kill me c. This is the minimum quod sic viz. the lowest step of Assurance and is so of the nature of faith that faith cannot be without it in the weakest beleever Every true believer hath this assurance 2. A Certainty of Evidence or Experience When by the reflection of conscience and faith upon themselves and their owne acts or by the Testimony of the Spirit of God we evidently see we are in a gracious State experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries As being new creatures walking in the light walking after the spirit not after the flesh loving the brethren c. This some call Assurance of Internall vision Agustine counts this a clear evidence saying that our faith is conspicuous to our owne minde and that a man holds his faith by certaine knowledge and attestation of conscience And saith Ambrose He that hath the sense of faith in his heart knowes that Christ is in himselfe This Assurance is usually attended with much comfort and sweet joy upon the soule that hath it Yet every Christian reacheth it not as the former though all should contend earnestly for it It seems to pertaine rather to the well-being then to the meere being of faith and grace 3. An unstaggering certainty or a Full assurance when there 's such a full perswasion that overcomes all doubts feares staggerings of unbeliefe as in Abraham the father of the faithfull This is the maximum quod sic viz. The highest Pinacle of Assurance in this life next unto celestiall enjoyment and very few attaine unto it II. Of the Tryall of Assurance The Tryall of the truth of our assurance is of great importance and necessity For 1. Many Christians have some degree of assurance who think they have none at all Let such but be convinced of what they have they are comforted 2. Many have no true assurance at all who yet pretend thereto most of all Carnall men and hypocrites As Israel Solomons foole the selfe-justifying Pharisee and the Laedicean Angel Such should be convinced of what they want that they might be humbled and replenished All graces and so Assurance have their countefeits we had need try them lest we take shadows for substances Copper for gold Try Assurance by the 1 Qualification of the subject assured 2. Grounds or Causes of Assurance 3. Fruits or effects of Assurance I. The subject of Assurance must be duly qualified ere he can be capable of Assurance Persons are previously and preparatorily qualified for Assurance 1. By kindly humbling of the soule breaking of the heart and troubling of the conscience with feares about their naturall condition The spirit of bondage to fear goes before the spirit of adoption witnessing with our spirit our Son-ship More or lesse thus God deals with all that come by assurance Where 's thy true humbling 2. By furnishing the humbled broken heart with saving faith First we believe then are after sealed with the Spirit of promise Where 's thy true faith 3. By giving them the Spirit they must first have the Spirit of God ere by the Spirit they can know the things given them of God Hath God truly given thee his Spirit II. The Grounds or Causes of assurance must not be 1. Ignorance of our miserable state 2. Nor carnall confidence upon common things viz. worldly prosperity outward acts of religion or common inward gifts of the Spirit Illumination Taste of the good Word of God c. those and like are the false grounds of hypocrites But Grounds of true assurance are either 1. Divine Testimony by audible voice Thus Christ assured the Palsie-man and the penitent woman of pardon and the Convert thiefe of Paradise But this vocall Testimony was extraordinary To expect the like now or else to reject other grounds of assurance were to tempt God 2. The lively exercise of faith reflecting upon its own acts and â—…seeing it selfe believing Faiths acts are 1. Direct and these either 1. Receptive of Christ or 2. Operative from and by Christ received 2. Reflexive when faith returnes upon it selfe looks back upon its own acts thus receiving Christ thus working as Paul knew whom he had believed Doth thy faith thus act 3. The Testimony of our owne sanctified spirituall heart or conscience according to the Word of God of our good spirituall estate The spirit of man is as the candle of the Lord searching all the inward parts of the belly knows what 's in him This Testimony of our sanctified conscience is usually obsolved by Ratiocination or discourse in a Practicall experimentall Syllogisme thus The Proposition being taken out of the Word viz. Some eminent Scripture Signe or Character of grace as in 2 Cor. 5. 17. Acts 15. 9. 1 Iohn 1. 7. and 3. 14. He that loves the brethren is passed from death to life this is dictated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. The Conservative Treasury of conscience treasuâ—…ing up such Principles The Assumption is drawn from our owne â—…nown state and experience in the things of Christ c. As But I love the brethren This is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Conâ—…cience as conscious of a mans state and frame â—…f heart The Conclusion containing the hearts senâ—…ence hereupon Therefore I am translaâ—…d from death to life is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment or judiciary sentence of conâ—…ience upon the Premises Doth thy conâ—…ience thus assure thee by the Word 4. The Testimony of the Spirit of God which purposely given us to this end that we â—…ay know the things that are given us of â—…od Now the Spirit becomes the Author â—…d ground of our Assurance 1. As a Seal â—…aling us after we believe by his holy and heavenly impression 2. As an earnest of our eternall inheritance First-fruits of the true Canaan or Handsell of heaven 3. As a joynt witnesse with our spirits and consciences both clearing up our spirituall evidences to our minds and opening our minds to discerne them as a teaching unction enabling us to know all things Hast thou such a Testimony from the Spirit of God III. The fruits or effects of true assurance distinguishing it from counterfeit assurance Presumption are these and such like 1. True assurance whereever it be mightily incites to selfe-purifying to accurate sanctification in heart and life Now we are the Sons of God but we know that wheâ—… he shall appeare we shall be like him Anâ—… every man that hath this hope in him purifieâ—… himselfe even as he is pure See this selfe-purifying hereafter more fully opened Presumption encourageth in sin and impurity 2. True assurance stirres up fervent dâ—… fires and longings in such hearts after thâ—… Gospel of Jesus Christ They that once haâ—… truly tasted the
demonstrates Iames 2. 14 to the end Now faiths principal acts are these 1. Cleansing and purifying the heart from all inward filthinesse so as not to approve it or mingle with it Acts 15. 9. 2. Calming and pacifying the conscience as once Christ said to the windes and waves so faith in Christ saith to the troubled and perplexed soul Peace and be still and there is a great calme Rom. 5. 1 2 3. Phil. 4. 7. 3. Acting and working by love with a chearful respect and delightful enlargement to all Gods Commandements Gal. 5. 6. 1 Iohn 5. 3. 7. Finally Faith having attained to this spiritual strength and activity contends after a fuller perfection even after a full assurance Col. 2. 2. Heb. 10 22. Heb. 6. 11 18 19. which full-assurance is obtained by faith's reflecting upon its own acts and seeing it self believe I know whom I have believed 2 Tiâ—… 1. 12. and though every believer reacheth not this full assurance nor any one retaines it at all times yet the nature of faith contends and leads all unto it most genuinely whence Calvin was not afraid to say that full assurance can no more be plucked from faith then heat or light can be severed from the Sun Qu. 2. Whence may it be evinced that whosoever doth thereby thus beleeve is born of God Answ. From many grounds take a few for all 1. This believing thus described is a receiving of Christ and a believing on his Name but every one that receives Christ and believes on his Name is born not of bloods nor of the will of the flesh nor of the will of man but of God Joh. 1. 12 13. What need to be said more punctually 2. This Faith thus described is one of the fruits of the spirit enumerated as contra-distinct from the works of the flesh Gal. 5. 22. Consequently they that have this Faith have the regenerating Spirit in them whence this and the other fruits flow and so are born of God 3. This Faith and beleeving here described is such as whereby the believer pleaseth God Heb. 11. 6. Consider well the former particulars Therefore they that so beleeve are regenerate in the spirit and not in the flesh for they that are in the flesh cannot please God Rom. 8. 8. 4. Finally they that believe in Christ as hath been described shall be saved Mark 16. 16. Joh. 3. 16. Therefore they must needs be borne of God for Except a man be â—…orn againe he cannot enter into the Kingdome â—…f God Joh. 3. 3 5. The not committing of sin is the properâ—…y of such as are truely regenerate He that â—…mitteth sin is of the devil for the devil â—…nneth from the beginning for this purpose the Son of God was manifested that he might destroy the workes of the devil Whosoever is â—…orn of God doth not commit sin for his seed â—…maineth in him and he cannot sin because he 〈◊〉 borne of God 1 Joh. 3. 8 9. This note about â—…ing is for greater cleerenesse and more â—…phaticalnesse laid down Affirmatively â—…d Negatively by that detecting the children of the divil by this the children of God Contraries parallel'd serve to illustrate one â—…nother 1. Affirmatively ver 8. where consider â—…st The Position it selfe He that committeth 〈◊〉 is of the devil i. e. He is the child of the 〈◊〉 and the divel his father as Ioh. 8. 44. and â—…lkes according to the course of this world according to the Prince of the power of the Aire â—…e spirit that now worketh in the children of â—…obedience Eph. 2. 2. For this phrase is 〈◊〉 the divel is here opposed to that is born 〈◊〉 God ver 1 9 2. The confirmation of it by double Argument viz. 1. From the devils â—…ostasie for the devil sinneth from the beginâ—… i. e. The devil sinned from the beginning of the world compare Ioh. 8. 44. wiâ—… Iude 6. He was the very first sinner in thâ—… world and the cause of all other sinners 〈◊〉 the world He drew his Apostate Angeâ—… with him hence probably that phrase the Dâ—… vil and his Angels Mat. 25. 41. He deceiveâ—… our first parents in the Serpent and 〈◊〉 brought sin upon all the world Gen. 3. Anâ—… still he as a roaring Lyon walketh about seeâ—… ing whom he may destroy 1 Pet. 5. 8. Norâ—… it said he sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneâ—… from the beginning i. e. indefinently anâ—… with one continued act as some weâ—… observe Sin is the devils continuall tradâ—… without cessation or intermission Noâ—… the devil being such a sinner from the begiâ—… ning they that commit sin as meer natuâ—… men do must needs be the children of thâ—… devil This the first Argument 2. From Chrisâ—… office or the end of his first coming into thâ—… world viz. To destroy the workes of the dâ—… vil Sinne is the proper work of the devâ—… Christ destroyed both By the vertue aâ—… sufficiency of his merit for all his elect at oncâ—… Rom. 8. 3. And By the vigour and efficienâ—… of his Spirit Rom. 8. 2 13. for every one 〈◊〉 his elect respectively when effectually calleâ—… So that hence it must needs follow thâ—… those persons in whom the dominion aâ—… power of sin is not subdued by Christ bâ—… they still commit sin they so continuing 〈◊〉 still remain the children of the devil thâ—… present state is damnable 2. Negatively verse 9. where also note 1. The Position it selfe containing the Character of such as are borne of God Whosoever is borne of God doth not commit sin which also may thus be converted Whosoever commits not sin is borne of God 2. The Confirmation of the Position by a double Argument 1. A causâ conservante from the conserving cause in him that keeps him from sinning for his seed remaineth in him By seed here 1. Some understand the â—…raduction of the divine essence to the Saints whom therefore Beza deservedly brands as most ridiculous fanatick persons for this â—…bsurd dream 2. Some understand by seed the Spirit of God by whom we are regenerated and our corruptions and flesh subdued so that we walke not after the flesh but after the Spirit the streame of Interpreters runnes this way 3. Some finally by â—…eed understand the Word and Spirit together the Word effectually applyed and actuated by the operation of the Spirit and this seems fullest For the Scripture compaâ—… the word to seed because it is Gods instrumentall Ordinance for our Regeneration Being borne againe not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. And this Word of God abiding in the heart written there is a most prevalent Antidote against Sinne. Thy Word have I bid in my heart that I might not sinne against thee Psa. 119. 11. So that the regenerate sinnes not because his seed remaineth in him i. e. Gods Wordcast into the heart by the operation of the Spirit making a man to spring
into a new creature As that learned Master Perkins hath observed Thus of the first Argument 2. Ab impossibili from the impossibility of his so sinning that is born of God and that from the state and nature of his regeneration and he cannot sinne because he is borne of God whereby he intimates that a sinful course and a state of grace are wholly incompatible and inconsistent with one another Here the Apostle riseth higher in his expression clearly pronouncing that the hearts of the godly are so efficaciously governed by his Spirit that with an inflexible affection they follow the conduct of the Spirit The Apostle doth not only teach that the regenerate are able not to sin 〈◊〉 but that the motion of the Spirit is so effectuall that it necessarily retaines them in the constanâ—… obedience of righteousnesse As Calv. observes not unsuitable to this of Iohn is the tenor of the Covenant of grace I will put my feare in their hearts and they shall not depart from me Jer. 32. 40. Thus much for the distribution and explication of this cotext wherein not sinning is made a note of regeneration Now because this is a grand evidence of being born of God that all such sin not nor can sin because this hath much difficulty in it as seeming to crosse not onely the experience of all regenerate persons who feel they sin frequently to the griefe of their soules but also divers Scriptures Psa. 19. 12 13. Rom. 7. 15 23 24. Iam. 3. 〈◊〉 1 Ioh. 1. 8 9 10. Therefore this is the prinâ—…ipall thing here to be opened and cleered convincingly to the Conscience viz. How or in what sense He that is borne of â—…od doth not commit sin nor can sin For more clear Resolution herein consiâ—…er this thing Negatively and Affirmatively Negatively when the Apostle saith He that born of God doth not commit sin nor can sin â—…ereby cannot be meant as some have hence â—…agined that the regenerate have no sin all inherent in them nor committed by â—…em but are perfectly holy even in this â—…e As of old the Manicheâ—…s and Cathariâ—…ought â—…ought they could not so much as sin in â—…ought The Pelagians and Familists iâ—…gined themselves so free from sinne that they needed not to pray forgive us our trespasses The Adamites deemed themselvâ—…s as pure as Adam and Eve before their faâ—… And the Carpocratians dreamed that they were as free from sinne as Christ himselâ—…e Yea even in these our dayes some have held That he that believeth that Christ hath taâ—… away his sin is as clean without sin as Christ himselfe That It is as possible for Christ himselfe to sinne as for a child of God to sinne That If a man by the Spirit know himseâ—… to be in the state of grace though he be drâ—… or commit murther God sees no sin in him That as well our workes as persons are perfectly holy and good That a Saint 〈◊〉 this life without any addition hereafter is perfectly just perfectly holy compleatly glorious 〈◊〉 this life and is not capable of any addition 〈◊〉 ter death in the least degree but onely of maâ—… festation Against these fond and false imagination observe 1. That the holy Scripture expressely tesâ—… fies the contrary viz. That the most holy aâ—… regenerate persons in this life have in theâ—… Sin Originall and hence â—…oo often fall iâ—… sin actâ—…all Who can underistand his error Psal. 19. 12. Who can sâ—…y I have made 〈◊〉 beare clean I am pure from my sin Pro. 〈◊〉 9. There iâ—… no man 〈◊〉 sinneth not 1 Kâ—… 8. 46. 2. Chron. 6. 36. In many things sin all Iames 〈◊〉 2. There is not a just man on earth that doth good and sinneth not Ecclesâ—…y 20. If we say that we have no sin viz. originally we deceive our selves and the truth is not in us If we say we have not sinned viz. actually we make him a liar and his word is not in us 1 Iohn 1. 8 10. 2. The universall experience of the best of God Saints in all ages evidences that none of them all have been without sinne in this life Not Abraham Gen. 12. 13 19. 20. 2 5. Not Isaac Gen. 26. 7 9. Not Iacob Gen. 27. 19 20 24. Not Moses and Aaron Psal. 106. 33. Deut. 32. 50 51. Exod 32. 2 21. Not David Psal. 51. 1 to 10. 38. 3 4. Not Peter Matth. 26. 33 34 35 70 to the end Gal. 2. 11 12 13 Not Paul himselfe Rom. 7. 18 20 23 24 25. 3. The nature of grace and sanctification in this life is at perfectest but imperfect and growing on to perfection 1 Cor. 13. 9 10. Phil. 3. 12 13. consequently mortification is imperfect Some Canaanites are still in the land though the Kings are distroyed There is a remnant of flesh as well as a principle of spirit Gal. 5. 17. The Church is not actually purged but in purging from all defilements and at last there shall be no spot nor wrinkle nor any such thing Eph. 5. 26 27. Onely the man Christ Jesus in this world was without sin Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. 2 Cor. 5. 21. 4. Compleat purity from sin and perfection of holinesse is a glory though to be desired on earth yet reserved for heaven Rom. 6. 7. Eph. 5. 27. Heb. 12. 23. Rev. 21. 27. 5. Unto all which might be added the plentifull suffrage of Ancient Writers take the sense of two or three for all Lactantius Firmianus saith None can be without sin so long as he is burdened with the clothing of flesh Hierom saith If the outward man do what it would not and acts what it hates it shewes that the Command is good and that he acts not what is evill but sinne dwelling in his flesh i. e. the vices of the body and desires of pleasune * Augustine saith Search every one though most righteous in this life though he be worthy of the title of a just man yet is he not without sin And a little after Whatsoever is sin is formerly blotted out of us in baptisme but because all iniquity is blotted out doth no infirmity remaine if none remaine we shouid live here without sinne but who dare say this but a proud man but one unworthy of the mercy of the pardoner but he that will deceive him selfe and in whom the truth is not And in his book of the City of God he saith The words of such a master and our Lord are vigilantly to be considered for he saith not If you forgive men their sins your Father will allso forgive you what sins soever but he saith your sins For he taught adaily prayer and spake to disciples justified What is therefore your sins but the sins without which even you are not who are justified and sanctified Blessed Cyprian also that valiant Confessor and glorious Martyr of Jesus Christ writing upon that Petition of the Lords prayer And forgiveius our
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—…
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
what part we have in the Sonnes redeeming love would we discover our share in the Sonnes redeeming love then let us accurately search what right and property we have in the Spirits sanctifying love when we spiritually live from the Father through the Sonne by the Spirit then God gives us a taste of his love experimentally Excellently Salvian that eminent Presbyter of the Massilian Church who flourished in the fifth Century discourseth of this love of God to us This is that which I said before that God loves us more then a Father his Sonne Verily the thing is evident that God loves us above the affection of sonnes who for our sakes hath not spared his Sonne And what adde I further and this a just Son and this an only begotten Sonne and this Son God And what can be said more and this for us that is for evill ones for most wicked ones for unrighteous ones Who can estimate this love of God towards us but that the justice of God is such that no unjust thing can be incident unto him For so far as humane reason may judge any man had done an unjust thing if for the worst servants he should haveput to death a good Sonne So that in this the piety of God is more inestimable and in this the vertue of God is more admirable that so the greatnesse of his justice cannot by man be understood inasmuch as to the apprehension of humane imbecillity the greatnesse of his justice seemes almost to have a shew of in justice So he Adoption That we should be reckoned among the children of God may be a second Signe of Gods love to us Behold what manner of love the Father hath bestowed upon us that we should be called the Sonnes of God! 1 Joh. 3. 1. Well said the Apostle Behold what manner of love for here is not only love but love to admiration That we without strength Rom 5. 6. we lost creatures Luk. 15. last we sinners Rom. 5. 8. we in the bond of iniquity Act. 8. 13. we dead in trespasses and sins Eph. 2. 1. we enemies to God by wicked works Col. 1. 21. we children of wrath even as others Eph. 2. 3 c. That we should be thus advanced in heavenly places in Christ and accounted not only servants which is much Ioh. 12. 26. not only friends which is more Ioh. 15. 15. but also sonnes and consequently heires and co-heires with Christ which is most of all Rom. 8. 16 17. Gal. 4. 4 5 6. Let men behold let Angels behold let both adore and admire what manner of love is this love Shew thy sonneship this Son-ship demonstrates infallibly Gods love unto thee God takes none into this nearest relation but whom he first took into his dearest affection If thou art a Sonne of God then 1. Thou art born againe of the Spirit of God Iohn 1. 12 13. and 3. 3 5. 2. Thou hast received Jesus Christ by believing on his Name Ioh. 1. 12. 3. God hath instilled into thee a Son-like Spirit of prayer Rom. 8. 15 26 4. Thou art conforme to Christ the first-borne among many brethren Rom 8. 29 5. Thou art acted led and guided by the Spirit of God Rom. 8. 14. Our not loving the world not the things that are in the world inordinately may be a third Signe of Gods love to us Love not the world nor the things that are in the world for if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world and the world passeth away and the lust thereof but he that doth the will of God abideth for ever 1. Ioh. 3. 15 16 17. The love of the Father is in him neither Actively nor Passively who immediately loves the world Not Actively he loves not the Father not passively he is not beloved of the Father for who can be beloved of the Father and not reciprocally love the Father again 1 Iohn 4. 19. and who can entertaine the true love of the Father in the heart but withall he must banish the excessive love of the world out of the heart For 1. The love of the Father and the love of the world are sorepugnant and inconsistent one with another Iam. 44. Matth. 6. 24. 2. The love of the Father and of the world do each of them so forcibly exhaust and draw out the whole heart that it is impossible that these two loves should at one and the same time in intense degrees dwell in one and the same heart As Cyprian well observed The love of God and the world cannot cohabit in one heart together as the same eye cannot at once look up to heaven and down to the earth together But who do inordinately love the world and things in the world Answ. 1. They who are wont inordinately to desire and seek it when they want it 1 Tim. 6. 9 10. Matth. 6. 31 32 33. 2 Pet. 2. 1 2 3. 2. Kings 5. 20 22. 1 Kings 21. 4. 9 10 16. 2. They who are wont inordinately and immoderately to set their hearts upon it and abuse it whilest they have it Ps. 62. 10. 1 Tim. 6. 17. Luk. 12. 16 to 22. Mat. 19. 21 22 23 24. Iam. 5. 1 to 7. 34. 1. They who are wont excessively to grieve and perplex themselves when they lose it as Achitophel who when he lost this worlds honours went discontentedly and hanged himselfe 2 Sam 17. 23. Our love to God which is a sweet effect a resulting ray a reflexive beame of Gods love to us may be a fourth Signe of Gods love to us We love him because he first loved us 1 Joh. 4. 19. When God begins to us in this sweet cup of love we cannot chuse but pledge him but should not he love us first and we also have some apprehension of that his love we should never love him at all For as Bernard saith Men render not love to God loving them till the spirit of faith reveales to them Gods eternall purpose about their future salvation As light breeds light fire fire so Gods love to us begets love to God in us But how or wherein hath God loved us first Answ. God the Father Son and holy-Ghost hath eternally loved us in electing us Col. 1. 12. 1 Pet. 1. 2. Eph. 1. 3 4 5 6 7. In a more peculiar sort God the Fathers love first shined forth towards us in giving Jesus Christ his own only Son that Sonne of his love Col. 1. 13. for us Tit. 3. 4 5 6. Iohn 3. 16. Hath God so loved us as not to spare his â—…wne Sonne as hath before been evidenâ—…ed how can this chuse but kindle in us reâ—…iprocall flames of love again to God and â—…ake us delight in his love They more I â—…rink saith Bernard of the love of God
Iudas restlesse till he had hanged himselfe Matth. 27. 1 to 7. Yea sometimes the anguish and sting of Conscience is so intolerable that they desperately wish themselves in hell that they might not be so overwhelmed with torturing fears but feele the worst but alas when they shall come into hell their worme of Conscience will never dye but fret and gâ—…aw the heart-strings of the soule for evermore 6. Finally this sin is so heynous that the pardon of it is not to be prayed for There is a sin unto death saith Iohn I do not say ye shall pray for it 1. Joh. 5. 16. And that sin which may not be prayed for is counted desperate and past remedy for Prayer is one remedy now the more remedilesse the more grievous Thus far of the second thing to be evidenced viz. What the sin against the Holy Ghost is and wherein it consists viz. of 1. The Names 2. Nature and 3. Grievousnesse of it SECT III. Now briefly to the third and last thing propounded for clearing this Case of Conscience viz. to shew What a vast difference there is betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost And this results by way of Corollary from all that hath been already spoken To hint some particulars may be sufficient as 1. They that sin against the Holy Ghost are such as are under the reign dominion of sin viz. Hypocrites that never had in them any power of godlinesse but only a forme remaining still in their carnall condition But Regenerate persons though sometimes they may fall grievously 〈◊〉 yet are delivered from the dominion and reign of sin as hath been shewed 2. They that sin against the Holy Ghost were never advanced beyond the degree of Hypocrites as hath been evidenced But Regenerate persons are sincere and upright Psal. 18. 22. 2 Cor. 1. 12. they partake of the truth of grace power of godlinesse life of GOD. 3. They that sin against the Holy Ghost universally fall away both from Profession and Approbation of Truth and grace as hath been proved But the Regenerate never fall away thus universally but only partially and in some particular respects only 4. They that sin against the Holy Ghost apostatize and fall away finally But though Regenerate persons sometimes fall Wofully yet never finally they alwayes rise again 5. They that sin against the Holy Ghost sin wilfully and maliciously But as hath been cleared Regenerate persons sin out of weaknesse and infirmity not of malice or wilfull obstinacie they hate the evill which they do Rom. 7. 15. 6. They that sin against the Holy Ghost sin desperately against the saving Remedy viz. both against the Ministery and Grace of the Holy Ghost and also against the blood and merit of the Son of God as was declared But they that are regenerate sin not thus against the saving Remedy 7. They that sin against the Holy Ghost are not in fear or trouble lest they have sinned that sin but are wickedly hardened Regenerate persons are oft perplexed and afraid lest they should have sinned it 8. They that sin against the Holy Ghost so sin that it is impossible to renew them again unto repentance But they that are regenerate repent of every sin which they fall into before they die in the generall or particular 9. They that sin against the Holy Ghost sin unpardonably But all the sins of regenerate persons are pardonable and actually pardoned to them 10. They that sin against the Holy Ghost are tortered with a certain fearfull looking for of judgment and fiery indignation which shall devoure them Heb. 10. 27. But they that are Regenerate are justified Rom. 8. 29 30. and being justified by faith they have peace with God and joy in hope of the glory of God and not only so but even glory in tribulation Rom. 5. 1 2 3. 11. They that sin against the Holy Ghost must not be prayed for 1 Joh. 5. 16. But we ought to pray for all Regenerate persons not withstanding their sins frailties which they are subject to Iames 5. 16. 1 Ioh. 5. 16. 12. Finally they that sin against the Holy Ghost shall certainly and inevitably be condemned as was proved But Regenerate persons not withstanding their Actuall or Original sins shall certainly and infallibly be saved Rom. 8. 29 30. There being no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Rom. 8. 1. These and divers such like differences are very remarkable betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost whereby truly Regenerate Persons may discern how far they are from sinning that great sin notwithstanding all their feares and perplexities about it For whose satisfaction I have the more largely insisted upon this weighty Case Thus far of that 3. Evidence or signe of Regeneration viz. The not committing of sin They that are borne of God do not commit sin nor can sin in that sense and in those respects as have been explained IV. Overcoming of Erroneous and Hereticall Spirits and their seducements may be a fourth Signe or Evidence of Regeneration Believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the world Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world 1 Joh. 4. 1. 4. In these 4 Verses the Apostles scope is to caution and encourage the faithfull against all the seducements of erroneous and heretcall spirits then abounding To this end 1. He warnes them of their danger Many false Prophets being gone out into the world v. 1. 2. He directs them how to prevent harm by them Negatively Believe not every spirit Positively Prove the spirits c. v. 1. 3. He gives them one eminent character of a true and false spirit viz. the confessing or not confessing of Iesus Christ v. 2 3. For as Calvin hath well noted Christ is the scope at which faith aims and also Christ is the rock against which all Heretiques dash either in respect of his Person Offices or Ordinances 4. He comforts and encourages them in their victory over these hereticall Seducers and false Prophets though they have many sharp conflicts with them yet they have conquered them got the day Ye have overcome them This their victory is amplyfied 1. By the evidence that it gives them of their owne Regenerate condition Ye are of God little children and have overcome them As if he had said This is a pregnant token or pledge to you that you are borne of God Joh. 1. 13. that you are in a godly gracious regenerate condition that you have overcome these heretiques these false Prophets ye have not been corrupted by nor carried away with their errors 2. By the true cause or ground of this their victory it was not from their own skil or
will not yield though oft admonished though self condemned Tit. 3. 10. As Augustine noted in his time * An hereticall spirit is an incurable spirit So may we observe in all ages and specially in this of our own touching carnal men becoming hereticall how impenitently stubbornly hopelâ—…sly do they persist in their Errours and Heresies how few if any reclaimed This is a wicked disposition Did â—…ey fear God saith * Augustine they would â—…y To erre is humane but through animosity to persist in Errour is diabolicall It were best â—…f we never erred It were next that that we â—…mended our Errour 4. Though carnal men yea perhaps Devils themselves may contrary to some errours hold and confesse some truths yet they neither oppose errours nor hold and confesse truth as those do that are the childeren of God And therefore this hinders not but that the overcoming of erroneous hereticall spirits is a signe or evidence of such as are born of God For 1. Carnal men oppose not Errour embrace not truth from any supernatural illumination or spirit of discerning but meerly from carnal light Natural or Acquired For all that is in and from carnal men is as themselves meerly carnal they are in the flesh Rom. 8. 8. they are nothing but flesh That which is born of the flesh is flesh Joh. 3. 6. They are very darknesse Eph. 5. 8. Hence therefore the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. But the children of God oppose Errour and Heresie and embrace the contrary Truths from principles supernaturall viz. from the Spirit of God revealing the things of God unto them 1. Cor. 2. 10 11 12 13 15 16. and enabling them to understand them so revealed 1 Joh. 2. 27. 2. Carnal men hold not confesse not the truth from sincere love to it for the carnall mind is enmity against God Rom. 8. 7. and where the mind it selfe is enmity against God can there be in the heart any sincere love to Gods truth Of carnall Heathens it 's said they liked not to retain God in their knowledge Rom. 1. 28. and of carnal Gospellers it 's said Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion 2 Thess. 2. 10 11. But the children of God sincerely embrace and professe the truth in love they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Truthingâ—… it in love Eph. 4. 15. yea they so love the truth that they have not loved their liberties and lives that they might defend and maintain it Rev. 2. 13. This difference Augustine notably observed Behold ye have heard in the Gospel what Peter said Thou art Christ the Son of the living God Mat. 16. 16. Read and â—…e shall find the Devils said We know thee â—…ho thou art the Son of God Mar. 1. 24. But Peter is commended the Devils curbed 〈◊〉 same voice divers deeds Where are these 〈◊〉 confessions differenced Love is commended Feare is condemned for the Devils said â—…t this out of love Thou art the Son of God they said it in fear not in love And the same Author elsewhere saith This said Peter this the Devils also the same words but not the same minde But whence was it because Peter spoke this with love for the faith of a Christian is with love But the Devils faith is without love How without love Peter said this that he might embrace Christ the Devils said it that Christ might depart from them c. 3. Carnal men though they confesse Goâ—… truth in words yet they deny it in deeâ—…s 〈◊〉 contrary to the Lord and his truth â—…it 〈◊〉 15 16. But the children of God not only believe the truth 2 Thes. 2. 13. and professe or confesse the truth But they also act for the truth 2 Cor. 13. 8. and walk in the truth 2 Joh. 4. 3 Joh. 3 4. V. Overcoming the world by faith may be a 5 â—h Signe or Evidence of Regeneration Whatsoever is borne of God overcometh the world and This the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Iesus is the Son of God 1 Joh. 5. 4 5. Here we have Two adversaries The victory The means of victory 1. Two adversaries the Regenerate them that are borne of God â—…n one part who are chiefly Defensive as the whole armour of God is chiefly Defensive Eph. 6. 14 to 19. And the world on the other part which is principally Offensive Joh. 15. 18 19 20 And what is this world 1 Partly the men of the world who have their portion in this present life Psal. 17. 14. These lie in wickednesse 1 Joh. 5. 19. these hate the Saints because they are not of the world but chosen out of the world by Christ Joh. 19. 19. Understand then wicked worldlings with all their persecutions of the righteous 2 Partly 〈◊〉 worlds lusts the lust of the flesh the lust 〈◊〉 the eyes and the pride of life 1 Joh. 2. 16. The lust of the flesh i. e. not only carnal corruptions but all the pleasures delights and câ—…ntentments that the flesh or body desires The lust of the eyes i. e. not only libidinous lustfull looks but also all that vanity of the eye about the vain pomp beauty honours glory riches and glittering splend or of the world And pride of life i. e. All that ambition ostentation bragging self-admiring contempt of others caâ—…nal confidence arising from confluence of worldly enjoyments These now are the two adversaries viz. the Regenerate and the World the world with all its wicked and their oppositions with all its lusts their ensnaring insinuations 2. The victory not on the worlds side but on the Regenerates side Whatsoever is born of God overcâ—…meth the world 3. The meanes of this victory Faith in Christ the Son of God All this is wonderfull in our eyes 1. What inequality in the Adversaries The whole world with all its vassals with all its furies and persecutions with all its lusts with all its snares of honours riches pleasures c. and all this against the Regenerate Alas how few how contemptible how feeble are they I A little flock Luk. 12. 32. Worme Iacob Isa. 41. 14. 2. What imbecillity of the means of the Saints safety against the world Faith Faith a self-emptying grace a poor beggerly hand only rich or strong in receiving from another and perhaps a weak palsie trembling hand But the battell is not to the strong Remember David and Goliah how weak and naked David how strong how harnessed was Goliah 3 What succesfull prevalencie notwithstanding of the Regenerate against the world Not only their deliverance from but defence against the world Not only defence against but victory over the world Not only victory but universall victory Whatsoever
4. 21. Signes of true brotherly love See in Cap. II. p. 168 to 173. and Chap. 8. throughout CHAP. VI. Evidences or Signes of our true love to God and to Jesus Christ. I. FIrst Our true love to God flowes from Gods love to us Love breeds love as naturally as light breeds light and fire breeds fire We love him because he first loved us 1 John 4. 19. All equity saith Bernard dictates that the beloved should love the lover Had not God first loved us we should never have loved him being naturally God-haters Rom. 1. 30. and 8. 7. But when once God pleaseth to shed abroad his love in our hearts Rom. 5. 5. giving us some sense or taste of his love to us viz. of his Electing love Rom. 9. 13. Col. 3. 12 of his Redeeming love Gal. 2. 20. Rev. 1. 5. of his Regenerating love Tit. 3. 4 5 6. of his Adopting love 1 John 3. 1 2. c. How can we chuse but love him againe and love him much Luk. 7. 47. I desire to love thee said Bernard and love to desire thee O amiable Lord most worthy to be beloved And thus I runne to apprehend that wherein I am apprehended viz. That I may perfectly love thee at last who hast loved us first But how or wherein did God love us first he expresseth thus saying Whatsoover he did whatsoever he spake on earth to reproaches spittings buffetings Crosse and the grave was nothing but Gods language to us in his Son by his love provoking and stirring up our love Wouldest thou know now whether thou lovest God Search diligently whether God loves thee in Christ what application hath he made of his love to thee what true effect dost thou find of the special love of God or Christ upon thee Signes of Gods speciall love of Christs peculiar love actually applyed to us 1. Is this love of God shed abroad in thine heart by the holy Ghost that thou hast an inward cordiall experimentall taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Tit. 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbred among the Sonnes of God 1 Ioh. 3. 1 2. 4. Hath this love of God sanctifyed thee and made thee holy Col. 3. 12. 5. Hath this love of God brought thee to live the life of faith yea rather to have Christ living in thee Gal. 2. 20. 6. Doth this love of God and Christ sweetly overpower constraine and even compell thee to be chearefully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. II. Secondly The rejecting or casting out of base sinfull servile feare evidenceth our true love to God and Jesus Christ. There is no feare in love but perfect love casteth out feare because feare hath torment He that feareth is not made perfect in love 1 Joh. 4. 18 19. Quest. But what fear is it now which is thus inconsistent with love which love casts out Answ. Feare may be considered either 1. Objectively as it is the object feared so it denotes 1. God Psal. 76. 11. called the Feare of Isaac either because Isaac yielded feare to God or because God struck Isaac with feare when he would have blessed E sau Gen. 31. 42 53. 2. Gods Word The rule of feare Psal. 19. 9. True love casts out neither of these but keeps and cherisheth them in the soul. 2. Subjectively As feare is subjected in us Thus feare denotes 1. The naturall affection or Passion of feare Arising upon some apprehension of some evill as imminent and hardly to be avoided This feare is in it selfe neither morally good nor bad but as sanctified or mixed with diffidence c. Meer humane feare was in Christ yet without sinne Heb. 5. 7. Love casts not out this feare for that were to put off humane nature 2. Feare the sanctified affection whereby the Saints are afraid to offend God their heavenly Father for his mercy goodnesse c. through the love and reverence they beare to him for his eminency and to true piety Psal. 130. 4. and this feare springs from love 3. A sinfull servile slavish feare whereby we inordinately slavishly feare either God Rom. 8. 15. as the Samaritans for his Lyons 2 King 17. 25 32 33 34. or the creature Matth. 10. 28. This is the feare that love casts out Love hath boldnesse and confidence in it feare is full of diffidence and cowardlinesse Hath thy love to God cast out this base feare that 's love indeed Signes that Hagar is ejected that slavish feare is cast out 1. The Spirit of adoption Son-like Spirit removing base fear Rom. 8. 15. 2. The Spirit of supplication crying with filial boldness and confidence Abba Father Rom. 8. 15. Gal. 4 6. 3. The soules pacification by justifying faith This allayes tumultuous feares That diffusion of the love of God in the heart and quieting of conscience by faith are companions are twins in the same soul Rom. 5. 1 5. 4 True awfull religious feare of God swallowing up base fears of the Creature Mat. 10. 28. Isa. 8. 12 13. 5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause against sharpest sufferings and persecutions Cant. 8. 6 7. Acts 20. 23 24 and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ that they have not feared to owne and confesse Christ in worst of times nor feared to go with Christ both into prisons and to death Who will flee persecution said Tertullian but he that feares who feares but he that doth not love And elsewhere He that feares to suffer cannot be his that suffered but he that feares not to suffer he is perfect in Gods love III. Thirdly Not loving the world nor the things that are in the world excessively inordinately discovers the love of God planted in our hearts Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him viz. neither Passively He is not beloved of the Father nor Actively He loves not the Father 1 Iohn 2. 15 16. For 1. God and the world are two such contrary Masters and each of them are so able to take up the whole man that they cannot be intensively loved both at once but the love of the one will prove the hatred of the other Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself in our hearts and affections Excellently Bernard The Spirit of Christ hates the lover of the world flies from him whom he knowes to love any thing besides him He will be so loved as nothing should be loved besides him He will be perfectly loved that will be alone loved He will have
1. The evidencing of true brotherly love by our true love to God in many expressions 2. The Grounds why they that love God should love their brethren 1. God hath commanded both these loves 2. It 's easier to love our brother whom we have seen then God whom we have not seen therefore he cannot be truly imagined to love God that loves not his brother 3. Gods exemplary love God hath so loved us shall we not then love one another 4. Gods Image is engraven upon his chiidren therefore if we truly love the Father we cannot chuse but love the Fathers Image in his Children Hence Bernard calls the love of God and of our Brethren the two wings whereby the soule flies up to heaven Love hath two wings the right wing is the love of God the left wing is the love of our neighbour No man can fly to heaven with one wing Why because the love of God alone without the love of our neighbour or of our neighbour alone without the love of God availes not for attaining eternal happinesse Take thou both these wings the love of God and of thy neighbour that thou mayest fly freely in well-doing and come to the Countrey of the heavenly Kingdome Signes of true brotherly love See in Cap. II. Signe VII p. 168 to p. 173. and Cap. VIII throughout CHAP. VII Evidences or Signes of our Fellowship and Communion with God and with Jesus Christ. I. FIrst The Holy Spirit of God and of Iesus Christ given to us is a clear evidence of our Communion with him Hereby we know that he abideth in us by the Spirit which he hath given us 1 John 3. 24. And again Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 John 4. 13. His abiding in us His dwelling in us and ours in him are metaphoricall expressions denoting the sweet spiritual Communion betwixt God and us For they that abide and dwell with one another have fellowship together but they that abide and dwell in one another they have a more immediate and intimate Communion with one another And thus it is betwixt God and his people How do we know and discover this our Communion with God by his Spirit given us Answ. His Spirit given us makes us know this many wayes viz. 1. As the inward immediate efficient cause of this Divine Communion with us For 1. God dwells in us by his Spirit Eph. 2. 22. 2. Christ supplies his corporal absence from his Church by his Spirit Ioh. 14. 15 17 25 26. and 16. 7 8. 2. As an Anoynting teaching us all things 1 John 2. 27. Revealing to us the things given us of God 1 Cor. 2. 12. And illuminating us with light to receive them Sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate Ray that it wonderfully assures us hereof Iohn 14. 21 22 23. 3. As a witnesse with our spirits Rom. 8. 15 16. And when the Spirit testifieth saith Chrysostome what ambiguity remaineth 4. As a Seale upon our hearts Ephes. 1. 13. 5. As the earnest first-fruits and handsel of our Adoption and endlesse Communion with God in glory Ephes. 1. 14. Rom. 8. 23. 6. Finally As the original cause and root of all these spiritual fruits which are onely found in them that have Communion with God Gal. 5. 22 23. But by what signes or evidences may we know that the Spirit of God and Christ which is one and the same Rom. 8. 9. is given to us Answ. Hereof there are many discoveries For if the Spirit of God be given us Then 1. We are or have been effectually convinced by the Spirit of our own Natural misery and of Christs Supernatural Al-sufficiency to remove it Iohn 16. 7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6. 11. mortifying the old man vivifying the new man in us Rom. 8. 13 11. 3. We are acted guided led by the Spirit of God Rom. 8. 14. That is to say We make him the Guide and Governour of our whole life As Oecumenius hath well interpreted in 4. We minde the things of the Spirit Rom. 8. 5. Our Thoughts Projects Contrivements Ponderings c. do habitually fix here 5. We bring forth the fruits of the Spirit The Spirit cannot be barren nor bring forth bad fruit Eph. 5. 9. Gal. 5. 22 23. 6. We combate by the Spirit against the flesh Galat. 5. 17. 7. We are strengthened for every good word and work with might in the inner man by the Spirit Eph. 3. 16. Col. 1. 10 11. And in particular by the Spirit we are notably enabled unto prayer against all our infirmities Rom. 8. 15 26 27. II. Secondly The true abiding of the ancient Primitive Truth and Doctrine of Christ in us So that we are not carried aside to unsound new-fangle opinions notably discovers our Communion with God Let that therefore abide in you which ye have heard from the beginning If that which ye have heard from the beginning shall remaine in you ye also shall continue in the Sonne and in the Father 1 John 2. 22 23 24. That which ye have heard viz. that Doctrine that truth that hath been preached to you From the beginning viz. from the beginning of the Doctrine of the Gospel by Christ his Prophets and Apostles We are not to heed what others have done or believed before us but what Christ hath commanded us to do and believe who is before all All novelties in Doctrine are to be censured by primitive truths and brought to the ancient standard from ehe beginning it was not so for their regulation Now the abiding of the Primitive Doctrine of Christ in us evidenceth our contiâ—…ance in Father and Son and so our Communion with them For God is truth Deut. 32. 4. Christ is truth John 14. 6. The Spirit is truth 1 John 5. 6. Yea God is absolutely the first truth cause of all truth in the world therefore he that abides in truth which was from the beginning truly and sincerely hath Communion with God 2 Iohn 9. Signes of sincere abiding in the truth 1. A Cordial love of the truth 2 Thess. 2. 10. Contrary those 2 Tim. 4. 3 4. 2. A consciencious care to do nothing against the truth but any thing for the truth 2 Cor. 13. 8. 2 John 10 11. 3. An earnest contending for the faith once delivered to the Saints Iude 3. Not for new up-start doctrines and new coyned opinions 4. A bearing witnesse to the truth both verbally and really in worst of times and against greatest of dangers As did Paul Phil. 1. 17. The Angel of Pergamus Rev. 2. 13. yea Jesus Christ himself bore witnesse to the truth to the death Iohn 18. 37. III. Thirdly True confessing that Iesus is the Son of God is an evidence that such have Communion with God Whosoever shall confesse that Iesus is the Sonne of
God God dwelleth in him and he in God John 4. 15. Doubt But how can this be devils confessed Christ to be the Son of God Mark 1. 24. Luke 4 34 41. yea hypocrites may confesse Christ Matth. 7. 22 23. yet neither hypocrites nor devils have nor can have communion with God Answ. There 's a double confessing that Jesus is the Son of God viz. 1. Dogmaticall arising meerly from the Assenting act of faith that believes the truth of Gods Record or revealed Word touching Jesus Christ that Scripture is true and that Jesus is the Sonne of God the true Messiah promised in the Scripture Thus Devils and Hypocrites may confesse Christ formally dogmatically in words Tit. 1. 16. and in opinion they know him Luke 4. 41. But this Assenting knowing or confessing of Christ may be without all Communion with God and Christ. 2. Fiducial arising not onely from the Assenting but also from the Applying act of faith Confessing Christ with confidence and trust in him for salvation thus hypocrites and devils cannot confesse him This is here meant He that fiducially thus confesseth Jesus Christ 1. He assents to the truth of all Gods Record touching Christ 1 John 5. 10 11. 2. He applies Christ to himself rests and lives upon him according to that Record John 1. 11 12. Gal. 2. 20. Peter as was formerly noted out of Augustine confessed Christ that be might embrace him the devils confessed him that he might depart from them It is one thing to confesse Christ to retaine him another to repell him Notes of true Applying faith See in Chap. 2. Sign 2. p. 25 c. 3. He confesseth Christ thus applied not only verbally in words but really in deeds also Tit. 1. 16. Matth. 7. 21. observeth his Commandements This is saith Cyprian to be a true Confessor of the Lord this is to be a Martyr of Christ to keep the solid firmnesse of his truth inviolate in all things not to be a Martyr for the Lord and endeavour to destroy the Precepts of the Lord. 4. He confesseth Christ even unto sufferings and unto death Acts 20. 23 24. 21. 13. Revel 2. 13. In this regard Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time That among the various and exquisite torments of the secular power the body being tortured tormented and butchered yet they confessed Christ with a free though a departing spirit IV. Fourthly Not doing or practising of sin is a signe of Communion with God Whosoever abideth in him there 's Communion with God sinneth not whosoever sinneth hath not seen him neither known him He that committeth sin is of the devill for the devil sinneth from the beginning 1 John 3. 6 8. Consider now whether thou art a Practioner in sin Signes of doing or practising of sinne as also what a vast difference there is betwixt the sinning of the regenerate and the unregenerate See in Chap. II. Sign III. p. â—…9 to 60. V. Fifthly Unfeigned lobe to God and dwelling therein discovers to us our true Communion with God And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 1 John 4. 16. God is love what more precious He that dwells in love dwelleth in God what more gracious and God in him what more glorious Love to God is a Signe not only of Gods cohabitation with us but of his and our mutual inhabitation in one another There 's Communion Habitual dwelling in the love of God must needs be an indication of our Communion with God For 1. Our true love to God denotes a Reciprocation of mutual affections betwixt God and us For we love him because he first loved us 1 Joh. 4. 19. 2. Our true love to God implies consequently a Reciprocation of the genuine fruits and effects of love mutually God loves us and redeems calls adopts sanctifies justifies glorifies us we love God and trust in him fear him obey him c. both these import spiritual communion with God Admirably speaks Bernard of this love and this communion Love makes thee the house of the Lord and the Lord thine house Love is an happy artificer which can make such an house for its Maker This house consists not of lime and brick nor stone nor wood nor gold nor silver nor precious stone It surpasseth all gold and silver Honey is but wormwood to its sweetnesse In this house the blinde have sight the lame walke the crooked are made straight the infirme have health the dead have Resurrection and all enterers happinesse But how may we know that we truly dwell in Gods love Answ. By these ensuing Signes viz. 1. When we love God with an intensive love viz. with all that is within us Luk. 10. 27. 2. When we love God with a predominant love that supereminently overcomes our love to all other objects besides God Psal. 97. 10. Matth. 10. 37. compared with Luke 14. 26. Rev. 12. 11. 3. When we love him obedientially so as willingly to do any thing at his Command Iohn 14. 15 21 23. 1 Iohn 5. 3. 2 Cor. 5. 14. 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his glory Cant. 8. 6 7. Acts 20. 23 24. 21. 13. 5. When we love him continually in incorruption as the Original signifies Eph. 6. 24. when our love is like heart of Oak or Cedar will not worm eat rot or putrefie but constantly persevere incorruptible VI. Sixthly Walking in light and not in darknesse evidenceth our Communion with God God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darknesse we lie and do not tâ—…e truth But if we walk in the light as he is in the light we have fellowship one with another viz. God with us and we with God And the blood of Iesus Christ his Son cleanseth ne from all sin 1 John 1. 5 6 7. There 's 1. A darknesse of grosse ignorance and error Eph. 4. 18. 2. A darknesse of sinfulnesse or sinful misery Eph. 5. 8. Acts 26. 18. Habitually to walk on in these argues the want of Communion with God who is purest light without all darkness whatsoever In vaine for such to pretend they have Communion with God Signes of walking in light not in darknesse 1. When we are effectually translated from darkness to light This is presupposed for till a man be brought from natural state of darknesse to a supernatural state of light there can be no walking in light Acts 26. 18. Col. 1. 13. Eph. 5. 8. 2. When we cast off the works of darkness and put on the Armour of light Rom. 13. 12 to the end When we bring forth the fruit of light as some Original Greek Copies read it Eph. 5. 9. 3. When