in the whole book than those here expressed: yet, when he recollected himself from his overwhelming distress, he acknowledgeth that all this proceeded from the love and care of God; yea, his fixing his heart upon a man to magnify him, to set him up and do him good. For this end doth he chasten a man every morning, and try him every moment; and that with such afflictions as are for the present so far from being joyous as that they give no rest, but even weary the soul of life, as he expresseth their effects on himself, verses 15, 16. And hence it is observed of this Job, that when none in the earth was like to him in trouble, God gave him three testimonies from heaven that there was none in the earth like unto him in grace. And although it may not be laid down as a general rule, yet for the most part in the providence of God, from the foundation of the world, those who have had most of afflictions have had most of grace and the most eminent testimonies of acceptance with God. Christ Jesus, the Son of God, the head of the church, had all afflictions gathered into a head in him, and yet the Father always loved him, and was always well pleased with him.
When God solemnly renewed his covenant with Abraham, and he had prepared the sacrifice whereby it was to be ratified and confirmed, God made a smoking furnace to pass between the pieces of the sacrifice, Gen. xv. 17. It was to let him know that there was a furnace of affliction attending the covenant of grace and peace. And so he tells Zion that he "chose her in the furnace of affliction," Isa. xlviii. 10; — that is, in Egyptian affliction; burning, flaming afflictions; "fiery trials," as Peter calls them, 1 Pet. iv. 12. There can, then, no argument be drawn from affliction, from any kind of it, from any aggravating circumstance wherewith it may be attended, that should any way discourage the soul in the comforting, supporting persuasion of an interest in the love of God and forgiveness thereby.
2. No length or continuance of afflictions ought to be any impeachment of our spiritual consolation. Take for the confirmation hereof the great example of the Son of God. How long did his afflictions continue? what end or issue was put to them? No longer did they abide than until "he cried with a loud voice, and gave up the ghost." To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the head of the church, and the great representative of it, unto a conformity with whom we are predestinated. And if God will have it so with us even in this particular, so as that we shall have no rest, no peace from our trials, until we lie down in the grave, that whatever condition we pass through they shall be shut out of none, but only from immortality and glory, what have we herein to complain of?
3. Where the remembrance and perplexing sense of past sins is revived by present afflictions, separate them in your minds and deal distinctly about them. So long as you carry on the consideration of them jointly, you will be rolled from one to another, and never obtain rest unto your souls. They will mutually aggravate each other. The sharpness of affliction will add to the bitterness of the sense of sin; and the sense of sin will give an edge to affliction, and cause it to pierce deeply into the soul, as we showed in the former instances. Deal, therefore, distinctly about them, and in their proper order. So doth the psalmist here. He had at present both upon him; and together they brought him into these depths, concerning which he so cries out for deliverance from them: see Ps. xxxii. 3-5. And what course doth he take? He applies himself in the first place to his sin and the guilt of it, and that distinctly and separately. And when he hath got a discharge of sin, which he waited so earnestly for, his faith quickly arose above his outward trials, as appears in his blessed close of all:" He shall redeem Israel out of all his trouble;' the whole Israel of God, and myself amongst them." This do, then — Single out the sin or sins that are revived in the sense of their guilt upon the conscience; use all diligence to come to an issue about them in the blood of Christ This God by your affliction calls you unto. This is the disease, whereof your trouble is but the symptom. This, therefore, in the cure you seek after, is first and principally to be attended unto; when that is once removed, the other, as to any prejudice unto your soul, will depart of itself. The root being once digged up, you shall not long feed on the bitter fruit that it hath brought forth; or if you do, the wormwood shall be taken out of it, and it shall be very pleasant unto you, as well as wholesome. How this is to be done, by an application unto God for forgiveness, hath been at large declared. But if men will deal with confused thoughts about their sins and their troubles, their wound will be incurable and their sorrow endless.
4. Remember that a time of affliction is a time of temptation. Satan, as we have showed, will not be wanting unto any appearing opportunity or advantage of setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them; and when Satan sees a soul entangled with its distresses and troubles, he thinks it his time and hour to assault it. He seeks to winnow, and comes when the corn is under the flail. Reckon, therefore, that when trouble cometh, the prince of the world cometh also, that you may be provided for him. Now is the time to take the shield of faith, that we may be able to quench his fiery darts. If they be neglected, they will inflame the soul. Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God will with much boldness represent God falsely unto us, who see and know so little. Be not, then, ignorant of his devices, but every way set yourselves against his interposing between God and your souls in a matter which he hath nothing to do withal. Let not this make-bate by any means inflame the difference.
5. Learn to distinguish the effect of natural distempers from spiritual distresses. Some have sad, dark, and tenacious thoughts fixed on their minds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be, to abate their efficacy and consequents by considering their occasions. And if men cannot do this in themselves, it is highly incumbent on those who make application of relief unto them to be careful to discern what is from such principles, whereof they are not to expect a speedy cure. And, —
6. Take heed in times of peace and ease that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of afflictions. It is sin that imbitters troubles; the sins of peace are revived in time of distress. Fear of future affliction, of impendent troubles, should make us careful not to bring that into them which will make them hitter and sorrowful.
7. Labour to grow better under all your afflictions, lest your afflictions grow worse, lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his scandalous lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth; — the same may be said unto persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will, befall them. Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of thy warfare against him; give up yourselves to his will; let go every thing about which he contends with you; follow after that which he calls you unto; and you will find light arising unto you in the midst of darkness. Hath he a cup of affliction in one hand.? — lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light whilst you are in the way of God, assure yourselves that the sun is ready to rise.
8. According to the tenor of the covenant of grace, a man may be sensible of the respect of affliction unto sin, yea, unto this or that sin in particular, and yet have a comfortable persuasion of the forgiveness of sin. Thus it was in general in God's dealing with his people. He "forgave them," but he "took vengeance of their inventions," Ps. xcix. 8. Whatever they suffered under the vengeance that fell upon their inventions (and that is as hard a word as is applied anywhere unto God's dealing with his people), yet, at the same time, he assured them of the pardon of their sin. So, you know, was the case of David. His greatest trial and affliction, and that which befell him on the account of a particular sin, and wherein God took vengeance on his invention, was ushered in with a word of grace, — that God had done away or pardoned his sin, and that he should not die. This is expressed in the tenor of the covenant with the seed of Christ, Ps. lxxxix. 31-34.
Objections against believing from things internal — The person knows not whether he be regenerate or no — State of regeneration asserted — Difference of saving and common grace — This difference discernible — Men may know themselves to he regenerate — The objection answered.
Another head of objections and despondencies ariseth from things internal, — things that are required in the soul, that it may have an interest in the forgiveness that is with God, some whereof we shall speak unto. And these respect, first, the state of the soul; and, secondly, some actings in the soul.
First, As to the state. Say some, "Unless a man be regenerate and born again, he is not, he cannot be made partaker of mercy and pardon. Now, all things here are in the dark unto us; for, first, we know not well what this regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our initiation into Christ, and some otherwise express it. Again, it is uncertain whether those that are regenerate do or may know that they are so, or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known, we must be uncertain in this also. And then, it may be, for their parts, they neither know the time when, nor the manner how, any such work was wrought in them; and yet, without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing persuasion of their acceptance with God by the pardon of their sins in the blood of Christ." This is the head and sum of most of the objections which perplexed souls do manage against themselves as to their state and condition. Hence, indeed, they draw forth reasonings with great variety, according as they are suggested by their particular occasions and temptations. And many proofs, taken from their sins, miscarriages, and fears, do they enforce their objections withal. My purpose is, to lay down some general rules and principles, which may be applied unto particular occasions and emergencies; and this shall be done in answer to the several parts of the general objection mentioned before. I say, then, —
1. It is most certain that there are two estates and conditions that divide all mankind, and every one that lives in the world doth completely and absolutely belong unto one of them. These are, the state of nature and the state of grace, — of sin and of righteousness by Christ. Every man in the world belongs unto one of these states or conditions. This the Scripture so abounds in that it seems to be the first principal thing that we are taught in it. It is as clear that there are two different states in this world as that there are so in that to come. Yea, all our faith and obedience depend on this truth; and not only so, but the covenant of God, the mediation of Christ, and all the promises and threats of the law and gospel, are built on this supposition. And this lays naked unto a spiritual eye that abounding atheism that is in the world. Men are not only, like Nicodemus, ignorant of these things, and wonder how they can be, but they scorn them, despise them, scoff at them. To make mention of being regenerate is exposed to reproach in the world. But whether men will or no, unto one of these conditions they must belong.
2. As these two estates differ morally in themselves, and physically in the causes constitutive of that difference, so there is a specifical difference between the things that place men in the one condition and in the other. Whatever there is of goodness, virtue, duty, grace, in an unregenerate person, there is in him that is regenerate somewhat of another kind that is not in the other at all. For the difference of these states themselves, it is plain in Scripture; — the one is a state of death, the other of life; the one of darkness, the other of light; the one of enmity against God, the other of reconciliation with him. And that the one state is constituted by that of grace, which is of a peculiar kind, and which is not in the other, I shall briefly declare —
(1.) The grace of regeneration proceedeth from an especial spring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are not regenerate. This is electing love; it is given out in the pursuit of the decree of election: "God hath chosen us that we should be holy," Eph. i. 4. Our holiness, whose only spring is our regeneration, is an effect of our election, — that which God works in our souls, in the pursuit of his eternal purpose of love and good-will towards us. So again saith the apostle, 2 Thess. ii. 13, "God hath from the beginning chosen you to salvation, through sanctification of the Spirit." God having designed us unto salvation as the end, hath also appointed the sanctification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best of common grace or gifts that may be in men unregenerate are but products of the providence of God, ordering all things in general unto his own glory and the good of them that shall be heirs of salvation. They are not fruits of electing eternal love, nor designed means for the infallible attaining of eternal salvation.
(2.) The graces of those that are regenerate have a manifold respect or relation to the Lord Christ, that the common graces of others have not. I shall name one or two of these respects:— First, They have an especial moral relation to the mediatory acts of Christ in his oblation and intercession. Especial grace is an especial part of the purchase of Christ by his death and blood-shedding. He made a double purchase of his elect; — of their persons, to be his; of especial grace, to be theirs: "He gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish," Eph. v. 25-27. The design of Christ in giving himself for his church was, to procure for it that especial grace whereby, through the use of means, it might be regenerate, sanctified, and purified: so Tit. ii. 14, "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Real purification in grace and holiness hath this especial relation unto the death of Christ, that he designed therein to procure it for them for whom he died; and in the pursuit of his purchase or acquisition of it, his purpose was really to bestow it upon them, or effectually to work it in them. Moreover, it hath an especial relation unto his intercession, and that in a distinguishing manner from any other gifts or common graces that other men may receive. Giving us the rule and pattern of his intercession, John xvii., he tells us that he so prays not for the world, but for his elect, those which the Father had given him; because they were his, verse 9. And what is it that he prays for them, in distinction from all other men whatever? Amongst others this is one principal thing that he insists on, verse 17, "Sanctify them through thy truth." Their sanctification and holiness is granted upon that prayer and intercession of Christ; which is peculiar unto them, with an exclusion of all others: "I pray for them; I pray not for the world." Now, the common grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this especial relation to the oblation and intercession of Christ. Common grace is not the procurement of especial intercession.
Secondly, They have a real relation unto Christ, as he is the living, quickening head of the church; for he is so, even the living spiritual fountain of the spiritual life of it, and of all vital acts whatever: "Christ is our life; and our life is hid with him in God," Col. iii. 2, 3. That eternal life which consists in the knowledge of the Father and the Son, John xvii. 3, is in him as the cause, head, spring, and fountain of it. In him it is in its fulness, and from thence it is derived unto all that believe, who receive from his fulness "grace for grace," John i. 16. All true, saving, sanctifying grace, all spiritual life, and every thing that belongs thereunto, is derived directly from Christ, as the living head of his church and fountain of all spiritual life unto them. This the apostle expresseth, Eph. iv. 15, 16, "Speaking the truth in love, grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." To the same purpose he again expresseth the same matter, Col. ii. 19. All grace in the whole body comes from the head, Christ Jesus; and there is no growth or furtherance of it but by his effectual working in every part, to bring it unto the measure designed unto it. Nothing, then, no, not the least of this grace, can be obtained but by virtue of our union unto Christ as our head; because it consists in a vital, effectual influence from him and his fulness. And this kind of relation unto Christ, all grace that is or may be in unregenerate men is incapable of.
(3.) The grace of regeneration and the fruits of it are administered in and by the covenant. This is the promise of the covenant, that God will write his law in our hearts, and put his fear in our inward parts, that we shall not depart from him, Jer. xxxi. This is that grace whereof we speak, whatever it be, or of what kind soever. It is bestowed on none but those who are taken into covenant with God; for unto them alone it is promised, and by virtue thereof is it wrought in and upon their souls. Now, all unregenerate men are strangers from the covenant, and are not made partakers of that grace which is peculiarly and only promised thereby and exhibited therein.
(4.) The least spark of saving, regenerating grace is wrought in the soul by the Holy Ghost, as given unto men to dwell in them and to abide with them. He is the water given by Jesus Christ unto believers, which is in them "a well of water springing up into everlasting life," John iv. 14. First they receive the water, the spring itself, that is, the Holy Spirit, — and from thence living waters do arise up in them; they are wrought, effected, produced by the Spirit, which is given unto them. Now, although the common gifts and graces of men unregenerate are effects of the power of the Holy Ghost wrought in them and bestowed on them, as are all other works of God's providence, yet it doth not work in them, as received by them, to dwell in them and abide with them, as a never-failing spring of spiritual life; for our Saviour says expressly that the world, or unbelievers, do not know the Spirit, nor can receive him, or have him abiding in them; — all which, in a contradistinction unto all unregenerate persons, are affirmed of all them that do believe.
(5.) The least of saving grace, such as is peculiar unto them that are regenerate, is spirit: John iii. 6, "That which is born of the Spirit is spirit." Whatever it is that is so born, it is spirit; it hath a spiritual being, and it is not educible by any means out of the principles of nature. So it is said to be a "new creature," 2 Cor. v. 17. Be it never so little or so great, however it may differ in degrees in one and in another, yet the nature of it is the same in all, — it is a "new creature." As the least worm of the earth, in the order of the old creation, is no less a creature than the sun, yea, or the most glorious angel in heaven; so, in the order of the new creation, the least spark or dram of true grace that is from the sanctifying Spirit is a new creature, no less than the highest faith or love that ever was in the chiefest of the apostles. Now, that which is spirit, and that which is not spirit, — that which hath a new spiritual being, and that which hath none, — whatever appearance of agreement there may be among them, do yet differ specifically from one another. And thus it is with the saving grace that is in a regenerate, and those common graces that are in others which are not so. So that as these are divers states, so they are eminently different and distinct the one from the other. And this answers the second thing laid down in the objections taken from the uncertainty of these states and of regeneration itself, and the real difference of it from the contrary state, which is exclusive of an interest in forgiveness.
3. This is laid down in the inquiry, "Whether this state may be known unto him who is really partaker of it or translated into it, or unto others that may be concerned therein?" To which I say, The difference that is between these two states, and the constitutive causes of them, as it is real, so it is discernible. It may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet children of the devil, — who are quickened by Christ, and who are yet "dead in trespasses and sins." But here also observe, —
(1.) That I do not say this is always known to the persons themselves concerned in this distribution. Many cry, "Peace, peace," when sudden destruction is at hand. These either think themselves regenerate when they are not, or else wilfully despise the consideration of what is required in them that they may have peace, and so delude their own souls unto their ruin. And many that are truly born of God yet know it not; they may for a season walk in darkness, and have no light. Nor, —
(2.) That this is always known to others. It is not known unto unregenerate men in respect of them that are so; for they know not really and substantially what it is to be so. Natural men perceive not the things of God; that is, spiritually, in their own light and nature, 1 Cor. ii. And as they cannot aright discern the things which put men into that condition (for they are foolishness unto them), so they cannot judge aright of their persons in whom they are. And if they do at any time judge aright notionally concerning any things or persons, yet they do not judge so upon right grounds, nor with any evidence in or unto themselves of what they do judge. Wherefore generally they judge amiss of such persons; and because they make profession of somewhat which they find not in themselves, they judge them hypocrites, and false pretenders unto what is not: for those things which evince their union with Christ, and which evidence their being born of God, they savour them not, nor can receive them. Nor is this always known unto or discerned by them that are regenerate. They may sometimes, with Peter, think Simon Magus to be a true believer, or, with Eli, an Hannah to be a daughter of Belial. Many hypocrites are set forth with gifts, common graces, light, and profession, so that they pass amongst all believers for such as are born of God; and many poor saints may be so disguised, under darkness, temptation, sin, as to be looked on as strangers from that family whereunto indeed they do belong. The judgment of man may fail, but the judgment of God is according unto righteousness. Wherefore, —
(3.) This is that we say, It may be known, in the sedulous use of means appointed for that end, to a man's self and others, which of the conditions mentioned he doth belong unto, — that is, whether he be regenerate or no, — so far as his or their concernment lies therein. This, I say, may be known, and that infallibly and assuredly, with reference unto any duty wherein from hence we are concerned. The discharge of some duties in ourselves and towards others depends on this knowledge; and therefore we may attain it so far as it is necessary for the discharge of such duties unto the glory of God. Now, because it is not directly in our way, yet having been mentioned, I shall briefly, in our passage, touch upon the latter, or what duties do depend upon our judging of others to be regenerate, and the way or principles whereby such a judgment may be made —
[1.] There are many duties incumbent on us to be performed with and towards professors, which, without admitting a judgment to be made of their state and condition, cannot be performed in faith. And in reference unto these duties alone it is that we are called to judge the state of others; for we are not giving countenance unto a rash, uncharitable censuring of men's spiritual conditions, nor unto any judging of any men, any other than what our own duty towards them doth indispensably require. Thus, if we are to "lay down our lives for the brethren," it is very meet we should so far know them so to be as that we may hazard our lives in faith when we are called thereunto. We are also to join with them in those ordinances wherein we make a solemn profession that we are members of the same body with them, that we have the same Head, the same Spirit, faith, and love. We must love them because they are begotten of God, children of our heavenly Father; and therefore must on some good ground believe them so to be. In a word, the due performance of all principal mutual gospel duties, to the glory of God and our own edification, depends on this supposition, that we may have such a satisfying persuasion concerning the spiritual condition of others as that from thence we may take our aim in what we do.
[2.] For the grounds hereof I shall mention one only, which all others do lean upon. This is pressed, 1 Cor. xii. 12, 13, "As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." They are all united unto and hold of one head; for as are the members of the body natural, under one head, so is Christ mystical, that is, all believers, under Christ their head. And this union they have by the inhabitation of the same quickening Spirit which is in Christ their head; and by him they are brought all into the same spiritual state and frame, — they are made to drink into one and the same Spirit: for this same Spirit produceth the same effects in them all, — the same in kind, though differing in degrees, — as the apostle fully declares, Eph. iv. 3-6. And this Spirit is in them, and not in the world, John xvi. And as this gives them a naturalness in their duties one towards another, or in mutual caring for, rejoicing or sorrowing with, one another, as members one of another, 1 Cor. xii. 25, 26; so it reveals and discovers them to each other so far as is necessary for the performance of the duties mentioned, in such a manner as becomes members of the same body. There is on this account a spiritually natural answering of one to another, as face answereth face in the water. They can see and discern that in others whereof they have experience in themselves, — they can taste and relish that in others which they feed upon in themselves, and wherein the lives of their souls do consist; the same Spirit of life being in them, they have the same spiritual taste and savour. And unless their palates are distempered by temptations, or false opinions, or prejudices, they can in their communion taste of that Spirit in each other which they are all made to drink into. This gives them the same likeness and image in the inward man, the same heavenly light in their minds, the same affections; and being thus prepared and enabled to judge and discern of the state of each other, in reference unto their mutual duties, they have, moreover, the true rule of the word to judge of all spirits and spiritual effects by. And this is the ground of all that love without dissimulation and real communion that is among the saints of God in this world. But here two cautions must be allowed:—
(1st.) That we would not judge the state and condition of any men in the world, — no farther than we are called thereunto in a way of duty; and we are so called only with reference unto the duties that we are to perform towards them. What have we to do to judge them that are without, — that is, any one that we have not a call to consider in reference unto our own duty? Herein that great rule takes place, "Judge not, that ye be not judged." Let us leave all men, the worst of men, unless where evident duty requires other actings, to the judgment-seat of God. They are the servants of another, and they stand or fall unto their own master. There have been great miscarriages amongst us in this matter; some have been ready to condemn all that go not along with them in every principle, yea, opinion or practice. And every day slight occasions and provocations are made the grounds and reasons of severe censures; but nothing is more contrary to the conduct of the meek and holy spirit of Christ. This is our rule — Are we called to act towards any as saints, as living members of the body of Christ, and that in such duties as we cannot perform in faith unless we are persuaded that so they are? — then are we, on the grounds and by the ways before mentioned, to satisfy ourselves in one another.
(2dly.) Do we endeavour mutually to discern the condition of one another in reference unto such ends? — let us be sure to look unto and pursue those ends when we have attained our satisfaction. What these ends are hath been showed. It is, that we may love them without dissimulation, as members of the same mystical body with us; that we may naturally take care of them, and for them; that we may delight sincerely in them; that we may minister unto their wants, temporal and spiritual; that we may watch over them with pity and compassion. These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another; if these be neglected, the other is useless. And here lies a great aggravation of that neglect, in that such a way is made for the avoidance of it. Here lies the life or death of all church society. All church society and relation is built on this supposition, that the members of it are all regenerate. Some lay this foundation in baptism only, professing that all that are baptized are regenerate; others require a farther satisfaction, in the real work itself; but all build on the same foundation, that all church members are to be regenerate. And to what end is this? Namely, that they may all mutually perform those duties one towards another which are incumbent mutually on regenerate persona If these are omitted, there is an end of all profitable use of church society. Churches without this are but mere husks and shells of churches, carcases without souls; for as there is no real union unto Christ without faith, so there is no real union among the members of any church without love, and that acting itself in all the duties mentioned. Let not this ordinance be in vain.
But we must return from this digression to that which lies before us, which is concerning what a man may discern concerning his own being regenerate or born again. I say, then, —
Secondly, Men may come to an assured, satisfactory persuasion that themselves are regenerate, and that such as is so far infallible as that it will not deceive them when it is brought to the trial. For there are many duties whose performance in faith, unto the glory of God and the edification of our own souls, doth depend on this persuasion and conviction; as, —
1. A due sense of our relation unto God, and an answerable comportment of our spirits and hearts towards him. He that is born again is born of God; he is begotten of God by the immortal seed of the word. Without a persuasion hereof, how can a man on grounds of faith carry himself towards God as his Father? And how great a part of our obedience towards him and communion with him depends hereon, we all know. If men fluctuate all their days in this matter, if they come to no settlement in it, no comfortable persuasion of it, they scarce ever act any genuine childlike acts of love or delight towards God, which exceedingly impeacheth their whole obedience.
2. Thankfulness for grace received is one of the principal duties that is incumbent on believers in this world. Now, how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no? I know some men run on in a rote in this matter. They will bless God in a formal way for regeneration, sanctification, justification, and the like; but if you ask them whether themselves are regenerate or no, they will be ready to scoff at it, or at least to profess that they know no such thing. What is this but to mock God, and in a presumptuous manner to take his name in vain? But if we will praise God as we ought for his grace, as we are guided and directed in the Scripture, as the nature of the matter requires, with such a frame of heart as may influence our whole obedience, surely it cannot but be our duty to know the grace that we have received.
3. Again: the main of our spiritual watch and diligence consisteth in the cherishing, improving, and increasing of the grace that we have received, the strengthening of the new creature that is wrought in us. Herein consists principally the life of faith, and the exercise of that spiritual wisdom which faith furnisheth the soul withal. Now, how can any man apply himself hereunto whilst he is altogether uncertain whether he hath received any principle of living, saving grace, or no? Whereas, therefore, God requires our utmost diligence, watchfulness, and care in this matter it is certain that he requires also of us, and grants unto us, that which is the foundation of all these duties, which lies in an acquaintance with that state and condition whereunto we do belong. In brief, there is nothing we have to do, in reference unto eternity, but one way or other it hath a respect unto our light and convictions, as to our state and condition in this world; and those who are negligent in the trial' and examination thereof do leave all things between God and their souls at absolute uncertainties and dubious hazards, which is not to lead the life of faith.
We shall now, upon these premises, return unto that part of the objection which is under consideration. Say some, "We know not whether we are regenerate or no, and are therefore altogether uncertain whether we have an interest in that forgiveness that is with God; nor dare we, on that account, admit of the consolation that is tendered on the truth insisted on."
Supposing what hath been spoken in general, I shall lay down the grounds of resolving this perplexing doubt in the ensuing rules:—