humane apprehensions may go very farre these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost for such the Scripture describes them to be who are particularly declared to be liable to this sin Compare well these Scriptures together Matth. 12. 24 31 32. Marke 3. 28 29 30. Heb. 6. 4 to 7. Heb. 10. 26 to 31. Luke 12. 10 In all which places Hypocrites especially the formal Hypocrites who usually go furthest in their saint-like appearances seem to be evidently characterized and intended For Christ speaks plainly of the Pharisees which were in the Jewish Church but blasphemous Hypocrites And the Apostle Paul speaks of temporary professours which were in the Christian Church but Apostatical Hypocrites More particularly take the Holy Ghosts own Character of these persons which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost as they are laid down in these Scriptures viz. 1. They are such as have attained to much knowledge of Christ of the Truth and of the way of righteousnesse These who were once enlightened Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion immediately fore-recited Ver. 1 2. If we sinne wilfully after we have received the knowledge of the Truth Heb. 10 26. Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity and notably illuminated for this sin is a sin against light great light There 's a threefold light or illumination of men 1. General and natural viz. the light of reason Thus the eternall Word the Sonne of God is the true light which enlighteneth every man that cometh into the world Joh. 1. 9. 2. Speciall and supernatural viz. That light of the Faith and Grace from the sanctifying Spirit which is part of the image of God in the regenerate Of which see Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There 's a kind of middle illumination betwixt these more then meere natural but lesse then true supernatural illumination a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace whereby men may be able even to Prophesy c. of this the Apostle speaks Though I have the gift of Prophecy and understand all mysteries and all knowledge and have not charity I am nothing 1 Cor. 13. 2. Iudas was thus enlightened and those Hypocrites Mat. 7. 22 23. Here we are to understand not the two first but this last illumination 2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men not inwardly renewed in the sight of God sin was chained up and restrained not cast out and mortified as in Iudas who walked so unblameably as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls the uncleane spirits going out of a man Matth. 12 43. h. e. Seemingly though not really and in truth or in some degree but not throughly An allusion to the ejection of the Devill out of the Demoniack about which the Pharisees so blasphemed the Holy Ghost 3. They are such as have tasted of the heavenly gift Heb. 6. 4. By heavenly gift b Ambr. understands the remission of sins Oecumenius the remission of sinnes which is in Baptisme for this saith he is an heavenly gift Pareus Faith which is a gift bestowed from heaven upon them that are illuminated Calvin understands the things of Christ which are above nature and above the world And of all other Christ by way of peculiar emphasis is called the gift of God Joh. 4. 10. And may here principally be intended by the heavenly gift for he came down from heaven for us Ioh. 6. 38 50. Under which also Faith and remission of sins may be implyed and included Remission of sins and such like benefits being tasted in Christ and Faith being the Organ whereby we taste them And note it is not said have eaten or drunk but onely tasted i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ. 4. They are such as were made partakers of the Holy Ghost Heb. 6. 4. By Holy Ghost here Interpreters unanimously understand nor the speciall sanctifying graces of the Spirit But the common gifts of the Holy Ghost as comman illumination tongues temporary faith Faith of miracles c. Of which gifts the Apostle makes an enumeration 1 Cor. 12. 3 to 12. Iudas Simon Maguâ—… many hypocrites had such gifts in the Primitive times Matth. 7. 22 23. Act. 8. 13. In after-times and even in our dayes publick Church-Officers though hypocrites may have the gift of formal preaching expounding Scriptures and praying in publick Yea private professours may share in such gifts as to be able formally to pray to resolve doubts to comfort the feeble-mimded to strengthen and encourage the timerous to instruct the ignorant and by profitable discourse to edify many and all these by the common assistance of the Holy Ghost Otherwise how should the Apostates here described sinne against the Holy Ghost had they not in themselves some gifts and endowments of the Holy Ghost See Ambrose Occumonius Piscator Calvin Pareus thus interpreting 5. They are such as have tasted the good word of God Heb. 6. 5. i. e. The doctrine of the Gospel saith Ambros. the Doctrine of Christ saith Occumenius the Word of the Gospel stiled good i. e. pleasant saith Piscator the holy Scriptures saith Parcus all come much to one and Calvin thinks that the Gospel is here peculiarly intended that being the good the sweet Word testifying the sweetnesse of Gods love to poor sinnes when the Law biterly thunders out nothing but death and curses Now even hypocrites and cast awayes hearing the Gospel powerfully and sweetly preached the matchlesse love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded oh how are they sometimes moved pleased and for present affected with some pangs and moods of joy Herod â—…rd Iohn Baptist gladly Mar 6. 20. The hearers resembled to the stony ground â—…ard the word and anon with joy received it Mat. 13. 20. Ezek. 33. 31 32 But all this is but an imperfect Taste 6. Finally they are such as have tasted also the powers of the world to come Heb. 6. 5. Most by world to come here understand the life to come in heaven and by the powers of the world to come the Resurrection of the Saints bodies their blessed separation from the Goates and sentence
we shall further see This presapposes some entertainment of Christian Religion whence they make defection viz. in the forme and profession of it As for them that have embraced it in truth and power they shall never fall Iohn 10. 28. 3. The sin unto derâ—…h There 's a sin unto death and there is a sin not unto death 1 Ioh. 5. 16 17. Why thus called was formerly explained p. 63 64 65. Thus of some of the principall names II. The Nature of this sin and wherein it properly and especially consists comes next to consideration Here lies the Cardo controverâ—…sie the very knot and stresse of the Case Both Ancient and Moderne Writers heâ—…e in manifest much discrepancy land disagreement with one another and among divers of them is â—…o be found small satisfaction in this point Augustine much hesicates about it but at last conceives it to be a Final impenitency Ambrose sometimes intimates it to be a blasphemous denial of the H. Ghost Somtimes interprets it to be an aâ—…pions Heretical and Schismâ—…cal separeâ—… from the Church of Christ. Gregory thinks it is the not beleeving remission of sins Thâ—…s thinks He sins against thâ—… H. Ghost thâ—… not only speaks against the Majesty of God and thâ—… peâ—…son of the Holy Ghost But also that obstinately and maliciously persist in his sins impenitent to the point of death rejecting all the Holy Ghosts provisions for suppression of his sins And he with other of the Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost viz. 1. Despaire 2. Presumption 3. An obstinate Purpose of continuing in sin 4. A firme and fixed Will never to repent 5. An impugning or opposing of the knowne truth and 6. An envying of our Brothers Graces All which they say may be forgiven but that finall obstinacy in sinning Estius is of opinion That the sin against the Holy Ghost generally taken is whatsoever is purposely maliciously and blasphemously committed against God in thought word or deed In midst of all this variety of opinions especially in so difficult a subject as this where shall we pitch I like Agustines item well in this very case Let us begge light for exposition of this matter from the Lord. For more distinct Resolution Consider 1. By way of Remotion or Negation of what it is no 2. By way of position or Affirmation of what it is and both very briefly I. By way of remotion or negation of what it is not The sin against the Holy Ghost strictly and properly taken seemes not to be any of these particular sins following viz. 1. It is not every blasphemous temptation injected and darted by Satan into the thoughts against God Father Son or H. Ghost For 1. The dearest Saints and servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil frequent experience tells us thus much How many gracious soules come to Ministers lamenting the many horrid suggestions of blasphemy cast into their imaginations One of singular experience in soule-distresses saith I have knowne him who did bite in and keep close in his bosome this temptation of blasphemy the space of about 20. yeares All which while the Devill did tyrannize extreamly and keep him almost in continuall terrour He thought there was never man had such vile and prodigious thoughts as he c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe who was so far from sinning against the Holy Ghost that he never sinned at all nor could sin Isai. 53. 9. Heb. 7. 25 26. 2 Cor. 5. 21. viz That he who was the spotlesse Son of God in whom the fulnesse of the Godhead dwelt bodily i. e. personally Col. 2. 9. Who was the Brightnesse of the Fathers glory and the expresse Character of his person Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God Phil. 2. 6. that he should fall downe and worship the Devil in person Matth. 4. 9. Never Christian had nor could have more black and hideous blasphemy cast into his thoughts Yet Christ in the least degree yielded not to this blasphemous suggestion but conquered it that his Members hereby might be more then Conquerours even Triumphers over like temptations through Christ that loves them 3. Blasphemous suggestions injected into our hearts yet not consented to by us but rather trembled at execrated and abhorred are the Devils sins not ours they are our sorrowes our afflictions and miseries but not our sins A pious soule is no more guilty of them saith one then Benjamin of Josephs cup put into his saok Blasphemous thoughts saith Mr. Perkins not consented to by us are not our sins but the Devils Men must not feare those kinde of thoughts overmuch because though indeed they be their crosses yet are they not their personall sins for which they shall incurre the wrath and displeasure of God And saith Mr. Dyke Satan must answer for this himself Hereto subscribe both Ancient Modern Writers 2. It is not every sinning against the Deity or Personality of the Holy Ghost As Augustine observes That the Sadduces denied the Holy Ghost That the Arrians Eunomians and Macedonians contended that the Holy Ghost was a creature not a Creator That the Sabellians called also Patripassians because they held that the Father suffered deny the Trinity assert only the Father that he is sometimes called the Son sometimes the Holy Ghost That the Photinians denying the Trinity say the Father onely is God the Son onely man but deny the Holy Ghost altogether These are hideous blasphemous and damnable heresies but it would be somewhat hard to prove that these are the sin against the Holy Ghost because this sin properly is not so much against the â—…ssence or subsistence of the H. Ghost as against the Ministery and Office of the H. Ghost 3. Not every sin against knowledge is that sin against the Holy Ghost For though knowledge adde an aggravating circumstance to sin Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without and violence of corrution within may sometimes so farre be borne down as to do those things which they know they should not do as in Paul Rom. 7. 15 19. 20 23. In Peter he knew he ought not to deny his Lord and Master Jesus Christ and resolved peremptorily the contrary but sudden feare prevailed over him Matth. 26. 69 to the end In David he knew he should not commit adultery nor kill yet strength of corruption and temptation pushed him upon both yet none of these sinned the sin against the Holy Ghost 2. Sins against knowledge admit both of repentance and pardon as in all these three cases mentioned David pardoned 2 Sam. 12. 13. Peter restored after his bitter tears by a threefold feare he denied Christ by a threefold love he confessed
Believing that Jesus is Christ is a Signe we are borne of God p. 23 c. Two acts of faith in believing that Jesus is Christ Assenting Applying p. 23 24 25. Seven characters of true faith in Christ laid down gradually p. 25 to 28. Foure reasons why they that thus believe in Christ are borne of God p. 28 29. Three acts of faith p. 27. Faith tends to full assurance p. 27 28. How faith overcomes the world See World Fall Regenerate fall not totally nor finally p. 53 54 c. Foure reasons why it is impossible they should finally fall p. 55 56. Familists Their errour about sinne in the regenerate p. 33. Feare many sorts of feare p. 303. what â—…are love casts out Five Signes that slavish feare is cast out p. 204 205. Fellowship with God c. See Communion Full assurance See Assurance G God See Love of God and Knowledge Grace Not every sinning against grace received is the sinne against the Holy Ghost p. 89. How even the people of God may possibly sinne against grace in five degrees p. 89 90. Grievous Eight Signes that Gods Commandements are not grievous to us p. 210 211 212. See Obedience H Habituall Five Signes of sinning habitually The Regenerate sin not habitually p. 46 to 52. Hearing Apostolical Doctrine Seven Signes of it p. 198. 199. Heresie See Errour Holy Ghost A case of conscience touching that Sinne against the Holy Ghost and whether they that are born of God may fall into it p. 60 c. What persons are in danger of sinning against the Holy Ghost not the truly Regenerate not Pagans out of the Church p. 61 to 69. But Hypocrites in the Church p. 69 c. Six Characters of those persons that are in danger of this sin p. 70 to 77. What the sinne against the Holy Ghost is for Names p. 78 to 81. For nature here variety of opinions p. 81 82. Negatively what it is not in seven observable particulars p. 82 to 92. Affirmatively what it is p. 92 93 c. It s described and the description in all the parts of it fully proved p. 95 to 117. Six Aggravations of the sin against the Holy Ghost p. 117 to 124. Twelve Differences betwixt the sinning of the Regenerate of them that sin against the Holy Ghost p. 124 to 127. Hope of Conformity to Christ in glory Five Signes of it p. 173 174 175. Hope of glory makes us purifie our selves See â—…urifie I Ignatius His strong desire to die for Christ p. 161 162. Illumination is threefold p. 70 71. Iohn what it signifies p. 1. which Iohn wrote Iohn's first Epistle p. 1 2. See Epistle Iulian the Apostate blasphemed Christ p. 114. his Education Persecution of Christians and fearfull end p. 116 117. K Keeping Gods Commandements See Obedience Know In what sense the world knowes not the children of God p. 21 22 23. To know implyes sometimes an act of the minde alone sometimes of minde and will p. 22. Knowledge Every sin against Knowledge is not the sin against the Holy Ghost p. 85 86. Foure Signes of true knowledge of God and Jesus Christ p. 193 to 200. Threefold knowledge of God p. 194. See Doctrine L Life In what cases we may lay downe our lives for the brethren p. 232 233. Light Walking in light not in darknesse a Signe of Communion with God p. 224. Signes of walking in light c. p. 224 225. Love Gods love Foure Signes of Gods love to us p. 5 to 21. Gods love to us acts three wayes especially p. 5 6. How great Gods love in giving Christ for us p. 6 7. How or wherein God hath loved us first p. 10. Gods loving us first a mighty motive to us to love God p. 10 11 12. God loved us first p. 200. Six Signes of the actuall applying of Gods love and Christs to us p. 201 202. Our love to God Seven eminent Signes of our true love to God p. 13 to 21. Five other Signes of true love to God and Jesus Christ p. 200 to 214. Love to God casts out servile feare p. 20â—… c. See Fear Is a Signe of Communion with God p. 221 222. Makes us Gods house p. 222. Five Signes of dwelling in Gods love p. 223. Love of God and world cannot dwell intensively at the same time in the same heart p. 9 205 206. See world Love of the brethren an evidence of Regeneration p. 168 169. Three Signes of not loving them p. 170. Seven Signes of true love to them p. 170 to 173. Eight more Signes p. 228 to 233. Testimony of our heart or conscience touching this love p. 183 to 185. Brotherly love a Signe of spirituall life p. 191 192. A Signe of true knowledge of God p. 199. A Signe of true love to God p. 213. These Bernards two wings p. 213. A Sign of Communion with God 228. Manichees their errour about sinne in the regenerate p. 33. Martyrs Their admirable courage in Cyprians time p. 152 153 155. Divers speeches of Martyrs glorying in their sufferings p. 160 161. Motions Not every sinning against gracious motions is the sin against the Holy Ghost p 87 88 89. N New-birth See Regeneration O Obedience is threefold p. 195. Sâ—…x Signes of true obedience to Gods Commandements p. 195 196 197. Keeping Gods Commandements cheerfully a Signe of our true love to God p. 208 209. and why p. 210. Eight Signes that his Commandements are not gâ—…evous to us p. 210 211 212. Keeping Gods Commandements a Signe of our Communion with God p. 227. Overcoming errour See Errour Overcoming the world See World P Pelagians Their errour about sin in the Regenerate p. 33 34. Practising of sinne p. 46 47 48. See sinne Practice of righteousnesse See Righteousnesse Presumption what it implies p. 43 44. Five Signes of Presumption or sinning presumptuously p. 43 to 46. Primitive truth See Truth Purifie Hope of glory puts Saints upon selfe purifying as God is pure How p. 175 176. Six Signes of true selfâ—…-purifying by hope of glory p. 177 178 179. R Recompence of reward How faith eying the recompence of reward overcoms all the troubles of the world in five singular acts p. 158 to 162. Regeneration Nine remarkable Signes of Regeneration most largely opened p. 21 to p. 180. Regenerate persons never fall into that sin against the Holy Ghost proved by three Reasons p. 62 to 67. Reign of sin two Signes of it p. 39 40. Relapses into sin dangerous yet not desperate p. 89 90. Righteousnesse Practising righteousnesse a Signe of Regeneration p. 162. Five grounds of it p. 163 164. Four sorts of signs of true practising Righteousnesse Matter Ground Manner End p. 164 to 168. S Seed What the seed remaining in the regenerate is p. 31 32. Separation from the trâ—…e Church of Christ and Communion of Gods people how dangerous p. 98 and 185 186 187. Sin against the Holy Ghost See Holy Ghost Sinne. He that commits sinne is of the devill p.
lost it and retained when they have goâ—… possession of it IV. Inducements unto Assurance I. Non-Assurance of Gods favour in Christ and of our true state of grace in him is a maâ—… nifold misery and prejudice to the dear childreâ—… of God For 1. This is a bad Signe 1. Sometimes of the defectïvenesse anâ—… weaknesse of grace in such that they are buâ—… babes not grown men in Christ because theiâ—… spirituall senses are not as yet exercised so faâ—… as to discerne the things of God in themâ—… selves and that they want very much oâ—… the Anointing of the Spirit to reveale untâ—… them the things of the Spirit Now Chriâ—… stians should strive to get out of their infaâ—… cy and imbecillity of grace not still remainâ—… ing children and babes in faith and knowâ—… ledge but labouring to become men in Christ growing up unto perfection 2. Sometimes of the strength and prevaiâ—… ing of corruption and temptation when Dâ—… vid had relapsed he lost the joy of Gods salvâ—… tion Great fals aftonish and amaze botâ—… corporall and spirituall senses And it mucâ—… concernes all Christians to wrastle againâ—… entangling temptations and recover theâ—… selves out of Relapses 3. Sometimes of spirituall desertions that the Lord hath in some measure forsaken the soule and withdrawn himselfe as in the case of David Heman Asaph and the Church her selfe Now spirituall desertions are such overwhelming afflictions to the soule that hath once truly tasted of the sweetnesse of Christs presence that the gracious heart is wholly restlesse till it be again re-embraced in the dearest armes of love and favour 2. This is one great cause of Christians dejectednesse and uncomfortablenesse that though they are in a state of grace yet they cannot discerne themselves to be in such a gracious State To be in the true State of grace is the happiest ground of comfort but till there be some apprehension and knowledge of that our State oft-times we have small sense of comfort As Hagar when her bottle of water was spent and her childe ready to die she sate down full of perplexity and yet there was a Well in the place the Well did not comfort her though close by her till the Lord opened her eyes to see it How pensive and sad were the two Disciples going towards Emmaus about Christs death though Christ risen from the dead was in their company and talked with them whilest their eyes were holden that they should not know him How did Mary Magdalene stand weeping by Christs Sepulchre supposing that his dead body was thence stollen away though Christ revived and risen stood close by her and why Christ was present but she did not know him So if we be close by the Well of grace if Christ be present with us yea in us if yet we know it not we are still in our discomforts our teares and sorrows are still flowing David was told by the Prophet The Lord hath put away thy sinne but because David had not the sense and apprehension hereof he wanted the joy of Gods salvation and groaned still under his broken bones a good while after II. God hath often charged his people to contend after the security and assurance of their Spirituall State Give diligence to make your calling and election sure Examine your selves whether you be in the faith c. Let us draw neere with a true heart in full assurance of faith We desire that every one of you do shew the same diligence to the full assurance of hope unto the end III. It is Possible that such as are in a state of grace may if the fault be not their own come to know and be assured they are in such a state For 1. Many Scriptures intimate this 2. The Nature of saving Knowledge Faith and Hope tend to this 3. Many Gracious persons have sometimes attained to this though at other times not without their doubtings and infirmities As Iob David Hezekiah Thomas Peter Paul the Church her selfe Finally Assurance of our gracious state is richly worth all earnest endeavours after it They that once attaine to it as hereafter is manifested finde a Jewell of great price and no stranger shall intermeddle with their joy The Summary Contents of the severall Chapters in this Book CHAP. I. Evidences of Gods love to us 1. CHrists being sent to die for us that we might live by him 1 Joh. 3. 16. and 4. 9 10. page 5. 2. Adoption 1 Ioh. 3. 1. p. 7. 3. Our not loving the world c. inordinately 1 Ioh 3. 15 16 17. p. 8. 4. Our true love to God 1 Ioh. 4. 19. p. 10. CHAP. II. Evidences of our Regeneration Adoption Sonship 1. That the world knoweth us not 1 Ioh. 3. 1. p. 21. 2. True believing that Jesus is the Christ 1 John 5. 1. p. 23. 3. Not committing or practising of sinne 1 Iohn 3. 8 9. p. 29. 4. Overcoming erroneous hereticall spirits and their seducements 1 Iohn 4 1 4. p. 127. 5. Overcoming the world by faith 1 Iohn 5. 4 5. p. 142. 6. Doing or practising of righteousnesse 1 Iohn 2. 29. and 3. 10. p. 162. 7. True love of the Brethren 1 Iohn 3. 10. and 4. 7. and 3. 14. p. 168. 8. Hope and assured apprehension in some measure that we shall be conforme â—…o God and Christ in his glorious appearing 2 Iohn 3. 2. p. 173. 9. In hope of glory purifying our selves as he is pure 1 Iohn 3 2 3. p. 173. CHAP. III. Evidences that we are of the truth and of the number of Gods people 1. Having an Unction from the Holy One teaching us all â—…hings 1 Iohn 2. 19 20 27. p. 180. 2. The Testimony of our heart touching our true love of the â—…rethren 1 Iohn 3. 18 19 20 21. p. 183. 3. Perseverance with the faithfull in Christ and in the truth 〈◊〉 Ioh. 2. 19. CHAP. IV. V. Evidences of being in light not in darknesse in life not in death 1 Actuall interest in and enjoyment of Jesus Christ 1 Iohn 〈◊〉 11 12. p. 188. 2. Loving and not hating of our brother 1 Ioh. 2. 9 10 11. and 〈◊〉 14 15. p. 191. CHAP. V. Evidences of our true knowledge of God and of Iesus Christ. 1. Real and sincere keeping of Gods Commandements 1 Iohn 〈◊〉 3 4. p. 193. 2. Not sinning 1 Ioh. 3. 6. p. 197. 3. A right entertaining and hearkening to the true Apostolical â—…octrine 1 Ioh. 4. 5 6. p. 197. 4. Brotherly love 1 Ioh. 4. 7 8. p. 199. CHAP. VI. Evidences of our true love to God and to Iesus Christ. 1. When our love to God flows from Gods love to us 1 Iohn 〈◊〉 19. p. 200. 2. Casting out of base servile fear 1 Iohn 4. 18 19. p. 202. 3. Not loving the world c. excessively 1 Ioh. 2. 15. 16. p. â—…05 4. Keeping Gods Commandements and that
7. 18. yea every thing in them is evill Gen. 6. 5. Consequently they cannot chuse but commit sin most willingly having nothing in them to bridle crosse or contradict their corruptions IV. Hâ—…nce they that are borne of God commit not sin nor can sin Presumptuously and with wilfull obstinacy If they sin not with a compleate willingnesse much lesse do they sinne with an obstinate wilfulnesse yea they are afraid of sinning proudly and presumptuously with insolency contempt and contumacy against God and therefore pray against it as David Keep back thy servant also from presumptuous sins let them not have dominion over me Psal. 19. 13. Their sins are rather sinnes of infirmities then of insolency sins of weaknesse rather then of wilfulnesse they do not so much overtake faults as faults overtake them If any man be overtaken in a fault Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here properly signifies If a man be anticipated prevented or surprized unawares by sin viz. before he considered his danger or sins deceit or how to fortify himselfe against the temptation Gods children may sometimes fall into pride and into grosse sins but it s not their manner to sin contumaciously contemptuously against God But unregenerate persons are wont to sin presumptuously Presumption or sinning presumptuously seems to imply 1. A mans vain self-confidence of his own safe good estate present and future upon occasion of Gods patience and providentiall blessings abused whereupon he encourages himselfe to go on in wayes of sin 2. Securely 3. Wilfully 4. Haughtily 5. Contemptuously against God his Word and judgements it seems to be made up principally of these five ingrediens which lively also describe unto us the way of sin which unregenerate men usually walk in 1. Self-confidence of a mans safe and good estate present or future The wicked flattereth himselfe in his owne eyes Psal. 36. 1 2. Certain that trusted in themselves that they were righteous and despised others God I thanke thee that I am not as other men are Luk. 18. 9 11 12. And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have heace though I walke in the imagination of mine heart to add drunknes to thirst Deut. 29. 19 20. This vaine self-confidence usually ariseth from abuse of Gods patience and providentiall goodnesse and blessings Because they have no changes therefore they feare not God Psal. 55. 19. And Ephraim said Yet I am become rich I have found me out substance in all my labours they shall finde none iniquity in me that were sin Hos. 12. 8. The wicked live become old yea are mighty in power Their seed is established in their sight with them c. Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21. 7 to 16. See also Psal. 73. 7 8 9 12. Luk. 12. 16 to 21. 2. Security From self-confidence it is that they go on securely without remorse or feare in wayes of sin Soule thou hast much goods laid up for many yeares eate drink and be meary Luk. 12. 19. The transgression of the wicked saith within my heart that there is no feare of God before his eyes Psal. 36. 1 2. Come ye say they I will fetch wine and we will fill our selves with strong drinke and to morrow shall be as this day and much more abundant Isai. 56. 12. Let us eate and drinke for to morow we die 1 Cor. 15. 32. Thus they that sinne presumptuously sinne securely 3. Wilfulnesse obstinacy resolvednesse in sin is another poyson wherewith presumption of wicked men is tempered They that will be rich 1 Tim. 6. 9 We will not have this man to reigne over us Luk. 19. 14 27. As for the word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth out of our owne mouth Jer. 44. 17. 4. Pride and haughtinesse also is intwisted in presumption Wicked men sin proudly disdainfully with an high hand and much insolency Who is the Lord said Pharaoh Exod 5. 2. Who is the Almighty that we should serve him said those wretches Iob. 21. 15. Their tongue speakes proud things Who have said With our tongue will we prevail our lips are our owne who is Lord over us Psal. 12. 3 4. They speake wickedly concerning oppression they speake loftily they set their mouth against the heavens and their tongue walketh through the earth Behold these are the ungodly who prosper in the world Psal. 73. 8 9 12. 5. Finally Contempt and contumacy against God his Word and judgments is found in wicked mens presumption Wherefore doth the wicked contemne God Psalm 10. 13. Let us break their bands asunder and cast away their cords from us Psal. 2. 3. But unto the wicked God saith What hast thou to do to declare my statutes seeing thou hatest instruction and castest my words behind thee Psal. 50. 16 17. Thus the unregenerate sin presumptuously viz. Self-confidently Securely Wilffully Haughtily and Contumaciously against God Yet these evils discover themselves more palpably and remarkably in some unregenerate persons then in others Whereas they that are borne of God do not thus commit sin nor can sin V. They that are born of God do not commit sin nor can sin habitually customarily sin is not their ordinary usuall and common course not their practice trade or businesse c. It is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to sin another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to do or practise sin That may proceed from inevitable invincible infirmity and is incident to the best of Saints This flowes from sins dominion and reigning prevalency and is peculiar to persons unregenerate And in this sense the current of Interpreters do anderstand this pharse of Iohn 1 Ioh. 3. 9. Whosoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non facit acts not sinne Transl. ver Calv. Peccato non dat operam gives not diligence to sin Beza Piscat Sinneth not Genev Transl. But better our last English Transl. Doth not commit sin And Beza well observes upon this chapter that to commit sin and to purify our selves are opposed agoinst one another 1 John 3. 3 4. and therefore it denotes not such asinning as fals out through imbecillity of the Spirits strength in us nor every sinning against knowledge but such sinning as is both against cheâ—…ks of others and their own consciences wherein they are plainly delighted and in whom consequently sin reigns In this sense the regenerate commit not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is rather a patient then an agent in sinne Sin is rather a stranger a traveller that occasionally comes to him 2 Sam. 12. 4. then a familiar associate in whom he
Lord Pro. 15. 26. Yea every imagination of the thoughts of his heart are onely evil continually Gen. 6. 5. How emphaticallyl 1. not the thought but thoughts 2. not only the thoughts but if there be any thing before or beyond the thoughts the imagination of the thoughts of his heart 3. not onely some or many but every imagination of the thoughts 4. is not evill in the concrete but malice or evilness it selfe in the abstract as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import 5. Nor evilnesse in some respect as if there were some mixture or relique of goodnesse remaining but only evil meer malice 6. Nor all this only for some season in fit of temptation c but continually all the day long and every day so that carnal men so remaining can do nothing but sin in all they act speak or think 2. Their persons and all their inward principles are meerly carnal corrupt and odious to God not only sinners but dead in trespasses and sinnes Eph. 2. 1. Not only dark but darknesse it selfe Eph. 5. 8. Not only carnal or fleshly but flesh it self Iohn 3. 6. And in the flesh dwells no good thing Rom. 7. 18. Now such as are the persons of carnal men such are all their actions meerely carnal and sinful So is this people and so is every work of their hands and that which they offer there is unclean Hagg. 2. 14. A corrupt tree cannot bring forth good fruit How can ye being evil speak good things An evil man out of the evil treasure bringeth forth evil things Matth. 12. 33 34 35. To them that are defiled and unbelieving is nothing pure but even their minde and conscience is defiled being abominable and disobedient and to every good work reprobate Tit. 1. 15 16. Thus farre of the difference betwixt the sinning of the regenerate and unregenerate and how they that are borne of God sinne not nor can sinne Whereof I have treated the more largely that in this note which is of no small consequence the Conscience of the regenerate may be satisfied the more fully A Case of Conscience touching the Sinne against the Holy Ghost what it is and whether they that are born of God fall into it But before we passe from this Character of them that are borne of God viz. That they do not commit sinne nor can sinne to another it may be very usefull to lend a little help to the weake timerous and trembling Christian against that perplexing temptation that would perswade him that he hath sinned against the Holy Ghost Alas saith he If they that are borne of God commit not sinne as the unregenerate do if this be a signe of Regeneration what may I thinke of my selfe I am greatly afraid that I have sinned that very unpardonable Sinne against the Holy Ghost For 1. I have sined against my light and the checks of my Conscience 2. I have sinned against the experimentall tastes of spirituall things 3. I have crucified Christ afresh 4. I have bad many blasphemous thoughts in mine heart 5. I have fearefully fallen away from my first love and which kils my soule 6. under all this I find my heart as hard and obdurate as an Adamant without all Repentance or remorse for all this Have not I just cause to conclude that doubtlesse I am an unregenerate Person Answ. Poor soul forbear a little thy hard conceits of thy self and suspend thy censures They that have worst thoughts of themselves are not always in the worst conditiō towards God Every one that feares he hath sinned against the H. Ghost must not presently be concluded to have committed that horrid sin of sinnes All this may arise 1. partly from thy weaknesse not knowing either thy owne spirituall estate or the nature of this sinne truely and distinctly And 2. partly from Satans wickednesse abusing thy weaknesse to make thee believe this of thy self that so if it were possible he might drive thee to despaire But credit neither thine owne weaknesse nor Satans wickednesse to the ruine of thy precious soule For a more cleare and satisfactory resolution in this case consider these particulars 1. Who or what kind of persons are they that are in danger of sinning this sin against the Holy Ghost 2. What this sin against the Holy Ghost is and wherein it consists 3. What a vast difference there is betwixt the sinnes or falls of a regenerate person yea though against knowledge and their sinnes that sinne against the H. Ghost Take this in three several Sections SECT I. I. Who or what kinde of persons they are that are in danger of sinning this sin against the Holy Ghost Answ. This may be resolved Negatively and Affirmatively Negatively Who they are not So we shall more distinctly see who they are Take this in these few Positions 1. Doubtlesse those persons who are truly regenerate and borne of God they never any of them sin the sin against the Holy Ghost nor can so sin True 1. They may commit such sins against light of minde and checks of conscience sometimes Rom. 7. 15 19. They may possibly have such blasphemous and wicked suggestions darted and injected into their thoughts Matth. 4. 3 6 9. They may perhaps fal from their first love Rev 2. 4. Yea fall so fearfully as David and Peter did Yea it may be they may perceive such hard-heartednesse and impenitency upon their soules notwithstanding all this for a season that from all these Satan also subtilly taking advantage thereby they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost 2. They also that are borne of God as they have the root of all actual sin still in them viz. Original corruption dwelling in them Psalm 51. 5. Rom. 7. 17 18 21 23 24 so they have the very roote of this sin against the H. Ghost in particular in them originall sin being the proper seed spawne and fountaine of this sin as well as of any other whatsoever How humbly vigilantly and cautiously therefore should all Gods people walke before God seeing this dangerous principle of originall corruption still sticks in their hearts Yet notwithstanding persons truly borne of God never actually fall into this sin against the Holy Ghost nor all things well considered can do For 1. The Holy Ghost himselfe in Scripture plainly testifies that the regenerate sin not this great sin There is a sin unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death We know that whosoever is borne of God sinneth not viz as Tertullian notes not this sin unto death but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. In these and the two precedent verses the Apostle asserts more generally the priviledge of believers in the point of prayer viz. confidence in Christ that they shall have whatsoever they
Christ Matth. 26. last Iohn 21. 15 c. Paul delivered from his body of death by Jesus Christ his Lord Rom. 7. 24 25. 3. Besides sinning against knowledge and illumination divers other sinfull poysons are complicated and contained in the sin against the H. Ghost Heb. 6. 4 5 6. 10. 26 29. Matth. 12. 31. 4. Not every sinning against the Truth of Christ and the Gospel is the sin against the Holy Ghost For 1 Those that know most of the truth of Christ in this world know but in part See but as through a glasse darkly 1 Cor. 13. 9 12. and therefore they may possibly erre from the truth in some things 2. Divers have sinned against the truth yea sometimes against fundamentals and yet are not challenged to have sinned against the Holy Ghost but were accounted as of the visible Church as those in the Church of Corinth that denied the resurrection 1 Cor. 15. 12. And those in the Church of Porgamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes Yet are not counted hopelesse but invited to repent of these damnable opinions Rev. 2. 14 15 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification as well as of Faith which gave occasion to Paul of writing that excellent Epistle to the Galatians See Gal. 1. 6 c. 2. 16. c. 3. 1 c. Yea the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome and that till after his resurrection Act. 1. 6. 3. Erroneous persons are called to repentance Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25 26. 5. Not every sinning against the gracious motions strivings and operations of the Holy Ghost is this peculiar sin against the Holy Ghost here spoken of For 1. It 's possible that men may thus sin and sometimes with an high hand and yet not be charged by the Scripture with sinning against the Holy Ghost The Proto-martyr Stâ—…phen thus challenges his hearers Ye stiffe-necked and uncircumeised in heart aâ—…e eares ye do alwayes resist the Holi Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted c. Acts 7. 51 52. They are charged with alwayes resisting the Holy Ghost an heavy charge an hainous sin doubtlesse But yet are not charged with that sin against the Holy Ghost 2. All carnal men in the visible Church whilest carnâ—…l still resist the Holy Ghost in his Gospel Ministery often quenching his Convâ—…ctions Motions and Holy Suggestions to their soules yet it would be an hard and false sentence to say all such sin the sin against the Holy Ghost here intended Possibly they may do it in ignorance and afterwards come to repentance Saul whilest a carnal Pharisee was a blasphemer 1 Tim. 1. 13. and compelled the Saints to blaspheme and being exceedingly mad agaiast them persecuted them to strange Cities Acts 26. 10 11. He so farre withstood the Spirits Ministery and Tenders of grace that he persecuted it to the death yet all this he did ignorantly repented of it and obtained mercy 1 Tim. 1. 13 16. Which could not have been if in this height of his wickednesse he had sinned this grand sin against â—…he Holy Ghost 3. Who knows not but even the dear children of God are in danger in some measure of sinning against the Spirit of God by grieving him and quenching him hence the Apostle so cautions them Quench not the Spirit 1 Thes. 5. 19. And Grieve not the holy Spirit of God wherby ye are sealed unto the day of redemption Eph. 4. 30. Yea actually some have quenched the Spirit in some measure As the Angel of Ephesus had left his first love c. Rev. 2. 4 5. As David who therefore prayes Restore unto me the joy of thy salvation and stablish me with thy free Spirit Psal. 51. 12. 6. Not every sinning against Grace received is presently the sinne against the Holy Ghost For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities as doubts feares distracting thoughts distempered passions c. 2. They may too often quench the Spirit 1 Thes. 5. 19. and grieve him Eph. 4. 29 30. by suppressing his good motions sacred stirrings and strivings in their hearts 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ though this be very sad and dangerous Rev. 2. 5. and yet not be utterly cast out of Christs affection The Angel of Ephesus had left his first love and first works though otherwise much commended and approved by Christ Rev. 2. 1 to 8. 4. They may grosly fall and even breake their bones by falling which is much to be lamented yet not quite fall away As Noah to drunkenness Gen. 9. 21. Lot to incest Gen. 19. 33 c. David to murder and uncleannesse 2 Sam 11. with Psal. 51. Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost which opinion he justly rejects because in such cases the door of repentance is not quite shut 5. Yea it 's possible that those who are borne of God and are kept from sinning this sin unto death may yet relapse againe and againe Lapses are dangerous Relapses double dangerous To break a bone is hazzardous but to break it again in the same place is extreamly perillous yet even repeated and reiterated sins may finde pardon upon repentance Iacob twice told a lye for compassing of the blessing Gen. 27. 19 21. Lot twice made drunken committed incest with both his Daughters Gen. 19. Peter thrice denied his Master and every time worse then other Matth. 26. These are recorded to caution them that stand that they fall not and to comfort them that have relapsed that they despair not 7. Not every malicious opposing and persecuting of the Church and wayes of Christ though this be an high pitch of Wickednesse is the sin against the Holy Ghost For 1. We have two eminent instances in the New Testament to the contrary Saul consented to Stephens death Act. 8. 1. Breathed â—…ut threatnings and slaughter against the Disciples of the Lord Act. 9. 1 c. When they were put to death he gave his voice against them and punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them persecuted them even unto strange Cities Act. 26. 10 11. and yet the Lord had mercy on him 1 Tim. 1. 13 16. Yea he had such mercy on him as to convert and save him when he was in his course of subverting and destroying his Church Act. 9. 1 2 3 c. and 26. 12 13. Behold here a wonder of mercy And yet here 's a greater wonder the persecutors and
of Baptisms 4. and of laying on of Hands 5. and of the Resurrection of the dead 6 and of Eternall judgment ver 1 2. These are very comprehensive principles in which all other Evangelicall truths may be well comprised These seeme to be the heads of the Apostles Catechisme in the primitive Church Secondly Here are also reckoned up many common gifts and Graces of the Holy Ghost and that so comprehensively also that all the common graces of the Spirit may be easily included therein viz. 1. Enlightening 2. Tasting the heavenly gift 3. Partaking of the Holy Ghost 4. Tasting the good word of God 5. and the powers of the world to come ver 4 5. Thirdly here is intimated a possibility of falling away both from all these truths and all these common Graces of the Holy Ghost to that unpardonable Sinne ver 4 5 6. This falling-away is afterwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth Heb. 10. 26. Which may well imply both falling from truth and grace Thus that judicious Calvia understands the Apostle here not of some Particular but of an Universall defection the Faith of Christ and grace of Christ being wholly cast off And elsewhere he saith It is to be noted there is a double falling-away Particular and universall He that in any kind or severall wayes offends he fals from the state of a Christian man therefore all sins are so manyfals But the Apostle doth not here dispute of Theft or Perjury or Murther or Drunkennesse or Adultery but he notes an universall defection from the Gospel when a sinner offends not God in some one respect but withdrawes himself from his grace altogether And that this may be the better understood the Antithesis betwixt the graces reckoned up and this falling away is to be observed For he fals away that makes defectian from the Word of the Lord that extinguisheth the light of it that deprives himselfe of the taste of the heavenly gift that forsake the participation of the Spirit And this is to râ—…sounce God totally Now we see whom he secâ—…des from hope of pardon viz. Apostates who withdraw themselves from the Grace of God and the Gospel of Christ which they had formerly embraced which befals no man but he sins against the Holy Ghost So he Thus also those learned Interpreters Beza and D. Paraeus understand here An universall Apostasy let the Reader consult their words Thus also Master Deering in his excellent Lectures on the Hebrewes counts this an universall Apostasy of which here the Apostle speakes because his book is scarce I have here annexed his words in the Margin So that this falling away is not Partial but universall 2 A Finall Apostasy A departure from God Christ grace the Church without returne A ruine without repaire An Apostasy to the end of a mans life without recovery A backsliding for ever David fell but David rose againe Peter fell and that fearfully but it was but for a while for a few houres He went out and wept bitterly Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost is not only universall but also Finall For 1. It is impossible to renew them againe unto repentance Heb. 6. 4 5 6. And they that so fall as to fall beyond the possibility of rising againe by repentance must needs fall finally 2. There remaines no possibility of pardon to such He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sinnes Heb. 10. 26. And where there 's no place for pardon that 's finall offence 3. Death eternall is the certain and inevitable reward and event of this sinne See 1 Iohn 5. 16. Mark 3. 29. Heb. 10. 27. Thus this falling away is not onely universal but Finall 3. A wilfull and malicious Apoctasy viz. Not Apostasy or falling away through meer ignorance inconsideratenesse or infirmity against the deliberate Resolution and habitual disposition of heart and will or through violent push of temptation which may be incident even to the best of Saints But an obstinate falling away out of a mans owne free spontaneous Election against knowledg and conscience out of a malicious wilfulnesse of spirit fixedly and peremptorily resolved to cast off the truth and wayes of God whatever God or man shall say or do to the contrary Such is their Apostasy that sin against thâ—… Holy Ghost as these words intimate For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins Heb. 10. 26. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated sinning wilfuly implies thus much in the judgement of learned men Here saith Pareus He understands not every sin but secession from the Church nor every secession out of infirmity feare or ignorance but that which is done wilfully and Philosophers tell us those things are done wilfully which are done neither through violence nor ignorance but by the spontaneous motion of the will He understands therefore a Defection not extorted by Tyrants through violence or admitted through feare or ignorance because he presently addes after we have received the knowledge of the Truth but wilfully i. e. maliciously committed by deliberate will and counsell So he To the like purpose also that learned Beza expoundeth this word This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultroneously is said of them who do any thing without any cause or shew of cause Therefore it agrees to them not who simply sin knowingly for then farewell David and Peter And by this reason who should not be an hundred thousand times mancipated to eternall death but to them who professedly and universally departed from Christ are delighted in impiety and make war against the knowne Truth as did Saul Julian the Apostate Arius and others of execrable memory Thus their falling away is wilfull i. e. Not onely committed with knowledge but also with free consent obstinacy yea and maliciousnesse of will And this interpretation is the more confirmed by the Apostles subsequent expressions of treading under foot the Sonne of God of counting the blood of the Covenant an unholy thing and of doing despight to the Spirit of Grace vers 29. in the forehead of which actions malice is engraven in Capitall Letters Thus this falling away is not onely universall and finall but also wilfull and malicious These three Properties of this grand Apostasy viz. 1. Universalnesse 2. Finalnesse and 3. Maliciousnesse must be taken conjunctim non divisim joyntly altogether not dis-joyntly or severally one from another if by them we would describe the Sin against the Holy Ghost and rightly understand the Scripture about it for its possible that men may fall totally and finally and yet not commit this sin against the Holy
fetched to anoint the Priests And Daniel describes Christs coming to be the proper time for anointing the most Holy Dan. 9. 24. 3. The Receptacle of this unction from Christ in whom it should abide ye have an unction 4. The effect of this unction upon them Teaching them all things viz. All things necessary to salvation If now we have this unction from Christ teaching us all things we are of the people of God Signes that we have the Unction of the Spirit from Christ teaching us all things 1. When this unction the Spirit teacheth us with a Scripturr-knowlede not with Enthusiasmes or orher by-wayes Thus he taughr David Ps. 119. 99 104. Thus Timothy 2 Tim. 3. 14 15. Hence called the Spirit of Truth because he acts upon us by and according to Scripture-Truth Iohn 14. 17. 2. The Spirits teaching is cleare and certaine in necessaries to salvation Prov. 22. 20 21. Ioh. 6. 69. 1 Cor. 2. 15. 3. The Spirits teaching is of a Growing nature The more he instructs us the more we desire to be instructed of him Prov. 1. 5. 15. 14. 18. 15. David though he knew so much yet wonderously thirsted to know more Ps. 119. 27 73 125 144. 4. The Spirits teaching meekens and humbles a mans Spirit Iam. 3. 13. Psal. 25. 9. for it manifests still more and more ignorance and sinne Eph. 5. 13. Carnall knowledge swels puffes up 1 Cor. 8. 1. 5. The Spirits teaching floats not onely in the Head but kindly soaks into the Heart and forcibly works upon the Affections Josh. 23. 14. Psal. 34. 8. stirring up the heart to trust love joy c. in spirituals Ps. 9. 10. 1 Ioh. 4. 8. 1 Pet. 1. 8. 6. The Spirits teaching is Practical Brings not only to knowing but to doing It is very effective alters and changes a man wonderfully and diverts his course from sinne to sanctitie See Ephes. 4. 20 21 22 23 c. 2 Cor. 3. 18. Iob. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. Iam. 3. 17. Ier. 22. 16. 7. The Spirits teaching makes men come to Christ and believe in him Joh. 6. 44 45. Make it evident thou comest to Christ believest in him thou art taught most effectually Finally The true teaching of Gods Spirit wonderfully strengthens and preserves against temptations and snares Prov. 24. 5. See Prov. 2. 10 11. compared with vers 12. 15 16. Search and consider hath this Teaching Unction thus illuminated and instructed thee doubtlesse thou art of the number of Gods Church taught of God II. The Testimony of an upright Heart or Conscience touching our reall and true love of the Brethren My little children let us not love in word neither in tongue but indeed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemne us God is greater then our heart and knoweth all things Beloved if our heart condemne us not then have we confidence towards God 1 John 3 18 19 20 21. Here are 1. An exhortation to reall and true Brotherly love ver 18. 2. A Demonstration hereby that we are of the Truth viz. Borne of God who is Truth or Having the truth of God in us ver 19 3. The Confirmation of this Evidence By the testimony of our conscience concerning it in the sight of God and shall assure our hearts before him verse 19. This is further strengâ—…hened by arguing from the double act of a well-guided conscience viz. 1 Accusing If conscience condemne us for not loâ—…ing the brethren truly or for any other thing much more will God condemne us ver 20. 2. Excusing If Conscience cleare us we have confidence towards God viz. that we are of the Truth The Testimony of our heart and Conscience for us or against us is most Comforting or corroding How was Iudas tortured with an accusing conscience Matth. 27. 3 4 5. How was Paul in deepest tryalls supported with an excusing conscience 2 Cor. 1. 12. The Heathen could say A cleare conscience is as a wall of Brasse The Proverb saith A good conscience is a continuall feast With this Augustine comforted himselfe against Secundinus the Manichee who aspersed him saying Think thou of Augustine what thou pleasest so conscience only accuse me not in the sight of God Canst thou now in thy conscience oppeale to God about thy love of the brethren as sometimes Peter about his love of Christ Lord thou knowest all things thou art greater then my conscience thou knowest that indeed and in truth I love thy children Hereby thou mayest know that thy selfe art of the truth Signes of true brotherly love see in chap. 2. Sign VII p 168 to 173. III. Finally Perseverance with the faithfull in Christ and in the truth They went out from us but they were not of us for if they had been of us they would no doubt have continued with us But they went out that they might be made manifest that they were not all of us 1 John 2. 19. He speakes of Ebion Cerinthus and such like Anti-Christian Hereticks who apostatizing from Christ and his truth departed from the Church They were once in the Church but never truly of the Church for then they would have persevered Their Apostasy therefore evidenced their Hypocrisie Whereas contrariwise Perseverance is a sure Argument of our Sincerity and that we are indeed anointed with the Spirit of truth The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie And even as it hath taught you ye shall abide in him 1 John 2. 27. In which words as the Apostle testifies that they shall persevere in Christ that are truly taught by the anointing which is truth and no lie So he declares that they were never of the true number of Gods people that through heresie and schisme depart from the Communion of the Church and the Faithfull As Iude intimates These be they who separate themselves sensuall having not the Spirit Jude vers 19. False rotten Professors will thus Apostatize but true sound members will persevere in the truth with the faithful for Reasons formerly alledged Dost thou now backslide and separate through heresie or schisme from communion with the true Church of Christ How canst thou think thy selfe to be of the true number of Gods people Notably Cyprian Whosoever separated from the Church is joyned to an adultorous Church is separated from the promises of the Church Nor shall he come to the rewards of Christ that leaves the Church of Christ. He is an Alien he is profane he is an enemy He cannot have God for his Father that hath not the Church for his Mother If any could escape that was without Noah's Arke then may be escape that is without the Church And afterwards he addes Let no man think that the
Lords graciousness pleasanâ—…ness goodnes c they as new-born babes loâ—… for the sincere milk of the Word that they mâ—… grow thereby But Presumption or carâ—… confidence breeds rather disaffection thâ—… true affection to the Word Such either dâ—…sire it not at all or not the pure sincere Worâ—… or not in reference to their growth 3. True assurance makes the soule incomparable to prize Communion with God and Iesus Christ when the Church had obtained Christs sweet embracements and perceived her selfe lodged in the bosome of her dearest Love and knew that her beloved was hers and she his how jealous is she lest any should disturbe him or drive him from her so earnest is she to be filled with his fellowship and upon his withdrawing in any measure from her how restlesse is she till his returne David was a man of much heavenly experience and assurance when his evidences were dimmed by his fall how pathetically doth he cry Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Restore to me the joy of thy salvation and uphold me with thy free Spirit Presumption knowes not what Communion with Christs meanes 4. True assurance notably engages those that have it to serve and honour God in their places to the uttermost God assured Ioshua that he will never leave him nor forsake him and Ioshua resolves what ever others do that he and his house will serve the Lord. Sense of Christs love constrained Paul to all zeal in his ministery David said Thou art my God and I will praise thee thou art my God and I will exalt thee Presumption provokes and contemnes God what is the Almighty that we should serve him c. 5. True assurance singularly supports and comforts the heart in deepest tribulations As is remarkably evident in Iob and Paul Carnall confidence in such cases is a miserable Comforter 6. True assurance fils with joy in hope of glory after tribulation hath done its worst They that have no more then carnall confidence have indeed no hope of another world III. Of the way how to attaine and retaine Assurance Having thus seen the Character of true Assurance next consider we How to compasse and conserve it To this end faithfully follow these and such like directions viz. 1. Be much in selfe-examination frequenâ—… in selfe-Probation that you may finde where your evidence clearly lies Examine youâ—… selves prove your own selves know ye noâ—… that Iesus Christ is in you except ye be reâ—… probates If a mans Title of land be questioned how will he search and examine hiâ—… evidences and also take the best counseâ—… upon them A Merchant that would exactly know his own State he often examineâ—… and casts up his Bookes So should Christians be much in casting up and examininâ—… their spirituall evidences that would obtaiâ—… assurance of their good estate to God 2. Quench not grieve not the Spirit of God by any known corruption but still entertaine him with all holy acceptablenesse for the Spirit of God is therefore given us that we by him might be assured and know the things given us of God and he assures us most convincingly clearly satisfactorily 3. Cherish and improve all your graces for every grace hath an evidence in it but peculiarly your speciall Assuring graces viz. Knowledge Faith and Hope By knowledge we discerne our selves By faith we reallize and appropriate to our selves for present the things as yet not seen and by hope we patiently wait for full enjoyment All tend to assurance 4. Constantly exercise your selves herein to have a conscience void of offence towards God and man in all the parts of well-doing A good conscience and a gracious upright Conversation are singular grounds and helps to Assurance To him that ordereth his conversation aright will I shew the salvation of God And Christ saith He that hath my Cemmandements and keepeth them he it is that loveth me and he that loveth me shall be beloved of my Father and I will love him and will manifest my selfe unto him 5. Remember former experiences of Assurance the dayes of old the years of Gods right hand these will support and perswade our hearts against doubtings Gods people have taken this course in their wants of assurance 6. Labour to getout of those conditions which are prejudicial and obstructive to assurance These are foure viz. 1. The Infancy of grace Infants in nature live move grow c. long before they actually know it So Babes in grace have not their spirituall senses exercised to discerne their condition Labour to be men in growth both in grace and knowledge 2. The spirituall slumber or sleep of security In naturall sleep our senses are so tied up that we discerne not our naturall or civill State In the spirituall slumber of security our assurance is suspended our evidences sleep with us as in the Church in her spirituall security Awake thy selfe out of security 3. The spiritual Swoon of Desertions In a Swoon when our spirits and sense faile us we discerne not our naturall life In spirituall Desertions when God withdrawes the light of his countenance and sweet presence we discerne not our spirituall life Labour to remove Desertions the Conflicts of temptations and other soule-distempers When the body is in deep distempers hath been astonished with dangerous falls c. it is not comfortably sensible of its corporall condition no more is the soule in deep Temptations Afflictions especially Relapses apprehensive of its good spiritual condition As in David upon his fal Therefore wrastle out of temptations and relapses 7. Diligently and skilfully improve those notable Assuring Ordinances the Word Lords Supper and Prayer To help on all the former directions in reference to assurance 1. The Word was therefore written that beleevers might know they have eternall life Let it therefore dwell in you richly in all wisdome 2. The Lords Supper particularly and individually seals up remission of sinnes Communion with Christ and interest in the New Testament Be at the Lords table frequently but still manage it worthily And 3. Prayer not onely spreads open a mans heart to himselfe but pierceth the heavens creeps into the bosome of God and often furnisheth the doubting spirit with Assurance in the very exercise of it Therefore labour to be mighty men in prayer Pray alwayes and faint not How oft do the servants of God begin their prayer doubting and perplexed but conclude assured and perswaded David begins O Lord rebuke me not in ihine anger neither chasten me in thy hot displeasure c. and he ends The Lord hath heard the voice of my weeping The Lord hath heard my supplication By these and such like meanes true Assurance may be obtained by the people of Goâ—… when they want it recovered when they havâ—…
Grace 2. Horrâ—… contempt and malice against the Son of God 3. Violent persecution of the way of Christianity These are the particulars in this Description let us briefly consider how clearly they are grounded on Scripture and then we shall see that in Scripture sense this is the true nature of the sinne against the Holy Ghost I. The generall nature of this sin against the Holy Ghost viz. A falling away or an Apostasy There 's a manifold falling away as 1. From truth to errour and heresie Gal. 1. 6 7. and 3. 1. 2 Thess. 2. 10 11. 1 Tim. 1. 19 20. 2. From purity of worship to superstition and idolatry as Israel often fell in the dayes of Aaron Exod. 32. of the Iudges of the Kings c. See Acts 7. 39 to 44. 3. From some holy degrees and heroick perfections of first love to carnal sluggishnesse remissenesse and negligence As the Angel of Ephesus Rev. 2. 4 c. the Church her selfe Cant. 5. 2 3 4. Or into some erroneous offences as sometimes the dear servants of God fell as David Peter c. 4. From temporary faith and professions to loosenesse and profanenesse worldlinesse c. As the bearers compared to the stony ground Matth. 13. 20 21 Luk. 8. 6 13. Yea all the ground save the good ground fell away 5. From all truth common-graces and all profession of them to a malicious obstinate and incurable opposition thereof And this is that notorious Apostasy and sin against the Holy Ghost Now there being many sorts of falling away This sin is ranked among Apostasies for the generall nature of it for herein it agrees with them That the sin againg the Holy Ghost is an Apostasy or falling away is plaine in Scriptures that speake particularly of this sin Such as commit this sin are said to sin wilfully after they have received the knowledge of the truth Heb. 10. 25. There 's a falling away intimated viz. After truth knowne and professed a wilfull sinning against that truth yea a forsaking of publick Assemblies verse 24. So dangerous it is to make separations from the Church of Christ and to fall off from Communion with true Church-Assemblies that it fearfully prepares and disposes to this great sin yea they that commit this sinne are expressely said to fall away for it is impossible for those who were once enlightened If they shall fall away c. Heb. 6. 4 5 6. So that the generall nature of this sin is Apostasy or falling away Apostates and Backsliders they are in the highest degree that sin this sin How dreadfull is the sin of Apostasy 1. Sharply threatned of God Prov. 14. 14. Heb. 10. 38 39. And 2. Severely plagued Matth 12. 43 44 45. compared with 2. Pet. 2. 20 21 22. II. The more speciall Nature of this Sin against the Holy Ghost whereby it 's distinguished from other sins is considerable in the 1 Subject 2 Properties and 3 Termes of this Apostasy 1. The peculiar Subject of Apostatizing or falling away is Hypocriticall professours viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church who have received some large measure of illumination and common gifts or graces of the Holy Ghost These are the men who not having a true foundation of grace are in greatest and neerest hazard of any other of falling into the Sin against the Holy Ghost by their Apostasy For 1. No other sort of persons are in this hazzard and danger as was evidenced afore Sect. 1. pag. 62 c. 2. Scripture plainly teacheth us that Hypocriticall professours especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost are the very persons that commit this sin Who were they that our Saviour so warnes of their blaspheming of the Holy Ghost But the Pharisees Maâ—…th 12. 24 25 31 32. And the Scribes Mark 3. 22 28 29. And what were the Scribes and Pharisees but notorious Hepocrites Mat. 5. 20. 23. 13 14 15. 23 25 27 29. Who were those whom the Apostle intimates to be likely to sin this sin but such as were once enlightened and have tasted of the heavenly gift were made pâ—…rtakers of the H. Ghost and have tasted the good word of God and the powers of the world to come Heb. 6. 4 5 6. Who also forsaking the publique Church Assemblies sin wilfully after they have received the knowledge of the Truth and after they have been sanctifyed with the blood of the Covenant Heb. 10. 25. 26 29. How sanctified Not inwardly truly and savingly sanctified as Interpreters observe but only externally seemingly and in appearance consisting in externall profession of faith participation of the Sacraments wherby they were visibly severed from Pagans and Heathens reputed in the judgment of charity Christians Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites or Hypocriticall professours And yet these are the very men who sin against the Holy Ghost Not that all such Hypocrites run into this sinne but that none but such Hypocrites thus sin Convenit soliâ—…sed non omni Prop. secundo modo This is the subject sinning or falling-away 2. The properties of this falling-away which render it the most dangerous and pernicious Apostasy in the world are these three It is 1. Universall 2. Finall and 3. Wilfull or Malicious 1. An universall Apostasy or falling-away This is a first property of this Sinne against the Holy Ghost This the height of a Apostasy that it is Universall Partiall particular fallings away from some truths onely to some errours from some degrees of profession of grace of obedience onely to some graduall defects or decayes therein c. may befall a Daid a Peter or the exellentest Saint unglorifyed and yet be pardonable but this unpardonable Sin is a Totall absolute universall falling-away Universall both in respect of the 1. Truth and 2 Graces of the Holy Ghost They that sinne against the Holy Ghost they fall away both from the 1. Profession and 2. Approbation of all 1. Truth and 2 Grace once received and professed Possibly there may remaine in them some principle of truth as That God is that Iesus Christ is that there shall be a judgment that there shall be another life after this c. Some reliques also of common grace may remaine in them un obliterated irritating and aggravating their malice and wickednesse so much the more as some beams of illumination and conviction which they would faine totally extinguish being full of vexation and madnesse at themselves that they know so much but it 's one thing to have these remaining in them another thing to professe them and approve them Now that this their falling-away is so universall is notably hinted to us Heb. 6. 1 to 7. For first here the principles of Christianity or the fundamentall Doctrines of Christ are summarily enumerated viz. 1. Repentance from dead workes 2. Faith towards God 3. The Doctrine
strength In his own strength who can prevail against the depths and subtilties of Satan and his instruments but only from the power of God in them for greater is he that is in you then he that is in the world Satan is in the world in the wicked especially in false Prophet and hereticall Seducers who are therefores called his Ministers 2 Cor. 11. 15. blinding and deceiving them instigating and instructing them to deceive others But God Christ the Spirit is in the people of God anointing them to understand all things 1 Ioh. 2. 27. discovering to them the depths of Satan and his Agents 2. Cor. 2. 11. and preserving them so in the truth as they shall not be poysoned with the error of the wicked Thus GOD in them is stronger then Satan in the world against them In Gods strength not their own they overcome seducements to Error and Heresie And this their victory discovers they are of God Obj. But overcoming of Error Heresie and seducements thereunto seems not to be a sure signe of Regeneration for 1. Sometimes even Gods own childeren are overcome with erroneous opinions One whom God had received into favour and should be holden up yet might erroneously hold himself bound in conscience to the legall difference of dayes and meats under the Gospel Rom. 14. 1 to 7. The Apostles themselves erroneously deemed Christ should be a worldly King Mar. 10. 37 41. And this error was not cured in them though they were eye-witnesses of his Passion and Resurrection Act. 1. 6. And the Church of Galatia erred grossely in the point of Iustification mingling Moses with Christ the works of the Law with Faith in justification Gal. c. 3. c. 4. c. 5. Therefore all that are borne of God do not overcome such errours and hereticall seducements And 2. sometimes even carnall unregenerate persons may hold confesse and maintain the truth doubtlesse Jud as truly preached Christ yea the Devills themselves believe there is one God Jam. 2. 19. yea confessed Christ to be the sonne of God Mar. 1. 24. Therefore others overcome Errour as well as Gods people and therefore overcomâ—…ng erroneous hereticall seducements is no sure note of Regeneration Answ. For resolution in this materiall Objection consider briefly these following Positions viz. 1. A grecious Regenerate person may sometimes be overtaken with an Errour of Opinion in lesser matters of Faith As there are more weighty matters of the Law Mat. 23 23. and lesse weighty so there are more or lesse weighty matters of Faith Fundamentals and built upon the foundations Proportionably there may be Errour against fundamentals not holding the Head c. Col. 2. 19. and there may be Errors only against lesser matters These lesser Errours may possibly befall godly regenerate persons as the Errour about Legall dayes and meats in the times of the Gospell incident to a dear child of God Rom. 14. 1 to 6. And no wonder For 1. God hath no where promised to the dearest of his servants an universall exemption from lesser or greater Errors 2. The best and perfectest of Gods people in this life have remaining in themselves the foundation of Error and Heresie many reliques of darkenesse weaknesse instability c We know but in part We see through a glasse darkly 1 Cor. 13. 9 12. All men are lyars Rom. 3. 4. 3. Unity of Faith and of the knowledge of the Son of God or onenesse of Judgements in all points is to be expected among all the Members of Christs mysticall body till as the Apostle intimates we all come unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4. 13. And where there is not Unity of Faith and Knowledge there will be some diversity in Opinions and diverse Opinions must inevitably some of them be Erroneous So that lesser Errours though they are part of the misery and reproach of the Saints in this life and diseases which they ought to labour against may attend upon Gods own people 2. Regenerate persons may perhaps for a time be insnared in some Errours that are more grosse and dangerous and that against fundamentals of faith Christ and his Offices are fundamentals 1. Cor. 3. 11. Eph. 2. 20. yet the Apostles till the sending of the Holy Ghost upon them were in an errour about Christs Kingly office taking it to be temporall rather then spirituall Mark 10. 37 41. compared with Act. 1. 6. Iustification by faith alone a fundamental Râ—…m 3. 28. Gal. 5. 4 5 6. yet for a season the Galatians laboured under that grosse Errour of the necessity of Legall works with Faith to justification So that to be drawn into some grosse Errours for a season doth not presently conclude a nullity of grace As also may appear by the three former Reasons Though it must needs be confessed that it is a very sad uncomfortable and dangerous thing for any of Gods people to fall into such grosse Errours For 1. hereby their Minds that should be treasuries of Truth are darkned Eph. 4. 18 corrupted 2 Cor. 11. 3. bewitched Gal. 3. 1. Now how grievous is it to have a mans mind corrupted The Leprosie in the head was the worst of all Leprosiâ—…s Lev. 13. 44. If the mind the light be darknesse how great is that darknesse Mat. 6. 23. It was Gods heavy plague upon the Gentiles to be given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind void of judgement Rom. 1. 28. 2. Hereby their soules which Christ hath bought with his precius blood shall be endangered for Heresies are works of the flesh destructive damnable and shutting out of Gods kingdom if not repented of Gal. 5. 19 20 21. with 2 Pet. 2. 1 2. 3. Hereby many weak ones are endangered to be carried with them into the same Errours out of that good opinion they have of their piety Errour spreads and fretâ—… like a gangrene 2 Tim. 2. 7. And it is no small sin to be guilty of seducing Gods servants Actively Exemplarily or but permissively See Rev. 2. 20 21 22 23. 4. Hereby in a word the Name of God will be blasphemed and the way of Truth evil spoken of 2 Pet. 2. 1 2. 3. Though Gods people may fall into lesser yea sometimes into more grosse Errours for a time yet there is a great deal of difference betwixt the Elect and the children of God and unregenerate carnall or hypocriticall persons in reference unto Erroneous opinions and the embracing of them For 1. The true children of God are not so facile apt to be carried aside into Error in opinion especially against fundamentals as carnall and hypocrites are apt to be They are not so unstable fickle wavering mutable unsetled in matters of Faith and Religion as carnall men are not so easily tainted and carried about with every wind of doctrine c. There shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive
the same Apostle speaking of this love of these hrethren elsewhere cals them the children of God 1 Joh. 5. 2. And Begotten of him 1 Joh. 5. 1. 2. Partly because love to any other Brethren by Nation Nature Office c. which are relations common to persons unregenerate with the Regenerate may be incident to carnal persons and hypocrites and so can be no distinctive character betwixt them that are borne of God and them that are not III. Some under-notes or Discoveries of true brotherly love or love of the children of God begotten of him We may discover whether we love the Brethren Negatively and Affirmatively as in the former places the Apostle speaks of it both wayes Negatively We love not the Brethren the children of God 1. Whilest we continue the seed of the serpent and are of the world for there is naturall enmity betwixt the seed of the serpent and of the woman Gen. 3. 15. betwixt them that are of the world and them that are chosen out of the world Ioh. 15. 19. 2. Whilest we retain our carnal minde and heart which is enmity against God his lawes and wayes Rom. 8. 7. and cannot chuse but from this antipathie hate righteousnesse and supernaturall goodnesse in the Brethren 1 Ioh. 3. 12. 3. Whilest we manifest any fruits of hatred against the Brethren by reproaching them spoiling them in their goods imprisoning them tormenting them murdering them or any way persecuting them Gal. 4. 29. or consenting thereunto Act. 8. 1. 26. 10. Affirmativel We truly love the Brethren the true children of God 1. When we love them as such The brethren for their spirituall brotherhood 1 Pet. 〈◊〉 17. The Godly for Godlinesse sake for God 〈◊〉 them Christians for Christianity for Christ in them The Saints for their 〈◊〉 for their Sanctity of person and Conâ—…rsation The spirituall children begotten for their heavenly Fathers sake begetting them 1 Ioh. 5. 1 2. When Grace is the principal loadstone of our affection when for this we love them more then for Beauty sweetnesse of disposition Birth Breeding learning Wit Parts Gifts Wealth Honour or any carnall worldly Accomplishment whatsoever then we love the Brethren as right 2. Hence When we love and delight inthem above all sorts of people on earth as the most excellent people David saith Thou art my Lord my goodnesse extendeth not to shee but to the Saints that are in the Earth and to the Excellent in whom is all my delight Psal. 16. 2 3. Christ himselfe preferred them that heard the Word of God and kept it as such before his naturall brethren according to the flesh yea before his own mother that bare him and gave him suck as such Mat. 12. 47 48 49 50. Mark 3. 32 33 34 35. Luk. 8. 20 21. 11. 27 28. And the Saints have more intimate endearing continuing Relations to one another in Christ then to all neerest naturall allies whatsoever and are wont accordingly to esteem them Paul loved Onesimas converted as his Son Philem. v. 10. as himself ver 17. yea as his own bowels ver 12. 3. Hence When we love all such as we apprehend to be the children of God For he that loves one child of God as a child of God consequently loves every child of God whether noble or ignoble rich or poor bond or free male or female c. For the same God the same Christ the same Grace is as truly amiable in one as in another See Col. 1. 4. Philem. 5. They that only can love rich Saints in gay clothes with goldrings c. but despise the poor Saints are partiall in their love and have the faith of God with respect of persons Jam. 2. 2 3 4. they love not the person for his graces but rather graces for the person 4. Hence When we love them most that are most gracius other things being alike For where Grace allures the affection the more Grace the stronger motive and allurement Jesus loved all his Disciples Ioh. 13. 1. but Iohn eminently gracious he loved peculiarly above all the rest Ioh 21. 20. yea as grace grows in the same person true love towards him will grow proportionably 5. When we love the Brethren sincerely unfeignedâ—…y really not only in word tongue but indeed and truth 1 Pet. 1. 22. 1 Iob. 3. 16 17. being ready to expresse all amiable respects and acts of love towards them Act. 4. 32. 6. When we peculiarly love their Society â—…ing most intimate contenting delight in â—…r communion above all other Sociâ—…y is hardly dissembled The heart lovingâ—…lights â—…lights must in fellowship with the compaâ—…on beloved I am said David acomâ—…ion of all them that feare thee c. Psal. 19. 63. In them is all my delight Psal. 16. 3. 101. 6. Regenerate persons have no â—…ontenting fellowship with the ungodly Psal. 1. 1 2. 26. 4 5 101. 7. 119. 115. 7. Finally we love the brethren aright â—…hen we love them constantly Christ loves â—…hem to the end Joh. 13. 2. So should they â—…ove one another to the end The ground of their love still continues viz. Gods command Their Spirituall Relation Their true Grace So should their love still continue VIII Hope and assured apprehension in some measure that we shall be conform to God and to Christ in his glorious appearing may be an eighth signe of Regeneration Beloved now are we the Sons of God but it doth not yet appeare what we shall be But we know that when he shall appeare we shall be like him for we shall see him as he is 1 Joh. 3. 2. Here are 1. The gracious Relation of the Regenerate unto God for present Now they are Sonnes 〈◊〉 God 2. The glorious perfections reserveâ—… for them for future For Particular not yeâ—… appearing to us exactly compleatly Foâ—… Generall It shall be a blessed conformity to him in that full trans-forming Beatifiâ—… call vision of him at his appearance which Vision as Augustine hath noted excellâ—… all earthly beauty of Gold Silver Woods Fields Sea Ayre Sunne Moone Starres or Angels surpassing all because all things havâ—… their beauty from it 3. The precognition or knowledge which the Regenerate have of this even in this life We know Knowledge implies some measure of certainty oâ—… assurance hereof in Gods children in thiâ—… life As there are degrees of Faith 2 Thes. 1. 3. So of assurance the highest is fulâ—… assurance Col. 2. 2. Heb. 6. 11. 10. 22. All the Regenerate arrive not at full assurance who yet attaine certainty All reach the certainty of the object beleeved viz. That the glory promised shall certainly be performed iâ—… sure All reach the certainty or assurance of the Subject believing in some sort viz. Some full assurance Many Assurance of sense and Evidence But All reach Assurance of adherence whereby they certainly cleave to and test upon the promises and the happinesse â—…romised this is so of the essence of Faith â—…hat Faith cannot
be without it Do we thus know or hope for conformity to God in glory Signes of this knowledge or hope in us of our â—…formity to God in glory 1. Peace with God and joy in hope of this glory Rom. 5. 1 2. 2. Conformity to God in grace purifying themselves as God is pure 1 Ioh. 3. 2 3. 3. A cheareful disposition to part with any earthly enjoyments for Christ or to endure any afflictions or persecutions for him Heb. 10. 34. 11. 26. ver 35 to 40. 4. Leading on earth an heavenly conversation Phil. 3. 20. Col. 3. 1 c. 5. Frequent and fervent desires breathings groanings longings after Christs appearing and full enjoyment of him face to face 2 Cor. 5. 1 2 3 4 8. Cant. 8. 14. Rev. 22. 20. IX In hope of glory purifying our selves as God is pure may be a ninth or last Evidence of Regeneration Now we are the Sonnes of God but it doth not And every man that hath this hope in him purifyeth himselfe even as he is pure 1 Joh. 3. 2 3. So that every child of God having the hope of glory and of conformity to God and to Christ therein Thereupon from that hope purifieth himselfe as he is pure In this Evidence of Selfe-purifying Note 1. The act performed Purifyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor either from Goldsmiths purifying mettals from drosse or from the Ceremonial purifications in time of the Law denotes regenerate persons cleansing themselves more and more from corruption 2. The object about which this act is to be exercised Themselves viz. not onely their outsides or onely their minds c. but theirwhole man soule and body and consequently their whole conversation They would be clean throughout 3. The Rule or pattern of this act according to which in some imperfect resemblance he purifieth himselfe viz. Gods purity As God is pure See 1 Pet. 1 13 c. Augustine hath well observed that the word As here is not a note of Parility or equality but of Resemblance and similitude of quality rather then of equality As there is a Similitude betwixt the face it selfe and the image of the face in the Glasse but no Equality 4. The Ground or Motive inciting the Regenerate to this selfe-purifying viz. Hope of glory Presumption security c. purifie not Deut. 29. 19. Luke 17. 26 c. Hope doth No uncleane thing can enter into the Heavenly Ierusalem Rev. 21. 27. therefore they that hope for heaven cleanse themselves that they may be fit to enter Augustine saith well The vessell must be cleansed of Vineger that God may fill it with Honey If thou art full of Vineger where wilt thou put the Honey c Hope in Christ excites to purity because it conducts us straight to Christ the perfect pattern of all purity saith Calvin in loc Now in the Regenerate that have Hope of Glory consider these ensuing Signes of Selfe purifying as God is pure viz. 1. Frequent washing themselves in the Fountaine opened for sinne and uncleanness viz. in the purifying blood of Christ by Faith and Hope as instruments applying Christ crucified Zech. 13. 1. Heb. 9. 14. Psal. 51. 7. Whom God hath set forth to be a propitiation through faith in his blood c. Rom. 3. 25. 2. Maintaining a constant spirituall combate by Faith Hope and other Graces of the Spirit against the flesh and so by the Spirit mortifying the deeds of the flesh daily crucifying the flesh with the affections and lusts Gal. 5. 17. compared with Rom. 8. 13. and Galat. 5. 24 25. Thus Hope as an inward Principle works out pollution and corruption as being repugnant thereunto As good honey separates and works out the drosse A pure heart mingles not with corruption Ps. 66. 18. 3. True endeavours to purifie both soule and body person and conversation from all corruption universally both in kinde and degree Let us cleanse our selves from all silthinesse of flesh and spirit 2 Cor. 7. 〈◊〉 Hypocrites can wash the outside of the cup or platter but inwardly they are full of extortion and excesse Mat. 23. 25 26. can forsake some not all corruptions 4. Consciencious improvement of the Word for selfe purifying The Word hath a purifying faculty in it Ye are cleane through the word that I have spoken to you John 15. 〈◊〉 The Word purifies 1. As an Antidote against sinne Psal. 119. 11. 2. As a Lamp discovering the spot Rom. 7. 7. 3. As a starre conducting to Christ the fountaine of purifying 1 Iohn 2. 1 2. Zech. 13. 1. 4. As a Rule according to which we are heedfully to order our conversation Psal. 119. 9. And 5. As a Motive especially in the promises of it unto selfe-purifying 2 Cor. 7. 1. 5. Contented bearing of heaviest afflictions so that sinne may be purged out Psal 119. 67 71. Such can say Lord humble me break me bruise me do any thing with me that I may be more holy lesse sinfull 6. Fervent desires and prayers for thorough purity Cleanse thou me from secret faults Psal. 19. 12. Purge me with hysop and I shall be cleane wash me and I shall be whiter then snow Psal. 51. 7. Hence how often do the Regenerate long to be dissolved and to be with Christ that they might never sin more but have all spots and wrinkles wiped away for evermore CHAP. III. Evidences or Signes that we are of the Truth And of the number of Gods own People I. HAving an Unction from the Holy one teaching us all things They went out from us but they were not of us But ye have an Unction from the Holy one and ye shall know all things The Anointing which ye have received of him abideth in you 1 John 2. 19 20 27. For clearing this Evidence consider herein 1. How the Apostle brands some for their Hypocrisie discovering it selfe in their Apostasy They fell away viz to Antichristian Doctr. v. 18. Went out from us therefore they were not of us no more then chaffe mingled with the wheate is wheate when the fanne comes the chaffe flies away 2. How the Apostle commends those to whom he wrote opposing them to these Hypocriticall Apostates as having the Anointing of the Spirit from Christ abiding in them and teaching them all things These then having this Unction from the Holy one teaching them all things are of the number of Gods people inasmuch as they here stand opposed to them that were not of Gods people though once they lived among them Now in this Evidence further observe 1. The Distinctive character An Unction viz. The Holy Spirit This the gladning oyle wherewith Christ was anointed above all his fellowes Kings Priests Prophets Members Psal. 45. 7. with Acts 4. 27. 10. 38. his fellowes then had some of this anointing Iohn 1. 14 16. 2. The Fountain whence this Unction flowes to them viz. from the Holy-one i. e. Christ. An allusion thinkes Calvin to the Sanctuary whence the oyle was
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
because he kept Gods Commandements Psal. 119. 98 99 100. They that truly know God cannot choose but keep his Commandements For they know 1. The Authority of God commanding to be supream Iam. 4. 12. 2. The holinesse justnesse and goodnesse of Gods lawes commanded Rom. 7. 12. 3. The greatness of Gods rewards in keeping of them Psal. 19. 11. Deut. 28. 1 to 15. 4. The seventy of Gods wrath against the wilfull breakers of them Deut. 28. 15 to the end For clearing the Evidence consider 1. What is meant by knowledge of God 2. What by keeping his Commandements 3. Signes of this keeping Gods Commandements I. Knowledge of God and of Christ is either 1. Both true and perfect whereby God is clearly known thus none know God in this life but Christ the Sonne Matth. 11. 27. In the life to come all the Elect shall thus know God 1 Ioh. 3. 2. 2. Nor true nor perfect in reference to him that knowes but dubious uncertaine hypocriticall and common to Reprobates which is rather an opinion then a knowledge of God 1 Cor. 〈◊〉 14. 3. True but â—…mperfect whereby all regenerate persons do truly though weakly know God in this life Ier. 31. 34. Iohn 6. 45. 1 Cor. 13. 9. 12. Here understand the last sort of knowledge II. Keeping of Gods Commandements flowes originally from the true knowledge of God For we so farre act as we affect or love we so farre love as we know Hence from this threefold knowledge ariseth a threefold obedience viz. 1. Both true and perfect Only by Christ on earth by Saints and Angels in heaven Phil. 2. 8. Mat. 6 10. 2. Nor true nor perfect as the obedience of hypocrites and carnall men who if they saile not in the matter of obedience yet they still faile in the ground manner and end of obedience Rom. 8. 8. Heb. 11. 6. 3. True and sincere but imperfect by Saints on earth who for matter ground manner and end of obedience are sincere the bent and maine disposition of their hearts upright and unfeigned notwithstanding there be some graduall infirmities and imperfections As Zachariah and Elizabeth walked in all the Commandements of God blamelesse Luk. 1. 6. Here understand this third sort of keeping Gods Commandements to be a signe of true knowledge of God III. Signes of true keeping Gods Commandments whence we may know that we truly know God 1. The Law and Commandements of God are written in the heart of that person that truly keeps them Ier. 31. 33. Psal. 40. 7 8. The heart within answers to the Commandements without As a Book written answers to his minde that writes it As the impression on the wax answers to the character engraven on the Seale c. 2. The inward man viz. the sanctified minde and will and the fixed disposition of them delight in the Law and Commandements of God though that other law in the members rebell against it Rom. 7. 18 21 22 23 25. How did David delight in Gods laws Psal 119. 97. Delightfull loving cordiall obedience is the truest keeping of Gods Commandements They are farre from keeping Gods Commandements whose mindes are enmity against Gods Law Rom. 8. 7. 3. Turning from every evillway for the keeping of Gods Word Psal. 119. 101. 4. Obeying Gods Commandements Evangelically for substance and circumstance as he requires For Matter what he requires Iohn 1. 5. 14. For Ground and root of obedience 1 Tim. 1. 5. For Manner how he requires Iohn 4. 24. For end which we should aime at in all obedience 1 Cor. 10. 32. 5. Universall unlimited respect to all Gods Commandements one as well as another Psal. 119. 6. Iam. 2. 10 11. As Caleb Numb 14. 24. As Zachariah and Elizabeth kept all Luke 1. 6. 6. Constancy and Perseverance in keeping Gods Commandements Psal. 1. 2 3 and 119. 20. I have inclined my heart to do thy statutes alway unto the end Psal. 119. 112. II. Secondly Not sinning or Deniall renouncing of sinne aright evidenceth wee know God aright They that commit sinne are grossely ignorant of God Whosoever sinneth hath not seen him neither known him 1 Joh. 3. 6. This particular of not sinning as the property of the regenerate Together with the distinctive differences betwixt the sinning of the regenerate and of unregenerate persons See fully opened Chap. 2. Evidence 3. pag. 29 to p. 60. III. Thirdly A right entertaining and hearkening to the true Apostolicall doctrine is a notable evidence of the true knowledge of God in us as the listening to false Teachers and doctrines rejecting the true is a signe of ignorance of God and of a carnall state They viz. Anti-Christian Teachers v. 3. are of the world therefore speak they of the world and the world heareth them We are of God He that knoweth God heareth us He that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of errour 1 John 4. 5 6. Signes of right entertaining and hearkning to true Apostolical doctrine 1. When we entertaine their doctrine discerningly distinguishing and discriminating by help of Scriptures their sound doctrine from all unsound opinions divers and strange Doctrines of false teachers Heb. 5. 14. 1 Ioh. 4. 1. Act. 17. 11. Rev. 2. 2. 2. When discerning their doctrine we entertaine it believingly the Word being mingled contempered or united with faith in the hearers Heb. 4. 2. 3. When we entertaine it readily with all readinesse of minde Act. 17. 11. 4. When we entertaine it reverentially with awfull trembling at it as the Word of God Isa. 66. 2. 1 Thes. 2. 13. 5. When we entertaine it with a singular love affectionatenesse ond estimation Gal. 4. 13 14 15. contrary is that in 2 Thes. 2. 10 11. 6. When we entertaine it obedientially obeying from the heart that forme of doctrine unto which we are delivered Rom. 6. 17. being conformed yea transformed by the doctrine received yielding prosessed subjection to the Gospel 2 Cor. 9. 13. 7. When we so receive it as to retaine it firmly not leaking or letting it slip Heb. 2. 1. 1 Thes. 5. 20 21. IV. Finally Mutuall Reciprocall Brotherly love Evinceth that we know God aright Beloved let us love one another for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love 1 John 4. 7 8. He must needs know God that truly loves his brother the childe of God For 1. He that loves his brother is borne of God 1 Iohn 4. 7. and 3. 10 14. and he that is borne of God among other graces infused hath illumination whereby he knowes God 2. He that loves his brother truly knowes Gods image in his brother how lovely it is in him and therefore loves him 1 Iohn 5. 1. 3. He that loves his brother knows Gods Authority in his Command And this Commandement we have from him that he who loveth God love his brother also 1 Joh.
we shun all fellowship with works of darknesse in others Eph. 5. 11. 4. When we hate not the light as evil doers but love it and come unto it that it may be manifest our deeds are wrought in God â—…ohn 3. 20 21. VII Seventhly Walking as Christ our chief Captaine Heb. 2. 10 walked is a further discovery of our fellowship with God and Christ. He that saith he abideth in him ought himselfe also so to walke even as he walked 1 John 2. 6. To walke as Christ walked is to imitate Christ to follow Christ or as Oecumenius well expresseth it so to live and behave our selves in our life as Christ did To rectifie our life according to Christs course Christs actions were either 1. Acts of divine power as his miracles turning water into wine Iohn 2. 7 c. walking on the sea Mark 6. 48 â—…9 Raising the dead Iohn 12. 1. Matthew 11. 5. Luk. 7. 21 c. 2. Acts of divine Prerogative Matth. 21. 2 c. 3 Acts Mediatory as dying for his sheep Ioh. 10. 15. Giving of the Spirit Ioh. 20. 22. Acts 2. Appointing his own officers in the Church Eph. 4. 7 10 11. 4. Moral Acts appertaining to the common nature of sanctification as Mat. 11. 29. Eph. 5. 2 3 25. Or at least bottomed upon a moral consideration and ground as in Ioh. 13. 14 15. According to these moral acts of Christ we are to follow Christ to walk as Christ walked How did Christ walk that we may know whether we walk like him 1. Christ walked most purely holily inoffensively both before God and man Heb. 4. 15. and 7. 26. Isa. 53. 9. Many took offence at Christ Mat. 15. 12. Mark 6. 3. but Christ gave them no offence Thus should we walk 1 Cor. 10. 32 33. Act. 23. 1. and 24. 16. 1 Thes. 2 10 11 12. 2. Christ walked most humbly and meekly Mat. 11. 28. Phil. 2. 5 6 7. 3. Christ walked most selfe-denyingly Though he was rich yet became poore for our sakes 2 Cor. 8. 9. If it be possible let this cup passe from me yet not as I will but as thou wilt Mar. 14. 36. 4. Christ walked most zealously Joh. 2. 15 16 17. 5. Christ walked most obedientially to his heavenly Father Rom. 5. 19. Ioh. 4. 34. Heb. 5. 8 9. He became obedient to death even the death of the Crosse Phil. 2. 8. He was so obedient ut vitam perdidit ne obedientiam perderet that he lost his life that he might not lose his obedience Our Saviour said Bernard preferred this vertue of obedience before his life choosing rather to lay down his life then not to fulfil his obedience 6. Christ walked most profitably went about doing good Act. 10. 38. 7. Walked most lovingly tenderly and compassionately towards poore sinners to winne them and save them Luk. 4. 18 19 20 21. Mat. 12. 19 20. and 11. 28 29 30. Luk. 7. 37 to the end 8. Christ walked most spiritually and heavenly He lived on earth as if he had been still in heaven Extracted heavenly contemplations and spiritual lessons from all sorts of earthly objects and occasions presented before him Iohn 4 10 c. and ver 31 32. and 6. 26 27 c. and 15. 1 c. Dost thou thus walk as Christ walked then hast thou communion with God in Christ. VIII VIII Keeping his Word and Commandements discovers our communion with God Whoso keepeth his word in him verily is the love of God perfected Hereby know we that we are in him 1 Joh. 2. 5. And this is his Commandment that we should beleeve on the Name of his Son Iesus Christ and love one another as he gave us Commandment And he that keepeth his Commandments dwelleth in him and he in him 1 Joh. 3. 23 24. Signes of true keeping his commandments See in Chap. 2. Signe 6. p. 162 to 168. and Ch. 6. Signe 4. p. 208 to 212. Signes of true believing in Jesus Christ See in Chap. 2. Signe 2. p. 23 to 29. Signes of the brethrens true love to one another See in chap. 2. Signe 7. p. 168 to 173. and chap. 8. throughout IX Lastly True brotherly love is a signe of our Communion with God For we love our brethren for God in them that begat them 1 Iohn 5. 1. we love God because he first loved us 1 Iohn 4. 19. And where there is mutual love betwixt God and us we have sweet communion with him If we love one another God dwelleth in us and his love is perfected in us 1 John 4. 12. Evidences of the truth of our brotherly love to one another See in Chap. 2. Signe 7. p. 168 to 173. and chap. 8. throughout CHAP. VIII Finally Evidences or Signes of the unfeigned love of the Brethren viz. the true children of God begotten of him Compare 1 Iohn 4. 20 21. with 1 Iohn 5. 1 2. I. FIrst True spirituall knowing of God Beloved let us love one another for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love 1 John 4. 7 8. Evidences of true knowledge of God See in Chap. 5. throughout p. 193 c. II. Secondly Sincere loving of God Every one that loveth him that begat loveth him also that is is begotten of him By this we know that we love the children of God when we love God 1 John 5. 1 2. Evidences of our true love to God See in Chap. 6. throughout p. 200 c. III. Thirdly Right keeping of Gods Commandements By this we know that we love the children of God when we love God and keep his Commandements For this is the love of God that we keep his Commandements and his Commandements are not grievous 1 John 5. 2 〈◊〉 Evidences of keeping Gods Commandments See in Chap. 2. Signe 6. p. 162 to p. 168. and Chap. 6. Signe 4. p. 208 to 212. IV. Fourthly Loving the Brethren peculiarly and especially in this notion or respect as they are begotten of God and as they are thereby the children of God Every one that loveth him that begat loveth him also that is begotten of him By this we know that we love the children of God 1 John 5. 1 2. See this further cleared p. 170 171. V. Finally When we love them not verbally and complementally but really and sincerely Opening tender bowels of Compassion to our brother in need yea if the cause require hazarding our dearest lives for the children of God Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren But whoso hath this worlds good and seeth his brother hath need and sâ—…utteth up his bowels of compassion from him how dwelleth the love of God in him My little children let us not love in word neither in tongue but in deed and in truth And hereby we know that we are of
BELIEVERS Evidences FOR ETERNALL LIFE Collected Out of the First Epistle of JOHN which is Catholique Explained and confirmed By very many Subservient Signes or Under-Notes Grounded upon Scriptures and Illustrated by Testimonies both of Ancient Fathers and Modern Writers Whereby Persons truly Regenerate may divers wayes Discover their present State of Grace and Title unto glory By FRANCIS ROBERTS A. M. Pasâ—…or of the Church at Augustines LONDON The second Impression Brethren Give Diligence to make your Calling and Election sure 2 Pet. 1. 10. Examine your selves whether ye be in the Faith Prove your owne selves KNOW ye not your owne selves How that Jesus Christ is in you except ye be reproâ—…ates 2 Cor. 13. 5. London Printed by T. R. and E. M. for George Calvert and are to be sold at his shop at the Sign of the Half-Moon in Pauls Church-yard neer the little North-door 1655. To the RIGHT HONOURABLE HENRY Earle of KENT And to his Right Noble Consort Amabella Countess of Kenâ—… All Confluence of Blessings both for the life that now is and for that which is to come from the Father of Mercies and God of all Consolations Right Honourable OF all people in the world that 's the only happy people whose God is the LORD the Lord being that suprem good in whom alone are concentred all beatificall Perfections No people can enjoy the Lord as their God but by Covenant in Christ Iesus that only way unto the Father Covenant-Interest in Christ cannot actually be pleaded by any person but only such aâ—… are actually seized of a gracious Covenant-State thâ—… Grace of the Covenant iâ—… us being the surest Pledgâ—… of Gods entring into the Coâ—… venant of Grace with us Sâ—… that to be in a Graciouâ—… State is true happinesse Bâ—… to know our selves to be such a State is true happinesse double upon us Hereupon that I might lend some help to true believers for reading and discerning their own spirituall Evidences of their State of Grace I have been perswaded to publish this bundle of Beleevers Evidences for Eternall Life in the ensuing Treatise Whereunto I have been the more inclinable that my lines might be of use 1. To support the weak and comfort the feeble-minded who walk heavily and disconsolately in the paths of grace through want of Assurance That they hereby comming in some measure to know the things that are freely given to them of God may lift up the hands that hang downe and the feeble knees and run with enlarged hearts the way of Gods Commandements 2. To confute really the Enthusiasticall fancies the ignorant Anti-Scripturall opinions of some who cry up I know not what imaginary Raptures Revelations and other Dreames of their own as the only Characters of Election and Justification decrying as carnall all discoveries of beleevers spirituall estates by markes and Signes of Sanctification For this sweet Epistle of John the beloved Disciple is full of such markes as in this book is evident Christ hath taught us to judge of the tree by the fruits And Reason directs us to discover the Cause by the effect 3. To divert the distempered minds of men a little if it be possible from jejune empty perverse disputes vain janglings brain-sick notions and speculations the calamity of these crazy times to exercise themselves upon that wholesome necessary practicall businesse of making their calling and Election sure We have laid out farre too much for that which is not bread for that which satisfieth not 4. And finally to rouze up my selfe and all sorts of Christians in this Kingdom in these slippery days wherein both Lives Liberties Health Friends Wealth Pleasures Honours Crowns Scepters and all sublunaries are in such extremity of extraordinary uncertainties to lay hold and make sure of eternall life that in the midst of all terrestriall Concussions and Revolutions we may have a celestiall unshaken foundation of true spirituall Peace and Consolation Your Honours noble respects and undeserved favours heretofore manifested unto me have commanded me to Dedicate and Present unto you this small Testimoniall of my unfeigned gratitude And wherein can I be more truly serviceable to your Honours then in such sincere endeavours to promote your Assurance of eternall salvation Now the God of all Grace fill your hearts with all the fruits of his Spirit unto all riches of the full assurance of understandding and faith and hope in this life And at last crown you both with ineffable glory in the life to come in the full enjoyment of himselfe who is the Heaven of heaven and Glory of glory So prayeth Augustines London Octob. 9. 1648. Your Honours humble and faithfull servant in the Lord FRAN. ROBERTS The Evidences Methodized The chiefe Scope of his Book 〈◊〉 To Proâ—…te Believers Assuâ—…nce of â—…eir true â—…te of Grace To his end herein are â—…folded I. The Saints Assurance itself in Generall viz. the 1. Nature of it Preface Pag 14 15 â—…6 2. Tryall of it Pref. p. 16. to 22. 3. Way of Attaining it Pref. p. 22. to 26. 4. Inducements to it Pref. p. 26. to 30. II. The Evidences or Signs in Particular Leading to Assurance of Eternal Life These discover I. Gods Gratuitous Love to us in Jesus Christ How he loved us first pag. 10 11 12. 200. where 1. IV Signes of Gods love to us pag. 5. â—…o 21. 2. VI Signes of Gods love Applyed to us pag. 201 202. II Our Gracious state towards God according to his love in Christ. viz in our I. Enjoyment of the Spirit of Christ himselfe The immediate Author of all Grace where 7 Signes of the Spirit given unto us pag. 216 217. II. Enjoyment of the gracious effects of the Spirit viz. I. Regeneration or New-birth at our Conversion Here 1 How the Soule is brought to Christ by 7 steps pag. 25. to 28. 〈◊〉 How the Father drawes the Soule to Christ in six particulars pag. 25 26. 3. 〈◊〉 Signes of Regeneration pag. 21. to 180. II. Sanctification our Persons by 1. Mortifying of the Old man 1. In generall Sinne where 1. How Regenerate persons Sinne not like the unregenerate in eight distinctive Characters pag. 38. to 60. 2 How Regenerate persons may possibly Sin against Grace in five degrees pag. 89 90. 3 How the Regenerate Sinne not the Sinne against the Holy Ghost pag. 60. to 127. 2 In Particular 1. Errours How farre the Regenerate overcomes them pag. 127 to 139. 2. Love of the World 15. Signes of inordinate love of the world pag. 9 10. 207 208. Many Signes of overcoming the worlds Smiles and Frownes pag. 142 to 162. 3. Slavish Feare 5 Signes that it is cast out pag. 203 204 205. 4. Bosome-Sinne pag. 52 53. 2. Vivifying of the New man Some holy habits wherof are 1 Know ledge p. 70. 71. here coÌ„sider 1. VIII Signes of the Spirits Teaching us pag. 181 182 183. 2. IIII Signes
of true knowledge of God and Jesus Christ pag. 193 to 200 3. VII Signes of entertaining true Apostolicall Doctrine pag. 198 199. 4. How the Regenerate entertaine the Truth pag. 139 to 142 217 21â—… 2. Faiâ—… 7 Signes of true Faith p. 23 to 28. And 13 Signs of Faiths victory over the world p. 145 to 162. 3. Hop of glory 5 Signes of it p. 173 174 175. 4. Lov to God 12 Signes of it p. 13. to 21. And p. 2â—…0 to 21â—… 5 Signes of dwelling in Gods love p. 223. 5. Broâ—…erly love 3. Negative Signes p. 170. 15. Affirmatiâ—… Signes p. 170 to 173. And p. 228 to 233. III. Adoption or Son-shirto God 14. Signes of it p. 7 8. 21. to 180. IIII. Union to Christ. 7 Siâ—…nes that Christ is ours p. 188. to 192. V. Communion with God and Christ. IX Signes of it p. 214 to 228. III. Our real Gratitude to God who hath brought us into a gracioustate in our 1. Imitation of Christ. 8 Signes of walking as Christ walked p. 225 226 227. 2. Walking in light not in darknesse 4 Signes of it p. 224 225. 3. Confession of Christ sincerely 4 Signes of it p. 218 to 222. 4. Right Hearing of the Word 7 Signes of it p. 198 199. 5. Practizing of Righteousnesse sincerely 4 sorts of Signeâ—… hereof p. 164. to 168. 6. True keeping Gods Commandements 6. Signes of it p. 195 196 197. 7. Cheerfull obedience 8 Signes that Gods Commandements are not grievous to us p. 210 211 212 Place this before the Preface at p. 11. THE PREFACE Touching the SAINTS Assurance Succinctly unfolding 1. The Nature of it 2. The Tryall of it 3. The way of Attaining it 4. Inducements to it NO State on earth is so sweet and happy as the State of true grace bestowed upon Gods Elect Such were darknesse but are light were lost are found were dead are alive again had not obtained mercy but now have obtained mercy were not a people but now are the people of the living God They are New created according to the image of God They partake of the Divine Nature They live the life of God The Father disdains not to count them his Sonnes and Daughters The Son is not ashamed to call them Brethren and the Holy Ghost is pleased to make them his Holy Temples They are called effectually justified freely sanctified gracionsly and shall be glorified eternally They are servants of God and Christ to do his work not only servants but friends to know his secrets nor onely friends but Sonnes adopted into the houshold of God Nor only Sons but Heires of God to inherit his Kingdome nor only Heires but Co-heires with Christ to reigne together with him for evermore No good thing shall be withheld from them No condemnation shall befall them Nothing in the world shall separate them from the love of God in Iesus Christ. All things in the world shall work together for their good All the surest Promises are theirs All the richest Graces are theirs All the sweetest Comforts are theirs All the highest Priviledges are theirs All the noblest Hopes are theirs what shall I say Theirs is Christ and in Christ all things O Happy happy is that people that thus have the Lord to be their God! This sweet and blissefull State of Grace is rendred double sweet unto the faithfull when once they come to know themselves to be in such a State Assurance of our State of grace is grace doubled But in evill times such as are come upon us when we can promise our selves no certainty of any sublunary enjoyment pleasures being quickly drowned in bitternesse Riches taking to themselves wings Honours wheele suddenly turning upside down Crownes toppling off the Heads and Scepters dropping out of the hands of Princes The Pride of all glory being stained and the strongest foundations and pillars of Kingdomes being shaken friends liberties life and all we have exposed to much hazzard and jeopardy In such seasons when we can be sure of nothing on earth yet then to be sure of grace and glory is grace trebled and in some measure glorified To Advance this spirituall happinesse among the Israel of God in midst of our temporall miseries this small ensuing Treatise is published Spirituall certainties being the best antidote against Temporall uncertainties Though the Platforme of these Evidences be confined to the compasse of this sweet Epistle as Augustine stiles it of the sweetest Apostle yet the amplifications and demonstrations of the severall particulars in much variety are borrowed from other Scriptures and so farre extended that they do amount to a large Anatomie of the spirituall state of a Christian as may appeare in the foregoing Table wherein the Evidences are methodized Before the perusall of particulars be pleased to pause a little to take view of Assurance in the Generall and herein of 1. The nature of it 2. The tryall of it 3. The way of attaining and retaining of it And 4. The Inducements perswading to it I. Of the nature of Assurance Assurance or Certainty is twofold viz. The assurance or Certainty of the object believed That God is true and what he hath promised shall certainly and faithfully be performed This is not the Assurance we enquire after though certainty of the object be the ground and foundation whereupon certainty of the subject is primarily bottomed The Assurance or Certainty of the subject believing This is the Assurance we are to consider of This Assurance hath severall Denominations in Scripture viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Perswasion rendered Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith hath its name from Perswading because thereby the heart is perswaded 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A perspicuous manifestation viz. when Christ manifests himselfe to the soul that loves him as not to the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge thus it s often stiled 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boldnesse so it s usually translated importing an undaunted yet humble and dutifull looking God in the face c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full-assurance when Faith acts strongly without staggering through unbeliefe This is called sometimes Full assurance of understanding Sometimes Full assurance of Hope And sometimes Full assurance of Faith For Knowledge Faith and Hope do all contribute their influence to the making up of Full assurance Of this Assurance or certainty of the Subject there are certain kinds or rather degrees principally these three 1. A certainty of Adherence and Application when we certainly apply and adhere to the promise and to Christ therein peremptorily devolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts This is receiving of Christ cleaving to the Lord with full purpose of heart if we must perish we will perish beleeving Though he