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 judginent 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,

cilliren 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 qur own edification, depends on this supposition, that we may have such a satis fying persation 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 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

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3. Again: the main of our spiritual watch and diligence conkateth 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 sai 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:

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 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.

VOL. VI.

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