left without such a presence and support of the Spirit of God, as keeps them from sinking into utter despair. This observation ought to be explained and considered, with certain limitations, lest while on the one hand, we assert that which affords matter of encouragement to believers, when they have some degree of hope, we should, on the other hand, throw discouragements in the way of others, who will be apt to imagine, when they are ready to sink into despair, that this is wholly inconsistent with any direct act of faith. I dare not say that no believer was ever so far deserted as to be left to despair of his interest in Christ: inasmuch as scripture and daily experience give us instances of some, whose conversation in many respects discovers them to have had the truth of grace; whom God has been pleased for wise ends, to leave to the terror of their own thoughts, and they have remained for some time, in the depths of despair; and others have gone out of the world under a cloud, concerning whom there has been ground to hope their state was safe. Therefore it is somewhat difficult to determine what is meant in this answer, by a believer's being kept from sinking into utter despair: if the meaning is, that they have the supports of the Spirit of God, so as to be kept from relapsing into a state of unregeneracy, in their despairing condition, that may be easily accounted for; or, if we are to understand by it, that believers are not generally given up to the greatest degree of despair; especially such as is inconsistent with the exercise of any grace, that is not to be denied. But I would rather say, that though a believer may have despairing apprehensions concerning his state, and the guilt of sin lie upon him like a great weight, so as to depress his spirits, yet he shall not sink into endless misery; for though darkness may continue for a night, light and joy shall come in the morning; and accordingly we may consider,

[1.] That though there are many who are far from having assurance, yet they are at some times, favoured with a small glimmering of hope, which keeps them from utter despair.

[2.] If they are in deep despair, yet they are not so far left as not to desire grace, though they conclude themselves to be destitute of it, or not to lament the loss of those comforts, and their being unable to exercise those graces which once they thought themselves possessed of.

[3.] A believer, when in a despairing way, is notwithstanding enabled, by a direct act of faith, to give up himself to Christ, though he cannot see his interest in him, and so, long for those experiences and comforts which he once enjoyed; and when he is at the worst, he can say with Job, Though he slay me, yet will I trust in him, Job xiii. 15.

[4.] In this case a person has generally such a degree of the

presence of God, as that he is enabled to justify him in all his dealings with him, and lay the blame of all the troubles that he is under, on himself; and this is attended with shame and confusion of face, self-abhorrence, and godly sorrow.

[5.] Despairing believers have, notwithstanding, such a presence of God with them, as keeps them from abandoning his interest, or running, with sinners, into all excess of riot, which would give occasion to others to conclude that they never had the truth of grace.

From what has been said concerning true believers being destitute of assurance, and yet having some degree of the presence of God with them at the same time, we may infer,

1st, That this is not inconsistent with what has been said concerning a believer's perseverance in grace; yet it must be considered with this limitation, that though the truth of grace shall not be lost, yet the comforts and evidences thereof may, and often are.

2dly, This should put us upon circumspect walking and watchfulness against presumptuous sins, which, as has been before observed, are often the occasion of the loss of assurance; and also on the exercise of a faith of reliance on Christ, for the maintaining the acts of grace, as well as restoring the comforts thereof.

3dly, This should instruct believers what to do when destitute of this privilege of assurance. We have observed that this is attended with divine desertion, which is generally occasioned by sins committed. Therefore let us say with Job, Shew me wherefore thou contendest with me, chap. x. 2. let me know what are those secret sins by which I have provoked thee to leave me destitute of thy comforting presence; enable me to be affected with, humbled for, and unfeignedly repent of them; and exercise that faith in Christ which may be a means of my recovering that hope or assurance which I am, at present, destitute of.

4thly, What has been said concerning a believer's being destitute of assurance, should put us upon sympathizing with those who are in a despairing way, and using endeavours to administer comfort to them, rather than censure them, or conclude them to be in an unregenerate state; as Job's friends did him, because the hand of God had touched him, and he was destitute of his comforting presence.

5thly, From what has been said concerning that degree of the presence of God which believers enjoy, which has a tendency to keep them from utter despair, at least, from sinking into perdition, how disconsolate soever their case may be at present; we may be induced to admire the goodness and faithfulness of God in his dealings with his people, who, will pot

lay more on them than he will enable them to bear; though they are comfortless and hopeless, yet they shall not be destroyed; and, in the end, they shall be satisfied with God's loving kindness; and when the clouds are all dispersed, they shall have a bright and glorious day in his immediate presence, where there is fulness of joy, and at his right hand where there are pleasures for evermore, Psal. xvi. 11.

QUEST. LXXXII. What is the communion in glory, which the members of the invisible church have with Christ?

ANSW. The communion in glory, which the members of the invisible church have with Christ, is, in this life, immediately after death; and at last perfected at the resurrection and day of judgment.

AFTER

FTER having considered believers, or the members of the invisible church, as enjoying this privilege of union with Christ, and, as the immediate consequence hereof, communion with him. It has been farther observed, that this communion with him, is either in grace, or glory. Their communion with him in grace consists in their partaking of the virtue of his mediation, in their justification, adoption, and sanctification; which have been particularly considered, together with other graces and comforts that accompany or flow from them. We are now led to speak concerning the communion which they have with him in glory; which contains the highest privilege they are capable of receiving; consisting in his giving them some right discoveries of the glory which they behold and enjoy by faith, in this life, and also of that which shall be immediate, and, in some respects, complete, after death; and, at the resurrection and day of judgment, be brought, in all respects, to the utmost degree of perfection; when their joy, as well as their happiness, shall be full, and continued throughout all the ages of eternity. These are the subjects insisted on in several following answers, which remain to be considered in this first part of the Catechism.

QUEST. LXXXIII. What is the communion in glory, with Christ, which the members of the invisible church enjoy in this life?

ANSW. The members of the invisible church have communicated to them in this life, the first-fruits of glory with Christ, as they are members of him their head, and so, in him, are

interested in that glory which he is fully possessed of; and as an earnest thereof, enjoy the sense of God's love, peace of conscience, joy in the Holy Ghost, and hope of glory; as, on the contrary, the sense of God's revenging wrath, horror of conscience, and a fearful expectation of judgment, are, to the wicked, the beginning of their torments which they shall endure after death.

HERE are two sorts of persons mentioned in this answer,

Tamely, the righteous and the wicked, and the different

condition of each of them considered,

I. With respect to the righteous, who are here styled the members of the invisible church. There are several invaluable privileges which they are made partakers of in this life, in which they are said to have a degree of communion in glory with Christ; particularly as they enjoy the first-fruits or earnest of that glory which they shall have with him hereafter: And that,

1. As they are members of him, their head; and accordingly may be said, in some respects, to be interested in that glory which he is fully possessed of.

2. As they have a comfortable sense of his love to them, attended with peace of conscience, joy in the Holy Ghost, and an hope of glory.

II. We have an account, on the other hand, of the dreadfu! condition of impenitent sinners, when God sets their iniquities in order before them; which is represented in a very moving way. Thus they are said to be filled with a sense of God's revenging wrath, horror of conscience, and a fearful expecta tion of judgment; which is considered as the beginning of those torments which they shall endure after death.

I. There are several invaluable privileges which the righ teous enjoy in this life, that are styled the first-fruits or earnest of glory. Though Christ has reserved the fulness of glory for his people hereafter, when he brings them to heaven; yet there are some small degrees thereof, which they enjoy in their way to it. The crown of righteousness, as the apostle speaks, is laid up for them, which the righteous Judge shall give them at that day, 2 Tim. iv. 8. to wit, when we shall come to judg ment; then their joy shall be full; they shall be satisfied in his likeness, and made compleatly blessed: Nevertheless there are some prelibations, or foretastes, which they have hereof, for their support and encouragement, while they are in this imperfect state. For the understanding of this it may be premised,

1. That we are not to suppose that the present enjoyments which believers experience in the highest degree, do fully come up to those that are reserved for them. There is a great dif

ference as to the degree thereof. As a child that is newly born has something in common with what he shall have when arrived at a state of manhood; but there are several degrees, and other circumstances, in which he falls short of it: or, as a few drops are of the same nature with the whole collection of water in the ocean; yet there is a very small proportion between one and the other so the brightest discovery of the glory of God, which we are capable of enjoying in this world; or the com fortable foretastes that believers have of heaven, fall very much short of that which they shall be possessed of, when they are received into it. And there are very great allays, and many things that tend to interrupt and abate their happiness, agreeably to the imperfection of this present state. Whatever grace they are enabled to act, though in an uncommon degree, is attended with a mixture of corruption; and as their graces are imperfect, so are the comforts that arise from thence, which are interwoven with many things very afflictive; so that they are not what they shall be, but are travelling through this wilderness to a better country, and exposed to many evils in their way thither.

2. All believers do not enjoy these delights and pleasures that some are favoured with in their way to heaven; the com. forts, as well as the graces, of the Holy Spirit, are bestowed in a way of sovereignty, to some more, and to others less: Some have reason to say with the apostle, Thanks be unto God, which always causeth us to triumph in Christ, 2 Cor. ii. 14. others are filled with doubts concerning their interest in him, and go mourning after him all the day; and if they have, at some times a small glimpse of his glory, by which they conclude themselves to be, as it were, in the suburbs of heaven, they soon lose it, and find themselves to be in the valley of the shadow of death, as the disciples, when they were with Christ at his transfiguration, which was an emblem of the heavenly blessedness, when his face did shine as the sun, and his raiment was white as the light; which occasioned them to say, it is good for us to be here; before they had done speaking, or had time to reflect on their present enjoyment they were deprived of it when the cloud overshadowed them, Matt. xvii. 2,-5. so the believer is not to expect uninterrupted communion with God, or perfect fruition with him here. However, that which we are at present to consider, is that degree thereof which some enjoy; which is here called the first-fruits and earnest of glo

ry.

The scripture sets it forth under both these expressions. (1.) They are said to receive the first-fruits thereof; or as the apostle styles it, The first-fruits of the Spirit, Rom. viii. 23. that is, the graces and comforts of the Holy Ghost, which are the first-fruits of that blessedness, that they are said to wait VOL. III.

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