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 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 to

wards 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.

1. 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.

2. 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 shewed. 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 persons. 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 child-like 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 road 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 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 un

certain 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.

RULE I.

See that the persuasion and assurance hereof which 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 therewithal, 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 security, 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 prevalent in it beyond