692 AN EXPOSITION UPON PSALM cxxx. [Ver,4,
no real union among the members of any cluirch witliout love, and that acting itself in all tlie 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 infalhble as that it will not deceive them when it is brought to the trial. For there ai^e many duties whose performance in faith, unto the glory of God and the edification of our own souls, doth depend on this per- suasion and conviction ; as, —
1. A due sense of our relation unto God, and an answerable com- portment 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 cany himself towards God as his Father? And how great a part of our obedience towards liim and communion with him de- pends hereon, we all know. If men fluctuate all their days in this matter, if they come to no settlement in it, no comfortable 2:)ersuasion of it, they scarce ever act any genuine child-like acts of love or de- light towards God, which exceedingly impeacheth their whole oljedi- ence.
2. Thankfulness for grace received is one of tlie 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. Tiiey will bless God in a formal way for regeneration, sanctification, justification, and the like; but if j^ou 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 g-uided and directed in the Scripture, as the nature of the matter requires, with such a frame of heart as may in- iluence our whole obedience, surely it cannot but be our duty to know the grace that we have received.
8. Again: the main of our spiritual watch and diligence con- sistetli in the cherishing, improving, and increasing of the grace thnt 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 tiiat spiritual wisdom which faith furnisheth the soul v/ithal. Now, how can any man apply himself hereunto whilst he is altogether unccrtnin whotlier he hath received any principle of
Ver.4.] RULES FOR JUDGING AS TO INHERENT GRACE. 593
living, saving grace, or no? Wiiereas, 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 knoAv not whether we are regenerate or no, and are therefore altogether un- certain 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."
Suj)posing what hath been spoken in general, I shall lay down the grounds of resolving this perplexing doubt in the ensuing rules : —
Rule I.
See that the persuasion and assurance hereof tvhicli you look after and desire be regular, and not such as is suited merely unto your own imaginations. Our second and third general rules about the nature of all spiritual assurance, and what is consistent there- withal, are here to be taken into consideration. If you look to have such an evidence, light into, and absolute conviction of, this matter, as shall admit of no doubts, fears, questionings, just occasions and causes of new trials, teachings, and self-examinations, you will be greatly deceived. Regeneration induceth a new principle into the soul, but it doth not utterly expel the old; some would have secu- rity, not assurance. The principle of sin and unbelief will still abide in us, and still work in us. Their abiding and their acting must needs put the soul upon a severe inquiry, whether they are not pre- valent in it beyond what the condition of regeneration will admit. The constant conflicts we must have with sin will not suffer us to have always so clear an evidence of our condition as we would desire. Such a persuasion as is prevalent against strong objections to the contrary, keeping up the heart to a due performance of those duties in faith which belong unto the state of regeneration, is the substance of what in this kind you are to look after.