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—…
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
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
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
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
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
of Salvation from Jesus Christ together with all that blisse joy glory vision of God and benefits of eternall life which they shall possesse in heaven All which may be well called powers of the world to come partly 1. because then they shall appear to be glorious effects of Gods power partly 2. because Christ the mighty God Isa. 9. 6. hath made it a powerful Kingdom which cannot be shaken partly 3. because now the very apprehensions and hopes of them work powerfully effects of comfort joy delight c. in the hearts of them that expect them Rom. 5. 1 2. These powers of the world to come formall professours may taste By Contemplation of them with some delight and by Application to themselves though falsly by a temporrary Faith Luk. 8. 13. which for present may leave some tincture and relish of sweetnesse upon their spirits Hence Balaam wished Let me dye the death of the righteous and my last end be like his Numb 23. 10. But some by world to come understand these last times of the New Testament in opposition to the world past under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel he phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the world come For unto Angels hath he not subjected the world to come of which we speake Heb. 2. 5. By powers of the world to come in this sense they understand the Signes wonders and miracles with which God did powerfully beare witnesse to the Apostles and their Doctrine Heb. 2. 4. Mat. 16. 26. as Christ promised Mar. 16. 17 18. And those that had the gifts of working miracles in the primitive Church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. powers 1 Con. 12. 28 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a teste of such powers of miracles c. Matth. 7. 22 23. And doubtlesse Iudas wanted not this gift else the rest of the Apostles might have suspected him rather then themselves to betray Christ which they did not Now though this latter interpretation be plausible and the expressions here used may well bear this sense being elsewhere used to like purpose yâ—…t the former exposition seems rather to be preferred 1. partly pecause so the sense wil rise in this particular of tasting the powers of the world to come above all the other forementioned which according to the latter exposition rather fals 2. partly because so a â—…tology will be prevented in these particular qualifications enumerated which according to this latter interpretation cannot be avoided understanding powers of miracles which evidently come under the former particular of partakers of the Holy Ghost Thus much for the first thing to be opened viz. Who they are that have a more immediate habitude to and are more neerly in danger of the sin against the Holy Ghost SECT II Next consider we What the sinne against the Holy Ghost is and wherein it consists And here I may ingenuously confesse with Augustine writing upon the blasphemy of the Holy Ghost what it should be that happily in the whole sacred Seripâ—… thâ—… is scarce found a greater and an harder question then this is And were it not 〈◊〉 That Scripture hath revealed something concerning it And 2. That it is necessary to endeavour the satisfaction of the weak scrupling Consoiences of some trembling Christians about it that they have not fallen into it and by the Grace of God â—…ever shall 3. As also that it is a thing desirable that all truely Regenerate persons may more cleerely see the riches of Gods grace in his undoubted preserving all and every one of them for ever from comitting it that so they may walke the more thankfully humbly and watchfully before the Lord I say were it not for these considerations I should most willingly have bin silent herein But these efford both warrant and encouragement to speak so it be soberly and according to Scripture For more clearnesse herein consider 1. The Name 2. The Nature And 3. the Grievousnesse of this sin against the Holy Ghost I. The Name or Names given to this sin in holy Scripture Names properly given do much notify or make known the things intended by them The more remarkable â—…mes given to it are these viz. 1. Blasphemy against the holy Ghost or blasphemy against the Spirit But the blaspheâ—… against the H. Ghost shall not be forgiven unto men which is after expounded by speaking against the Holy Gost Mtth. 12. 31 32. See also Mark 3. 30 31 32. and Luk. 12. 10. Blasphemy is originally a Greek word derived as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a bad fame an uselesse fame c. or as others à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from â—…rting the fame good name or reputation of any God or man Thus it signifies in the generall notation of the word but used more strictly as here it denotes a more grievous and hainous reproaching slandering or reviling of the Holy Spirit and this purposely and maliciously against knowledge This the Apostle elsewhere calls despiting the Spirit of grace Heb. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes a petulancy and frowardnesse of reproaching See H. Steph. Thâ—…sur G. Ling. Now this sin is peculiarly called Blasphemy of the Spirit or against the Holy Ghost rather then blasphemy against the Father or the Son Not in respect of the divine essence or personall subsistence of the Holy Ghost For he that sins against any one person of the blessed Triâ—…ty sins against every person for they are all one in unity of essence 1. Iohn 5. 7. He that blasphemes the H. Ghost blasphemes also both the Father and Son inasmuch as all three are co-essentiall and therefore co-equall and co-eternall in majesty glory and all divine perfections as Ambrose hath well noted But in respect of the Ministery and office of the Holy Ghost 1. The Ministery of the Spirit is the Gospel and the glorious truth therein contained See 2 Cor. 3. 8. From which truth hypocrites fall away and against which truth they maliciously and blasphemously oppose and set themselves who sinne against the Holy Ghost as after will appear 2. Thâ—… Office of the Spirit is to convince Joh. 16 9. To illuminate and furnish with variety of gifts and spirituall endowments Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into mens hearts in use of Ordinances and otherwise as Math. 13. 20. Mark 6. 20. they had some motions of joy Act. 26. 28. Agrippa almost perswaded to be a Christian. Against which light gifts and motions of the Spirit they directly and wilfully sinne that sin against the Holy Ghost 2. An Apostasie or falling away If they shall fall away Heb. 6. 6. It is the highest and worst Apostasie of all other As after
of Baptisms 4. and of laying on of Hands 5. and of the Resurrection of the dead 6 and of Eternall judgment ver 1 2. These are very comprehensive principles in which all other Evangelicall truths may be well comprised These seeme to be the heads of the Apostles Catechisme in the primitive Church Secondly Here are also reckoned up many common gifts and Graces of the Holy Ghost and that so comprehensively also that all the common graces of the Spirit may be easily included therein viz. 1. Enlightening 2. Tasting the heavenly gift 3. Partaking of the Holy Ghost 4. Tasting the good word of God 5. and the powers of the world to come ver 4 5. Thirdly here is intimated a possibility of falling away both from all these truths and all these common Graces of the Holy Ghost to that unpardonable Sinne ver 4 5 6. This falling-away is afterwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth Heb. 10. 26. Which may well imply both falling from truth and grace Thus that judicious Calvia understands the Apostle here not of some Particular but of an Universall defection the Faith of Christ and grace of Christ being wholly cast off And elsewhere he saith It is to be noted there is a double falling-away Particular and universall He that in any kind or severall wayes offends he fals from the state of a Christian man therefore all sins are so manyfals But the Apostle doth not here dispute of Theft or Perjury or Murther or Drunkennesse or Adultery but he notes an universall defection from the Gospel when a sinner offends not God in some one respect but withdrawes himself from his grace altogether And that this may be the better understood the Antithesis betwixt the graces reckoned up and this falling away is to be observed For he fals away that makes defectian from the Word of the Lord that extinguisheth the light of it that deprives himselfe of the taste of the heavenly gift that forsake the participation of the Spirit And this is to râ—…sounce God totally Now we see whom he secâ—…des from hope of pardon viz. Apostates who withdraw themselves from the Grace of God and the Gospel of Christ which they had formerly embraced which befals no man but he sins against the Holy Ghost So he Thus also those learned Interpreters Beza and D. Paraeus understand here An universall Apostasy let the Reader consult their words Thus also Master Deering in his excellent Lectures on the Hebrewes counts this an universall Apostasy of which here the Apostle speakes because his book is scarce I have here annexed his words in the Margin So that this falling away is not Partial but universall 2 A Finall Apostasy A departure from God Christ grace the Church without returne A ruine without repaire An Apostasy to the end of a mans life without recovery A backsliding for ever David fell but David rose againe Peter fell and that fearfully but it was but for a while for a few houres He went out and wept bitterly Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost is not only universall but also Finall For 1. It is impossible to renew them againe unto repentance Heb. 6. 4 5 6. And they that so fall as to fall beyond the possibility of rising againe by repentance must needs fall finally 2. There remaines no possibility of pardon to such He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sinnes Heb. 10. 26. And where there 's no place for pardon that 's finall offence 3. Death eternall is the certain and inevitable reward and event of this sinne See 1 Iohn 5. 16. Mark 3. 29. Heb. 10. 27. Thus this falling away is not onely universal but Finall 3. A wilfull and malicious Apoctasy viz. Not Apostasy or falling away through meer ignorance inconsideratenesse or infirmity against the deliberate Resolution and habitual disposition of heart and will or through violent push of temptation which may be incident even to the best of Saints But an obstinate falling away out of a mans owne free spontaneous Election against knowledg and conscience out of a malicious wilfulnesse of spirit fixedly and peremptorily resolved to cast off the truth and wayes of God whatever God or man shall say or do to the contrary Such is their Apostasy that sin against thâ—… Holy Ghost as these words intimate For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins Heb. 10. 26. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated sinning wilfuly implies thus much in the judgement of learned men Here saith Pareus He understands not every sin but secession from the Church nor every secession out of infirmity feare or ignorance but that which is done wilfully and Philosophers tell us those things are done wilfully which are done neither through violence nor ignorance but by the spontaneous motion of the will He understands therefore a Defection not extorted by Tyrants through violence or admitted through feare or ignorance because he presently addes after we have received the knowledge of the Truth but wilfully i. e. maliciously committed by deliberate will and counsell So he To the like purpose also that learned Beza expoundeth this word This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultroneously is said of them who do any thing without any cause or shew of cause Therefore it agrees to them not who simply sin knowingly for then farewell David and Peter And by this reason who should not be an hundred thousand times mancipated to eternall death but to them who professedly and universally departed from Christ are delighted in impiety and make war against the knowne Truth as did Saul Julian the Apostate Arius and others of execrable memory Thus their falling away is wilfull i. e. Not onely committed with knowledge but also with free consent obstinacy yea and maliciousnesse of will And this interpretation is the more confirmed by the Apostles subsequent expressions of treading under foot the Sonne of God of counting the blood of the Covenant an unholy thing and of doing despight to the Spirit of Grace vers 29. in the forehead of which actions malice is engraven in Capitall Letters Thus this falling away is not onely universall and finall but also wilfull and malicious These three Properties of this grand Apostasy viz. 1. Universalnesse 2. Finalnesse and 3. Maliciousnesse must be taken conjunctim non divisim joyntly altogether not dis-joyntly or severally one from another if by them we would describe the Sin against the Holy Ghost and rightly understand the Scripture about it for its possible that men may fall totally and finally and yet not commit this sin against the Holy
c. Mat. 5. 10 11 12. Rejoyce in as much as ye are partakers of Christs sufferings If you be reproached for the Name of Christ happy are you c. 1 Pet. 4. 13 14. Upon this consideration when the Apostles were beaten by the Councel for preaching Christ They departed from the presence of the Councel rejoycing that they were counted worthy to suffer shame for his Name Acts 5. 40 41. And what but Faith can â—…d priviledge happinesse and matter of joy in sufferings for Christ How happy did Cyprian judge their Church That it was made illustrious in his time with the glorious blood of Martyrs it was saith he formerly white with the Brethrens works but now its purple with the Martyrs blood Among its flowers are wanting neither Lilies nor Roses Let all now strive for the ample dignity of this double honour that they may receive either white crownes for well-doing or purple crownes for well-suffering 5. By suggesting to the Soul the spiritual benefit of distresses Faith makes the heart not only overcome them but even glory in them Being justified by faith we glory in tribulations knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed c. Rom. 5. 1 2 3 4 5. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4. 16 17. Faith saith Let me be reproached poor imprisoned or any way afflicted so I may be weaned from the world purged from sin increased in grace or any way spiritually advantaged And this is very victorious Ignatius said I am Gods wheat let me be ground by the teeth of wilde beasts that I may be found the pure bread of God 6. By acting love invincibly Faith acts or works by love Gal. 5. 6. And love truly and lively acted towards Christ by faith proves an army invincible flame unquenchable You may kill the lover of Christ but cannot kill the love of Christ. Set me as a seal upon thine heart as a seal upon thine arme saith the Church to Christ For love is strong as death jealousie cruel as the grave the coals thereof coals of fire a most vehement flame Many waters cannot quench love neither can the floods drown it Cant. 8. 6 7. No waters of affliction no floods of persecution can drown it like oyle it swims above the top of deepest waters Such love not their lives unto the death Rev. 12. 11. Here 's the victory of the Saints 7. By eying the invisible and invincible God The worlds punishment said Cyprian cannot more cast down then Gods protection lift up Faith meets with many difficulties and rubs in the way to heaven but fixing upon the Omnipotent God and casting the soul in greatest straits and plunges with a sweet recumbency upon the power of God overcomes them and triumphs over them all Thus Moses by faith overcame the wrath of Pharaoh for he endured as seeing him who is invisible Heb. 11. 27. Thus the three renowned Jewes by faith overcame the fury threats and fiery furnace of King Nebuchadnezzar heated seven times hotter then usual How victoriously do they express themselves O Nebuchadnezzar we are not careful to answer thee in this matter If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thy hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship the golden Image which thou hast set up Dan. 3. 16 17 18 8. By improving Christs strength and assistance All Sampsons strength lay in his head so all a Christians strength is in his Head Christ. Christ is so potent and victorious that he hath already overcome the world John 16. ult He hath overcome the world in his own person that he might overcome it in his members Now faith makes out to Christ engages his strength as the Vine makes it self strong by embracing the Elm the Ivy by clasping the Oake Christs strength being engaged what cannot a Christian do or endure He can in every state be content Contentment is a mighty victory over the world let the world do its worst nothing can come amisse to a contented man I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need I can do all things through Christ which strengtheneth me Phil. 4. 11 12 13. And elsewhere Paul hangs out the flag of defiance against all the terrours of the world Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword As it is written For thy sake we are killed all the day long we are accounted as sheep to the slaughter Now in all these things we are more then conquerours through him that loved us Rom. 8. 35 36 37. When in Christs might Christians go out against the world they go but to encounter with a conquered adversary they go not so much to Fight as to Triumph and take the spoile 9. Finally Faith in the Regenerate wonderfully conquers the frownes of the world by fixing a steady eye upon that eternall joy set before them upon that great recompence of reward Reckoning that the afflictions of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. The heaviest affliction is but light the longest affliction here is but for a moment and what 's that to glory to the weight of glory to the eternal weight of glory to the far more exceeding and eternall weight ef glory 2 Cor. 4. 17. Faith therefore having respect to the recompence of reward behaves it self exceeding victoriously against all the tribulations of the world For 1. Hence Faith under deepest sorrowes keeps up the heart and spirits of Gods children from fainting 2 Cor. 4. 16 17 18. 2. Hence Faith enables to undergo not ordinary troubles but extraordinary tortures and yet not to accept deliverance Heb. 11. 35. 3. Hence Faith instructs them to judge Christs reproaches greater riches then any earthly treasures And the afflictions of Christians farre sweeter then the pleasures of sin which can but be for a season Heb. 11. 26. Whereupon notably Ignatius The confines of the world and kingdomes of the earth delight not me at all It is better for me to die for Iesus Christ then to reigne over the ends of the earth For Iesus is the life of Believers Be not unwilling to have me die It s a death to live without Christ c. Upon like ground blessed Cyprian writing to certaine valiant and faithful witnesses of Christ that had endured
Indifferent as things left at liberty Rom. 14. 2 3. For matter they practise Righteousnesse who practise things Good or Indifferent But they practise unrighteousnesse who practise things Evil. Ye are of your father the Devill and the works of your father you will do Joh. 8. 44. II. Who do that which is materially righteous from a right Ground and Principle Such as are mens Principles within such are their Practices without Mat. 12. 33 34. Iehu did for matter that which God required but not from a right ground 2 King 10. 30 31. The right ground and principle from which all holy and righteous acts should flow is threefold viz. 1. A pure heart 2. A good Conscience And 3. Faith unfeigned 1 Tim. 1. 5. 1. A pure heart viz. not absolutely and compleatly purified from all sinne which in this life is impossible 1 Ioh. 1. 8. Thus Who can say he hath made his heart clean Prov. 20. 9. But comparatively and respectively purified So purified as no carnal mans heart in the world is purified 1. Purified by the blood of Christ sprinkled upon the heart by way of Iustification Zech. 13. 1. Psal. 51. 7. Act. 15. 9. 2. Purified by the Spirit of Christ his gracious habits as principles of purity being infused This is by way of Sanctification 1 Cor. 6. 11. So faith is a principle of purity Act. 15. 9. He that hath such a pure heart mingles not with sin but works it out and seperates from it as honey works out the waxe wine the lees mettal in the furnace the drosse Such regard not iniquity in their heart Psal. 66. 18. Here 's a right ground of righteous practices Hast thou such a pure heart 2. A good Conscience viz. not metaphysically or naturally good so every mans Conscience is good But spiritually and supernaturally good Conscience is supernaturally â—…ood 1. When it is by Christs blood purged from dead workes to serve the living God Heb. 9. â—…4 2. When it is habitually exercised to inoffensivenesse to God man Act. 24. 16. compared with Act 23. 1. 3. When Conscience endeavours to be compleatly universally good In al good conscience Act. 23. 1. 4. When conscience approves it selfe good even in the sight of God Act 23. 1. 1 Pet. 3 21. 5. When upon all this Conscience gives a comfortable testimony of the Hearts simplicity and godly sincerity able to support under greatest distresses and afflictions 2 Cor. 1. 8 9 10 11 12. Actest thou now from such a good Conscience 3. Faith unfeigned without hypocrisie Without faith there 's no pleasing of God Heb. 11. 6. Faith washes all our duties and acts of obedience in the blood of the Lamb and so â—…enders them acceptable to God 〈◊〉 Pet. 2. 5. Faith is then unfeigned 1. When it hath the true nature of Faith in it viz. Assenting to Gods truths revealed 1 Ioh. 5. 10 11 and Applying particularly those Truths assented to Ioh 1. 11 12 Gal. 2. 20. 〈◊〉 When it produceth effects of a living Faith viz. Good works without which fruits whatsoever faith is pretended it is but feigned faith a dead faith Jam. 2. 20 26. Hast thou such a Faith whence all thy righteous actions spring III. Who for form and manner do righteousnesse in such sort as God requires not only doing Bona good things but doing them Bene well God loves as some note to be served with Adverbs rather then with Nouns or Verbs Now Religious and righteous acts are then wel performed when they are done 1. Spiritually and heartily with heart and spirit not with body only This God requires Prov. 23. 26. Ioh. 4. 24. 1 Cor. 6. 20. This the godly perform Rom. 1. 9. Psal. 25. 1. Phil. 3. 20. The carnal meer corporal service God condemns Ezek. 33. 31 32. Mat. 15. 7 8. 2. Sincerely and uprightly as in the sight of God and approving our hearts to him Gen. 17. 1. as David Psal. 18. 22. 66. 18. Paul 2 Cor. 2. ult Peter Joh. 21. 15 16 17. 3. Obedientially because God commands the duty therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. Abraham Heb. 11. 8 17 c. David Psa. 40 8. 119. 143. Paul Rom. 7. 22. 4. Universally fully without reservations and exceptions Hypocrites may do many things as Iehu 2 King 10. 30 31. Herod Mar. 6. 20. But the gracious spirit hath respect to all things required as in David Ps. 119 6. Caleb Num. 14. 24. Zechary and Elizabeth Luk. 1. 6. 5. Constantly Perseverance in well-doing crowns well-doing true zeal like the fire in the sanctuary never goes out See Psal. 1. 2 3. Psal. 92. 13 14. 119 20. Hypocrisie lasts not like paint or varnish it will wash off Job 27. 10 Mat. 13. 20 21. 1 Joh. 2. 19. Dost thou practise Righteousnesse now Spiritually Sincerely Obedientially Universally Constantly IV. Finally Who practise Righteousnesse for right ends viz. Gods glory primarily 1 Cor 10. 31. Their own and others spirituall or eternall good secondarily Mat. 5. 16. 1 Pet. 4. 2 3 4. Rom. 2. 7. Low base ends spoile the highest undertakings as in Iehu 2 Kings 10. Pharisees Mat. 6. 2 5 16. K. Saul 1 Sam. 15. 30. VII True love of the Brethren may be a 7th Signe or Evidence of our Regeneration In this the children of God are manifest and the children of the Devil whosoever doth not righteousuesse is not of God neither he that loveth not his Brother 1 Joh. 3. 7. Again he saith Beloved let us love one another for love is of God and every one that loveth is born of God 1 Joh. 4. 7. And further he addeth We know that we have passed from death unto life because we love the Brethren He that loveth not his Brother abideth in death 1 Joh. 3. 14. This Evieence of Brotherly love will be more judiciously and comfortably improved if we consider 1. The generall clearnesse of it 2. What Brethren are here intended 3. Some under-notes or discoveries of this Brotherly love I. The generall clearnesse of this Evidence Experience tels us that usually the weakest and most timerous Christians who can find small or no comfort in other Evidences of their gracious state yet can discerne some glimmerings here in their love of the brethren And this one discovery hath supported many because they evidently and experimentally feel in their own hearts that they cordially love the Brethren He that loves his brother said Augustine better knowes his love wherewith he loves then his brother whom he loves II. What Brethren are here intended Answ. There are 1. Brethren by Nation Act. 7. 23 25. Rom. 9. 3. 2. Brethren by nature descended of the same naturall parents or parent Mat. 1. 2. 3. Brethren by office 2 Pet. 3. 15. 2 Cor. 1. 1. Col. 1. 1. Philem. 1. 4. Brethren by grace and supernaturall Regeneration Philem. 16. Here understand Brethren in the last sense for Brethren by grace 1. Partly inasmuch as
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
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
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
no sharer in his love that hath no equall in the reward of love He will be so loved that all things also may be loved with him and yet he will so be loved that nothing be beloved besides him The Creature should be loved for the Creator that made it The Creator in the Creature for himselfe Wouldest thou know whether thou lovest God truly Search then whether thou lovest not the world inordinately Signes of inordinate love to the world and the things of the world I. Over-desiring the world and things of the world craving asking c. when we want them Prov. 30. 15. Matth. 6. 25 31. 1 Tim. 6. 9 10. This over-eagernesse of our hearts after them when we want them discovers it selfe in 1. Discontentednesse at our present condition Heb. 13. 5. 2. Enviousnesse at others prosperity and enjoyments as in Ahab 1 King 21. 4. David tempted to this Psal. 73. 3. 3. Excessive running out of the heart and mind about them Ezek. 33. 33. Luk. 12. 17 18 29. 4. A Resolvednesse or fixed will to be rich 1 Tim 6. 9. 5. Pursuing after worldly shadows more then after the Kingdome of God and his righteousnesse Matth. 6. 33. 6. Unconscionablenesse in getting the world by bribery extortion oppression theft fraud c. Amos 8 4. 1 Thes. 4. 6. II. Over-loving and dâ—…ting upon the world and things of the world whilest we have them setting our heart on them Psal. 62. 10. evidenced by 1. Over-highly esteeming them above their worth making gods of them Col. 3. 5. Eph. 5. 5. Phil. 3. 19. 2. Relying and trusting in them Prov. 18. 11. 1 Tim. 6. 17. 3. Boasting glorying in them Psal. 49. 6. Ier. 9. 23. 4. Applanding our selves as happy men by reason of them Luke 12. 19. Psal. 17. 14. 5. Sordid detaining not being willing to part with worldly things though upon most just occasions of piety charity or necessity as in Nabal 1 Sam. 25. 10 11 the rich glutton Luke 16. 19 c. Eccles. 6. 1 2. Such a man parts with his pence as if they were so many drops of blood from his heart III. Over-grieving and vexing when we lose the things of the world As Achitophel losing his honour in discontent hangs himself 2 Sam. 17. 23. IV. Fourthly Keeping of the Commandments of God and that chearfully notably discovers our true love to God and to Jesus Christ But whoso keepeth his word in him verily is the love of God perfected 1 John 2. 5. And elsewhere This is the love of God that we keep his Commandements and his Commandements are not grievous 1 John 5. 3. To this purpose said Clement Romanus the Apostles Companion Phil. 4. 3. He that hath love in Christ will keep the Commands of Christ. And Bernard sweetly seconds him By this may be known the love of Christ if a man keep the Commands of Christ. He that hath my Commandements and keepeth them he it is that loveth me Who hath them in memory and keeps them in life who hath them in doing and keeps them in persevering Or who hath them in words and keeps them in manners or who hath them in hearing and keeps them in doing he it is that loveth me For many have the Lords Commandments but keep them not many have them in their book but keep them not in their breast many have them in word keep them not in work many have them in memory keep them not in life c. truly these are not of the lovers of Christ. And no wonder For 1. Christ requires our keeping of his Commandements as the singular touch-stone of our love to him exhibition of work is the probation of love John 14. 15 21. Therefore if we keep not his Commandements he will accept no love from us 2. Love is obediential the nature of true love to God carries it spontaneously to the keeping of the Commands of God Rom. 13. 8 9. 3. Love is a lively chearfull Principle what love acts is acted without grievousnesse It delights in doing any thing for the object beloved and stands not upon difficulties Gen. 29. 20. Therefore true love to God thinks no duty too much for God none enough for God 4. True love can chearfully endure for Christ much more do for Christ Cant. 8. 6 7. Acts. 20. 23 24 and 21. 13. Search now dost thou keep his Word Or are his Commandements grievous to thee Signes of true keeping Gods Word and Commandements See Cap. V. Signe I. p. Signes that his Commandements are not grievous to us I. When we have a dear and precious account of Gods Word and Commandements esteeming them more then our necessary food Job 23. 12. sweetert hen honey and the honey-combe Psal. 19. 9. and 119. 103. beyond great spoile Psal. 119. 162. Thousands of gold and silver Psal. 119. 72. and all riches Psal. 119. 14. II. When our hearts and affections are strongly set upon them Oh how love I thy law Psal. 119. 97. I opened my mouth and panted for I longed for thy Commandments Psal. 119. 131. My soul breaketh for longing to thy judgements at all times Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart I delight to do thy will Psal. 40. 8. III. When it cuts and wounds our spirits that others break Gods Lawes Psal. P19s 53 136 139. IV. When we observe and keep the Word and Commandements of God 1. Willingly will voluntarinesse I will sacrifice to thee Heb. Psal. 54. 6 Psal. 110. 3. 2. Simply not disputing the Command of God As Abraham Heb. 11. 8 17 18 19. 3. Chearfully with delight Psal. 40. 8. Rom. 7. 22. 4. Speedily Psal. 119. 32. I made haste and delayed not to keep thy Commandements Psal 119. 60. 5. Constantly Psal. 119. 20. I inclined mine heart to performe thy statutes alway even unto the end Psal. 119. 112. Many begin few persevere They that thus behave themselves to Gods Word and Commandements count not his Commandements grievous but joyous V. Lastly Our true love to the Brethren the Children of God for the heavenly Fathers sake who begat them Evidenceth our true love to God Every one that loveth him that begat loveth him also that is begotten of him 1 Joh. 5. 1. Beloved if God so loved us we ought also to love one another No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 1 John 4. 11 12. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandement have we from him that he that loveth God love his brother also 1 John 4. 20 21. Who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 John 3. 17. In these passages are remarkable
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
the very Elect Mat. 24. 24. That comfortable Parenthesis if it were possible intimates a possibility of deceiving others yet an impossibility of deceiving the Elect. It 's the property of Christs sheep to follow Christ for they know his voicâ—… but a stranger viz. one that brings strange and false doctrines will they not follow but will flee from him because they know not the voice of strangers Joh. 10. 4 5. It is observable that when the Holy Ghost tells us that All that dwell upon the Earth shall worship the Beast yet the Elect are exempted All shall worship whos 's names are not written in the Lambs book of life Rev. 13. 8. And elsewhere Iohn testifieth clearly They went out from us viz. by embracing Antichristian doctrines v. 18. 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 Joh. 2. 19. And Paul testifying to the Corinthians that there must be not only divisions but also Heresies among them that they which are approved may be made manifest among them 1 Cor. 11. 19. implyeth notably That even in times and places wherein Heresies abound yet Gods approved ones will withstand and reject Heresies when others will embrace them and so the approved of sound judgments shall be manifested among all the rest Nor need this seem strange that Gods elect children are not so apt to be carried away with every wind of Error as carnall hypocriticall persons for they are better ballasted then these are they have many protections preservations from Errour which carnall men have not As 1. Gods election is their sure foundation to keep them from dashing upon the rocks of Errour on which others split themselves Compare and consider well these two places Mat. 24. 24. and 1 Tim. 2. 17 18 19. 2. Gods power through faith keeps them unto salvation 1 Pet. 1. 5. not their own nor any meer created power but Gods power keeps them as in garrison â—…s the Greek imports and this through faith apprehending applying that Divine power Faith imbarks the soule in the armes of God omnipotent and so makes weaknesse strong And as Gods power through faith keeps them from other enemies and impediments to salvation so from pernicious and damnable Heresies 3. The spirituall anointing of the Holy Ghost given them teacheth them all things 1 Joh. 2. 27. The Spirit searcheth all things even the deep things of God So that through the Spirit they judge all things and have the minde of Christ 1 Cor. 2. 15 16. So that hereby they are enabled to discerne Truth to detect and avoid Errours in judgement as well as in practice which carnal men cannot do wanting this Anointing and spirituall discerning 4. Finally The love of Truth in Gods people is much they are the children of Truth 1 Joh. 3. 19. They can do nothing against the Truth but for the Truth 2 Cor 13. 8. Their loynes are girt about with Truth Eph. 6. 14. and therefore they are hereby notably fenced against Errour Whereas carnall and hypocriticall men are either 1 Men of corrupt minds destitute of the trâ—…th 1 Tim. 6. 4 5. resisting the truth 2 Tim. 3. 8. and turning away their ears from thâ—… truth 2 Tim. 4. 4. Or 2. They hold the truth in unrighteousnesse Rom. 1. 18. Or 3. They are not able to come to the knowledge of the truth 2 Tim. 3. 7 Or 4 They loâ—…e not the truth 2 Thes. 2. 9 10. And no wonder such persons be unstable wavering and apt to embrace lies and fables 2. The true children of God do not so fully close with Errours in opinion but rather they are surprized and overtaken with them through infirmity Rom. 14. 1. The remains of darknesse in their minds sometimes dazling and prevailing against the principle of light So that as in practice they sin non voluntatâ—… plena sed semi-plena i. e. not with an whole but with an half-will So in judgement they erre not with an whole but with an half-mind the light of the minde being against the Errour which the prevalent darknesse entertains But carnall persons whose whole minds are darknesse Eph. 5. 8 and enmity against God Rom. 8. 7. having no spark of sanctified illumination in them at all must needs embrace Errour with more full compliance and approbation 3. The true children of God do not tenaciously and obstinately persist in Errours especially not in fundamentall Errours They may â—…re through invincible frailty but they will not wilfully and pertinaciously persevere in their Errour as is the property of Heretical dispositions Such have the anointing in them to teach them all things which consequently will in due time convince and recover them out of Errour 1 Ioh. 3. 27. A gracious heart is very ingenuous Convince him but clearly of his Errour he is ready to â—…cknowledge it and reform it Solomon not only miscarried in his practice but seems also to have erred grosly in his judgement thinking that happinesse satisfaction or contentment was to be found in the empty bubble of the creature But when his own large experience confutes his opinion how fully doth he publish his Recantation to all Ages in Ecclesiâ—…stes David beholding the prosperity of the wicked while the rod was tyed to his own back All the day long have I been plagued and chastened every morning Psa. 73. 〈◊〉 14. began to harbour an erroneous opinion of his own and their state Verily I have cleansed my heart in vain and washed my hands in innocency v. 13. Thus he was ready even to condemn the generation of Gods children v. 15. But when he came into Gods sanctuary and had his eyes there opened how ingenuously doth he foole himselfe yea beast himselfe for it So foolish was I and ignorant I was as a beast before thee Psal. 73. 22. Augustâ—… deserved highly of the Church of God for many excellent Books which he wrote but especially for his 2 Books of Retractations and his 13 Books of Confessions For as in his Confessions he laments the Errours of his Practice which he had acted so in his Retractations he condemns the Errours of his judgment which he had written In both discovering a gracious self-denying spirit farre from obstinacie in Errour That truth may be honoured he treads his own honour in the dust and saith None but an imprudent man will blame me for blaming mine own errours for if I ought to have said them I ought not to have blamed them But he that could not at fiâ—…st be wise should yet afterwards be modest that not being able to say only things not to be repented of may at least repent of what he knowes ought not to have been said Yea afterwards be cautions his Reader * not to imitate him in Erring but in reclaiming his Errour But contrariwise a gracelesse heart is wont to be obstinate in Errour
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