25. 1 Cor. 2. 8 11. Nor knowes it the children of God and what priviledges comforts and happinesse belongs unto them and that even in this life in the state of grace 1 Cor. 2. 9. 2. Sometimes an act also of the will or a joynt act of the minde and will regarding favourably respecting loving affecting approving things known Psal. 101. 4. Thus God is said to knowâ—… the way of the righteous Psal. 1. 6. Christ knowâ—… his sheep Job 10. 27. and so not to love noâ—… to approve is not to know Acts 7. 18. Matth. 7. 23. and 25. 12. In this sense the carnâ—… world knowes not God nor Christ i. e. lovâ—… them not cares not for them but ratheâ—… hates them Exod. 5. 2. Ier. 5. 4. And thâ—… also the world knowes not the children of God i. e. loves them not cares not for them but hates them persecutes them c. because such Iohn 15. 18 19. 1 Iohn 3. 12. So that the more the world hates us for Gods sake Christs sake as Christians the more encouragement we may have that we are not of the world but chosen out of the world into Gods family 1 Pet 4. 16 17. True believing that Iesus is the Christ evidenceth that we are borne of God Whosoever believeth that Iesus is the Christ is born of God 1 John 5. 1. For clearing this evidence of Regeneration Consider these two Questions 1. What is meant here by believing that Iesus is the Christ 2. Whence it may be evinced that whosoever does truly thus believe is borne of God Quest. 1. What is it to believe that Iesus is the Christ Answ. Faith or believing as it relates to Christ hath especially two primary and most remarkable acts viz Assenting and Applying 1. The Assenting act of faith is that whereby faith assents to Gods whole Scripture-Record touching Jesus Christ as true 1 Iohn 5. 10 11. viz. That this Jesus which is revealed so fully to us in the New Testament both in his Person and Offices is no other then the Christ the true Messiah or anointed of God that was fore-promised fore-prophesied of and prefigured under all periods of the Old Testament from the fall of the first Adam to the fulnesse of time for the incarnation of the second Adam to be the only Mediatour betwixt God and man and Saviour of the world This some call Dogmaticall faith some Historical faith because it barely and precisely entertaines the Doctrine and History of Scripture as Truth without any particular appropriation of any thing of Christ to them that so believe Now this bare naked assenting act of faith cannot be a character of Regeneration nor the faith here intended For 1. Hypocrites may assent to the truth of the Record which God hath given touching Christ. For we read often of the faith of such as Luk. 8. 13. Acts 8 13. which believing of theirs was at least an Assent for Assent to truth revealed is the least and lowest act of faith 2. Devils may assent to this truth Dogmatically That Iesus is the Christ yea they have assented to it and known it to be so See Mar. 1. 24. Luke 4. 34 41. Yet nor Hypocrites nor devils are regenerate 2. The Applying act of faith is that whereby faith having assented to the truth of all Gods Record touching Christ proceeds to apply and appropriate all particularly to a mans self as did Paul Who loved me and gave himself for me Gal. 2. 20. and Thomas My Lord and my God John 20. 28. This appropriating act of faith is sometimes called believing on the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into the Son of God 1John 5. 10. believing on his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into his Name 1 John 5. 13. John 1. 12. coming to him John 6. 35. receiving him John 1. 11 12. having the Son 1 John 5. 12. tasting him 1 Pet. 2. 3. eating him eating his flesh and drinking his blood John 6. 53 54 56 57. compared with ver 47. all which expressions denote faith's appropriating of Christ unto the particular individual believing soul as his Christ Priest Prophet and King as his Jesus his Saviour c. from whom he expects and looks for Redemption Righteousnesse Pardon Holinesse Adoption Peace Comfort Grace Glory and every thing that is promised or is to be expected from the Messiah as Calvin well observes To believe that Iesus is Christ is to hope for all those things from him which were promised of the Messiah This is true justifying faith Rom. 5. 1. now this is the faith here meant this is the true believing that Jesus is the Christ. Discoveries or Characters of this true faith are many Take these seven which gradually depend one upon another viz. 1. The habit of this faith is infused into the soul by God in Regeneration Eph. 2. 8. Iohn 1. 12 13. 2. This habit infused is brought into act by the Fathers drawing the soul to Christ. Iohn 6. 44. This drawing is effected 1. By discovering the necessity of Christ to salvation Acts 4. 11 12. 2. By displaying the sufficiency and alluring Excellency of Christ for salvation Heb. 7. 25. Cant. 5. 10. to the end 3. By manifesting the possibility of obtaining Christ and salvation by him 1 Tim. 1. 16. 4. By propounding the willingnesse and readinesse of God and Christ to entertain poor sinners Matth. 11. 28 29. Iohn 7. 37. Isaiah 55. 1. Iohn 6. 37. Luke 15. 20. to the end 5. By disclosing the invaluable happinesse in gaining Christ 1 Iohn 5. 12. Iohn 3. 16 18 36. And 6. By stirring up ardent strong desires in the heart after Christ that the soul is restlessely thirsting till he be obtained Isa. 55. 1. Iohn 7. 37. 3. Faith thus infused and acted is perswaded to accept Christ upon his own termes viz. self-denyal bearing the Crosse and following Christ and actually accepts him Luk. 9. 23. Iohn 1. 12. 4. Faith having received Christ tastes such sweetnesse and pleasantnesse in him that Christ is most precious to the soule 1 Peter 2. 3 7. and all things in the world are but losse and dung unto him Phil. 3. 8. Oh how is the soul filled with joy and peace in believing Rom. 15. 13. and 5. 1. and so it sits down under Christs shadow with great delight and his fruit is sweet unto its taste Cant. 2. 3. 5. Faith having thus taken and tasted Christ notably enlivens and quickens the soule that not so much the Believer lives as Christ by faith lives in the Believer Gal. 2. 20. Rom. 1. 17. Hab. 2. 4. Christ principally knows wills loves prayes and in a word performes all spiritual motions in him Oh that 's a sweet life indeed whereof Christ is both Authour to give it and Pilot to guide it 6. Faith having enlivened the soul by Christ it notably puts forth it self in vital operations from Christ. For true living faith is a working and fruit-bearing faith as Iames
the same Apostle speaking of this love of these hrethren elsewhere cals them the children of God 1 Joh. 5. 2. And Begotten of him 1 Joh. 5. 1. 2. Partly because love to any other Brethren by Nation Nature Office c. which are relations common to persons unregenerate with the Regenerate may be incident to carnal persons and hypocrites and so can be no distinctive character betwixt them that are borne of God and them that are not III. Some under-notes or Discoveries of true brotherly love or love of the children of God begotten of him We may discover whether we love the Brethren Negatively and Affirmatively as in the former places the Apostle speaks of it both wayes Negatively We love not the Brethren the children of God 1. Whilest we continue the seed of the serpent and are of the world for there is naturall enmity betwixt the seed of the serpent and of the woman Gen. 3. 15. betwixt them that are of the world and them that are chosen out of the world Ioh. 15. 19. 2. Whilest we retain our carnal minde and heart which is enmity against God his lawes and wayes Rom. 8. 7. and cannot chuse but from this antipathie hate righteousnesse and supernaturall goodnesse in the Brethren 1 Ioh. 3. 12. 3. Whilest we manifest any fruits of hatred against the Brethren by reproaching them spoiling them in their goods imprisoning them tormenting them murdering them or any way persecuting them Gal. 4. 29. or consenting thereunto Act. 8. 1. 26. 10. Affirmativel We truly love the Brethren the true children of God 1. When we love them as such The brethren for their spirituall brotherhood 1 Pet. 〈◊〉 17. The Godly for Godlinesse sake for God 〈◊〉 them Christians for Christianity for Christ in them The Saints for their 〈◊〉 for their Sanctity of person and Conâ—…rsation The spirituall children begotten for their heavenly Fathers sake begetting them 1 Ioh. 5. 1 2. When Grace is the principal loadstone of our affection when for this we love them more then for Beauty sweetnesse of disposition Birth Breeding learning Wit Parts Gifts Wealth Honour or any carnall worldly Accomplishment whatsoever then we love the Brethren as right 2. Hence When we love and delight inthem above all sorts of people on earth as the most excellent people David saith Thou art my Lord my goodnesse extendeth not to shee but to the Saints that are in the Earth and to the Excellent in whom is all my delight Psal. 16. 2 3. Christ himselfe preferred them that heard the Word of God and kept it as such before his naturall brethren according to the flesh yea before his own mother that bare him and gave him suck as such Mat. 12. 47 48 49 50. Mark 3. 32 33 34 35. Luk. 8. 20 21. 11. 27 28. And the Saints have more intimate endearing continuing Relations to one another in Christ then to all neerest naturall allies whatsoever and are wont accordingly to esteem them Paul loved Onesimas converted as his Son Philem. v. 10. as himself ver 17. yea as his own bowels ver 12. 3. Hence When we love all such as we apprehend to be the children of God For he that loves one child of God as a child of God consequently loves every child of God whether noble or ignoble rich or poor bond or free male or female c. For the same God the same Christ the same Grace is as truly amiable in one as in another See Col. 1. 4. Philem. 5. They that only can love rich Saints in gay clothes with goldrings c. but despise the poor Saints are partiall in their love and have the faith of God with respect of persons Jam. 2. 2 3 4. they love not the person for his graces but rather graces for the person 4. Hence When we love them most that are most gracius other things being alike For where Grace allures the affection the more Grace the stronger motive and allurement Jesus loved all his Disciples Ioh. 13. 1. but Iohn eminently gracious he loved peculiarly above all the rest Ioh 21. 20. yea as grace grows in the same person true love towards him will grow proportionably 5. When we love the Brethren sincerely unfeignedâ—…y really not only in word tongue but indeed and truth 1 Pet. 1. 22. 1 Iob. 3. 16 17. being ready to expresse all amiable respects and acts of love towards them Act. 4. 32. 6. When we peculiarly love their Society â—…ing most intimate contenting delight in â—…r communion above all other Sociâ—…y is hardly dissembled The heart lovingâ—…lights â—…lights must in fellowship with the compaâ—…on beloved I am said David acomâ—…ion of all them that feare thee c. Psal. 19. 63. In them is all my delight Psal. 16. 3. 101. 6. Regenerate persons have no â—…ontenting fellowship with the ungodly Psal. 1. 1 2. 26. 4 5 101. 7. 119. 115. 7. Finally we love the brethren aright â—…hen we love them constantly Christ loves â—…hem to the end Joh. 13. 2. So should they â—…ove one another to the end The ground of their love still continues viz. Gods command Their Spirituall Relation Their true Grace So should their love still continue VIII Hope and assured apprehension in some measure that we shall be conform to God and to Christ in his glorious appearing may be an eighth signe of Regeneration Beloved now are we the Sons of God but it doth not yet appeare what we shall be But we know that when he shall appeare we shall be like him for we shall see him as he is 1 Joh. 3. 2. Here are 1. The gracious Relation of the Regenerate unto God for present Now they are Sonnes 〈◊〉 God 2. The glorious perfections reserveâ—… for them for future For Particular not yeâ—… appearing to us exactly compleatly Foâ—… Generall It shall be a blessed conformity to him in that full trans-forming Beatifiâ—… call vision of him at his appearance which Vision as Augustine hath noted excellâ—… all earthly beauty of Gold Silver Woods Fields Sea Ayre Sunne Moone Starres or Angels surpassing all because all things havâ—… their beauty from it 3. The precognition or knowledge which the Regenerate have of this even in this life We know Knowledge implies some measure of certainty oâ—… assurance hereof in Gods children in thiâ—… life As there are degrees of Faith 2 Thes. 1. 3. So of assurance the highest is fulâ—… assurance Col. 2. 2. Heb. 6. 11. 10. 22. All the Regenerate arrive not at full assurance who yet attaine certainty All reach the certainty of the object beleeved viz. That the glory promised shall certainly be performed iâ—… sure All reach the certainty or assurance of the Subject believing in some sort viz. Some full assurance Many Assurance of sense and Evidence But All reach Assurance of adherence whereby they certainly cleave to and test upon the promises and the happinesse â—…romised this is so of the essence of Faith â—…hat Faith cannot
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
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