cheerfully 1 Ioh. 〈◊〉 5. and 5. 3. 5. Our true love to Gods children for the heavenly Fatherâ—… sake who begat them 1 Iohn 5. 1. and 4 11 12 20 21. and 3â—… 17. CHAP. VII Evidences of our Communion with God and with Iesus Christ. 1. The Holy Spirit of God and of Jesus Christ given us 1 Iohn 3. 24. and 4. 13. p. 214. 2. The true abiding of the ancient Primitive truth and doctrine of Christ in us 1 Ioh. 2. 22 23 24. p. 217. 3. True confessing that Jesus is the Sonne of God 1 Ioh. 4. 15. p. 218. 4. Not doing or practising of sin 1 Ioh. 3. 6 8. p. 221. 5. Unfeigned love to God and dwelling therein 1 Iohn 4. 16. p. 221. 6. Walking in light not in darknesse 1 Iohn 1. 5 6 7. p. 224. 7. Walking as Christ walked 1 Iohn 2. 6. p. 225. 8. Keeping his Word and Commandements 1 Ioh. 2. 5. and 3â—… 23 24. p. 227. 9. True brotherly love 1 Iohn 4. 12. p. 228. CHAP. VIII Evidences of the unfeigned love of the Brethren 1. True spiritual knowing of God 1 Iohn 4. 7 8. p. 228. 2. Sincere loving of God 1 Iohn 5. 1 2. p. 229. 3. Right keeping of Gods Commandements 1 Iohn 5. 2 3. p. 229. 4. Loving the brethren peculiarly as they are begotten 〈◊〉 God c. 1 Iohn 5. 1 2. p. 229. 5. When we love them not verbally and complementally bâ—… really and sincerely Opening tender bowels of Compassion 〈◊〉 our brother in need yea if they cause require hazzarding oâ—… dearest lives for the children of Gâ—…d 1 Iohn 3. 16 17 18 19. p. 230. BELIEVERS Evidences FOR Eternall Life Collected out of the first EPISTLE of IOHN which is Catholique IOHN is an Hebrew name and signifies The Lord hath been gracious or The grace of the Lord He was Son of Zeâ—…edee brother of Iames and called by Christ to the Apostolical office Mat. 4. â—…1 10. 2 Mar. 1. 19. Luk. 5. 10. which is â—…he highest Ecclesiastical Office under the New Testament 1 Cor. 12. 28 Ephes. 4. 11. Iohn was one of the three whom Christ took up with him to Mount Taâ—…or to behold his glorious Transfiguration Matth. 17. c. Mark 9. 2. Luke 9. 28 c. One of the two whom Christ sent to prepare his last Passeover Luke 22. 8. and that Disciple whom Iesus peculiarly loved above all the rest Iohn 13. 23. and 19. 29. and 20. 2. and 21. 7 20. who leaned on Iesus breast at supper to whom Christ by a private token discovered that Iudas should betray him Iohn 13. 23 24 25 26. and to whom alone Christ dying on the Crosse commended his owne Mother Iohn 19. 25 26 27. This IOHN this compound of love anâ—… sweetnesse wrote this Epistle Aâ—… Epistle saith Calvin altogether worth of the spirit of that Discipleâ—… who wâ—… therefore beloved of Christ above the reâ—… that he might render himself more familiâ—… to us A most sweet Epistle saith Austin most memorable in the Church of God becauâ—… love is there especially commanded An Epistle whose principal Scope and end is Tâ—… help the believers to a well-grounâ—… ed Assurance of their actual interâ—… in eternal life These things saiâ—… John have I written unto you that bâ—… lieve on the Name of the Son of God thâ—… ye may know that ye have eternal life 1 John 5. 13. To this end the holy Ghost by the Apostle hath replenished this precious Epistle with more variety and plenty of pregnant Marks Signes Characters or Evidences of Believers spiritual estate then any other Scripture of like quantity in the whole Book of God So that it is a Rich Treasury for Christian-Assurance 1 Assurance if the fault be not our owne is Attainable John 14 21. Rev. 2. 17. 1 Cor. 2. 9 to 13. 1 Iohn 2. 3 5. and 3 2 14 19 24. and 4. 13. and 5. 19. 2 Assurance hath been actually attained by divers Iob ch 19. 25 26 27. David Psal. 22. 1. and 51 8 12. Thomas John 20. 28. Paul 2 Tim. 1. 12. 2 Cor. 5. 1. Rom. 8. 37 38. Gal. 2. 20. 1 Tim. 1. 13 14. 16. The Church of Christ Cant 2. 16. and 7. 10. 3 The nature of faith and hope tend and lead on unto Assurance Col. 2. 2. Heb. 6. 11 18 19. Heb. 10. 23. 4 Hence all Christians ought to â—…ontend after Assurance 2 Cor. 13. 5. 〈◊〉 Assurance that eternal life is ours actually attained brings great glory to God Rom. 4. 20 21. is the glory of faith Rom. 4. 19 20. overcomes greatest difficulties Rom. 4. 17 18. is an approved cordiall extraordinarily strengthening believers hearts in worst times under saddest afflictions yea in the straits of death Iob 19. 25 26 27. 2 Tim. 4. 7 8. and in a word is a Paradise on earth the suburbs of Heaven and sweetest glimpse of glory Come hither therefore all ye doubting soules and drooping Christians that walk in darknesse and have no light of Assurance and comfort this blessed Epistle is an Epistle for you reade it and meditate upon it continually till you be perswaded setled stablished comforted And for your further help peruse these evidences extracted out of it and familiarly digested by him whose comfort it will be to be an Helper of your joy CHAP. I. Evidences or Signes of Gods love to us CHrists being sent to lay down his life for us that we might live by him may be a first Signe of Gods love to us Hereby perceive we the love of God because he laid down his life for us 1 Joh. 3. 16. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sinnes 1 Joh. 4. 9 10. Hence when actually we live through Christ we actually taste Gods free love in Christ. Gods speciall love acts towards his beloved ones chiefly three waies 1. In electing them before all time elect of God holy and beloved Col. 3. 12. which is more peculiarly ascribed to the Father 1 Pet. 1. 2. 2. In redeeming them in fulnesse of time which is more peculiarly attributed to the Son Ioh. 15. 12 13. Gal. 2. 20. Rev. 1. 5. 3. In immediate applying of Christ unto them in due time by sanctification effectuall calling c. and this is more peculiarly given to the Holy Ghost Tit. 3. 4 5. 1. Pet. 1. 2. And in every of these acts of love God comes neerer and closer unto his The Fathers love in electing is love intended and purposed this is most remote The Sonnes love in redeeming is love actually demonstrated to the world this is neerer but the Holy Ghosts love in sanctifying c. is love effectually and peculiarly applyed to individuall persons this is most neare Would we know our interest in the Fathers electing love consider
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
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
humane apprehensions may go very farre these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost for such the Scripture describes them to be who are particularly declared to be liable to this sin Compare well these Scriptures together Matth. 12. 24 31 32. Marke 3. 28 29 30. Heb. 6. 4 to 7. Heb. 10. 26 to 31. Luke 12. 10 In all which places Hypocrites especially the formal Hypocrites who usually go furthest in their saint-like appearances seem to be evidently characterized and intended For Christ speaks plainly of the Pharisees which were in the Jewish Church but blasphemous Hypocrites And the Apostle Paul speaks of temporary professours which were in the Christian Church but Apostatical Hypocrites More particularly take the Holy Ghosts own Character of these persons which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost as they are laid down in these Scriptures viz. 1. They are such as have attained to much knowledge of Christ of the Truth and of the way of righteousnesse These who were once enlightened Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion immediately fore-recited Ver. 1 2. If we sinne wilfully after we have received the knowledge of the Truth Heb. 10 26. Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity and notably illuminated for this sin is a sin against light great light There 's a threefold light or illumination of men 1. General and natural viz. the light of reason Thus the eternall Word the Sonne of God is the true light which enlighteneth every man that cometh into the world Joh. 1. 9. 2. Speciall and supernatural viz. That light of the Faith and Grace from the sanctifying Spirit which is part of the image of God in the regenerate Of which see Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There 's a kind of middle illumination betwixt these more then meere natural but lesse then true supernatural illumination a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace whereby men may be able even to Prophesy c. of this the Apostle speaks Though I have the gift of Prophecy and understand all mysteries and all knowledge and have not charity I am nothing 1 Cor. 13. 2. Iudas was thus enlightened and those Hypocrites Mat. 7. 22 23. Here we are to understand not the two first but this last illumination 2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men not inwardly renewed in the sight of God sin was chained up and restrained not cast out and mortified as in Iudas who walked so unblameably as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls the uncleane spirits going out of a man Matth. 12 43. h. e. Seemingly though not really and in truth or in some degree but not throughly An allusion to the ejection of the Devill out of the Demoniack about which the Pharisees so blasphemed the Holy Ghost 3. They are such as have tasted of the heavenly gift Heb. 6. 4. By heavenly gift b Ambr. understands the remission of sins Oecumenius the remission of sinnes which is in Baptisme for this saith he is an heavenly gift Pareus Faith which is a gift bestowed from heaven upon them that are illuminated Calvin understands the things of Christ which are above nature and above the world And of all other Christ by way of peculiar emphasis is called the gift of God Joh. 4. 10. And may here principally be intended by the heavenly gift for he came down from heaven for us Ioh. 6. 38 50. Under which also Faith and remission of sins may be implyed and included Remission of sins and such like benefits being tasted in Christ and Faith being the Organ whereby we taste them And note it is not said have eaten or drunk but onely tasted i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ. 4. They are such as were made partakers of the Holy Ghost Heb. 6. 4. By Holy Ghost here Interpreters unanimously understand nor the speciall sanctifying graces of the Spirit But the common gifts of the Holy Ghost as comman illumination tongues temporary faith Faith of miracles c. Of which gifts the Apostle makes an enumeration 1 Cor. 12. 3 to 12. Iudas Simon Maguâ—… many hypocrites had such gifts in the Primitive times Matth. 7. 22 23. Act. 8. 13. In after-times and even in our dayes publick Church-Officers though hypocrites may have the gift of formal preaching expounding Scriptures and praying in publick Yea private professours may share in such gifts as to be able formally to pray to resolve doubts to comfort the feeble-mimded to strengthen and encourage the timerous to instruct the ignorant and by profitable discourse to edify many and all these by the common assistance of the Holy Ghost Otherwise how should the Apostates here described sinne against the Holy Ghost had they not in themselves some gifts and endowments of the Holy Ghost See Ambrose Occumonius Piscator Calvin Pareus thus interpreting 5. They are such as have tasted the good word of God Heb. 6. 5. i. e. The doctrine of the Gospel saith Ambros. the Doctrine of Christ saith Occumenius the Word of the Gospel stiled good i. e. pleasant saith Piscator the holy Scriptures saith Parcus all come much to one and Calvin thinks that the Gospel is here peculiarly intended that being the good the sweet Word testifying the sweetnesse of Gods love to poor sinnes when the Law biterly thunders out nothing but death and curses Now even hypocrites and cast awayes hearing the Gospel powerfully and sweetly preached the matchlesse love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded oh how are they sometimes moved pleased and for present affected with some pangs and moods of joy Herod â—…rd Iohn Baptist gladly Mar 6. 20. The hearers resembled to the stony ground â—…ard the word and anon with joy received it Mat. 13. 20. Ezek. 33. 31 32 But all this is but an imperfect Taste 6. Finally they are such as have tasted also the powers of the world to come Heb. 6. 5. Most by world to come here understand the life to come in heaven and by the powers of the world to come the Resurrection of the Saints bodies their blessed separation from the Goates and sentence
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
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
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-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
good can depart from the Church Wind blowes not away the wheat nor doth the tempest subvert the well-rooted Tree vaine chaffe is blown away with the winde invalid trees are torne up with the whirlewinde These John the Apostle execrates and smites saying They went out of us c. Hence heresies have often been and are whilest a perverse minde hath not peace whilest a discording perfidiousnesse holds not Unity CHAP. IV. Evidences or Signes of being in Light not in Darknesse in Life not in Death I. ACtuall interest in and enjoyment of Iesus Christ is an Evidence we are partakers of supernaturall and eternall life This is the Record that God hath given to us eternall life and this life is in his Sonne He that hath the Sonne hath life and he that hath not the Sonne hath not life 1 John 5. 11 12. Life is the sweetnesse of enjoyments Eternall life the best of lives that creatures can possesse Of this eternall life here are laid down 1. The Primary Fountaine of it viz. God and his free grace 2. The Mediatory Receptacle or Treasury wherein God hath seated this eternall life for us viz His Son 3. The way of conveyance of this life from Christ to us viz. By having the Sonne They have Christ that believe in him Joh. 1. 12 13. They have him not that believe not in him So they that beleeve in Christ have Christ They that have Christ and actuall interest in him have eternall life from him yea and saving light in him For 1. Christ is light John 1. 4 9. light of the world John 8. 12. Christ also is light John 5. 26. and 11. 25. and 14. 6. The Prince of life Acts 3. 15. 2. Men in their naturall Christlesse condition are dark yea darknesse itselfe Acts 26. 18. Eph. 5. 8. yea dead in sinne Eph. 2. 1. Consequently from both these they that have the Sonne which is light and life must needs have light and life Now they have the Sonne that believe in him Signes of true believing in Christ see in Chap. II. Evidence II. p. 23 to 29. Evidences of having the Sonne that we may come more closely to the expression here in the Text. Having the Sonne implies 1. A true inward Covenant-right Claim or Title to him by spirituall union to him Covenant and promises tender Christ and that upon conditions Evangelicall Ioh. 3. 16. Luk. 9. 23. Faith receives Christ tendred upon his own termes Iohn 1. 12. As Saul converted for Christ denyed himselfe and all things Phil. 3. 7 8. Took up his Crosse daily 2 Cor. 11. 23 to the end and followed Christ 1 Cor. 11. 1. Now Christ being thus received Christ and the Soule are thus united Faith eates Christ and assimilates the beleever into his nature Faith unites to Christ so that he who is joyned to the Lord is one Spirit 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ and spirituall union to Christ 2. Hence an happy spirituall fruition or enjoyment of him by holy Commnnion with him in his Person Offices and Benefits in himselfe and all his As Cant. 2. 16. Iohn 20. 28. 2 Pet. 1. 3 4. 2 Cor. 1. 20. Rom. 8. 32. 1 Cor. 3. 20 21. Among other blessings communicated from Christ life is one Christ lives in us by faith Gal. 2. 20. Further they that have Christ have these things in and with Christ 1. They have the Spirit of Christ 1 John 4. 13. Rom. 8. 9. 2. They are become New Creatures old things are past away all things become new 2 Cor. 5. 17. 3. They have cencified the flesh with the affections and lusts Gal. 5. 24. 4. They walke not afâ—…r the flesh but after the Spirit Rom. 8. 1 2. 5. They are most obedient to Christ and his Commands Heb. 5. 9. How can he say that he hath Christ that he believes in Christ saith Cyprian that doth not what Christ commanded to be done or how shall he come to the reward of faith that keeps not the faith of the Command 3. Finally A sweet conformity to him in his Son-ship They that have the Son are consorme to the image of his Sonne that he may be the first-borne among many brethren Rom. 8. 29. Conformity to Christ is either 1. In his gracious image viz. in righteousnesse and true holinesse Eph. 4. 24. 2. In his glorious image viz. when we shall be like him in glory Phil. 3. 20. 1 John 3. 2 3. 3 In his afflicted image viz. when we suffer with him and for him Rom. 8. 17. Iohn 15. 18 to 22. and when we suffer for righteousnesse with Patience Meeknesse c. as he suffered 1 Pet. 2. 21. to the end Are we thus conforme indeed to the Son then we have the Son Jesus Christ and live by him II. Loving and not hating of our brother is another Sign we are in light not in darknesse in life not in death He that saith he is in the light and hateth his brother is in darknesse even until now He that loveth his brother abideth in the light and there is no occasion of stumbling in him but he that hateth his brother is in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes 1 John 2 9 10 11. And elsewhere We know that we have passed from death to life because we love the brethren He that loveth not his brother abideth in death Whosoever hateth his brother is a murderer And you know that no murderer hath eternall life ahiding in him 1 John 3. 14 15. In these passages the love of the brethren is made a most cleare Note of out abiding in the lighe viz. spirituall or true illumination and grace and that we have already passed from death in sinne to life supernaturall in Christ We know that we have passed c. And contrariwise the not loving or hating our brother an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death Make sure of true brotherly love you are in true light and life indeed Signes of true love of the brethren See Chap. 2. Signe VII p. 168 to p. 173. and Chap. 8. throughout CHAP. V. Evidences or Signes of our true knowledg of God and of Jesus Christ The knowledge of whom is life eternall John 17. 3. I. FIrst The reall and sincere keeping of Gods Commandements evidenceth that we know God and Jesus Christ aright Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him 1 Ioh. 43 4. This note is laid down 1. Affirmatively and 2. Negatively He that keeps his Commandements knows him yea knows that be knows him He that keeps not hiâ—… Commandements knowes him not yea he lies if be saith he knows him David concluded He had more knowledge then his enemies then the Ancients then his Teachers and all
because he kept Gods Commandements Psal. 119. 98 99 100. They that truly know God cannot choose but keep his Commandements For they know 1. The Authority of God commanding to be supream Iam. 4. 12. 2. The holinesse justnesse and goodnesse of Gods lawes commanded Rom. 7. 12. 3. The greatness of Gods rewards in keeping of them Psal. 19. 11. Deut. 28. 1 to 15. 4. The seventy of Gods wrath against the wilfull breakers of them Deut. 28. 15 to the end For clearing the Evidence consider 1. What is meant by knowledge of God 2. What by keeping his Commandements 3. Signes of this keeping Gods Commandements I. Knowledge of God and of Christ is either 1. Both true and perfect whereby God is clearly known thus none know God in this life but Christ the Sonne Matth. 11. 27. In the life to come all the Elect shall thus know God 1 Ioh. 3. 2. 2. Nor true nor perfect in reference to him that knowes but dubious uncertaine hypocriticall and common to Reprobates which is rather an opinion then a knowledge of God 1 Cor. 〈◊〉 14. 3. True but â—…mperfect whereby all regenerate persons do truly though weakly know God in this life Ier. 31. 34. Iohn 6. 45. 1 Cor. 13. 9. 12. Here understand the last sort of knowledge II. Keeping of Gods Commandements flowes originally from the true knowledge of God For we so farre act as we affect or love we so farre love as we know Hence from this threefold knowledge ariseth a threefold obedience viz. 1. Both true and perfect Only by Christ on earth by Saints and Angels in heaven Phil. 2. 8. Mat. 6 10. 2. Nor true nor perfect as the obedience of hypocrites and carnall men who if they saile not in the matter of obedience yet they still faile in the ground manner and end of obedience Rom. 8. 8. Heb. 11. 6. 3. True and sincere but imperfect by Saints on earth who for matter ground manner and end of obedience are sincere the bent and maine disposition of their hearts upright and unfeigned notwithstanding there be some graduall infirmities and imperfections As Zachariah and Elizabeth walked in all the Commandements of God blamelesse Luk. 1. 6. Here understand this third sort of keeping Gods Commandements to be a signe of true knowledge of God III. Signes of true keeping Gods Commandments whence we may know that we truly know God 1. The Law and Commandements of God are written in the heart of that person that truly keeps them Ier. 31. 33. Psal. 40. 7 8. The heart within answers to the Commandements without As a Book written answers to his minde that writes it As the impression on the wax answers to the character engraven on the Seale c. 2. The inward man viz. the sanctified minde and will and the fixed disposition of them delight in the Law and Commandements of God though that other law in the members rebell against it Rom. 7. 18 21 22 23 25. How did David delight in Gods laws Psal 119. 97. Delightfull loving cordiall obedience is the truest keeping of Gods Commandements They are farre from keeping Gods Commandements whose mindes are enmity against Gods Law Rom. 8. 7. 3. Turning from every evillway for the keeping of Gods Word Psal. 119. 101. 4. Obeying Gods Commandements Evangelically for substance and circumstance as he requires For Matter what he requires Iohn 1. 5. 14. For Ground and root of obedience 1 Tim. 1. 5. For Manner how he requires Iohn 4. 24. For end which we should aime at in all obedience 1 Cor. 10. 32. 5. Universall unlimited respect to all Gods Commandements one as well as another Psal. 119. 6. Iam. 2. 10 11. As Caleb Numb 14. 24. As Zachariah and Elizabeth kept all Luke 1. 6. 6. Constancy and Perseverance in keeping Gods Commandements Psal. 1. 2 3 and 119. 20. I have inclined my heart to do thy statutes alway unto the end Psal. 119. 112. II. Secondly Not sinning or Deniall renouncing of sinne aright evidenceth wee know God aright They that commit sinne are grossely ignorant of God Whosoever sinneth hath not seen him neither known him 1 Joh. 3. 6. This particular of not sinning as the property of the regenerate Together with the distinctive differences betwixt the sinning of the regenerate and of unregenerate persons See fully opened Chap. 2. Evidence 3. pag. 29 to p. 60. III. Thirdly A right entertaining and hearkening to the true Apostolicall doctrine is a notable evidence of the true knowledge of God in us as the listening to false Teachers and doctrines rejecting the true is a signe of ignorance of God and of a carnall state They viz. Anti-Christian Teachers v. 3. are of the world therefore speak they of the world and the world heareth them We are of God He that knoweth God heareth us He that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of errour 1 John 4. 5 6. Signes of right entertaining and hearkning to true Apostolical doctrine 1. When we entertaine their doctrine discerningly distinguishing and discriminating by help of Scriptures their sound doctrine from all unsound opinions divers and strange Doctrines of false teachers Heb. 5. 14. 1 Ioh. 4. 1. Act. 17. 11. Rev. 2. 2. 2. When discerning their doctrine we entertaine it believingly the Word being mingled contempered or united with faith in the hearers Heb. 4. 2. 3. When we entertaine it readily with all readinesse of minde Act. 17. 11. 4. When we entertaine it reverentially with awfull trembling at it as the Word of God Isa. 66. 2. 1 Thes. 2. 13. 5. When we entertaine it with a singular love affectionatenesse ond estimation Gal. 4. 13 14 15. contrary is that in 2 Thes. 2. 10 11. 6. When we entertaine it obedientially obeying from the heart that forme of doctrine unto which we are delivered Rom. 6. 17. being conformed yea transformed by the doctrine received yielding prosessed subjection to the Gospel 2 Cor. 9. 13. 7. When we so receive it as to retaine it firmly not leaking or letting it slip Heb. 2. 1. 1 Thes. 5. 20 21. IV. Finally Mutuall Reciprocall Brotherly love Evinceth that we know God aright Beloved let us love one another for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love 1 John 4. 7 8. He must needs know God that truly loves his brother the childe of God For 1. He that loves his brother is borne of God 1 Iohn 4. 7. and 3. 10 14. and he that is borne of God among other graces infused hath illumination whereby he knowes God 2. He that loves his brother truly knowes Gods image in his brother how lovely it is in him and therefore loves him 1 Iohn 5. 1. 3. He that loves his brother knows Gods Authority in his Command And this Commandement we have from him that he who loveth God love his brother also 1 Joh.
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
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—…
ask according to Gods will vers 14 15. This done he more particularly accmmodates this their priviledge declaring how prevalent their prayer shall be in particular for a lapsed brother to obtain life and pardon for him verse 16. This particular case of praying for a lapsed brother is further amplified three wayes viz. By a Distinction a Caution and a Cnofirmation of it By a Distinction betwixt sin and sin that a believer may know what sin he may pray for pardon of according to Gods will so as to speed Sin is here distinguished into sin unto dath and sin not unto death verse 16. 17. Sin unto death as Tertullian hath observed is irremissible or unpardonable Sin not unto death is remissible or pardonable for this sort of sin we are to pray Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall as Papists fondly distinguish of mortall and veniall sin for according to the merit and proper nature of every sin there can be no sin so small but in it selfe it is mortall and deserves death even death eternall Rom. 6. 23. For every sin is a transgression of the Law 1 John 3. 4. and the least transgression of the Law though but once admitted in its owne nature exposes to the curse Gal. 3. 10. But though all sins are mortall meritoriously yet some sins are not mortall eventually viz. God is pleased not to inflict the punishment of eternall death for every sin that deserves it and this the Apostles sence here as Calvin hath judiciously observed though there is one kinde of sin which is mortall not onely meritoriously in its owne nature but eventually God alwayes so plaguing it And what sin can this be but that sin against the Holy Ghost of which Matth. 12. 31 32. Heb. 6. 4 to 7. and â—…0 â—…6 to 31. seeme plainly to speaks 2. By a caution not to pray for the pardon of that sin unto death vers 10. For that were not to pray according to Gods Will inasmuch as God hath declared that of all sin he will not pardon that sin Matth. 12. 31 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered not yet as considered concretely in this or that person whom we can clearly and infallibly discover to have fallen into it 3. By confirmation the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother of any regenerate person in that he that is borne of God never commits this sin unto death this impardonable sin Why He that is begotten of God keepeth himselfe and that wicked one toucheth him not Vers. 18. It is not said He tempteth him not but he toucheth him not How doth not Satan that wicked one touch him Non tangit tactu qualitativo i. e. Not with a qualitative touch saith Cajetan in loc but Calvin much more judiciously He toucheth him not lethally mortally The regenerate is not quite exempted from Satans wounding-touch but by the shield of faith he guards himself from the mortall killing touch that he is not stabbed to the heart Whence is it that he is thus preserved He keepeth himselfe nay God keeps him as Christ prayed Iohn 17. 11. 1 Pet. 1. 5. Else wo wo to every Christian were he is own keeper He keeps himself from this sinne whilest God keeps him for he acts meerely in Gods strength and no further Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death Make but sure to thy conscience that thou art borne of God and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost 2. Should it come to passe that the regenerate might sin against the H. Ghost then they might totally and finally fall away from God But that any regenerate person should totally and finally fall away is as impossible as that Gods Covenant promises and faithfulnesse should faile or that Gods Spirit grace and power preserving them should be overcome as was before cleared or that Gods immutable decree for their salvation should be shaken or overthrown 2 Tim. 2. 19. Rom. 8. 29 30. 3. They that are regenerate shall never come into condemnation There is no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit For the Law of the Spirit of life hath made them free from the law of sin and death Rom. 8. 1 2. Therefore they shall never fall into the sin against the H. Ghost for they that fall into that sin cannot possibly escape condemnation 2. Questionlesse those persons have not sinned the sin against the H. Ghost who are perplexed troubled and afraid that they have fallen into it That very jealousie fear solicitousness and trouble of conscience lest thou shouldest have already so sinn'd is an undoubted proof and evidence that thou never did'st commit that sin in all thy life for no person that indeed ever sinned against the Holy Gost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that sin which leaves no place for any religious feare suspicion jealousie or trouble of heart about it They that so sin sinning wilfully obstinately maliciously and blasphemously against the Spirit of grace without all colour shadow or possibility of remorse or repentance Matth. 12. 31 32. Heb. 6. 4 to 7. and 10. 26 to 31. These feares and tremblings of poor soules in this case are signes indeed that they are very weake and Satan very busie with them abusing their weaknesse but they are no signes of this sin committed by them but rather of the contrary 3. Those persons that are without the visible Church and without the Gospel-ordinances as Turks Pagans c. though some of the Ancients think even such may sin against the H. Ghost as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost though the root of it being original coruption be in them wholly unmortified for as much as it is not immediately and actually incident but to such as are within the Church and those therein who wanting true grace have yet received some common grace of illumination and taste of spirituall things Hebrewes 6. Affirmatively false-hearted hypocriticall Professours of Christ and Christianity living in the bosome of the Church who were never throughly renewed Col. 3. 10. Tit. 3. 5. not partakers of the true life of God Eph. 4. 18. and power of godlinesse but onely attained the forme of godlinesse 2 Tim. 3. 5. a name that they live Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers who to
Christ Matth. 26. last Iohn 21. 15 c. Paul delivered from his body of death by Jesus Christ his Lord Rom. 7. 24 25. 3. Besides sinning against knowledge and illumination divers other sinfull poysons are complicated and contained in the sin against the H. Ghost Heb. 6. 4 5 6. 10. 26 29. Matth. 12. 31. 4. Not every sinning against the Truth of Christ and the Gospel is the sin against the Holy Ghost For 1 Those that know most of the truth of Christ in this world know but in part See but as through a glasse darkly 1 Cor. 13. 9 12. and therefore they may possibly erre from the truth in some things 2. Divers have sinned against the truth yea sometimes against fundamentals and yet are not challenged to have sinned against the Holy Ghost but were accounted as of the visible Church as those in the Church of Corinth that denied the resurrection 1 Cor. 15. 12. And those in the Church of Porgamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes Yet are not counted hopelesse but invited to repent of these damnable opinions Rev. 2. 14 15 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification as well as of Faith which gave occasion to Paul of writing that excellent Epistle to the Galatians See Gal. 1. 6 c. 2. 16. c. 3. 1 c. Yea the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome and that till after his resurrection Act. 1. 6. 3. Erroneous persons are called to repentance Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25 26. 5. Not every sinning against the gracious motions strivings and operations of the Holy Ghost is this peculiar sin against the Holy Ghost here spoken of For 1. It 's possible that men may thus sin and sometimes with an high hand and yet not be charged by the Scripture with sinning against the Holy Ghost The Proto-martyr Stâ—…phen thus challenges his hearers Ye stiffe-necked and uncircumeised in heart aâ—…e eares ye do alwayes resist the Holi Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted c. Acts 7. 51 52. They are charged with alwayes resisting the Holy Ghost an heavy charge an hainous sin doubtlesse But yet are not charged with that sin against the Holy Ghost 2. All carnal men in the visible Church whilest carnâ—…l still resist the Holy Ghost in his Gospel Ministery often quenching his Convâ—…ctions Motions and Holy Suggestions to their soules yet it would be an hard and false sentence to say all such sin the sin against the Holy Ghost here intended Possibly they may do it in ignorance and afterwards come to repentance Saul whilest a carnal Pharisee was a blasphemer 1 Tim. 1. 13. and compelled the Saints to blaspheme and being exceedingly mad agaiast them persecuted them to strange Cities Acts 26. 10 11. He so farre withstood the Spirits Ministery and Tenders of grace that he persecuted it to the death yet all this he did ignorantly repented of it and obtained mercy 1 Tim. 1. 13 16. Which could not have been if in this height of his wickednesse he had sinned this grand sin against â—…he Holy Ghost 3. Who knows not but even the dear children of God are in danger in some measure of sinning against the Spirit of God by grieving him and quenching him hence the Apostle so cautions them Quench not the Spirit 1 Thes. 5. 19. And Grieve not the holy Spirit of God wherby ye are sealed unto the day of redemption Eph. 4. 30. Yea actually some have quenched the Spirit in some measure As the Angel of Ephesus had left his first love c. Rev. 2. 4 5. As David who therefore prayes Restore unto me the joy of thy salvation and stablish me with thy free Spirit Psal. 51. 12. 6. Not every sinning against Grace received is presently the sinne against the Holy Ghost For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities as doubts feares distracting thoughts distempered passions c. 2. They may too often quench the Spirit 1 Thes. 5. 19. and grieve him Eph. 4. 29 30. by suppressing his good motions sacred stirrings and strivings in their hearts 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ though this be very sad and dangerous Rev. 2. 5. and yet not be utterly cast out of Christs affection The Angel of Ephesus had left his first love and first works though otherwise much commended and approved by Christ Rev. 2. 1 to 8. 4. They may grosly fall and even breake their bones by falling which is much to be lamented yet not quite fall away As Noah to drunkenness Gen. 9. 21. Lot to incest Gen. 19. 33 c. David to murder and uncleannesse 2 Sam 11. with Psal. 51. Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost which opinion he justly rejects because in such cases the door of repentance is not quite shut 5. Yea it 's possible that those who are borne of God and are kept from sinning this sin unto death may yet relapse againe and againe Lapses are dangerous Relapses double dangerous To break a bone is hazzardous but to break it again in the same place is extreamly perillous yet even repeated and reiterated sins may finde pardon upon repentance Iacob twice told a lye for compassing of the blessing Gen. 27. 19 21. Lot twice made drunken committed incest with both his Daughters Gen. 19. Peter thrice denied his Master and every time worse then other Matth. 26. These are recorded to caution them that stand that they fall not and to comfort them that have relapsed that they despair not 7. Not every malicious opposing and persecuting of the Church and wayes of Christ though this be an high pitch of Wickednesse is the sin against the Holy Ghost For 1. We have two eminent instances in the New Testament to the contrary Saul consented to Stephens death Act. 8. 1. Breathed â—…ut threatnings and slaughter against the Disciples of the Lord Act. 9. 1 c. When they were put to death he gave his voice against them and punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them persecuted them even unto strange Cities Act. 26. 10 11. and yet the Lord had mercy on him 1 Tim. 1. 13 16. Yea he had such mercy on him as to convert and save him when he was in his course of subverting and destroying his Church Act. 9. 1 2 3 c. and 26. 12 13. Behold here a wonder of mercy And yet here 's a greater wonder the persecutors and
murderers of Jesus Christ himselfe finde mercy and are converted Act. 2. 36 c. Let Heaven and Earth Men and Angels adore this mercy He pittied him that was cruel to his Saints yea he pardoned them that crucified himselfe who would despaire when Christ opens to such a doore of hope who would presume to sin and spurne against such bowels of commiserations 2. Such sins may be committed by them that have not been Evangelically illuminated Paul obtained mercy because he did it ignorantly 1 Tim. 1. 13. and had they known they would not have crucified the Lord of Glory 1 Cor. 2. 7 8 9. And properly the sin against the Holy Ghost is not committed till after the Gospel illumination Heb. 6. 3. Such Delinquents sometimes finde mercy that Christ may make them Presidents for mercy to all that after shall believe 1 Tim. 1. 16. None of all these are this sin against the Holy Ghost which we seek after yet are we not therefore to embolden our selves in them Though Treason bring the most shameful and cruel death yet felony is Capital and the easiest death is an heavy punishment and though none of these sins be that sin of sins which excludes all hope of salvation yet every one even the least of them are such sins as in their own nature deserve damnation Rom. 6. 23. Consider this thou trembling Christian thou thinkest thou hast sinned against the Holy Ghost nay stay the Lord hath thus farre kept thee from many of these recited evils and Questionlesse the sin against the Holy Ghost is farre beyond them all But what is it seeing thus far we see what it is not II. By way of Position or Affirmation Consider now what it is The sin against the Holy Ghost is not a single but a compounded wickednesse tempered and made up of many deadly poisons whereby it becomes extremely damnable There 's a Concurrence and Complication of many pernicious diseases in it which make it out of measure deadly There are some special Scriptures that peculiarly delineate the nature of this horrid sin unto us viz. These that follow For it is impossible for those which were once enlightened and have tasted of the heavenly gift and were made Partakers of the Holy Ghost â—…d have tasted the good Word of God and tho powers of the world to come If they shall fall away to renew them again unto repentance Seeing they crucifie to themselves the Son of God afresh and put him to an open shame Heb. 6. 4 5 6. And afterwards in the same Epistle it is said Not forsaking the assembling of our selves together as the manner of some is For if we sin wilfully after that we have received the knowledge of the Truth there remainâ—…th no more sacrifice for sins but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10. 25 26 27 28 29. The Apostle Iohn also saith If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. Our blessed Saviour having healed one possessed of a devil blinde and dumb The Pharisees maliciously reviled him and said This fellow doth not cast out Devils but by Beelzebub the Prince of the Devils And Iesus knew their thoughts and said unto them Every Kingdom divided against it selfe is brought to desolation Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be fergiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Matth. 12. 22 24 25 31 32. Compare herewith Mark. 3. 22 28 29. who addes this as an expresse Reason Because they said He hath an unclean spirit ver 30. And Luk. 12. 10. The sin against which our Saviour thus severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most strictly and properly so called For 1. It is denominated blasphemy against the Holy Ghost And 2. Is by Christ declared to be that one only unpardonable sin That sin also against which the Author of the Epistle to the Hebrews and Iohn in the three fore-cited texts speak must needs be granted to be the same sin against the Holy Ghost in as much as it is in all the three places laid down as a dreadfull and unpardonable sin of which it's impossible to repent Heb. 6. 4. 5. 6. for which there remaines no more sacrifice Heb. 10. 25. 26. And for pardon whereof we must not pray 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost we may from them all considered together draw this Description of that horrid Sin against the Holy Ghost most properly and strictly so called viz. The sin against the Holy Ghost is an universall finall and wilfull falling away of Hypocriticall Professours From the Truth and common graces of the Holy Ghost once Received and Professed To the blasphemous despiting of the Spirit of Grace horrid contempt and malice against the Son of God and violent persecution of the way of Christianity This description of the sin against the Holy Ghost is so clearly grounded upon the former Scriptures that much need not be said for evincing thereof ' Only for unfolding the nature of this sin Consider in this description these ensuing particulars viz. 1. The general Nature of it A falling away 2. The more special Nature of it whereby it is differenced or distinguished from other sins viz. By 1. The peculiar Subject of it Hypocritical Professours 2. The properties of this falling away which are three It is 1. Universal 2. â—…ll 3. Wilfull 5. The Termini of Terms of this Apostasy or falling away which are 2. viz. 1. Terminus à Quo. The term froÌ„ wâ—… or the Good from which he falls viz. 1. Truth 2. CoÌ„mon Graces of the Holy Ghost Once received professed 2. Terminus ad Quâ—… The term to which or the evil to which he backslides which is 3 fold viz. to 1. Blasphemous despiting of the Spirit of
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground Matth. 13. Some are deterred by persecutions others are withdrawn from Religion by hopes of honours Pleasures and thâ—… cares of this life and that finally yet without blasphemy and persecution rather through a kind of security and sluggushnesse So divers departed from Christ and walked no more with him being offended at his Sermon about eating his flesh Ioh. 6. Properly the Apostle doth not speak of these because though these be not renewed by repentance yet is it not impossible for them to be renewed And sometimes God gives these grace to returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common Graces once Received and Professed They fall both from the Profession and Approbation of the whole Truth and all Grace received Heb. 6. 1 to 7. compared with Heb. 10. 26. This hath been sufficiently cleared before especially in opening the first property of this Apostasy viz. Universality of it 2. The Terminus ad quem Or the Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…nne of God And 3. Violent Persecution of the way of Christianity 1. Blasphemous despiting of the Spirit of Grace This is one extremity to which such Apostates fall Hence our blessed Saviour cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
salvation but by Christ and his Spirit we have all Now they that sin this sin they sin against the Remedy and that wilfully maliciously incurably As for Jesus Christ 1 They crucified him afresh 2. They put him to an openâ—… 〈◊〉 3. They tread him under foot and 4. Count â—…is blood of the Covenantâ—…an unholy thing Heb. 6. 6. and 10. 29. As for the Spirit of grace 1. They depart from his truth 2. They fall away from his grace 3. They despite him 4 They blaspheme him Heb. 6. 1 to 7. and 10. 29. Matth. 12. How should such sinners ever be redeemed called justified sanctified or saved that thus sin against the very Remedy unbelief and impenitency are sins against the Gospel-Remedy but not aggravated with that obstinacy and maliciousnesse as this sin is That Patient that is so farre from applying that he hates and abhorres the Remedy that should cure him flings the Physick to the ground curses and reviles the Physician yea and treads him under foot is he ever likely to be cured So in this case spiritually 2. Hence This sin never is never can possibly be repented of So the Apostle tells us For it is impossible for those who were once enlightened if they shall fall away to renew them againe unto repentance Heb. 6. 4 5 6. As if he should say It is impossible for such Apostates to repent Note he saith not It is improbable unlikely or difficult for them to repent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to renew them to repentance To whom is it impossible 1. Impossible to themselves to renew themselves for if carnall men that never thus relapsed cannot renew themselves no more then a blackamore can change his skin and the leopard his spots it being impossible a bad tree should bring forth good fruit how much lesse can such Apostates renew themselves to repentance 2. Impossible to their Teachers to renew them to repenance with all their Exhortations Promises Threats Prayers or ministeriall Administrations They are but instruments planting watering only God gives the increase 1 Cor. 3. 6 7. Only God gives Repentance 2 Tim. 2. 25. Yea 3. Impossible in some sense unto God himselfe as some thinke not through any impotency in God but in respect of his infinite justice which cannot chuse but take vengeance of such heynous and malicious offenders And the Apostle gives two great Reasons of the impossibility of such back-sliders Repentance 1. From the atrocity and grievousnesse of the sin committed viz. a sin of extreame malice against Jesus Christ Seeing they crucify to themselves the Son of God afresh and put him to an open shame Which words have been formerly explained p. 112 c. 2. From the just judgement of God inflicted upon them set forth under the metaphor of good and bad ground For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth thornes and briars is rejected and is nigh unto cursing whose end is to be burned Heb. 6. 6 7 8. i. e. As an husbandman that tils manures waters plants bestowes much cost and pains upon ground and after all it brings forth nothing but briars thorns nettles weeds c. he will never bestow more cost upon it its worthy to be cursed and burnt up so after God hath by his Gospel-ordinances bestowed much husbandry upon men and afforded them also many heavenly influences viz. common gifts graces of his Spirit they notwithstanding bring forth nothing but thornes and briars of this cursed Apostasie God will give them up to finall impenitency and hardnesse of heart to their own Destruction 3. Hence This sin against the Holy Ghost is unpardonable So Christ tells us The blasphemy against the Holy Ghost shall not be forgiven neither in this world neither in the world to come Matth. 12. 32. that is as Mark expresseth it He that shall blaspheme against the Holy Ghost hath never forgivenesse Mark 3. 29. This sin is Unpardonable not as if it were in its own nature beyond Gods pardoning mercy or beyond Christs purging merit both which are infinite but because it is alwayes accompanied with finall impenitency and therefore God will not bestow his pardon Christ will not apply his merit To like effect the Apostle saith If we sin wilfully after that we have received the knowledge of the Truth there remaineth no more sacrifice for sins Heb. 10. 26. This sins unpardonablenesse heightens this sins grievousnesse above all other sins in the world What other sin but hath been repented of and upon repentance pardoned This beyond all Manasses sins they were repented of and pardoned beyond all Sauls sins 1 Tim. 1. 13 16. Act. 26. 9 to 12. they were repented of and pardoned beyond their sins that murdered Christ through ignorance for they repented and were forgiven Act. 2 36 37 38 41. but this shall never be forgiven 4. Hence This sin is inevitably damnable If this sin be never repented of never pardoned it must needs alwayes be punished with damnation and eternall death and that inavoidably He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. If we sin wilfully after that we have received the knowledge of the Truth there remaineth no more sacrifice for sins But a certain fearefull looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law dyed without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God c Heb. 10. 26 27 28 29. Here 's 1. Judgment fiery indignation and that devouring yea much sorer punishment then death without mercy what can this be but eternall damnation 2. Here 's the certainty of it and that without hopes or place remaining for any more Sacrifice for sin what is this but inevitable damnation Hence such as sin against the Holy Ghost are resembled to ground nigh unto cursing whose end is to be burned Heb. 6. 8. Thinke now sadly of the inevitablnesse of eternall damnation ever attending upon this sin and then consider how grievous it must needs be 5. Hence This sin is usually a most intolerable torture to the Conscience This plainly flows froÌ„ all the former For this being 1. The highest sin against the saving Remedy 2. Never repented of 3. Unpardonable 4. Inevitably damnable How can the concience reflecting upon all this chuse but be unspeakablytortured in this present world with horrour terrour despaire and self-Confusion Which the Apostle calls A certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10. 27. Oh what a torment what a rack what an hell aforehand is this to the Conscience to think that Hell is inevitable and yet intolerable the furious horrour hereof made
strength In his own strength who can prevail against the depths and subtilties of Satan and his instruments but only from the power of God in them for greater is he that is in you then he that is in the world Satan is in the world in the wicked especially in false Prophet and hereticall Seducers who are therefores called his Ministers 2 Cor. 11. 15. blinding and deceiving them instigating and instructing them to deceive others But God Christ the Spirit is in the people of God anointing them to understand all things 1 Ioh. 2. 27. discovering to them the depths of Satan and his Agents 2. Cor. 2. 11. and preserving them so in the truth as they shall not be poysoned with the error of the wicked Thus GOD in them is stronger then Satan in the world against them In Gods strength not their own they overcome seducements to Error and Heresie And this their victory discovers they are of God Obj. But overcoming of Error Heresie and seducements thereunto seems not to be a sure signe of Regeneration for 1. Sometimes even Gods own childeren are overcome with erroneous opinions One whom God had received into favour and should be holden up yet might erroneously hold himself bound in conscience to the legall difference of dayes and meats under the Gospel Rom. 14. 1 to 7. The Apostles themselves erroneously deemed Christ should be a worldly King Mar. 10. 37 41. And this error was not cured in them though they were eye-witnesses of his Passion and Resurrection Act. 1. 6. And the Church of Galatia erred grossely in the point of Iustification mingling Moses with Christ the works of the Law with Faith in justification Gal. c. 3. c. 4. c. 5. Therefore all that are borne of God do not overcome such errours and hereticall seducements And 2. sometimes even carnall unregenerate persons may hold confesse and maintain the truth doubtlesse Jud as truly preached Christ yea the Devills themselves believe there is one God Jam. 2. 19. yea confessed Christ to be the sonne of God Mar. 1. 24. Therefore others overcome Errour as well as Gods people and therefore overcomâ—…ng erroneous hereticall seducements is no sure note of Regeneration Answ. For resolution in this materiall Objection consider briefly these following Positions viz. 1. A grecious Regenerate person may sometimes be overtaken with an Errour of Opinion in lesser matters of Faith As there are more weighty matters of the Law Mat. 23 23. and lesse weighty so there are more or lesse weighty matters of Faith Fundamentals and built upon the foundations Proportionably there may be Errour against fundamentals not holding the Head c. Col. 2. 19. and there may be Errors only against lesser matters These lesser Errours may possibly befall godly regenerate persons as the Errour about Legall dayes and meats in the times of the Gospell incident to a dear child of God Rom. 14. 1 to 6. And no wonder For 1. God hath no where promised to the dearest of his servants an universall exemption from lesser or greater Errors 2. The best and perfectest of Gods people in this life have remaining in themselves the foundation of Error and Heresie many reliques of darkenesse weaknesse instability c We know but in part We see through a glasse darkly 1 Cor. 13. 9 12. All men are lyars Rom. 3. 4. 3. Unity of Faith and of the knowledge of the Son of God or onenesse of Judgements in all points is to be expected among all the Members of Christs mysticall body till as the Apostle intimates we all come unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4. 13. And where there is not Unity of Faith and Knowledge there will be some diversity in Opinions and diverse Opinions must inevitably some of them be Erroneous So that lesser Errours though they are part of the misery and reproach of the Saints in this life and diseases which they ought to labour against may attend upon Gods own people 2. Regenerate persons may perhaps for a time be insnared in some Errours that are more grosse and dangerous and that against fundamentals of faith Christ and his Offices are fundamentals 1. Cor. 3. 11. Eph. 2. 20. yet the Apostles till the sending of the Holy Ghost upon them were in an errour about Christs Kingly office taking it to be temporall rather then spirituall Mark 10. 37 41. compared with Act. 1. 6. Iustification by faith alone a fundamental Râ—…m 3. 28. Gal. 5. 4 5 6. yet for a season the Galatians laboured under that grosse Errour of the necessity of Legall works with Faith to justification So that to be drawn into some grosse Errours for a season doth not presently conclude a nullity of grace As also may appear by the three former Reasons Though it must needs be confessed that it is a very sad uncomfortable and dangerous thing for any of Gods people to fall into such grosse Errours For 1. hereby their Minds that should be treasuries of Truth are darkned Eph. 4. 18 corrupted 2 Cor. 11. 3. bewitched Gal. 3. 1. Now how grievous is it to have a mans mind corrupted The Leprosie in the head was the worst of all Leprosiâ—…s Lev. 13. 44. If the mind the light be darknesse how great is that darknesse Mat. 6. 23. It was Gods heavy plague upon the Gentiles to be given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind void of judgement Rom. 1. 28. 2. Hereby their soules which Christ hath bought with his precius blood shall be endangered for Heresies are works of the flesh destructive damnable and shutting out of Gods kingdom if not repented of Gal. 5. 19 20 21. with 2 Pet. 2. 1 2. 3. Hereby many weak ones are endangered to be carried with them into the same Errours out of that good opinion they have of their piety Errour spreads and fretâ—… like a gangrene 2 Tim. 2. 7. And it is no small sin to be guilty of seducing Gods servants Actively Exemplarily or but permissively See Rev. 2. 20 21 22 23. 4. Hereby in a word the Name of God will be blasphemed and the way of Truth evil spoken of 2 Pet. 2. 1 2. 3. Though Gods people may fall into lesser yea sometimes into more grosse Errours for a time yet there is a great deal of difference betwixt the Elect and the children of God and unregenerate carnall or hypocriticall persons in reference unto Erroneous opinions and the embracing of them For 1. The true children of God are not so facile apt to be carried aside into Error in opinion especially against fundamentals as carnall and hypocrites are apt to be They are not so unstable fickle wavering mutable unsetled in matters of Faith and Religion as carnall men are not so easily tainted and carried about with every wind of doctrine c. There shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceive
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
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
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
29 30. He that 's borne of God sinneth not and why p. 29 31 32. In what sense the Regenerate sinne not viz. Not that they are without sinne proved by five Arguments p. 33 to 38. But that They sin not as unâ—…egenerate men sin p. 38. where the difference betwixt the sinning of the regenerate and unregenerate is laid down in Eight remarkable particulars p. 38 to p. 60. viz. The regenerate sin 1. Not against Gospel-remedy p. 38 39. 2. Not as under the reigne of sinne where two Signes of sinne reigning p. 39 40. 3. Not with a full will p. 41 42. 4. Not Presumptuously where five Signes of sinning presumptuously p. 43 to 46. 5. Not habitually Five Signes of sinning habitually p. 46 to 52. 6. Not with allowance of any Bosome-sin p. 52 53. 7. Not totally and finally and why p. 53 to 57. 8. Not only as carnall men do nothing but sinne p. 57 to 60. Not practising of sinne a Signe of Communion with God p. 221. Sonship to God See Regeneration Spirit Eight Signes of the Spirits teaching us p. 183 184. The Spirit given us an evâ—…dence of our Communion with God and Christ p. 214. The Spirit evidences this Communion six wayes p. 215 216. Seven Signes of the Spirit given us p. 216 217. T Taste Hypocrites do but taste the heavenly gift p. 72 73. but taste the good Word of God p 74 75. but taste the powers of the world to come p. 75 76. Teaching of the spirit Eight Signes of the spirits teaching p. 182 183. Tread What to tread under foot the Sonne of God p. 114. Truth Not every errour against truth is the sinne against the Holy Ghost p. 86 87. Three differences betwixt the regenerate and carnall mens embracing truth p. 139 to 142. Three evidences that we are of the truth p. 180 to 188. True abiding in the primitive truth an evidence of our Communion with God p. 217. Four Signes of abiding in the truth p. 218. V Unregenerate Persons unregenerate can do nothing but sinne Reasons of it p. 57 to 60. W Walking as Christ walked See Christ. Walking in light See Light Wilfully what to sin wilfully p. 106 107. Wings Love to God and our Neighbour two wings whereby we fly to heaven p. 213. World knowes not Gods children See Know World Love of the world why inconsistent with the love of God p. 8 9 205 206. Three Signes of inordinate love of the world p. 9 10. Twelve more Signes hereof p. 207 208. World Overcoming the world by faith a Signe of Regeneration p. 142 to 144. How faith overcomes the smiles of the world which are more dangerous by four notable acts p. 145 to 151. How faith overcomes the frownes of the world by nine most excellent acts p. 151 to 162. 1 Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS a Ps. 144. 15. b Mat. 19. 16 17. c Gen. 17. 1 Mat. 5. 48. d Joh 14. 6. e Jer. 31. 3. 4. f 1 Thos 5. 14 g Ps. 22. 1. and Pâ—… 77. and Ps. 88. h 1 Cor. 2. 12. i Heb. 12. 12. k Ps. 119. 32. l In ipsa epistola satis dulci omnibus quibus sanum est palatum cordis ubi sapiat panis Dei satis memorabili in sancta Ecclesia Dei maxime charitas commendatur Aug. Praefat in 1. Epist. Ioan. m Joh. 13. 23. and 19. 26. and 20. 2. and 21. 7 20. n Mat. 7. 16 17 18. o 1 Tim. 6. 5. p 1 Tim. 1. 6. q 2 Pet. 1. 10. r Isa. 55. 2 s 1 Tim. 6. 12 19. t 1 Pet. 5. 10. u Gal. 5. 22 23. x Col. 2. 2. y Heb. 10. 22. z Heb. 6. 11 18 19. a Psal. 1. 2 c. 144. 15 b Eph. 5. 8. c Luk. 15. 32. d 1 Pet. 2. 10. e Eph. 4. 24 Col. 3. 10. f 2 Pet. 1. 4. g Eph 4. 18 h 2 Cor. 6. 18. i Heb. 2. 11 k 1 Cor. 3. 16 17. 2 Cor. 6. 6 l Rom. 8. 29 30. m John 12. 26. n John 15. 14 15 o 1 John 3. 1 2. Eph. 2. 19 p Rom. 8. 17. Gal. 4. 7 q Psal. 34. 9 10 r Rom. 8. 1 s Rom. 8. 35 c. t Rom. 8. 28 u 1 Tim. 4. 8. 2 â—…et 1. 3. 2 Cor. 1. 20 x 1 Cor. 3. 22 23. Rom. 8. 32 y Psal. 144 15. z Prov. 24 13 a Pro. 23. 5 b Isa. 23. 9 c August Praef. in 1. Ep. Ioan. d Deut. 32 4 Joh. 17. 3 I. e Rom. 4 21. 2. Tim. 1. 12. 2 Cor. 1. 20. II. f Rom. 8. 38. g Eph. 3. 11 h Joh. 14. 21 22 23 i 1 John 3. 2 14 19 24. 1 Joh 5. 13 19. 2. 3 5. k Hâ—…b 4. 16 Eph. 312. l Rom. 4 19 20 21. m Col. 2. 2. n Heb. 6. 11. 18 19. o Heb. 10. 2â—… p Joâ—… 1. 12 q Act. 11. 23 r Job 13. 15 s 2 Cor. 5 17 t 1 Joh. 1. 7. u Rom. 8. 1 x 1 John 3. 14 y Menti nostrae fides nostra conspicua est Aug. Ep. 112. c. 3. Eamfidem tenet certissimâ scientiâ cla matque conscientia z Qui fidei suae sensum in corde habet hic scit Christum Jesum in se esse Ambros. in Ep. 2. ad Corinth cap. 13. ver 5. a Rom. 4. 17 18 19 20 b Hos. 8. 1 2 3 c Prov. 14. 16 d Lâ—…k 18. 11 12 e Rev. 3 17 f Rom. 8. 15 16. compared with Matth. 11. 28. Isa. 61. 1 2. g Eph. 〈◊〉 13. h 1 Cor. 2. 12 i Rom. 7. 9 Rev. 3. 17 k Hos. 12. 7 8 l Matth. 7. 22 23. Luke 18. 9 to 13 Mat. 19. 20. Phil. 3 m Heb. 6. 4 5 n Maâ—… 9. 2 5 6. Luk. 5. 20 23 o Luke 7. 47 48 p Luke 23. 42 43 q Joh. 1. 12 r Acts 15. 9. Rom. 5. 1. Gal. 5 6 s 2 Tim. 1. 12 t Rom. 8. 16. 1 Joh. 3. 19 20 21. 2 Cor. 1. 12. u Prov. 20 27. x 1 Cor. 2. 10 11 12. y 1 Joh. 3. 24. and 4. 13. 1 Cor. 2. 12 a Eph. 1. 13 b Eph. 1. 14 Rom. 8. 23 c Rom. 8. 16 d 1 Cor. 2. 9 10 11 12 14. e 1 John 2. 27. f 1 John 3. 2 3. g See page 175 to 179. h Deut. 29. 18 19. i 1 Pet. 2. 2 3. k Psal. 50. 16 17. l Cant. 2. 6 7 16 17 compared with Cant. 3. 1 to 6. and 5. 2 10 c. 6. 4. m Psa. 51. 8 12. n â—…osh 1. 15. o â—…osh 24. 15. p 2 Cor. 5. 14 15. q Ps. 118. 28. r Job 21. 14 15 s Job 19. 25 c. t 2 Cor. 1. 12 u Rom. 5. 1 2 3 4 5 x Eph. 2. 12 y 2 Cor. 13. 5 z 1 Thes. 5 a Eph. 4. 30 b 1 Cor. 2. 10 11 12 c. c Rom. 8. 16 Eph. 1. 13 14. with 1 Joh. 3. 24 and 4. 13. d Col. 2. 2 e Heb. 10. 22 f Heb. 6. 11 18 19 g Act. 23. 〈◊〉 〈◊〉 24. 16
of true knowledge of God and Jesus Christ pag. 193 to 200 3. VII Signes of entertaining true Apostolicall Doctrine pag. 198 199. 4. How the Regenerate entertaine the Truth pag. 139 to 142 217 21â—… 2. Faiâ—… 7 Signes of true Faith p. 23 to 28. And 13 Signs of Faiths victory over the world p. 145 to 162. 3. Hop of glory 5 Signes of it p. 173 174 175. 4. Lov to God 12 Signes of it p. 13. to 21. And p. 2â—…0 to 21â—… 5 Signes of dwelling in Gods love p. 223. 5. Broâ—…erly love 3. Negative Signes p. 170. 15. Affirmatiâ—… Signes p. 170 to 173. And p. 228 to 233. III. Adoption or Son-shirto God 14. Signes of it p. 7 8. 21. to 180. IIII. Union to Christ. 7 Siâ—…nes that Christ is ours p. 188. to 192. V. Communion with God and Christ. IX Signes of it p. 214 to 228. III. Our real Gratitude to God who hath brought us into a gracioustate in our 1. Imitation of Christ. 8 Signes of walking as Christ walked p. 225 226 227. 2. Walking in light not in darknesse 4 Signes of it p. 224 225. 3. Confession of Christ sincerely 4 Signes of it p. 218 to 222. 4. Right Hearing of the Word 7 Signes of it p. 198 199. 5. Practizing of Righteousnesse sincerely 4 sorts of Signeâ—… hereof p. 164. to 168. 6. True keeping Gods Commandements 6. Signes of it p. 195 196 197. 7. Cheerfull obedience 8 Signes that Gods Commandements are not grievous to us p. 210 211 212 Place this before the Preface at p. 11. THE PREFACE Touching the SAINTS Assurance Succinctly unfolding 1. The Nature of it 2. The Tryall of it 3. The way of Attaining it 4. Inducements to it NO State on earth is so sweet and happy as the State of true grace bestowed upon Gods Elect Such were darknesse but are light were lost are found were dead are alive again had not obtained mercy but now have obtained mercy were not a people but now are the people of the living God They are New created according to the image of God They partake of the Divine Nature They live the life of God The Father disdains not to count them his Sonnes and Daughters The Son is not ashamed to call them Brethren and the Holy Ghost is pleased to make them his Holy Temples They are called effectually justified freely sanctified gracionsly and shall be glorified eternally They are servants of God and Christ to do his work not only servants but friends to know his secrets nor onely friends but Sonnes adopted into the houshold of God Nor only Sons but Heires of God to inherit his Kingdome nor only Heires but Co-heires with Christ to reigne together with him for evermore No good thing shall be withheld from them No condemnation shall befall them Nothing in the world shall separate them from the love of God in Iesus Christ. All things in the world shall work together for their good All the surest Promises are theirs All the richest Graces are theirs All the sweetest Comforts are theirs All the highest Priviledges are theirs All the noblest Hopes are theirs what shall I say Theirs is Christ and in Christ all things O Happy happy is that people that thus have the Lord to be their God! This sweet and blissefull State of Grace is rendred double sweet unto the faithfull when once they come to know themselves to be in such a State Assurance of our State of grace is grace doubled But in evill times such as are come upon us when we can promise our selves no certainty of any sublunary enjoyment pleasures being quickly drowned in bitternesse Riches taking to themselves wings Honours wheele suddenly turning upside down Crownes toppling off the Heads and Scepters dropping out of the hands of Princes The Pride of all glory being stained and the strongest foundations and pillars of Kingdomes being shaken friends liberties life and all we have exposed to much hazzard and jeopardy In such seasons when we can be sure of nothing on earth yet then to be sure of grace and glory is grace trebled and in some measure glorified To Advance this spirituall happinesse among the Israel of God in midst of our temporall miseries this small ensuing Treatise is published Spirituall certainties being the best antidote against Temporall uncertainties Though the Platforme of these Evidences be confined to the compasse of this sweet Epistle as Augustine stiles it of the sweetest Apostle yet the amplifications and demonstrations of the severall particulars in much variety are borrowed from other Scriptures and so farre extended that they do amount to a large Anatomie of the spirituall state of a Christian as may appeare in the foregoing Table wherein the Evidences are methodized Before the perusall of particulars be pleased to pause a little to take view of Assurance in the Generall and herein of 1. The nature of it 2. The tryall of it 3. The way of attaining and retaining of it And 4. The Inducements perswading to it I. Of the nature of Assurance Assurance or Certainty is twofold viz. The assurance or Certainty of the object believed That God is true and what he hath promised shall certainly and faithfully be performed This is not the Assurance we enquire after though certainty of the object be the ground and foundation whereupon certainty of the subject is primarily bottomed The Assurance or Certainty of the subject believing This is the Assurance we are to consider of This Assurance hath severall Denominations in Scripture viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Perswasion rendered Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith hath its name from Perswading because thereby the heart is perswaded 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A perspicuous manifestation viz. when Christ manifests himselfe to the soul that loves him as not to the world 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge thus it s often stiled 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boldnesse so it s usually translated importing an undaunted yet humble and dutifull looking God in the face c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Full-assurance when Faith acts strongly without staggering through unbeliefe This is called sometimes Full assurance of understanding Sometimes Full assurance of Hope And sometimes Full assurance of Faith For Knowledge Faith and Hope do all contribute their influence to the making up of Full assurance Of this Assurance or certainty of the Subject there are certain kinds or rather degrees principally these three 1. A certainty of Adherence and Application when we certainly apply and adhere to the promise and to Christ therein peremptorily devolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts This is receiving of Christ cleaving to the Lord with full purpose of heart if we must perish we will perish beleeving Though he