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
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
trespasses c. saith How necessarily how providently and wholesomely are we admonished that we are sinners who are urged to beg sâ—… our sinnes that whilest a pardon is asked of God our minde may be remembred of it's guiltinesse Lest any should please himselfe as if he were innocent when there is none innocent and by extolling himselfe should be in more danger of perishing he is instructed and taught that himselfe sins daily whilest he is daily commanded to pray for his sins pardon Affirmatively They that are borne of God de not commit sin nor can sinne as they do and cannot chuse but de who remaine unregenerate and continue the children of Satan This position will comprehend the full sense of the Apostle who here plainly opposeth the regenerate to the unregenarate the children and issue of God to the children and issue of the devil and this peculiarly in the point of committing or not committing of sinne and take in all the severall interpretations which are opposite and pertinent to the clearing of this place Consider therefore though both the children of God and the children of the devill sin yet there is a vast disparity and manifold difference betwixt the sinning of the one and of the other whereby we may clearly according to Scripture distinguish betwixt the regenerate and the unregenerate as I. They that are regenerate commit not sin nor can sin against the Gospel-Remedy Jesus Christ is the Gospel-Remedy Act. 4. 12. The going on in a state of unbeliefe and impenitency not accepting of Christ by faith and repentance as a Saviour and Mediatour is sinning against this Gospel-Remedy Mark 1. 15. Act. 2. 38. with 16. 31. Iohn 1. 11 12. with 3. 18 36. and 16. 9. Now no truly regenerate person can thus sin against Christ putting him away from them by unbelief and impenitency because in that they are regenerate it is inevitably implyed that they actually have believed and repented already for repentance and faith are ingredients inseparable from regeneration Iohn 1. 12 13. But every regenerate man whilest such still sins against the Gospel-remedy J. Christ in not accepting him for salvation Iohn 1. 11 12 13. Iohn 3. 18 36. and 16. 9. Luk. 19. 14 27. And they cannot chuse but thus sin against Christ by infidelity because they are unregenerate Rom. 8. 8. II. Hence They that are born of God commit not sin nor can sin as persons under the absolute Power Reigne and Dominion of sin Sin may oft-times rebell in them yeâ—… sometimes tyrannize over them as Rom. 7. 23. Gal. 5. 17. But it doth not reigne in them Rom. 6. 6 11. 18. and 8. 2. The reigne of sin discovers it selfe chiefly in two respects as the Apostle teacheth Rom. 6. 12 13. viz. 1. When men willingly obey it in the lusts thereof when the first motions sustings and stirrings of sin in them are listned and assented to approved delighted in c. A King is willingly obeyed by his subjects a Tyrant is obeyed unwilâ—…ingly The regenerate they sin not willingly but rather against their wills Rom. 7. 15 19. 2. When men readily take up armes for sin and fight for sin to fulfill it viz. when they yeeld their members whether inward faculties of soule or outward parts of their bodies as armes or weapons of unrighteousnesse unto sin fighting against the motions of the Spirit commands of the Word c. When men thus readily fight sins battels they are sins servants under sins raigne and dominion As men under the raigne of a King readily take up armes for him but under the usurpation of a Tyrant they are readier to fight against him then for him Now the regenerate do not fight for sin nor yeeld their faculties and members to the service of it but warre snd strive against it Rom. 7. 23 24. Gal. 5. 17. Rom. 8. 13. But on the contrary unregenerare men both 1 readily obey sins commands obey it in the lusts thereof Rom. 6. 19. Eph. 2. 2 3. Tit. 3. 3. and 2. as readily take up armes for sin yeelding their members weapons of unrighteousnesse unto sin and cannot chuse but so do they cannnt cease from sin 2 Pet. 〈◊〉 14. They are captived-alive like wilde beasts in a trap by the hunter by Satan at his will 2 Tim. 2. 25 26. III. Hence They that are borne of God commit not sin nor can sin Voluntate plenâ sed semi-plenâ with a whole will but as it were with an halfe will an unwilling willingnesse not with a full consent but with a dissenting consent with much renitency and reluctancy not with a totall delight of heart but with an unpleasing delightfulnesse The evill that I would not do that I do Rom. 7. 19. When the will of a regenerate person hath so farre consented to sin as to act it yet even in acting it there remaines in the will an inclination and principle to act against it for there is in the wombe of the beleeving soule a Iacob and an Esau a good and bad part habits of grace infused and reliques of sin unmortified in every regenerate person and this in every faculty and affection of soule Some saving light in the minde and yet some carnall darknesse some holy dispositions in the will and yet some unholy inclinations c. So farre as the heart and will is regenerate so farre it hates sin and declines it so farre as it is unregenerate so farre it loves sin and in clines unto it hence the Apostle said that which I do I allow not for what I would that do I not but what I hate that I do Now then it is no more I that do it but sin that dwelleth in me Rom. 7. 15 17. No more I viz. not I so farre as regenerate as spirirituall A regenerate man as regenerate commits not sin nor can sin grace produceth not sin nor the Spirit flesh such as is the cause such is the effect grace acts gâ—…aciously Spirit spiritually as flesh acts carnally sinfully Hence from these two contrary parties within the regenerate ariseth a constant spirituall combate betwixt the flesh and Spirit The flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary the one to the other Gal. 5. 17. Now where there 's this lusting and combating against corruption there can be no full and total consent of heart or complyance of will with corruption But unregenerate persons contrariwise commit sinne with full consent of will with totall inclination of heart for they have no principle of grace within to with-hold them from fin but onely principles of corruption to impell and push them upon sin the regenerate have sin in them the unregenerate have nothing else but sin in them yea they are in the flesh i. e. wholly plunged ingulfed swallowed up of the flesh Rom. 8. 5 8. yea they are nothing but flesh Ioh. 3. 6. Now they being meere flesh no spiritually good thing dwells in them Rom.
out keeps possession and exercises dominion over the unregenerate soule VII They that are borne of God sin not nor can sin totally and finally Not to call 1. either in respect of the Subject sinning for they sin not with a totall and full consent of heart will but with an incompleat consent as was evidenced before Num. 3. p. 41. 2. Or in respect of the Object Rule or Law against which the sin they sin not totally against the whole Law of faith though they have many fears doubts jealousies infirmities in believing yet they believe and have received Christ by beleeving being borne of God Ioh. 1. 12 13. And they can truly say with him Lord I believe help my unbelief Mark 9. 24. Nor do they totally sin against the whole Law of obedience for though they may offend against this or that Precept yea against every one of them in some sort in respect of the legal exactnesse and accuratenesse required Gal. 3. 13. Which no meere man since the fall of Adam could ever reach unto Gal. 3. 21. 22. Rom. 8. 3. Yet in respect of the Evangelical acceptance they walk in all the commandments of God blameles Luke 1. 6. The righteousnesse of the Law being fulfilled in them through Christ who walk not after the flesh but after the Spirit Rom. 8. 4. The Law is written in their heart Psal. 40. 8. Jerem. 31. 33. And from that principle within they delight to do the whole Law the frame and disposition of their soule respects the whole Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law even whilest in outward act he seems to keep it so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law even then when in outward act he seems to break it Nor Finally Such as are borne of God may fall and foully fall but not finally fall away they alwayes sooner or later rise again by repenting David fell 2 Sam. 11. but David rose again 2 Sam. 12. 13. Psalm 51. Peter fell Mat. 26. 70 〈◊〉 75. But Peter recovered himself remembred the words of Christ went out and wept bitterly Matth. 26. 75. And afterwards stuck so faithfully to Christ that he thrice confessed him Ioh. 21. 15 16 17. and at last by a bloody martyrdome glorified God Iohn 21. 18 19. Nor is it possible that the truly regenerate should finally fall For 1. The nature of grace in them is for the substance of it incorruptible and unperishable called seed remaining in them 1 John 3. 9. And eternal life John 17. 3. and 6. 54. 1 John 5. 13. called eternal à parte post because though it had beginning yet it never shall have end 2. They are founded upon a sure rock that cannot be shaken by tribulations or all the powers of darknesse Matth. 16. 18. and 7. 24 25. 3. They are preserved and kept by the power of God to salvation kept-as-in-a-garrison for so here the military terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies as is evident 2 Cor. 11. 32. And they are engarrisoned not by men Angels or creatures but by the power of God 1 Pet. 1. 5. Hence they are invincible and impregnable My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand John 10. 29. 4. Finally the promises of God are sure and cannot faile 2 Cor. 1. 20. And these promises assure the regenerate of perseverance My sheep hear my voice and I give unto them eternal life and they shall never perish neither shall any man pluck them out of mine hand John 10. 28. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative for greater emphasis Iohn 6 37. I will never leave thee nor forsake thee Heb. 13. 5. In Greek here are five negatives to the word It might be rendered thus I will not not leave thee neither will I not not forsake thee viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee But on the contrary unregenerate men so remaining sin totally and finally Totally with their whole heart and full consent of will they being totally carnall as was shewed before and against the whole Rule or Law of both Faith and Obediance of Faith by not beleeving in Christ and receiving him Iohn 16. 9. and 1. 11. And of Obedience being children of disobedience fulfilling the wils of the flesh c. Eph. 2. 2 3. Yea the carnall minde is enmitie against God for it is not subject to the Law of God neither indeed can be Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law and do accordingly put this disposition into act and execution where they have opportunity and are not restrained running to all excesse of riot 1 Pet. 4. 4. Finally also they sin without sincere repentance or reformation formally they may seem to repent as Ahab 1 Kings 21. 27 29. Iudas Matth. 27. 3 4 5 But they onely seem to repent For really they would if it were possible sin ever and repent never but after their hardnesse and impenitent heart treasure up to themselves wrath against the day of wrath Rom. 2. 5. They hate instruction and cast Gods words behind them Psal. 50. 16 17. VIII Finally They that are borne of God do not sin nor can sin only and do nothing else but sin For as they have a Principle of sin in them viz. the reliques of the old man whence they too often Rom. 7. 17. 20 23 24. So they have a Principle of grace in them the Law of their minde the inner man whence they delight in the Law of God and withstand sinning Rom. 7. 15 20 22. Whence the Apostle concludes of his owne person as every regenerate man may of his So then with the minde I my selfe serve the Law of God but with the flesh the Law of sinne Rom. 7. 25. But it s far otherwise with the unregenerate They onely sin and can do nothing else but sinne This is evident For 1. The Scriptures plainly testify thus much They that are in the flesh cannot please God Rom 8. 8. Why therefore they are without Faith and without faith it 's impossible to please God Heb. 11. 6. For whatsoever is not of faith is sin Rom. 14. 23. All their works words and thoughts are sinne whether in civil or Religious affaires The plowing of the wicked is sin Pro. 21. 4. Yea their whole course The way of the wicked is abomination to the Lord Pro. 15. 9. Yea The Sacrifice of the wicked is abomination to the Lord Pro. 15. 8. See Isa. 1. 11 to 16. 66. 3. Yea the very thoughts of the wicked are an abomination to the
ask according to Gods will vers 14 15. This done he more particularly accmmodates this their priviledge declaring how prevalent their prayer shall be in particular for a lapsed brother to obtain life and pardon for him verse 16. This particular case of praying for a lapsed brother is further amplified three wayes viz. By a Distinction a Caution and a Cnofirmation of it By a Distinction betwixt sin and sin that a believer may know what sin he may pray for pardon of according to Gods will so as to speed Sin is here distinguished into sin unto dath and sin not unto death verse 16. 17. Sin unto death as Tertullian hath observed is irremissible or unpardonable Sin not unto death is remissible or pardonable for this sort of sin we are to pray Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall as Papists fondly distinguish of mortall and veniall sin for according to the merit and proper nature of every sin there can be no sin so small but in it selfe it is mortall and deserves death even death eternall Rom. 6. 23. For every sin is a transgression of the Law 1 John 3. 4. and the least transgression of the Law though but once admitted in its owne nature exposes to the curse Gal. 3. 10. But though all sins are mortall meritoriously yet some sins are not mortall eventually viz. God is pleased not to inflict the punishment of eternall death for every sin that deserves it and this the Apostles sence here as Calvin hath judiciously observed though there is one kinde of sin which is mortall not onely meritoriously in its owne nature but eventually God alwayes so plaguing it And what sin can this be but that sin against the Holy Ghost of which Matth. 12. 31 32. Heb. 6. 4 to 7. and â—…0 â—…6 to 31. seeme plainly to speaks 2. By a caution not to pray for the pardon of that sin unto death vers 10. For that were not to pray according to Gods Will inasmuch as God hath declared that of all sin he will not pardon that sin Matth. 12. 31 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered not yet as considered concretely in this or that person whom we can clearly and infallibly discover to have fallen into it 3. By confirmation the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother of any regenerate person in that he that is borne of God never commits this sin unto death this impardonable sin Why He that is begotten of God keepeth himselfe and that wicked one toucheth him not Vers. 18. It is not said He tempteth him not but he toucheth him not How doth not Satan that wicked one touch him Non tangit tactu qualitativo i. e. Not with a qualitative touch saith Cajetan in loc but Calvin much more judiciously He toucheth him not lethally mortally The regenerate is not quite exempted from Satans wounding-touch but by the shield of faith he guards himself from the mortall killing touch that he is not stabbed to the heart Whence is it that he is thus preserved He keepeth himselfe nay God keeps him as Christ prayed Iohn 17. 11. 1 Pet. 1. 5. Else wo wo to every Christian were he is own keeper He keeps himself from this sinne whilest God keeps him for he acts meerely in Gods strength and no further Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death Make but sure to thy conscience that thou art borne of God and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost 2. Should it come to passe that the regenerate might sin against the H. Ghost then they might totally and finally fall away from God But that any regenerate person should totally and finally fall away is as impossible as that Gods Covenant promises and faithfulnesse should faile or that Gods Spirit grace and power preserving them should be overcome as was before cleared or that Gods immutable decree for their salvation should be shaken or overthrown 2 Tim. 2. 19. Rom. 8. 29 30. 3. They that are regenerate shall never come into condemnation There is no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit For the Law of the Spirit of life hath made them free from the law of sin and death Rom. 8. 1 2. Therefore they shall never fall into the sin against the H. Ghost for they that fall into that sin cannot possibly escape condemnation 2. Questionlesse those persons have not sinned the sin against the H. Ghost who are perplexed troubled and afraid that they have fallen into it That very jealousie fear solicitousness and trouble of conscience lest thou shouldest have already so sinn'd is an undoubted proof and evidence that thou never did'st commit that sin in all thy life for no person that indeed ever sinned against the Holy Gost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that sin which leaves no place for any religious feare suspicion jealousie or trouble of heart about it They that so sin sinning wilfully obstinately maliciously and blasphemously against the Spirit of grace without all colour shadow or possibility of remorse or repentance Matth. 12. 31 32. Heb. 6. 4 to 7. and 10. 26 to 31. These feares and tremblings of poor soules in this case are signes indeed that they are very weake and Satan very busie with them abusing their weaknesse but they are no signes of this sin committed by them but rather of the contrary 3. Those persons that are without the visible Church and without the Gospel-ordinances as Turks Pagans c. though some of the Ancients think even such may sin against the H. Ghost as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost though the root of it being original coruption be in them wholly unmortified for as much as it is not immediately and actually incident but to such as are within the Church and those therein who wanting true grace have yet received some common grace of illumination and taste of spirituall things Hebrewes 6. Affirmatively false-hearted hypocriticall Professours of Christ and Christianity living in the bosome of the Church who were never throughly renewed Col. 3. 10. Tit. 3. 5. not partakers of the true life of God Eph. 4. 18. and power of godlinesse but onely attained the forme of godlinesse 2 Tim. 3. 5. a name that they live Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers who to
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
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground Matth. 13. Some are deterred by persecutions others are withdrawn from Religion by hopes of honours Pleasures and thâ—… cares of this life and that finally yet without blasphemy and persecution rather through a kind of security and sluggushnesse So divers departed from Christ and walked no more with him being offended at his Sermon about eating his flesh Ioh. 6. Properly the Apostle doth not speak of these because though these be not renewed by repentance yet is it not impossible for them to be renewed And sometimes God gives these grace to returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common Graces once Received and Professed They fall both from the Profession and Approbation of the whole Truth and all Grace received Heb. 6. 1 to 7. compared with Heb. 10. 26. This hath been sufficiently cleared before especially in opening the first property of this Apostasy viz. Universality of it 2. The Terminus ad quem Or the Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…nne of God And 3. Violent Persecution of the way of Christianity 1. Blasphemous despiting of the Spirit of Grace This is one extremity to which such Apostates fall Hence our blessed Saviour cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
great variety of sufferings thus comforts them against their bonds fetters c. These are not Bonds but Ornaments they tie not Christians feet to infamy but fit them for the Crown O feet happily bound which not the Smith but the Lord shall unbinde Oh feel happily bound which are directed by a saving journey to Paradise Oh feet bound for present in this world that they may be at liberty with the Lord for evermore All this deformity ugly and detestable to the Gentiles with what splendour shall it be recompensed This short and secular pain how shall it be changed for the reward of bright eternall honour 4. Hence Faith prevailes with them to rejoyce in their sufferings and take with joy the spoiling of their goods knowing in themselves that they have in heaven a better and more enduring substance Heb. 10. â—…4 Hence that cruel Bishop Bonner observing how comfortably the Martyrs suffered oft-times speaking to John Willes he would say they call me bloody Bonner A vengeance on you all I would fain be rid of you But you have a delight in burning But if I might have my will I would sew your mouthes and put you in sacks and drown you 5. Hence in a word Faith so elevates their spirits above their troubles That having hope of the glory of God they even glory in Tribulation Rom. 5. 2 3. Hence Alice Driver Martyr having at the Stake the Iron-chaine put about her neck said O Here 's a goodly neckerchief blessed be God for it Hence Dr. Taylor Martyr drawing towards the place of execution leapt as men do in dancing whereupon being asked by the Sheriffe how he did now He answered Well God be praised good Mr. Sheriffe Never better for now I know I am almost at home I lack not past two Stiles to go over and I am even at my Fathers house Hence Cicely Ormes Martyr when she was brought to the Stake laid her hand on it and said Welcâ—…me the crosse of Christ. Then after she had touched it with her hand she came and kissed it and said Welcome the sweet crosse of Christ and when the fire was kindled to her she said My soule doth magnifie the Lord and my Spirit rejoyceth in God my Saviour Hence Mr. Iohn Bradford at the Stake took up a Faggot and kissed it and turned his head to the young man that suffered with him said Be of good comfort brother for we shall have a merry Supper with the Lord this night And embracing the Reeds said Straite is the way and narrow is the gate that leadeth to eternall Salvation few there be that find it Hence also That Blessed Ignatius for gaining Christ in glory which is the highest reward thus expresseth himselfe to the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O that I were with the wild beasts prepared for me which I wish may be a compendium to me And I would allure them speedily to eate me up and not as with others be terrifyed so as not to touch them and if they would not I would provoke them Pardon me I know what is expedient for me I now begin to be a Disciple I am solicitous for neither visibles nor invisibles so I may obtaine Iesus Christ. Let fire Crosse and the concourse of wild beasts the cutting separating and breaking of my bones the dissipation of my members the destruction of my whole body and the torments of the Devil come upon me only that I may obtain Iesus Christ. Thus they that are borne of God overcome the world Fawning and Frowning and their victory is Faith in Jesus Christ. Christian canst thou thus conquer the world canst thou deny the world Though perhaps thou canst not dispute for Christ yet canst thou dye for Christ VI. Doing or practising of Righteousnesse may be a sixth Evidence of Regeneration If ye know that he is righteous ye know that every one that doth righteousnesse is borne of him 1 Joh. 2. 29. And in another chapter In this the children of God are manifest and the children of the Devil whosoever doth not righteousnesse is not of God 1 Joh. 3. 10. In these two places consider 1. The Evidence or Signe of Regeneration laid down Posively He that doth righteousnesse is borne of God Negatively He that doth not righteousnesse is not of God 2. The amplification of this Evidence 1. By the universality of it Every one that doth righteousnesse Whosoever doth not righteousnesse 2. By the perspicuity of it In this the children of God are manifest ane the children of the Devil 3. By the ground of it God regenerating is Righteous therefore they that are regenerated of God must needs be righteous the child like the father New-created according to his image in righteousnesse c. Eph. 4. 24. Now in this 1 Ioh. 3. 10 compared with v. 9. Righteousnesse as Calvin well observeth is opposed to sinne and doing or practising of righteousnesse to committing of sinne And therefore in this place to do righteousnesse is nothing else but from the heart to feare God and so far as humane frailty will permit to walk in his precepts not in a Legal exactnesse which man cannot reach unto but in an Evangelical uprightnesse which God will accept So that every one that leads a truly godly and righteous life is borne of God He that lives contrary is the child of the Devil For 1. Gods children are predestinate to be conform to the image of Christ Rom. 8. 29 30. being elect through sanctification of the Spirit to obedience 1 Pet. 1 2. 2. Gods children are redeemed from their vain conversation by the precious blood of Christ that they might glory fie God both in their body and spirit which are Gods 1 Pet. 1. 18 19. 1 Cor. 6. 19 20. Luk. 1. 74 75. 3. They are called unto holinesse 1 Thess. 4. 7. 2 Tim. 1. 9. And created in Christ Iesus unto good works Eph. 2. 10. 4. Such as are mens persons good or bad such will be their works and conversations Like tree like fruit Carnall men will walk carnally Spiritual spiritually Mat. 7. 16 17 18 19 20. 12. 33 34 35. Rom. 8. 1 5. 5. All pretences of Faith without good works are vain and such faith dead Jam. 2. 20 26. All such mens religion is but abominable hypocrisie Tit. 1. 16. But how may I know that I truly practise Righteousnesse as becomes one that is borne of God Answ. They act or practise Righteousnesse truly who walk in paths of piety and righteousnesse for 1. Matter 2. Ground 3. Form and 4. End as Scripture requires of them I. Who act or practise things for substance matter righteous Possibly the matter may be sometimes good when the manner and circumstances are naught but nothing can be good if the matter be naught Matters practised are in their own nature either 1. Good as things prescribed Exod. 20. 2. Evil as things prohibited Exod. 20. 3.
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
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