Rule IV.

A due spiritual consideration of the causes and effects of regeneration is the ordinary way and means whereby the souls of believers come to be satisfied concerning that work of God in them and upon them. The principle or causes of this work are, the Spirit and the word. He that is born again, “is born of the Spirit,” John iii. 6; and of the word, “Of his own will begat he us with the word of truth,” 596James i. 18; “We are born again by the word of God, which liveth and abideth for ever,” 1 Pet. i. 23. Wherever, then, a man is regenerate, there hath been an effectual work of the Spirit and of the word upon the soul. This is to be inquired into and after. Ordinarily it will discover itself. Such impressions will be made in it upon the soul, such a change will be wrought 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 thereby hath been communicated unto their minds; what discoveries of the Lord Christ and way of salvation have been made to them; what sense and detestation of sin have been wrought in them; what satisfaction hath been given unto the soul, to choose, accept, and acquiesce in the righteousness of Christ; what resignation of the heart unto God, according to the tenor of the covenant of grace, it hath been wrought unto. Call to mind what transactions there have been between God and your souls about these things; how far they have been carried on; whether you have broken off the treaty with God, and refused his terms, or if not, where the stay is between you; and what is the reason, since God hath 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 on your parts God doth nothing in vain. Had he not been willing to receive you, he would not have dealt with you so far as he hath done. There is nothing, then, remains to firm your condition but a resolved act of your own wills in answering the mind and will of God. And by this search may the soul come to satisfaction in this matter, or at least find out and discover where the stick is whence their uncertainty doth arise, and what is wanting to complete their desire.

Again: this work may be discovered by its effects. There is something that is produced by it in the soul, which may also be considered either with respect unto its being and existence, or unto its actings and operations In the first regard it is spirit: John iii. 6, “That which is born of the Spirit,” which is produced by the effectual operation of the Spirit of God, it “is spirit,” — “a new creature,” 2 Cor. v 17. He that is in Christ Jesus, who is born again, is a new creature, a, new life, a spiritual life, Gal. ii. 20; Eph. ii. 1. In brief, it is an habitual furnishment 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 soul. And in respect of its actings, it consists in all the gracious operations of the mind, will, heart, or affections, 597in the duties of obedience which God hath required of us This is that which gives life unto 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 and declare these things; I only mention them, that persons who are kept back from a participation of the consolation tendered from the forgiveness that is with God, because they cannot comfortably conclude that they are born again, as knowing that it is such persons alone unto whom these consolations do truly and really belong, may know how to make a right judgment of themselves. 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 whereby God will be’ pleased to give them all the assurance and establishment concerning their state and condition which is needful for them, and which may give them encouragement in their course of obedience.

But supposing all that hath been spoken, 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 hath passed upon his soul; is this a sufficient ground to keep him off from accepting of supportment and consolation from this truth, that there is forgiveness with God? which is the design of the objection laid down before. I say therefore farther, that, —

1. Regeneration doth not in order of time precede the soul’s interest in the forgiveness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not precede it in order of time, not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads unto is, that absolution, acquitment, or the pardon of sin, is the foundation of the communication of all saving grace unto the soul, and so precedeth all grace in the sinner whatever. 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 the benefits belonging thereunto, and that faith 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 unto the believing of an interest in forgiveness; so that although a man have not the former, it is, or may be, his duty to endeavour the latter. When convinced persons 598cried out, “What shall we do to be saved?” the answer was, “Believe, and ye shall be so.” “Believe in Christ, and in the remission of sin by his blood,” is the first thing that convinced sinners are called unto. They are not directed first to secure their souls that they are born again, and then afterward to believe; but they are first to believe that the remission of sin is tendered unto 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 upon this proposition is it the duty of men to question whether they have faith or no, but actually to believe. And faith in its operation will evidence itself. See Acts xiii. 38, 39. Suppose, then, that you do not know that you are regenerate, that you are born of God, — that you have no prevailing, refreshing, constant evidence or persuasion thereof, — should this hinder you? should this discourage you from believing forgiveness, from dosing with the promises, and thereby obtaining in yourselves an interest in that forgiveness that is with God? Not at all; nay, this ought exceedingly to excite and stir you up unto your duty herein: for, —

(1.) Suppose that it is otherwise, — 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 an estate of spiritual life and grace. If you will forbear the acting of faith upon and for forgiveness until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration also. Here lay your foundation, and then your building will go on. This will open the door unto you, and give you an entrance into the kingdom of God. Christ is the door; do not think to climb up over the wall; enter by him, or you will be kept out.

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

To wind up this discourse — Remember that that which hath been spoken with reference unto the state of regeneration in general may be applied unto every particular objection or cause of fear and discouragement that may be reduced to that head. Such are all objections 599that arise from particular sins, from aggravations of sins by their greatness or circumstances, or relapses into them. The way that the consideration of these things prevails upon the mind unto 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 thereof laid down are suited to the straits of the souls of sinners in all such particular cases.

Lastly, There was somewhat in particular added in the close of the objection, which, although it be not directly in our way nor of any great importance in itself, yet having been mentioned, it is not unmeet to remove it out of the way, that it may not leave entanglement upon the minds of any. Now this is, that some know not nor can give an account of the time of their conversion unto God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them. This is usually and ordinarily spoken unto; and I shall therefore briefly give an account concerning it:—

1. It hath been showed that, in this matter, there are many things whereon we may regularly found a judgment concerning ourselves, and it is great folly to waive them all, and put the issue of the matter upon one circumstance. If a man have a trial at law, wherein he hath many evidences speaking for him, only one circumstance is dubious and in question, he will not cast the weight of his cause on that disputed circumstance, but will plead those evidences that are more clear and testify more fully in his behalf. I will not deny but that this matter of the time of conversion is ofttimes an important circumstance, — in the affirmative, when it is known, it is of great use, tending to stability and consolation; — but yet it is still but a circumstance, such as that the being of the thing itself doth not depend upon. He that is alive may know that he was born, though he know neither the place where nor the time when he was so; and so may he that is spiritually alive, and hath 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 tempers, who have had the advantage of education under means of light and grace. God ofttimes, 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.”

2. 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.