Hinderances to a Sense of Forgiveness: Am I Regenerated?

Another class of objections arise from things internal things that are required in the soul, that it may have interest in forgiveness with God. Some of these we shall consider. They respect, first, the state of the soul: and, secondly, some actings in the soul.

As to the state, it is rightly urged that unless a man be REGENERATE, BORN AGAIN, he is not, he cannot be made partaker of mercy and pardon. “And here,” say some, “all is dark to us; we know not well what this regeneration is; it is uncertain whether those who are regenerated can know that they are so, or whether this can in any measure be known to others. For our part, we neither know the time when nor the manner how any such work was wrought in us j and yet without this we can have no unfailing persuasion of forgiveness with God.” This is the sum of the objections which perplexed souls urge against themselves as to their state. Hence, indeed, they draw forth reasonings with great variety, as they are suggested by their particular sins, failures and fears. My purpose is to lay down some general principles, which may be applied to particular cases.

I. It is most certain that there are two states into which all mankind are divided; and every one that lives in the world completely and absolutely belongs to 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 to one of these states. This the Scripture so abounds in, that it seems to be the 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 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 to a spiritual eye the 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 regenerated exposes one to reproach in the world. But whether men will or not, unto one of these conditions they must belong.

II. As these two states radically diiTer, there is a special diflereace between the things that constitute the one state and the other. Whatever there is of goodness or grace in an unregenerate person, there is in him that is rejrenerate somethinsf of another kind that is not in the first at all; for the difference of these states themselves is plain in Scripture. The one is a state of death, the other of life; the one of darkness, the other of light j the one of enmity against God, the other of reconciliation with him. And here I shall briefly give some marks of the truly regenerate.

1. The grace of regeneration proceeds from a special spring or fountain the electing love of God: who “hath chosen us, that we should be holy.” Ephes. 1: 4. Our holiness, whose only spring is our regeneration, is 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, “God hath from the beginning chosen you to salvation, through sanctification of the Spirit.” 2 Thess. 2; 13. God having designed us to salvation as the end, hath also appointed the sanctification of the Spirit to be the means to bring us to 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 who 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.

They have a special moral relation to the mediaiory 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 his 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. 5: 26, 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 regenerated, sanctified and purified. So Titus, 2: 14<. “He gave himself, 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 has this especial relation unto the death of Christ, that he designed therein to procure it for his people. 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 has 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, 17, he tells us that he so prays, not for the world, but for his own, those whom the Father had given him, because they were his. ver. 9. And what is it that he prays for for them, in distinction from all other men whatever 1 Amongst others, this is one principal thing, “Sanctify them through thy truth.” ver. 17. Their sanctification and holiness is granted upon that prayer and intercession of Christ which is peculiar to them, with an exclusion of all others: “I pray for them, I pray not for the world.” Now, the common grace of unregenerate persons, whatever it be, has not this special relation to the oblation and intercession of Christ.

Again, the truly regenerate have a real relation to Christ, as he is the living quickening Head of the church; the fountain of spiritual life, and of all vital acts whatever. Christ is our life, and our life is hid with him in God. Col. 3: 2, 3. That eternal life which consists in the knowledge of the Father and the Son, John, 17: 3, is in him as the cause, head, spring and fountain. In him it is in its fullness, and from thence it is derived unto all that believe, who receive from his fulness grace for grace. John, 1: 16. All true, saving, sanctifying grace, all spiritual life, is derived directly from Christ, as the living Head of his church and the fountain of all spiritual life. This the apostle expresses, “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.” Eph, 4: 15, 16. See also Col. 2: 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. Nothing then, no, not the least of this grace, can be obtained but by virtue of our union with 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.

The grace of regeneration and its fruits are also administered in 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. 32: 40. This is that grace of which we speak. It is bestowed on none but those who are taken into covenant with God j for unto them alone it is promised, and by virtue thereof is it wrought in 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.

And further, every spark of saving regenerating grace is wrought in the soul by the Holy Ghost, as given to men to dwell in them and abide with them. He is the water given by Jesus Christ to believers, which is in them “a well of water springing up to everlasting life.” John, 4: 14. First, they receive the water, the spring itself, that is, the Holy Spirit; and from thence living waters rise up in them; they are produced by the Spirit, which is given to them. Now, though the common gifts and graces of unregenerate men are the effects of the power of the Holy Ghost, yet it doth not work in them and abide with them as a never-failing spring of spiritual life. Our Savior says expressly that the world, oi unbelievers, do not know the Spirit, nor can receive him, or have him abiding in them. All which, in contradistinction to all unregenerate persons, is affirmed of all who believe.

The least of saving grace, such as is peculiar to them

Forgiveness, that are regenerate, is spirit: “That which is born of the Spirit is spirit. John, 3: 6. It has a spiritual being, and it is not to be drawn by any means out of the principles of nature; so it is said to be “a new creature.” 2 Cor. 5: 17. Be it ever so little or great, however it may differ in degree in one and in another, yet its nature is the same in all — it is a nev creature. As the least worm of the earth, in the order of the old creation, is a creature as truly as the most glorious angel in heaven j so, in the order of the new creation, the least spark of true grace that is from the sanctifying Spirit is a new creature no less than the highest faith or love that ever were 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 in the regenerate, and those common graces in others which are not saving. So that these states are eminently different and distinct the one from the other.

III. We proceed to consider the inquiry, Whether this state of regeneration be known to kim who is really a partaker of it or to others? To which I say, that as the difference between these two states is real, so it is discernible: they may be known by the persons themselves who are in those states, and also by 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 observe,

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I do not say that a state of regeneracy is always known to the persons themselves. Many cry, Peace, peace, when sudden destruction is at hand: these either think themselves regenerated 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 to 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 is it always known to others. It is not known to unregenerate men, for they know not what it is to be regenerate. Natural men perceive not the things of God, 1 Cor. 2: 14, for they are foolishness to them, and no more can they judge aright of the persons in whom they are. And if they do at any time judge aright concerning any, yet they do not judge so upon right grounds, or with any evidence of what they judge. Wherefore generally they judge amiss of the regenerate; and because they make profession of something which they find not in themselves, they judge them hypocrites and false pretenders. For the things which evince their union with Christ and their being born of God the ungodly have no relish, nor can they receive them. Nor is this always discerned by them that are regenerate. They may sometimes, with Peter, think a Simon Magus to be a true believer; or, with Eli, a Hannah to be a daughter of Belial. Many hypocrites appear to have such gifts and graces that they pass among believers for such as are born of God; and many poor saints may be so disguised under darkness, temptation and sin as to be looked on as strangers from that family whereto indeed they belong. The judgment of man may fail, but the judgment of God is according to righteousness. Wherefore,

This is what we say: It may be known in the sedulous use of means appointed for that end to one’s self and others, whether he be regenerate or not, so far as is practically essential to either: this may be known, and that assuredly, with reference to any duty in .which 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 to the glory of God.

And here we may notice in few words what duties depend on our judging others to be regenerate, and the principles on which such a judgment may be formed.

1. There are many duties incumbent on us towards professors, which, without admitting a judgment to be made of their state, cannot be performed in faith; and it is solely in reference to these duties that we are called to judge of the state of others. For we are not giving countenance to a rash uncharitable censuring of men’s spiritual condition, nor to any judging of any one beyond what our own duty towards him indispensably requires. Thus, if we are to lay down our lives for the brethren, it is essential that we should so far know them so to be, that we may hazard our lives in faith when we are called to do it. We are also to join 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 to be so.

In a word, the due performance of all mutual gospelduties, to the glory of God and our own edification, depends on this supposition.

2. For the grounds of this judgment I shall mention one only, which all others do lean upon. This is pressed, 1 Cor. 12: 12, 13. “As the body is owe, 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 j and have been all made to drink into one Spirit.” They are all united to 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 indwelling 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. 4: 3-6. This Spirit is in them, and not in the world. John, 16. And as this gives them an affection in their duties one towards another, or in mutual caring for, rejoicing and sorrowing for one another, as members one of another, 1 Cor. 12: 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 thus spiritually an answering of one to another, as face answereth face in water. They see and discern that in others which they experience in themselves; they taste and relish that in others, on which they feed themselves, and in which the life of their souls consists: unless their minds are blinded by temptation, or false opinions, or prejudice, they can, in their communion, discover 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 j and, being thus prepared and enabled to judge and discern of the state of each other in reference to their mutual duties, they have, moreover, the true rule of the word by which to judge of all spirits and spiritual effects. And this is the ground of all that love without dissimulation, and real communion among the saints of God in this world. But here two cautions must be suggested.

We should not judge the state of any men in the world further than we are called thereto in a way of duty J and we are so called only with reference to the duties 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 to our own dutyl “Judge not, that ye be not judged.” Let us leave all men, the worst of men, unless where evident duty requires more from us, to the judgment-seat of God. They are the servants of another, and they stand or fall to their own master. There have been great mistakes among 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 of severe censure. 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 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 arel then are we, on the grounds and by the ways before mentioned, to satisfy ourselves in one another.

If we endeavor mutually to discern the condition of one another in reference to such ends, let us be sure to pursue those ends, when we have attained our satisfaction. What these ends are, has 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 themj that we may delight sincerely in themj 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. Here lies the life or death of all church-fellowship: it is built on the supposition that the members of it are all regenerate, and that they should perform those duties one towards another which are incumbent mutually on regenerate persons. If these are omitted, there is an end of all profitable church society. Churches without this are but mere husks and shells of churches, carcasses without souls. For as there is no real union with Christ without faith, so there is no real union among the members of any church without love, and that acting itself in 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 respecting himself being regenerate or born again. I say then,

IV. Men may come io an assured persuasion that they are regenerate and that so far infallible that it will not deceive them when brought to the trial. For there are many duties whose performance, in faith to the glory of God and the edification of our own souls, depends on this persuasion and conviction. As,

1. A due sense of our relation to God, and direction 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 of this, how can a man, on grounds of faith, come to 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 as to their real state, if they come to no settlement in it, no comfortable persuasion of it, they scarce ever act any genuine child-like acts of love or delight towards God, which exceedingly impeaches 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 from him or not 1 I know some men are very bold in this matter. They will bless God in a formal way for their regeneration, sanctification, justification, and the like. But if you ask them whether they themselves are regenerated by the Spirit or not, 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 take his name in vainl But, if we would praise God as we ought for his grace, as we are guided and directed in the Scripture, as the nature of the service 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, our spiritual watch and diligence consists chiefly in cherishing improving, and increasing the grace that we have received, the new creature that is wrought in us. Herein consists principally the life of faith and the exercise of that spiritual wisdom with which faith furnishes the soul. And how can any man apply himself to this whilst he is altogether uncertain whether he has received any principle of living, saving grace 1 Whereas, therefore, God requires our utmost diligence, watchfulness and care that we may grow in grace, it is certain that he requires also of us, and grants to us, that which is the foundation of all these duties, an acquaintance with the state whereto we belong. In brief, there is nothing we have to do in reference to eternity, but, one way or other, has respect to our light and convictions as to our state. And those who are negligent in the trial and examination thereof, do leave all things between God and their souls at absolute un« certainties and dubious hazards, which is not to lead the life of faith.

We now return to the objection under consideration

Say some,” We know not whether we are regenerate

or not, and therefore are altogether uncertain whether

we have an interest in forgiveness with God; nor dare we receive the consolation tendered.” I proceed then

to show THE GROUNDS ^OF RESOLVING THIS PERPLEXING

DOUBT in the ensuing directions.

Direction I. See that the assurance which you look after and desire is gospel-assurance and not such as is suited merely to your own imagining. Our second and third general rules about the nature of all spiritual assurance, and what is consistent therewith, are here to be taken into consideration. If you look to have such an absolute conviction of this matter as shall admit of no doubts and causes of new self-examination, you will be greatly deceived. Regeneration induces a new principle into the soul, but does not utterly expel the old: some would have security, not assurance. The principle of sin and unbelief will still abide and work in us. Their abiding and acting must needs put the soul upon a severe inquiry whether they are not prevalent 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 could desire. Such a persuasion as is prevalent against strong objections to the contrary, and keeps the “heart in a due performance of those duties in faith which belong to the state of regeneration, is the substance of what you are to look after.

Direction II. If you are doubtful concerning your state, do not expect an extraordinary determinaiion of ii by an immediate testimony of the Spirit of God. I grant that God sometimes gives his own Spirit immediately to bear witness with ours that we are the children of God, both in respect to regeneration and adoption. But he does bo, as far as we can observe, in a way of sovereignty, when and to whom he pleaseth. Besides, that men may content and satisfy themselves with his ordinary teachings, consolations and communications of grace, he has left the nature of that peculiar testimony of the Spirit very dark and difficult to be found out, few agreeing wherein it consists or what is its nature. No one man’s experience is a rule to others; and an undue apprehension of it is a matter of great danger. Yet it is certain that humble souls, in extraordinary cases, may have recourse to it with benefit and relief. This then you may desire, you may pray for it, but not with such a frame of spirit as to refuse the other satisfaction which in the ways of truth and peace you may find. This is the putting of the hand, like Thomas, into the side of Christ; but blessed are they who believe, and yet have not seen.

Direction III. If you have, at any time formerly, received any special testimony of God given to your souls as to their sincerity, and consequently their regeneration, labor to recover it, and to revive a sense of it now in your darkness and trouble. I am persuaded that there are few believers to whom God does not at one time or other, in one duty or other, entering into or coming out of one temptation or another, give some singular testimony to their own souls of their sincerity and his acceptance. Sometimes he does this in a duty in which he enables the soul to make so near an approach to him that it is warmed, enlivened, satisfied with the presence, the gracious presence of God. Sometimes, when a mrai is entering on a great trial, a difficult or dangerous duty, so that death itself is feared in it, God comes in by one means or other with a secret intimation of his love, which he gives him to take along with him for his furniture and provision in his way, and thereby testifies to him his sincerity. And this serves, like the food of Elijah, for forty days in a wilderness condition. Sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow, wherewith it is surprised, as not looking for any such expression of kindness, and is thereby relieved against its own pressing self-condemnation. And sometimes the Lord is pleased to give these tokens of love to the soul as its refreshment, when it is coming out of the storm of temptations wherewith it has been tossed. And many other times and seasons there are wherein God is pleased to give believers some special testimony to their own integrity. But these are all wrought by a transient operation of the Spirit, exciting and enabling the heart to a spiritual sensible apprehension and receiving of God’s kindness towards it. These things abide not in the power which they have upon our affections, but soon pass away. They are therefore to be treasured up in the mind, to be improved by faith, as occasion shall require; but we are apt to lose them. Most men know no other benefit of them but the joy whilst they feel them j yea, through ignorance in our duty to improve them, they prove like a sudden light brought into a dark place and again removed, which seems to increase and really aggravates our sense of the darkness. The true use of them is to lay them up and ponder them in our hearts, that they may be supports to us in a time of need. Have you then, who are now in the dark as to the question whether you are regenerate or not, ever received any such refreshing and cheering testimony from God given to your integrity and your acceptance with him 1 Call it over again, and make use of it against the discouragements which arise from your present darkness, and which keep you from sharing in the consolation tendered to you in this word of grace.

Direction IV. A due spiritual consideration of the causes and effects of regeneration, is the ordinary means whereby the souls of believers come to be satisfied concerning this work of God in them.

The principal causes of this work are the Spirit and the word. He that is born again, is born of the Spirit, John, 3:6; and of the word: ‘’ Of his own will begat he us by the word of truth.” James, 1: 18. “We are born again by the word of God that abideth for ever.” 1 Peter, 1: 23. Wherever, then, a man is regenerate, there has been an effectual work of the Spirit and of the word upon his soul. This is to be inquired after, and ordinarily it will discover itself. Such impressions will be made upon the soul, such a change will be WTOUght and produced in it, as will not escape a spiritual, diligent search and inquiry. And this is much of the duty of such as are in the dark, and uncertain concerning the accomplishment of this work in themselves. Let them call to mind what have been the actings of the Spirit by the word upon their souls; what light has thereby been communicated to their minds; what discoveries of the Lord Christ and the way of salvation have been made to them; what sense and detestation of sin have been wrought in them; what satisfaction has been given to the soul in choosing, accepting and acquiescing in the righteousness of Christ; what resignation of the heart unto God, according to the tenor of the covenant of grace. Call to mind what transactions there have been between God and your soul about these things; how far they have been carried on; whether you have broken off the treaty with God and refused his terms 3 or if not, where the hinderance is between you, and what is the reason, since God has graciously begun to deal thus with you, that you are not yet come to a thorough close with him in the work and design of his grace. The defect must of necessity lie in you. God doeth nothing in vain; had he not been willing to receive you, he would not have dealt with you so far as he hath. There is nothing then remains to establish your condition but a resolved act of your own will in answering the mind and will of God. By this search may the soul come to satisfaction in this matter, or at least find out and discover where the hinderance is, whence the uncertainty arises, and what is wanting to complete its desire.

Again, this work may be discovered by its effects. There is something produced by it in the soul, which may also be considered either with respect to its existence or its actings and operations. In the first respect it is spirit, ^’ that which is born of the Spirit,” John, 3: 6, which is produced by the effectual operation of the Spirit of God. It is a new creature:” He that is in Christ Jesus (who is born again) is a new creature; 2 Cor. 5: 17; he has a new life, a spiritual life. Gal. 2: 20; Eph. 2: 1. In brief, it is an habitual supply of all the faculties of the soul with new spiritual, vital principles, enabling a person in all instances of obedience to lead a spiritual life unto God. This principle is by this work produced in the soulj and in respect to its actings, it consists in all the gracious operations of the mind, will and affections, in the duties of obedience which God has required. This is that which gives life to our duties, (without which the best of our works are but dead works,) and renders them acceptable unto the living God.

It is not my business at large to pursue these things. I only mention them, that persons who are kept back from the consolation tendered from the forgiveness that is with God, because they cannot comfortably conclude that they are born again, may know how to make a right judgment of themselves, and that it is such persons alone to whom these consolations truly and really belong. Let such persons, then, not fluctuate up and down in generals and uncertainties, with heartless complaints, which is the ruin of the peace of their souls, but let them really put things to the trial, by the examination of the causes and effects of the work they inquire after. It is by the use of such means that God will be pleased to give them all the assurance and establishment concerning their state which is needful for them, and which may give them encouragement in their course of obedience.

‘’But granting all that has been said, what if a man, by the utmost search and inquiry that he is able to make, cannot attain any satisfactory persuasion that indeed this great work of God’s grace has been wrought in his soul j is this a sufficient ground to keep him from accepting support and consolation from the truth that there is forgiveness with God V I say then, further, that,

1. Regeneration does not, in the order of iime, precede the soul’s interest in forgiveness with God, or its being made partaker of the pardon of sin. I confess the method of the Gospel is, that absolution, acquittance, or the pardon of sin, is the foundation of the communication of all saving grace to the soul, and so precedes all grace whatever in the sinner. But, because this absolution or pardon of sin is to be received by faith, whereby the soul is really made partaker of it and all its benefits J and faith also is the radical grace which we receive in our regeneration; for it is by faith that our hearts are purified, as an instrument in the hand of the great purifier, the Spirit of God; I place these two together, and shall not dispute as to their priority in nature; but in time the one doth not precede the other. 2. It is hence evident that an assurance of being regenerate is no way previously necessary to the believing of an interest in forgiveness; so that if a man have not the assurance, it is his duty to trust in Divine forgiveness. When convinced persons cried out, What shall we do to be saved 1 the answer was. Believe, and you shall be saved. To believe in Christ, and in the remission of sin by his blood, is the first thing that convinced sinners are called to. They are not directed first to assure their souls that they are born again, and then afterwards believe j but they are first to believe that the remission of sin is tendered to them in the blood of Christ, and that by him they may be justified from all things from which they could not be justified by the law. Nor is it the duty of men to question whether they have faith or not, but actually to believe; and faith in its operation will evidence itself. See Acts, 13: 38, 39. Suppose, then, that you do not know that you are born of God; that you have no prevailing, refreshing evidence of it — should this hinder you 1 Should this discourage you from believing forgiveness, from closing with the promises, and thereby obtaining in yourselves an interest in forgiveness with Godl Not at all; naj’, this ought exceedingly to excite and stir you up to your duty herein. For,

Suppose that indeed you are yet in the state of sin and are only brought under the power of light and conviction; this is the way for a translation into a state of spiritual life and grace. If you delay the acting of faith in forgiveness until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration. Here lay your foundation, and then your building will go on. This will open the door to you, and give you an entrance into the kingdom of God. Christ is the door; do not think to climb over the wall: enter by him, or you will be kept out.

And suppose that you are born again, but yet know it not, as is the condition of many: this is the way whereby you may receive an evidence thereof. It is good to look after all signs and pledges of our spiritual condition, and rightly to improve them; but the best course is to follow the genuine natural actings of faith, which leads us into the most settled apprehensions concerning our relation to God and acceptance with him. Believe first the forgiveness of sin as the effect of mere grace and mercy in Christ. Let the faith of this be nourished and strengthened in your soul. This will insensibly influence your hearts to a comforting gospel persuasion of your state towards God, which will be accompanied with assured rest and peace.

To conclude our remarks on this point, remember that what has been said with reference to the state of regeneration in general, may be applied to every particular objection or cause of fear or discouragement that may be reduced to that head. Such are all objections that arise from particular sins, from aggravations of sin by their greatness or circumstances, or relapses into them. The way that the consideration of these things prevails upon the mind to fear is by begetting an apprehension in men that they are not regenerate; for if they were, they suppose they could not be so overtaken or entangled. The rules, therefore, laid down are suited to the straits of the souls of sinners in all such particular cases.

There remains another point in the general objection urged, which, though not of any great importance in itself, it is well to remove out of the way, that it may not leave entanglements upon the minds of any: namely, that some know not nor can give an account of the time of their conversion to God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them.

It has been shown that, in reference to our state, there are many things on which we may safely found a judgment concerning ourselves; and it is great folly to wave them all, and put the issue of the matter upon one circumstance. If a man have a trial at law in which he has many evidences for him and only one circumstance is questionable, he will not cast the weight of his cause on that disputed circumstance, but will plead the evidences that are more clear and testify more fully in his behalf. I will not deny that the time of conversion is often an important circumstance. In the affirmative, when it is known, it is of great use, tending to stability and consolation; but yet it is but a circumstance such as the being of the thing itself does not depend on. He that is alive may know that he was born, though he know neither the place where nor the time when. And so may he that is spiritually alive, and has ground of evidence that he is so, that he was born again, though he know neither when, nor where, nor how. And this case is usual in persons of quiet natural temper who have had the advantage of education under means of light and grace. God often in such persons begins and carries on the work of his grace insensibly, so that they come to good growth and maturity before they know that they are alive. Such persons come at length to be satisfied in saying, with the blind man in the Gospel, How our eyes were opened we know not; only one thing we know, whereas we were blind by nature, now we see.

Even in this matter also we must, it may be, be content to live by faith, and to believe as well what God hath done in us, if it be the matter and subject of his promises, as what he hath done for us, the ground whereof also is the promise, and nothing else.

There is another head of objection against the soul’s receiving consolation from an interest in forgiveness, arising from the consideration of its present state and condition as to actual ugliness, duties and sins. Souls complain, when in darkness and under temptations, that they cannot find that holiness nor those fruits of it in themselves which they suppose an interest in pardonin*

356 FOKGIVEiNESS OF SIN.

mercy will produce. Their hearts they find are weak, and all their duties are worthless j if they were weighed in the balance they would be all found light as air. In the best of them there is such a mixture of self-hypocrisy, unbelief, vain-glory, that they are even ashamed and confounded with the remembrance of them. These things fill them with discouragements, so that they refuse to be comforted or to entertain any refreshing persuasion of their good estate; but rather conclude that they are utter strangers to forgiveness with God, and so continue helpless in their depths.

According to the method pursued, I shall only lay down some general rules that may support a soul under such despondencies, that none of these things may weaken its endeavors to lay hold of forgiveness. And,

I. This is the proper place to put in execution our seventh rule, to take heed of heartless complaints when vigorous actings of grace are expected of us. If it be thus indeed, why lie you on your face % why do you not rise and strive to the utmost, giving all diligence to add one grace to another, till you find yourself in a better frame Supposing, then, the putting of that rule into practice, I add that,

1. Known holiness is apt to degenerate into self-righteousness. What God gives us in sanctification we arc ready enough to reckon on the score of justification. It is difficult to have evidence of grace in us, and yet trust solely in Christ as perishing sinners. We have so much of the Pharisee in us by nature, that it is sometimes well that our good is hid from us. We are ready to take our corn and wine and bestow them on other lovers. Were there not in our hearts a perceived principle of corruption, and in our duties a discernible mixture of self, it would be impossible we should walk so humbly as is required of those who hold communion with God in a covenant of grace and pardoning mercy. It is a good life which is attended both with a faith of righteousness and a sense of corruption. Whilst I know Christ’s righteousness, I may be less anxious to know my own holiness. To be holy is necessary; to know* it, sometimes a temptation.

2. Even duties of God’s appointment, when turned into self-righteousness, are God’s greatest abhorrence. Isa. 66: 2, 3. What hath a good original may be vitiated by a bad end.

3. Often holiness in the heart is more known by ike opposition there made to it than by its own prevalent working; the Spirit’s operation is known by the flesh’s opposition. We find a man’s strength by the burden he carries, and not the pace that he goes. “Oh, wretched man that I am, who shall deliver me from the body of this death V is a better evidence of grace and holiness than “God, I thank thee I am not as other men.” A heart pressed, grieved, burdened, not by the guilt of sin only, which troubles an awakened conscience, but by the close adhering power of indwelling sin, tempting, seducing, soliciting, hindering, captivating, disquieting, may from thence have as clear an evidence of holiness as from a delightful fruit-bearing. What is it that is troubled and grieved in thee % what is it that seems to be almost killed and destroyed, that cries out, complains, longs for deliverance 1 Is it not the new creature 1 is it not the principle of spiritual life whereof thou art partaker 1 I speak not of trouble and disquiet for sin committed, nor of fears and perturbations of mind lest sin should break forth to loss, shame, ruin, dishonor j nor of the contending of a convinced conscience lest damnation should ensue; but of the striving of the spirit against sin from a hatred and loathing of it, in view of all the considerations of love, grace, mercy, fear, the beauty of holiness, excellency of communion with God, that are proposed in the Gospel. If thou seemest to thyself to be only passive in these things, to do nothing but endure the assaults of sin; yet if thou art sensible, and standest under the stroke of it as under the stroke of an enemy, there is the root of the matter. And as it is thus as to the substance and being of holiness, so it is also as to the degree of it. Degrees of holiness are to be measured very much by opposition. He may have more grace than another who brings not forth so much fruit, because he has more opposition, more temptation, Isa. 41: 11; and a sense of the want of all is a great sign of something genuine in the soul.

II. As to what was alleged of the sense of nothingness and selfishness in duty, I say,

1. It is certain whilst we are in the flesh our duties will iaste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisy will attend them. To this purpose, whatever some pretend to the contrary, is the complaint of the church, Isa. 64:6. The chaff oftentimes is so mixed with the wheat that corn can scarce be discerned. And this know, that the more spiritual any man is, the more he sees of his want of spirituality in his spiritual duties. An outside performance will satisfy an outside christian. Job abhorred himself most when he knew himself best. The clearer disco-REGEiNERATlON. 359

veries we have of God, the viler will every thing of self appear. Nay further, duties and performances are often very ill measured by us; and those seem to be first which indeed are last, and those to be last which indeed are first. I do not doubt but a man, when he has had distractions to wrestle with, no outward advantage to further him, no extraordinary incitements to hope, fear or sorrow, may rise from his knees with thoughts that he has done nothing in his duty but provoke God — when there has been more workings of grace in contending with the deadness of the soul, than when, by a concurrence of moved natural affections and outward provocations, a frame has been raised that to the party himself has seemed to reach to heaven — so that it may be this perplexity about duties is nothing but what is common to the people of God, and which ought to be no obstruction to peace and confidence.

2. As to the complaint that we find hypocrisy in our hearts, you know what is usually answered; it is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy, in its full extent, is every thing that in matter or manner comes short of sincerity. Now our sincerity is no more perfect than our other graces; so that in its measure it abides with us, and adheres to all we do. In like manner it is one thing to do a thing for vain-glory or to be seen of men, and another not to be able wholly to keep off the subtle insinuations of self and vain-glory. He that does a thing in hypocrisy and for vain-glory is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that does a thing from right motives but with some mixture of hypocrisy, that is, with some breaches upon the degree of his sincerity, with some insensible regard to outward considerations, is not satisfied with a self-end attained, and is dissatisfied with the defect of his sincerity. In a word, if sincere in private duties and in public performances J in praying, hearing, giving alms, zealous actings for God’s glory and the love of the saints, though these duties are not sometimes done without some mixture of hypocrisy, I mean as traced to its most subtle insinuations of self and vain-glory, yet they are not done in hypocrisy, nor do they denominate the persons by whom they are performed hypocrites. Yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, but of none to support us or encourage us to abide in it.

3. Know that God despisdh not small things; he takes notice of the least breathings of our hearts after him, when we ourselves may perceive no such thing. He knows the mind of the Spirit in those workings which never rise to such a height that we can reflect upon them with our observation. Every thing that is of him is noted in his book, though not in ours; he took notice, that when Sarah was acting unbelief towards him, yet she showed respect to Abraham. Gen. 18:12; 1 Pet. 3: 6. And even whilst his people are sinning, he can find something in their hearts, words or ways, that pleases him — much more so in their duties. He is a skilful refiner that can find much gold in ore where we see nothing but lead or clay. He remembers the duties which we forget, and blots out the sins which we remember. He justifies our persons, though ungodly, and will also our duties, though not perfectly godly.

4. To give a little further support in reference to our wretched miserable duties, and to them that are in perplexities on that account, know that Jesus Christ takes whatever is evil and unsavory out of them, and makes them accepted. When an unskilful servant gathers herbs, flowers, and weeds in a garden, you gather those out that are useful, and cast the rest away. Christ deals so with our performances. All the ingredients of self that are in them he takes away, and adds incense to what remains, and presents it to God. This is the cause that the saints at the last day, when they meet their own duties and performances, know them not, they are so changed from what they were when they went out of their hands: “Lord, when saw we thee naked or hungry V so that God accepts a little, and Christ makes our little a great deal.

5. Is this an argument to keep thee from believing 1 The reason why thou art no more holy is, because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith; holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty, is that thou art no more in believing; the reason why thy duties are weak and imperfect, is that thy faith is weak and imperfect. Hast thou no holiness] believe,, that thou mayest have j hast thou but a little, or that which is imperceptible] be steadfast in believing, that thou mayest abound in obedience. Do not resolve not to cat thy meat until thou art strong, when thou hast no means of being strong but by eating thy bread, which strengthens the heart of man.

III. The power of indwelling sin is another cause

Forgiveness. 16 of despondency: “They that are Christ’s have crucified the flesh, with the lusts thereof.” “But we find,” say some, “corruptions working in our hearts, carrying us captive to the law of sin j they disquiet with their power as well as with their guilt. Had we been made partakers of the law of the spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually.”

There are three considerations which make the actings of indwelling sin so perplexing to the soul.

1. Because they are unexpected. The soul looks not for them after the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, “I have sworn, and have steadfastly purposed to keep thy righteous judgment,” commonly there is peace, at least for a season, from the vigorous actings of sin. There are many reasons why it should be so: old things are then passed away, all things are become new; and the soul, under the power of that universal change, is utterly turned away from those things that should foment or cherish any lust or temptation. Now, when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work it hath passed through was not true and effectual, but temporary only. Yea, he thinks perhaps that sin hath more strength than it had before, because he was more sensible to it than he was before. As one that hath a dead limb, Vv’hilst it is mortified endures deep cuttings and lancings, and feels them not J but when sense is brought into it again, he feels the least cut, and may think the instruments sharper than they were before, and yet all the difference is, that he hath a quickness of sense which before he had not: so it may be with a person in this case j he may think lust more powerful than it was before, because he is more sensible to it than he was before. Yea, sin in the heart is like a serpent; you may pull out its sting and cut it in many pieces; though it can sting mortally no more, nor move its whole body at once-, yet it will move in all its parts, and make an appearance of greater motion than formerly. So it is with lust, when it has received its death wound and is cut in pieces, yet it moves in so many parts as it were in the soul, that it amazes him that has to do with it j and thus coming unexpectedly, fills the spirit with alarm.

2. Indwelling sin has also in its actings a universality. This also surprises j there is a universality in the actings of sin, even in believers. There is no evil that it will not move to; no good that it will not attempt to hinder j no duty that it will not defile. And the reason of this is, we are sanctified but in part; not in any part wholly, though savingly and truly in every part. Sin remains in all the affections, and so may be acting in any form that the nature of man is liable to. Degrees of sin there are that all regenerate persons are exempted from; but unto solicitations to all kinds of sin they are exposed; and this helps on the temptation.

3. It is endless and restless; never quiet, conquering nor conquered: it gives not over, but rebels being overcome; or assaults afresh, having prevailed. Ofttimes, after a victory obtained and an opposition subdued, the soul is in expectation of rest and peace from its enemy; but this continues not. It works and rebels again and again, and will do so whilst we live in this world j 60 that no end will be put to our conflict but by death. This is at large handled elsewhere, in a treatise on this peculiar subject.

These actings of indwelling sin often embarrass the soul in making a judgment of itself, and leave it in the dark as to its state. But here further observe,

1. The sensible, powerful actings of indwelling sin are not inconsistent with a state of grace. There are in the same person contrary principles, the flesh and the spirit J and there are contrary actings from these principles: “The flesh lusteth against the spirit, and the spirit against the flesh,” Gal. 5: 17, and these actings are described to be greatly vigorous: ‘’Lust wars against our souls.” James, 4: 1 j 1 Pet. 2:11. Now, to war is not to make faint or gentle opposition, to be slighted and contemned, but it is to go out with great strength, to use craft, subtlety and force, so as to put the whole issue to hazard. So these lusts war; such are their actings in and against the soul. And therefore the apostle saith, “You cannot do the things that you would.” Gal. 5:1. In this conflict indeed the understanding is left unconquered j it condemns and disapproves of the sin, and the will is not subdued j it would not do the evil that is pressed upon it, and there is a hatred or aversion remaining in the affections to sin: but yet sin rebels, fights and leads captive. Rom. 7: 14-17. This objection, then, may receive this speedy answer. Powerful actings, universal endless strugglings of indwelling sin, seducing to all that is evil, putting itself forth to the disturbance of all that is good, is no sufficient proof of ft State of alienation from God. See on this point the other treatise referred to.

2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it; be that ever so great, if this be good, be that ever so restless and powerful, if this be sincere, yet, though you may be disquieted, you can have no reason to despond.

I have mentioned these things only to give a specimen of the objections which men usually raise against an actual closing with forgiveness to their consolation: and have also given some rules for their relief, not intending in them absolute satisfaction as to the whole of the cases mentioned, but only so to remove the darkness raised by them that it may not hinder any from iflixing with faith the word dispensed from this blessed testimony, that ‘^ there is forgiveness with God, that he may be feared.”