ask according to Gods will vers 14 15. This done he more particularly accmmodates this their priviledge declaring how prevalent their prayer shall be in particular for a lapsed brother to obtain life and pardon for him verse 16. This particular case of praying for a lapsed brother is further amplified three wayes viz. By a Distinction a Caution and a Cnofirmation of it By a Distinction betwixt sin and sin that a believer may know what sin he may pray for pardon of according to Gods will so as to speed Sin is here distinguished into sin unto dath and sin not unto death verse 16. 17. Sin unto death as Tertullian hath observed is irremissible or unpardonable Sin not unto death is remissible or pardonable for this sort of sin we are to pray Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall as Papists fondly distinguish of mortall and veniall sin for according to the merit and proper nature of every sin there can be no sin so small but in it selfe it is mortall and deserves death even death eternall Rom. 6. 23. For every sin is a transgression of the Law 1 John 3. 4. and the least transgression of the Law though but once admitted in its owne nature exposes to the curse Gal. 3. 10. But though all sins are mortall meritoriously yet some sins are not mortall eventually viz. God is pleased not to inflict the punishment of eternall death for every sin that deserves it and this the Apostles sence here as Calvin hath judiciously observed though there is one kinde of sin which is mortall not onely meritoriously in its owne nature but eventually God alwayes so plaguing it And what sin can this be but that sin against the Holy Ghost of which Matth. 12. 31 32. Heb. 6. 4 to 7. and â—…0 â—…6 to 31. seeme plainly to speaks 2. By a caution not to pray for the pardon of that sin unto death vers 10. For that were not to pray according to Gods Will inasmuch as God hath declared that of all sin he will not pardon that sin Matth. 12. 31 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered not yet as considered concretely in this or that person whom we can clearly and infallibly discover to have fallen into it 3. By confirmation the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother of any regenerate person in that he that is borne of God never commits this sin unto death this impardonable sin Why He that is begotten of God keepeth himselfe and that wicked one toucheth him not Vers. 18. It is not said He tempteth him not but he toucheth him not How doth not Satan that wicked one touch him Non tangit tactu qualitativo i. e. Not with a qualitative touch saith Cajetan in loc but Calvin much more judiciously He toucheth him not lethally mortally The regenerate is not quite exempted from Satans wounding-touch but by the shield of faith he guards himself from the mortall killing touch that he is not stabbed to the heart Whence is it that he is thus preserved He keepeth himselfe nay God keeps him as Christ prayed Iohn 17. 11. 1 Pet. 1. 5. Else wo wo to every Christian were he is own keeper He keeps himself from this sinne whilest God keeps him for he acts meerely in Gods strength and no further Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death Make but sure to thy conscience that thou art borne of God and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost 2. Should it come to passe that the regenerate might sin against the H. Ghost then they might totally and finally fall away from God But that any regenerate person should totally and finally fall away is as impossible as that Gods Covenant promises and faithfulnesse should faile or that Gods Spirit grace and power preserving them should be overcome as was before cleared or that Gods immutable decree for their salvation should be shaken or overthrown 2 Tim. 2. 19. Rom. 8. 29 30. 3. They that are regenerate shall never come into condemnation There is no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit For the Law of the Spirit of life hath made them free from the law of sin and death Rom. 8. 1 2. Therefore they shall never fall into the sin against the H. Ghost for they that fall into that sin cannot possibly escape condemnation 2. Questionlesse those persons have not sinned the sin against the H. Ghost who are perplexed troubled and afraid that they have fallen into it That very jealousie fear solicitousness and trouble of conscience lest thou shouldest have already so sinn'd is an undoubted proof and evidence that thou never did'st commit that sin in all thy life for no person that indeed ever sinned against the Holy Gost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that sin which leaves no place for any religious feare suspicion jealousie or trouble of heart about it They that so sin sinning wilfully obstinately maliciously and blasphemously against the Spirit of grace without all colour shadow or possibility of remorse or repentance Matth. 12. 31 32. Heb. 6. 4 to 7. and 10. 26 to 31. These feares and tremblings of poor soules in this case are signes indeed that they are very weake and Satan very busie with them abusing their weaknesse but they are no signes of this sin committed by them but rather of the contrary 3. Those persons that are without the visible Church and without the Gospel-ordinances as Turks Pagans c. though some of the Ancients think even such may sin against the H. Ghost as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost though the root of it being original coruption be in them wholly unmortified for as much as it is not immediately and actually incident but to such as are within the Church and those therein who wanting true grace have yet received some common grace of illumination and taste of spirituall things Hebrewes 6. Affirmatively false-hearted hypocriticall Professours of Christ and Christianity living in the bosome of the Church who were never throughly renewed Col. 3. 10. Tit. 3. 5. not partakers of the true life of God Eph. 4. 18. and power of godlinesse but onely attained the forme of godlinesse 2 Tim. 3. 5. a name that they live Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers who to
kill me c. This is the minimum quod sic viz. the lowest step of Assurance and is so of the nature of faith that faith cannot be without it in the weakest beleever Every true believer hath this assurance 2. A Certainty of Evidence or Experience When by the reflection of conscience and faith upon themselves and their owne acts or by the Testimony of the Spirit of God we evidently see we are in a gracious State experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries As being new creatures walking in the light walking after the spirit not after the flesh loving the brethren c. This some call Assurance of Internall vision Agustine counts this a clear evidence saying that our faith is conspicuous to our owne minde and that a man holds his faith by certaine knowledge and attestation of conscience And saith Ambrose He that hath the sense of faith in his heart knowes that Christ is in himselfe This Assurance is usually attended with much comfort and sweet joy upon the soule that hath it Yet every Christian reacheth it not as the former though all should contend earnestly for it It seems to pertaine rather to the well-being then to the meere being of faith and grace 3. An unstaggering certainty or a Full assurance when there 's such a full perswasion that overcomes all doubts feares staggerings of unbeliefe as in Abraham the father of the faithfull This is the maximum quod sic viz. The highest Pinacle of Assurance in this life next unto celestiall enjoyment and very few attaine unto it II. Of the Tryall of Assurance The Tryall of the truth of our assurance is of great importance and necessity For 1. Many Christians have some degree of assurance who think they have none at all Let such but be convinced of what they have they are comforted 2. Many have no true assurance at all who yet pretend thereto most of all Carnall men and hypocrites As Israel Solomons foole the selfe-justifying Pharisee and the Laedicean Angel Such should be convinced of what they want that they might be humbled and replenished All graces and so Assurance have their countefeits we had need try them lest we take shadows for substances Copper for gold Try Assurance by the 1 Qualification of the subject assured 2. Grounds or Causes of Assurance 3. Fruits or effects of Assurance I. The subject of Assurance must be duly qualified ere he can be capable of Assurance Persons are previously and preparatorily qualified for Assurance 1. By kindly humbling of the soule breaking of the heart and troubling of the conscience with feares about their naturall condition The spirit of bondage to fear goes before the spirit of adoption witnessing with our spirit our Son-ship More or lesse thus God deals with all that come by assurance Where 's thy true humbling 2. By furnishing the humbled broken heart with saving faith First we believe then are after sealed with the Spirit of promise Where 's thy true faith 3. By giving them the Spirit they must first have the Spirit of God ere by the Spirit they can know the things given them of God Hath God truly given thee his Spirit II. The Grounds or Causes of assurance must not be 1. Ignorance of our miserable state 2. Nor carnall confidence upon common things viz. worldly prosperity outward acts of religion or common inward gifts of the Spirit Illumination Taste of the good Word of God c. those and like are the false grounds of hypocrites But Grounds of true assurance are either 1. Divine Testimony by audible voice Thus Christ assured the Palsie-man and the penitent woman of pardon and the Convert thiefe of Paradise But this vocall Testimony was extraordinary To expect the like now or else to reject other grounds of assurance were to tempt God 2. The lively exercise of faith reflecting upon its own acts and â—…seeing it selfe believing Faiths acts are 1. Direct and these either 1. Receptive of Christ or 2. Operative from and by Christ received 2. Reflexive when faith returnes upon it selfe looks back upon its own acts thus receiving Christ thus working as Paul knew whom he had believed Doth thy faith thus act 3. The Testimony of our owne sanctified spirituall heart or conscience according to the Word of God of our good spirituall estate The spirit of man is as the candle of the Lord searching all the inward parts of the belly knows what 's in him This Testimony of our sanctified conscience is usually obsolved by Ratiocination or discourse in a Practicall experimentall Syllogisme thus The Proposition being taken out of the Word viz. Some eminent Scripture Signe or Character of grace as in 2 Cor. 5. 17. Acts 15. 9. 1 Iohn 1. 7. and 3. 14. He that loves the brethren is passed from death to life this is dictated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. The Conservative Treasury of conscience treasuâ—…ing up such Principles The Assumption is drawn from our owne â—…nown state and experience in the things of Christ c. As But I love the brethren This is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Conâ—…cience as conscious of a mans state and frame â—…f heart The Conclusion containing the hearts senâ—…ence hereupon Therefore I am translaâ—…d from death to life is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment or judiciary sentence of conâ—…ience upon the Premises Doth thy conâ—…ience thus assure thee by the Word 4. The Testimony of the Spirit of God which purposely given us to this end that we â—…ay know the things that are given us of â—…od Now the Spirit becomes the Author â—…d ground of our Assurance 1. As a Seal â—…aling us after we believe by his holy and heavenly impression 2. As an earnest of our eternall inheritance First-fruits of the true Canaan or Handsell of heaven 3. As a joynt witnesse with our spirits and consciences both clearing up our spirituall evidences to our minds and opening our minds to discerne them as a teaching unction enabling us to know all things Hast thou such a Testimony from the Spirit of God III. The fruits or effects of true assurance distinguishing it from counterfeit assurance Presumption are these and such like 1. True assurance whereever it be mightily incites to selfe-purifying to accurate sanctification in heart and life Now we are the Sons of God but we know that wheâ—… he shall appeare we shall be like him Anâ—… every man that hath this hope in him purifieâ—… himselfe even as he is pure See this selfe-purifying hereafter more fully opened Presumption encourageth in sin and impurity 2. True assurance stirres up fervent dâ—… fires and longings in such hearts after thâ—… Gospel of Jesus Christ They that once haâ—… truly tasted the
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground Matth. 13. Some are deterred by persecutions others are withdrawn from Religion by hopes of honours Pleasures and thâ—… cares of this life and that finally yet without blasphemy and persecution rather through a kind of security and sluggushnesse So divers departed from Christ and walked no more with him being offended at his Sermon about eating his flesh Ioh. 6. Properly the Apostle doth not speak of these because though these be not renewed by repentance yet is it not impossible for them to be renewed And sometimes God gives these grace to returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common Graces once Received and Professed They fall both from the Profession and Approbation of the whole Truth and all Grace received Heb. 6. 1 to 7. compared with Heb. 10. 26. This hath been sufficiently cleared before especially in opening the first property of this Apostasy viz. Universality of it 2. The Terminus ad quem Or the Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…nne of God And 3. Violent Persecution of the way of Christianity 1. Blasphemous despiting of the Spirit of Grace This is one extremity to which such Apostates fall Hence our blessed Saviour cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
c. Mat. 5. 10 11 12. Rejoyce in as much as ye are partakers of Christs sufferings If you be reproached for the Name of Christ happy are you c. 1 Pet. 4. 13 14. Upon this consideration when the Apostles were beaten by the Councel for preaching Christ They departed from the presence of the Councel rejoycing that they were counted worthy to suffer shame for his Name Acts 5. 40 41. And what but Faith can â—…d priviledge happinesse and matter of joy in sufferings for Christ How happy did Cyprian judge their Church That it was made illustrious in his time with the glorious blood of Martyrs it was saith he formerly white with the Brethrens works but now its purple with the Martyrs blood Among its flowers are wanting neither Lilies nor Roses Let all now strive for the ample dignity of this double honour that they may receive either white crownes for well-doing or purple crownes for well-suffering 5. By suggesting to the Soul the spiritual benefit of distresses Faith makes the heart not only overcome them but even glory in them Being justified by faith we glory in tribulations knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed c. Rom. 5. 1 2 3 4 5. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4. 16 17. Faith saith Let me be reproached poor imprisoned or any way afflicted so I may be weaned from the world purged from sin increased in grace or any way spiritually advantaged And this is very victorious Ignatius said I am Gods wheat let me be ground by the teeth of wilde beasts that I may be found the pure bread of God 6. By acting love invincibly Faith acts or works by love Gal. 5. 6. And love truly and lively acted towards Christ by faith proves an army invincible flame unquenchable You may kill the lover of Christ but cannot kill the love of Christ. Set me as a seal upon thine heart as a seal upon thine arme saith the Church to Christ For love is strong as death jealousie cruel as the grave the coals thereof coals of fire a most vehement flame Many waters cannot quench love neither can the floods drown it Cant. 8. 6 7. No waters of affliction no floods of persecution can drown it like oyle it swims above the top of deepest waters Such love not their lives unto the death Rev. 12. 11. Here 's the victory of the Saints 7. By eying the invisible and invincible God The worlds punishment said Cyprian cannot more cast down then Gods protection lift up Faith meets with many difficulties and rubs in the way to heaven but fixing upon the Omnipotent God and casting the soul in greatest straits and plunges with a sweet recumbency upon the power of God overcomes them and triumphs over them all Thus Moses by faith overcame the wrath of Pharaoh for he endured as seeing him who is invisible Heb. 11. 27. Thus the three renowned Jewes by faith overcame the fury threats and fiery furnace of King Nebuchadnezzar heated seven times hotter then usual How victoriously do they express themselves O Nebuchadnezzar we are not careful to answer thee in this matter If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship the golden Image which thou hast set up Dan. 3. 16 17 18 8. By improving Christs strength and assistance All Sampsons strength lay in his head so all a Christians strength is in his Head Christ. Christ is so potent and victorious that he hath already overcome the world John 16. ult He hath overcome the world in his own person that he might overcome it in his members Now faith makes out to Christ engages his strength as the Vine makes it self strong by embracing the Elm the Ivy by clasping the Oake Christs strength being engaged what cannot a Christian do or endure He can in every state be content Contentment is a mighty victory over the world let the world do its worst nothing can come amisse to a contented man I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ which strengtheneth me Phil. 4. 11 12 13. And elsewhere Paul hangs out the flag of defiance against all the terrours of the world Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter Now in all these things we are more then conquerours through him that loved us Rom. 8. 35 36 37. When in Christs might Christians go out against the world they go but to encounter with a conquered adversary they go not so much to Fight as to Triumph and take the spoile 9. Finally Faith in the Regenerate wonderfully conquers the frownes of the world by fixing a steady eye upon that eternall joy set before them upon that great recompence of reward Reckoning that the afflictions of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. The heaviest affliction is but light the longest affliction here is but for a moment and what 's that to glory to the weight of glory to the eternal weight of glory to the far more exceeding and eternall weight ef glory 2 Cor. 4. 17. Faith therefore having respect to the recompence of reward behaves it self exceeding victoriously against all the tribulations of the world For 1. Hence Faith under deepest sorrowes keeps up the heart and spirits of Gods children from fainting 2 Cor. 4. 16 17 18. 2. Hence Faith enables to undergo not ordinary troubles but extraordinary tortures and yet not to accept deliverance Heb. 11. 35. 3. Hence Faith instructs them to judge Christs reproaches greater riches then any earthly treasures And the afflictions of Christians farre sweeter then the pleasures of sin which can but be for a season Heb. 11. 26. Whereupon notably Ignatius The confines of the world and kingdomes of the earth delight not me at all It is better for me to die for Iesus Christ then to reigne over the ends of the earth For Iesus is the life of Believers Be not unwilling to have me die It s a death to live without Christ c. Upon like ground blessed Cyprian writing to certaine valiant and faithful witnesses of Christ that had endured
good can depart from the Church Wind blowes not away the wheat nor doth the tempest subvert the well-rooted Tree vaine chaffe is blown away with the winde invalid trees are torne up with the whirlewinde These John the Apostle execrates and smites saying They went out of us c. Hence heresies have often been and are whilest a perverse minde hath not peace whilest a discording perfidiousnesse holds not Unity CHAP. IV. Evidences or Signes of being in Light not in Darknesse in Life not in Death I. ACtuall interest in and enjoyment of Iesus Christ is an Evidence we are partakers of supernaturall and eternall life This is the Record that God hath given to us eternall life and this life is in his Sonne He that hath the Sonne hath life and he that hath not the Sonne hath not life 1 John 5. 11 12. Life is the sweetnesse of enjoyments Eternall life the best of lives that creatures can possesse Of this eternall life here are laid down 1. The Primary Fountaine of it viz. God and his free grace 2. The Mediatory Receptacle or Treasury wherein God hath seated this eternall life for us viz His Son 3. The way of conveyance of this life from Christ to us viz. By having the Sonne They have Christ that believe in him Joh. 1. 12 13. They have him not that believe not in him So they that beleeve in Christ have Christ They that have Christ and actuall interest in him have eternall life from him yea and saving light in him For 1. Christ is light John 1. 4 9. light of the world John 8. 12. Christ also is light John 5. 26. and 11. 25. and 14. 6. The Prince of life Acts 3. 15. 2. Men in their naturall Christlesse condition are dark yea darknesse itselfe Acts 26. 18. Eph. 5. 8. yea dead in sinne Eph. 2. 1. Consequently from both these they that have the Sonne which is light and life must needs have light and life Now they have the Sonne that believe in him Signes of true believing in Christ see in Chap. II. Evidence II. p. 23 to 29. Evidences of having the Sonne that we may come more closely to the expression here in the Text. Having the Sonne implies 1. A true inward Covenant-right Claim or Title to him by spirituall union to him Covenant and promises tender Christ and that upon conditions Evangelicall Ioh. 3. 16. Luk. 9. 23. Faith receives Christ tendred upon his own termes Iohn 1. 12. As Saul converted for Christ denyed himselfe and all things Phil. 3. 7 8. Took up his Crosse daily 2 Cor. 11. 23 to the end and followed Christ 1 Cor. 11. 1. Now Christ being thus received Christ and the Soule are thus united Faith eates Christ and assimilates the beleever into his nature Faith unites to Christ so that he who is joyned to the Lord is one Spirit 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ and spirituall union to Christ 2. Hence an happy spirituall fruition or enjoyment of him by holy Commnnion with him in his Person Offices and Benefits in himselfe and all his As Cant. 2. 16. Iohn 20. 28. 2 Pet. 1. 3 4. 2 Cor. 1. 20. Rom. 8. 32. 1 Cor. 3. 20 21. Among other blessings communicated from Christ life is one Christ lives in us by faith Gal. 2. 20. Further they that have Christ have these things in and with Christ 1. They have the Spirit of Christ 1 John 4. 13. Rom. 8. 9. 2. They are become New Creatures old things are past away all things become new 2 Cor. 5. 17. 3. They have cencified the flesh with the affections and lusts Gal. 5. 24. 4. They walke not afâ—…r the flesh but after the Spirit Rom. 8. 1 2. 5. They are most obedient to Christ and his Commands Heb. 5. 9. How can he say that he hath Christ that he believes in Christ saith Cyprian that doth not what Christ commanded to be done or how shall he come to the reward of faith that keeps not the faith of the Command 3. Finally A sweet conformity to him in his Son-ship They that have the Son are consorme to the image of his Sonne that he may be the first-borne among many brethren Rom. 8. 29. Conformity to Christ is either 1. In his gracious image viz. in righteousnesse and true holinesse Eph. 4. 24. 2. In his glorious image viz. when we shall be like him in glory Phil. 3. 20. 1 John 3. 2 3. 3 In his afflicted image viz. when we suffer with him and for him Rom. 8. 17. Iohn 15. 18 to 22. and when we suffer for righteousnesse with Patience Meeknesse c. as he suffered 1 Pet. 2. 21. to the end Are we thus conforme indeed to the Son then we have the Son Jesus Christ and live by him II. Loving and not hating of our brother is another Sign we are in light not in darknesse in life not in death He that saith he is in the light and hateth his brother is in darknesse even until now He that loveth his brother abideth in the light and there is no occasion of stumbling in him but he that hateth his brother is in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes 1 John 2 9 10 11. And elsewhere We know that we have passed from death to life because we love the brethren He that loveth not his brother abideth in death Whosoever hateth his brother is a murderer And you know that no murderer hath eternall life ahiding in him 1 John 3. 14 15. In these passages the love of the brethren is made a most cleare Note of out abiding in the lighe viz. spirituall or true illumination and grace and that we have already passed from death in sinne to life supernaturall in Christ We know that we have passed c. And contrariwise the not loving or hating our brother an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death Make sure of true brotherly love you are in true light and life indeed Signes of true love of the brethren See Chap. 2. Signe VII p. 168 to p. 173. and Chap. 8. throughout CHAP. V. Evidences or Signes of our true knowledg of God and of Jesus Christ The knowledge of whom is life eternall John 17. 3. I. FIrst The reall and sincere keeping of Gods Commandements evidenceth that we know God and Jesus Christ aright Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him 1 Ioh. 43 4. This note is laid down 1. Affirmatively and 2. Negatively He that keeps his Commandements knows him yea knows that be knows him He that keeps not hiâ—… Commandements knowes him not yea he lies if be saith he knows him David concluded He had more knowledge then his enemies then the Ancients then his Teachers and all
1. The evidencing of true brotherly love by our true love to God in many expressions 2. The Grounds why they that love God should love their brethren 1. God hath commanded both these loves 2. It 's easier to love our brother whom we have seen then God whom we have not seen therefore he cannot be truly imagined to love God that loves not his brother 3. Gods exemplary love God hath so loved us shall we not then love one another 4. Gods Image is engraven upon his chiidren therefore if we truly love the Father we cannot chuse but love the Fathers Image in his Children Hence Bernard calls the love of God and of our Brethren the two wings whereby the soule flies up to heaven Love hath two wings the right wing is the love of God the left wing is the love of our neighbour No man can fly to heaven with one wing Why because the love of God alone without the love of our neighbour or of our neighbour alone without the love of God availes not for attaining eternal happinesse Take thou both these wings the love of God and of thy neighbour that thou mayest fly freely in well-doing and come to the Countrey of the heavenly Kingdome Signes of true brotherly love See in Cap. II. Signe VII p. 168 to p. 173. and Cap. VIII throughout CHAP. VII Evidences or Signes of our Fellowship and Communion with God and with Jesus Christ. I. FIrst The Holy Spirit of God and of Iesus Christ given to us is a clear evidence of our Communion with him Hereby we know that he abideth in us by the Spirit which he hath given us 1 John 3. 24. And again Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 John 4. 13. His abiding in us His dwelling in us and ours in him are metaphoricall expressions denoting the sweet spiritual Communion betwixt God and us For they that abide and dwell with one another have fellowship together but they that abide and dwell in one another they have a more immediate and intimate Communion with one another And thus it is betwixt God and his people How do we know and discover this our Communion with God by his Spirit given us Answ. His Spirit given us makes us know this many wayes viz. 1. As the inward immediate efficient cause of this Divine Communion with us For 1. God dwells in us by his Spirit Eph. 2. 22. 2. Christ supplies his corporal absence from his Church by his Spirit Ioh. 14. 15 17 25 26. and 16. 7 8. 2. As an Anoynting teaching us all things 1 John 2. 27. Revealing to us the things given us of God 1 Cor. 2. 12. And illuminating us with light to receive them Sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate Ray that it wonderfully assures us hereof Iohn 14. 21 22 23. 3. As a witnesse with our spirits Rom. 8. 15 16. And when the Spirit testifieth saith Chrysostome what ambiguity remaineth 4. As a Seale upon our hearts Ephes. 1. 13. 5. As the earnest first-fruits and handsel of our Adoption and endlesse Communion with God in glory Ephes. 1. 14. Rom. 8. 23. 6. Finally As the original cause and root of all these spiritual fruits which are onely found in them that have Communion with God Gal. 5. 22 23. But by what signes or evidences may we know that the Spirit of God and Christ which is one and the same Rom. 8. 9. is given to us Answ. Hereof there are many discoveries For if the Spirit of God be given us Then 1. We are or have been effectually convinced by the Spirit of our own Natural misery and of Christs Supernatural Al-sufficiency to remove it Iohn 16. 7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6. 11. mortifying the old man vivifying the new man in us Rom. 8. 13 11. 3. We are acted guided led by the Spirit of God Rom. 8. 14. That is to say We make him the Guide and Governour of our whole life As Oecumenius hath well interpreted in 4. We minde the things of the Spirit Rom. 8. 5. Our Thoughts Projects Contrivements Ponderings c. do habitually fix here 5. We bring forth the fruits of the Spirit The Spirit cannot be barren nor bring forth bad fruit Eph. 5. 9. Gal. 5. 22 23. 6. We combate by the Spirit against the flesh Galat. 5. 17. 7. We are strengthened for every good word and work with might in the inner man by the Spirit Eph. 3. 16. Col. 1. 10 11. And in particular by the Spirit we are notably enabled unto prayer against all our infirmities Rom. 8. 15 26 27. II. Secondly The true abiding of the ancient Primitive Truth and Doctrine of Christ in us So that we are not carried aside to unsound new-fangle opinions notably discovers our Communion with God Let that therefore abide in you which ye have heard from the beginning If that which ye have heard from the beginning shall remaine in you ye also shall continue in the Sonne and in the Father 1 John 2. 22 23 24. That which ye have heard viz. that Doctrine that truth that hath been preached to you From the beginning viz. from the beginning of the Doctrine of the Gospel by Christ his Prophets and Apostles We are not to heed what others have done or believed before us but what Christ hath commanded us to do and believe who is before all All novelties in Doctrine are to be censured by primitive truths and brought to the ancient standard from ehe beginning it was not so for their regulation Now the abiding of the Primitive Doctrine of Christ in us evidenceth our contiâ—…ance in Father and Son and so our Communion with them For God is truth Deut. 32. 4. Christ is truth John 14. 6. The Spirit is truth 1 John 5. 6. Yea God is absolutely the first truth cause of all truth in the world therefore he that abides in truth which was from the beginning truly and sincerely hath Communion with God 2 Iohn 9. Signes of sincere abiding in the truth 1. A Cordial love of the truth 2 Thess. 2. 10. Contrary those 2 Tim. 4. 3 4. 2. A consciencious care to do nothing against the truth but any thing for the truth 2 Cor. 13. 8. 2 John 10 11. 3. An earnest contending for the faith once delivered to the Saints Iude 3. Not for new up-start doctrines and new coyned opinions 4. A bearing witnesse to the truth both verbally and really in worst of times and against greatest of dangers As did Paul Phil. 1. 17. The Angel of Pergamus Rev. 2. 13. yea Jesus Christ himself bore witnesse to the truth to the death Iohn 18. 37. III. Thirdly True confessing that Iesus is the Son of God is an evidence that such have Communion with God Whosoever shall confesse that Iesus is the Sonne of