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
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
trespasses c. saith How necessarily how providently and wholesomely are we admonished that we are sinners who are urged to beg sâ—… our sinnes that whilest a pardon is asked of God our minde may be remembred of it's guiltinesse Lest any should please himselfe as if he were innocent when there is none innocent and by extolling himselfe should be in more danger of perishing he is instructed and taught that himselfe sins daily whilest he is daily commanded to pray for his sins pardon Affirmatively They that are borne of God de not commit sin nor can sinne as they do and cannot chuse but de who remaine unregenerate and continue the children of Satan This position will comprehend the full sense of the Apostle who here plainly opposeth the regenerate to the unregenarate the children and issue of God to the children and issue of the devil and this peculiarly in the point of committing or not committing of sinne and take in all the severall interpretations which are opposite and pertinent to the clearing of this place Consider therefore though both the children of God and the children of the devill sin yet there is a vast disparity and manifold difference betwixt the sinning of the one and of the other whereby we may clearly according to Scripture distinguish betwixt the regenerate and the unregenerate as I. They that are regenerate commit not sin nor can sin against the Gospel-Remedy Jesus Christ is the Gospel-Remedy Act. 4. 12. The going on in a state of unbeliefe and impenitency not accepting of Christ by faith and repentance as a Saviour and Mediatour is sinning against this Gospel-Remedy Mark 1. 15. Act. 2. 38. with 16. 31. Iohn 1. 11 12. with 3. 18 36. and 16. 9. Now no truly regenerate person can thus sin against Christ putting him away from them by unbelief and impenitency because in that they are regenerate it is inevitably implyed that they actually have believed and repented already for repentance and faith are ingredients inseparable from regeneration Iohn 1. 12 13. But every regenerate man whilest such still sins against the Gospel-remedy J. Christ in not accepting him for salvation Iohn 1. 11 12 13. Iohn 3. 18 36. and 16. 9. Luk. 19. 14 27. And they cannot chuse but thus sin against Christ by infidelity because they are unregenerate Rom. 8. 8. II. Hence They that are born of God commit not sin nor can sin as persons under the absolute Power Reigne and Dominion of sin Sin may oft-times rebell in them yeâ—… sometimes tyrannize over them as Rom. 7. 23. Gal. 5. 17. But it doth not reigne in them Rom. 6. 6 11. 18. and 8. 2. The reigne of sin discovers it selfe chiefly in two respects as the Apostle teacheth Rom. 6. 12 13. viz. 1. When men willingly obey it in the lusts thereof when the first motions sustings and stirrings of sin in them are listned and assented to approved delighted in c. A King is willingly obeyed by his subjects a Tyrant is obeyed unwilâ—…ingly The regenerate they sin not willingly but rather against their wills Rom. 7. 15 19. 2. When men readily take up armes for sin and fight for sin to fulfill it viz. when they yeeld their members whether inward faculties of soule or outward parts of their bodies as armes or weapons of unrighteousnesse unto sin fighting against the motions of the Spirit commands of the Word c. When men thus readily fight sins battels they are sins servants under sins raigne and dominion As men under the raigne of a King readily take up armes for him but under the usurpation of a Tyrant they are readier to fight against him then for him Now the regenerate do not fight for sin nor yeeld their faculties and members to the service of it but warre snd strive against it Rom. 7. 23 24. Gal. 5. 17. Rom. 8. 13. But on the contrary unregenerare men both 1 readily obey sins commands obey it in the lusts thereof Rom. 6. 19. Eph. 2. 2 3. Tit. 3. 3. and 2. as readily take up armes for sin yeelding their members weapons of unrighteousnesse unto sin and cannot chuse but so do they cannnt cease from sin 2 Pet. 〈◊〉 14. They are captived-alive like wilde beasts in a trap by the hunter by Satan at his will 2 Tim. 2. 25 26. III. Hence They that are borne of God commit not sin nor can sin Voluntate plenâ sed semi-plenâ with a whole will but as it were with an halfe will an unwilling willingnesse not with a full consent but with a dissenting consent with much renitency and reluctancy not with a totall delight of heart but with an unpleasing delightfulnesse The evill that I would not do that I do Rom. 7. 19. When the will of a regenerate person hath so farre consented to sin as to act it yet even in acting it there remaines in the will an inclination and principle to act against it for there is in the wombe of the beleeving soule a Iacob and an Esau a good and bad part habits of grace infused and reliques of sin unmortified in every regenerate person and this in every faculty and affection of soule Some saving light in the minde and yet some carnall darknesse some holy dispositions in the will and yet some unholy inclinations c. So farre as the heart and will is regenerate so farre it hates sin and declines it so farre as it is unregenerate so farre it loves sin and in clines unto it hence the Apostle said that which I do I allow not for what I would that do I not but what I hate that I do Now then it is no more I that do it but sin that dwelleth in me Rom. 7. 15 17. No more I viz. not I so farre as regenerate as spirirituall A regenerate man as regenerate commits not sin nor can sin grace produceth not sin nor the Spirit flesh such as is the cause such is the effect grace acts gâ—…aciously Spirit spiritually as flesh acts carnally sinfully Hence from these two contrary parties within the regenerate ariseth a constant spirituall combate betwixt the flesh and Spirit The flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary the one to the other Gal. 5. 17. Now where there 's this lusting and combating against corruption there can be no full and total consent of heart or complyance of will with corruption But unregenerate persons contrariwise commit sinne with full consent of will with totall inclination of heart for they have no principle of grace within to with-hold them from fin but onely principles of corruption to impell and push them upon sin the regenerate have sin in them the unregenerate have nothing else but sin in them yea they are in the flesh i. e. wholly plunged ingulfed swallowed up of the flesh Rom. 8. 5 8. yea they are nothing but flesh Ioh. 3. 6. Now they being meere flesh no spiritually good thing dwells in them Rom.
out keeps possession and exercises dominion over the unregenerate soule VII They that are borne of God sin not nor can sin totally and finally Not to call 1. either in respect of the Subject sinning for they sin not with a totall and full consent of heart will but with an incompleat consent as was evidenced before Num. 3. p. 41. 2. Or in respect of the Object Rule or Law against which the sin they sin not totally against the whole Law of faith though they have many fears doubts jealousies infirmities in believing yet they believe and have received Christ by beleeving being borne of God Ioh. 1. 12 13. And they can truly say with him Lord I believe help my unbelief Mark 9. 24. Nor do they totally sin against the whole Law of obedience for though they may offend against this or that Precept yea against every one of them in some sort in respect of the legal exactnesse and accuratenesse required Gal. 3. 13. Which no meere man since the fall of Adam could ever reach unto Gal. 3. 21. 22. Rom. 8. 3. Yet in respect of the Evangelical acceptance they walk in all the commandments of God blameles Luke 1. 6. The righteousnesse of the Law being fulfilled in them through Christ who walk not after the flesh but after the Spirit Rom. 8. 4. The Law is written in their heart Psal. 40. 8. Jerem. 31. 33. And from that principle within they delight to do the whole Law the frame and disposition of their soule respects the whole Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law even whilest in outward act he seems to keep it so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law even then when in outward act he seems to break it Nor Finally Such as are borne of God may fall and foully fall but not finally fall away they alwayes sooner or later rise again by repenting David fell 2 Sam. 11. but David rose again 2 Sam. 12. 13. Psalm 51. Peter fell Mat. 26. 70 〈◊〉 75. But Peter recovered himself remembred the words of Christ went out and wept bitterly Matth. 26. 75. And afterwards stuck so faithfully to Christ that he thrice confessed him Ioh. 21. 15 16 17. and at last by a bloody martyrdome glorified God Iohn 21. 18 19. Nor is it possible that the truly regenerate should finally fall For 1. The nature of grace in them is for the substance of it incorruptible and unperishable called seed remaining in them 1 John 3. 9. And eternal life John 17. 3. and 6. 54. 1 John 5. 13. called eternal à parte post because though it had beginning yet it never shall have end 2. They are founded upon a sure rock that cannot be shaken by tribulations or all the powers of darknesse Matth. 16. 18. and 7. 24 25. 3. They are preserved and kept by the power of God to salvation kept-as-in-a-garrison for so here the military terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies as is evident 2 Cor. 11. 32. And they are engarrisoned not by men Angels or creatures but by the power of God 1 Pet. 1. 5. Hence they are invincible and impregnable My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand John 10. 29. 4. Finally the promises of God are sure and cannot faile 2 Cor. 1. 20. And these promises assure the regenerate of perseverance My sheep hear my voice and I give unto them eternal life and they shall never perish neither shall any man pluck them out of mine hand John 10. 28. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative for greater emphasis Iohn 6 37. I will never leave thee nor forsake thee Heb. 13. 5. In Greek here are five negatives to the word It might be rendered thus I will not not leave thee neither will I not not forsake thee viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee But on the contrary unregenerate men so remaining sin totally and finally Totally with their whole heart and full consent of will they being totally carnall as was shewed before and against the whole Rule or Law of both Faith and Obediance of Faith by not beleeving in Christ and receiving him Iohn 16. 9. and 1. 11. And of Obedience being children of disobedience fulfilling the wils of the flesh c. Eph. 2. 2 3. Yea the carnall minde is enmitie against God for it is not subject to the Law of God neither indeed can be Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law and do accordingly put this disposition into act and execution where they have opportunity and are not restrained running to all excesse of riot 1 Pet. 4. 4. Finally also they sin without sincere repentance or reformation formally they may seem to repent as Ahab 1 Kings 21. 27 29. Iudas Matth. 27. 3 4 5 But they onely seem to repent For really they would if it were possible sin ever and repent never but after their hardnesse and impenitent heart treasure up to themselves wrath against the day of wrath Rom. 2. 5. They hate instruction and cast Gods words behind them Psal. 50. 16 17. VIII Finally They that are borne of God do not sin nor can sin only and do nothing else but sin For as they have a Principle of sin in them viz. the reliques of the old man whence they too often Rom. 7. 17. 20 23 24. So they have a Principle of grace in them the Law of their minde the inner man whence they delight in the Law of God and withstand sinning Rom. 7. 15 20 22. Whence the Apostle concludes of his owne person as every regenerate man may of his So then with the minde I my selfe serve the Law of God but with the flesh the Law of sinne Rom. 7. 25. But it s far otherwise with the unregenerate They onely sin and can do nothing else but sinne This is evident For 1. The Scriptures plainly testify thus much They that are in the flesh cannot please God Rom 8. 8. Why therefore they are without Faith and without faith it 's impossible to please God Heb. 11. 6. For whatsoever is not of faith is sin Rom. 14. 23. All their works words and thoughts are sinne whether in civil or Religious affaires The plowing of the wicked is sin Pro. 21. 4. Yea their whole course The way of the wicked is abomination to the Lord Pro. 15. 9. Yea The Sacrifice of the wicked is abomination to the Lord Pro. 15. 8. See Isa. 1. 11 to 16. 66. 3. Yea the very thoughts of the wicked are an abomination to the
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
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—…
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
the â—…ore I am athirst and cannot be satisfied with â—…t nor I nor any one perfectly loving Christ. This love the more it is eaten the more it augâ—…ents hunger the more it 's drunken the more â—…t incites thirst it so inebriates that minde wherein it dwells that it seeks or loves nothing â—…or possibly can love besides him who so loved â—…he world that he gave his only begotten Sonne â—…hat whosoever believes and loves him might â—…ot die but live with him And in a more speâ—…iall manner God the Son's love first prevented us in his giving himselfe for us When Christ stood by Lazarus his grave and wept for him the Jewes said Behold how he loved him Iohn 11. 35 36. much more may we say when Christ did more then weep for us when he bled for us when he dyed for us Behold and admire how he loved us Iohn 10. 11. and 15. 12 13. Rom. 5. 8. Eph. 5. 25. Gal. 2. 20. Rev. 1. 5. Can we possibly look upon this love of Christ and not be wholly overcome with it over-powered with it ravisht with it and irresistibly constrained with it tâ—… love Christ againe 2 Cor. 5. 14 15. Let 〈◊〉 say with Bernard in his holy rapture oâ—… affections to Christ Behold how he loved uâ—… he chose to die for us lest we should be doomeâ—… to death eternall he rose from the dead that hâ—… might render us partakers of his resurrectiâ—…on he ascended into heaven that he might advance us into celestiall places and he sits at thâ—… right hand of the Father seating and crowning gladding and placing there such as he hath redeemed with his own blood such as he hath joyned to himselfe with the cement of love aâ—… the same right hand of the Father with himselfe Therefore let us love adore and affect thiâ—… Christ without measure beyond measure without bonds beyond limits daily continually with all the heart with all the mind witâ—… all our power with all our graces Thus we shall love him that first loved us Now then dost thou truly love God with all thy heart and soul or if that be too high and hard a question at least dost thou truly desire to love him and love to desire him Doubtlesse this is an evidence that God loves thee For nothing but his infinite â—…ame of love to thee kindles this spark of â—…ve in thee Quest. But by what signes may I know â—…at I truly love God and Iesus Christ or â—…t least truly desire to love him Answ. Thou mayest know that thou truâ—…y lovest him or desirest to love him if thou â—…ovest him or desirest to love him 1. Atractively 2. Intensively 3. Sincerely â—…4 Purely 5. Obedientially 6. Invincibly â—…7 Uncessantly 1. Attractively and unitingly when God â—…nd Jesus Christ are so indeared to the â—…eart that the soule restlessely groanes â—…nd pants after the enjoyment of them As in David As the Hinde panteth after â—…he water brooks so panteth my soule after â—…hee O God my soule thirsteth for God for the â—…iving God Psal. 42. 1. 2. As in Moses I beseech thee shew me thy glory Exod. 31 18. As in the Church Make haste my beloved and â—…e thou like to a Roe or to a young Hart upon the mountaines of Spices Cant. 8. 14. Christ saith Surely I come quickly The Church echoes Amen even so come Lord Iesus Rev. 22. 20. There is a principle of motion in bodies naturall as in earth that makes it descend to â—…its center in fire that makes it ascend to its proper resting place and if impediments interpose not they cannot rest till they be united to them thus that soule that truâ—… loves God hath an inward supernaturâ—… principle drawing it after God Nor can acquiesce or center it selfe any where but 〈◊〉 God the most amiable God having scatteâ—… ed some sparks of his love in our hearts aâ—… lures us after him as fire drawes fire oâ—… as the loadstone snatcheth the iron unto 〈◊〉 selfe by its attractive magnetick propertâ—… Doth Gods love and lovelinesse so snatcâ—… and steale away thine heart after God thâ—… thou longest to enjoy God to have union tâ—… him and Communion with him that 's truâ—… love love is a cementing soddering magnetick grace If thine be such then 1. Whaâ—… griefe hast thou in his absence 2. What de sire of his presence 3. What delight in his enjoyment A true uniting love discovers iâ—… selfe in all these 1. What griefe is the absence of God and Christ to thy soule Daviâ—… laments when God did hide his face Psaâ—… 22. 1 c. Psal. 13. 1 c. It was as a sword iâ—… his bones when the enemy said Where iâ—… thy God Psal. 42. 10. But God had ever broken his bones to shivers when he had taken the joy of his salvation from him Psal. 51. 8 12. And the Church is heart sick sick oâ—… love when Christ had but a little withdrawâ—… himselfe from her Cant. 5. 6 8. Where is thy paine thy sicknesse thy grief thy tears in Gods withdrawings Love is impatient oâ—… divorce or distance Thou lovest him but 〈◊〉 little if for his love thou dost not daily sigh â—…nd weep for his absence is wont to be a flood of â—…ears to the loving spouse when she seeks him â—…ut finds him not calls but he answers not noâ—…hing pleaseth her but weeping 2. What deâ—…ires and groanes hast thou after the presence of God and Iesus Christ My soule thirsteth for â—…ee my flesh longeth for thee My soule â—…olloweth hard after thee Psal. 63. 1 8. Here was Davids love I have suffered the losse of all things and do count them but dung that I may winne Christ Phil. 3. 8. Here was Pauls love Let him kisse me with the kisses of his mouth Cant. 1. 2. Draw me we shall run after â—…hee verse 4. Turne my beloved and be thou like a Roe or young Hart upon the mountaines of Bether Cant. 2. 17 Here is the Churches love But where is thy love where is thy desires of the enjoyment of God and Jesus Christ dost thou strive like the diseased woman to draw near to Christ that by a salutiferous touch of the hem of his garment thou may'st as it were steale spirituall soundnesse to thy miserable soule or like Thomas that man of desires desirest thou to see and touch Christ and not only so but to approach to the sacrâ—… wounds of his side that doore of the Ark which was made in the side that thou mayeâ—… thrust in not only thy finger or thy whole hand but that thy whole self also mayest enter inâ—… the very heart of Iesus into that holy of holies into that Arke of the Testament into the golden pot the soule of our humanity whereiâ—… is the Manna of the Divinity I mean dosâ—… thou long for most intimate enjoyment oâ—… and Communion with Jesus Christ both God and man this is love indeed 3. Finally what delight and contentment dost
thou find in his injoyment True love findâ—… most contentment in the enjoyment of the object most beloved hence David preferringâ—… the enjoyment of Gods face before any sublunary treasure discovers his true love to God thus Many say Who will shew us good Lord list thou up the light of thy countenancâ—… upon us thou hast put gladnesse in mine heart more then in the time that their corne and their New Wine increased Psal. 4. 6 7. And yeâ—… of all enjoyments of God Christ beloved that enjoyment is sweetest that succeeds his absence and estrangement Health is alwayes sweet but double sweet after sicknesse liberty alwayes pleasant but double pleasant after imprisonment life is alwayes comfortable but to have return'd from death to life is a double life So to them that love God his presence ever delectable but his presence after his soul-afflicting absence is even ravishing Hence David wrastling out of an intricate temptation and recovering a sweet view of God cryes out Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and mine heart faileth but God is the strength of mine heart and my portion for ever Psal. 73. 25 26. The Church enjoying Christ saith I sate down under his shadow with great delight and his fruit was sweet unto my taste Cant. 2. 3. but when after estrangement she found him whom her soul loved how is she transported I held him and would not let him go untill that I had brought him into my mothers house into the châ—…mber of her that conceived me I charge you O ye daughters of Jerusalem by the Roes and by the Hindes of the field that you stir not up nor awake my love â—…ill he please Cant. 3. 4 5. that is let him have no offence given him that I should lose him any more Canst thou truly say in thy enâ—…oyment of God of Christ O let his left hand be under my head and his right hand emâ—…race me Cant. 2. 9. Lord let not the left hand â—…f thy temporal consolation be wanting but be â—…nder my head for use but let thy spirituall right hand thy consolation about spirituals and eternals embrace me wholly for enjoyment and in the embracement of thy love in the kisses of thy sweetnesse my soul shall rest and sleep in peace O it is good for us to be here let us build three Tabernacles one for Faith one for Hope and one for Love but all for thee This is right love to God indeed 2. Intensively God is the highest object of love and challengeth the highest and most intensive acts of love God is the supream Good yea the only good none good but one that is God Matth. 19 17. therefore he should have the supream affections all the affections all of the affections and none but he Thou shalt love the Lord thy God with all thy heart and with all thy soul anâ—… with all thy strength and with all thy mindeâ—… Luke 10 27. Deut. 6. 5. Matth. 22. 37. with these foure heart soul might and minde and with all of every one of these i. e. with all that is within thee God if truly loved is to be beloved of thee Yea let God leâ—… Jesus Christ have the preheminence in thâ—… soul above all creatures let him possesse the throne of thine heart and be a diadem on thy head but let all things else sit down below at thy foot-stool Prov. 12. 1. Psal. 73. 25. and 4. 6 7. Matth. 10. 37. Luke 14. 26. no object is so amiable no delight so delectable as God to him that loves him true love can despise the world yea ten thousand worlds for him 3. Sincerely and uprightly When God is chiefly loved for himself for his own incomparable Excellency perfection beauty sweetnesse lovelinesse and love and other things are loved for him and in order to him then not so much they are loved as God is loved in them 1 Iohn 4. 19. We love him because he loved us first The Church loved Christ for himself Cant. 5. 10. to the end We may love Gods gifts but must more love God the giver else our love is mercinary not upright 4. Purely and bolily God is truly loved when purely affected we love God purely when we cordially hate that which God cannot love viz. Sin Ye that love the Lord hate evil Psal. 97. 10. Lovest thou him saith Augustine thou oughtest to hate what he hates Hence it appeares thou truly lovest what is good if thou beest found to hate what is evil 5. Obedientally When we so love God or Jesus Christ as to indeavour really to keep all his Commandements If you love me keep my Cemmandements He that hath my Commandements and keepeth them he it is that loveth me John 15. 21 23. That is saies Augustine He that loveth them in memory and keeps them in life who hath them in words and keeps them in works who hath them in hearing and keeps them in doing or who hath them in doing and keeps them in persevering He it is saith he that loveth me Love is to be demonstrated by works that 〈◊〉 be not an unfruitful usurpation of the name of love 6. Invincibly against all difficulties oppositions and persecutions Love is strong as death jealousie is cruel as the grave the coales thereof are coales of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it Cant. 8. 6 7. 7. Uncessantly in incorruption True love to Christ will not waste putrefie worm-eat or decay but is uncorruptible Grace be with all them that love the Lord Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in incorruption Eph. 6. 24. true love is a long-lasting yea an everlasting affection Charity never faileth 1 Cor. 13. 8. CHAP. II. Evidences or Signes of our Regeneration New-birth Adoption Son-ship c. THat the world kneweth us not if we be the children of God Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! therefore the world knoweth us not because it knew him not 1 John 3. 1. By World here understand that world of carnal unregenerate persons that lieth in wickknesse 1 John 5. 19. elsewhere called the children of this world in opposition to the children of light Luk. 16. 8. This world knows not the heavenly Father adopting nor his spiritual children adopted yea therefore it knowes them not because they are the children of such a Father So that the worlds not knowing us in this sense may help us to discover that God knows us and ownes us as his children To know implies first sometimes a precise act of the minde understanding discerning discovering apprehending comprehending things what they are Iohn 21. 15. 17. 1 Cor. 8. 4. In this sense the carnal world knowes not God nor Jesus Christ nor the things of God because they are spiritually discerned Jer. 10.
demonstrates Iames 2. 14 to the end Now faiths principal acts are these 1. Cleansing and purifying the heart from all inward filthinesse so as not to approve it or mingle with it Acts 15. 9. 2. Calming and pacifying the conscience as once Christ said to the windes and waves so faith in Christ saith to the troubled and perplexed soul Peace and be still and there is a great calme Rom. 5. 1 2 3. Phil. 4. 7. 3. Acting and working by love with a chearful respect and delightful enlargement to all Gods Commandements Gal. 5. 6. 1 Iohn 5. 3. 7. Finally Faith having attained to this spiritual strength and activity contends after a fuller perfection even after a full assurance Col. 2. 2. Heb. 10 22. Heb. 6. 11 18 19. which full-assurance is obtained by faith's reflecting upon its own acts and seeing it self believe I know whom I have believed 2 Tiâ—… 1. 12. and though every believer reacheth not this full assurance nor any one retaines it at all times yet the nature of faith contends and leads all unto it most genuinely whence Calvin was not afraid to say that full assurance can no more be plucked from faith then heat or light can be severed from the Sun Qu. 2. Whence may it be evinced that whosoever doth thereby thus beleeve is born of God Answ. From many grounds take a few for all 1. This believing thus described is a receiving of Christ and a believing on his Name but every one that receives Christ and believes on his Name is born not of bloods nor of the will of the flesh nor of the will of man but of God Joh. 1. 12 13. What need to be said more punctually 2. This Faith thus described is one of the fruits of the spirit enumerated as contra-distinct from the works of the flesh Gal. 5. 22. Consequently they that have this Faith have the regenerating Spirit in them whence this and the other fruits flow and so are born of God 3. This Faith and beleeving here described is such as whereby the believer pleaseth God Heb. 11. 6. Consider well the former particulars Therefore they that so beleeve are regenerate in the spirit and not in the flesh for they that are in the flesh cannot please God Rom. 8. 8. 4. Finally they that believe in Christ as hath been described shall be saved Mark 16. 16. Joh. 3. 16. Therefore they must needs be borne of God for Except a man be â—…orn againe he cannot enter into the Kingdome â—…f God Joh. 3. 3 5. The not committing of sin is the properâ—…y of such as are truely regenerate He that â—…mitteth sin is of the devil for the devil â—…nneth from the beginning for this purpose the Son of God was manifested that he might destroy the workes of the devil Whosoever is â—…orn of God doth not commit sin for his seed â—…maineth in him and he cannot sin because he 〈◊〉 borne of God 1 Joh. 3. 8 9. This note about â—…ing is for greater cleerenesse and more â—…phaticalnesse laid down Affirmatively â—…d Negatively by that detecting the children of the divil by this the children of God Contraries parallel'd serve to illustrate one â—…nother 1. Affirmatively ver 8. where consider â—…st The Position it selfe He that committeth 〈◊〉 is of the devil i. e. He is the child of the 〈◊〉 and the divel his father as Ioh. 8. 44. and â—…lkes according to the course of this world according to the Prince of the power of the Aire â—…e spirit that now worketh in the children of â—…obedience Eph. 2. 2. For this phrase is 〈◊〉 the divel is here opposed to that is born 〈◊〉 God ver 1 9 2. The confirmation of it by double Argument viz. 1. From the devils â—…ostasie for the devil sinneth from the beginâ—… i. e. The devil sinned from the beginning of the world compare Ioh. 8. 44. wiâ—… Iude 6. He was the very first sinner in thâ—… world and the cause of all other sinners 〈◊〉 the world He drew his Apostate Angeâ—… with him hence probably that phrase the Dâ—… vil and his Angels Mat. 25. 41. He deceiveâ—… our first parents in the Serpent and 〈◊〉 brought sin upon all the world Gen. 3. Anâ—… still he as a roaring Lyon walketh about seeâ—… ing whom he may destroy 1 Pet. 5. 8. Norâ—… it said he sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneâ—… from the beginning i. e. indefinently anâ—… with one continued act as some weâ—… observe Sin is the devils continuall tradâ—… without cessation or intermission Noâ—… the devil being such a sinner from the begiâ—… ning they that commit sin as meer natuâ—… men do must needs be the children of thâ—… devil This the first Argument 2. From Chrisâ—… office or the end of his first coming into thâ—… world viz. To destroy the workes of the dâ—… vil Sinne is the proper work of the devâ—… Christ destroyed both By the vertue aâ—… sufficiency of his merit for all his elect at oncâ—… Rom. 8. 3. And By the vigour and efficienâ—… of his Spirit Rom. 8. 2 13. for every one 〈◊〉 his elect respectively when effectually calleâ—… So that hence it must needs follow thâ—… those persons in whom the dominion aâ—… power of sin is not subdued by Christ bâ—… they still commit sin they so continuing 〈◊〉 still remain the children of the devil thâ—… present state is damnable 2. Negatively verse 9. where also note 1. The Position it selfe containing the Character of such as are borne of God Whosoever is borne of God doth not commit sin which also may thus be converted Whosoever commits not sin is borne of God 2. The Confirmation of the Position by a double Argument 1. A causâ conservante from the conserving cause in him that keeps him from sinning for his seed remaineth in him By seed here 1. Some understand the â—…raduction of the divine essence to the Saints whom therefore Beza deservedly brands as most ridiculous fanatick persons for this â—…bsurd dream 2. Some understand by seed the Spirit of God by whom we are regenerated and our corruptions and flesh subdued so that we walke not after the flesh but after the Spirit the streame of Interpreters runnes this way 3. Some finally by â—…eed understand the Word and Spirit together the Word effectually applyed and actuated by the operation of the Spirit and this seems fullest For the Scripture compaâ—… the word to seed because it is Gods instrumentall Ordinance for our Regeneration Being borne againe not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. And this Word of God abiding in the heart written there is a most prevalent Antidote against Sinne. Thy Word have I bid in my heart that I might not sinne against thee Psa. 119. 11. So that the regenerate sinnes not because his seed remaineth in him i. e. Gods Wordcast into the heart by the operation of the Spirit making a man to spring
Lord Pro. 15. 26. Yea every imagination of the thoughts of his heart are onely evil continually Gen. 6. 5. How emphaticallyl 1. not the thought but thoughts 2. not only the thoughts but if there be any thing before or beyond the thoughts the imagination of the thoughts of his heart 3. not onely some or many but every imagination of the thoughts 4. is not evill in the concrete but malice or evilness it selfe in the abstract as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import 5. Nor evilnesse in some respect as if there were some mixture or relique of goodnesse remaining but only evil meer malice 6. Nor all this only for some season in fit of temptation c but continually all the day long and every day so that carnal men so remaining can do nothing but sin in all they act speak or think 2. Their persons and all their inward principles are meerly carnal corrupt and odious to God not only sinners but dead in trespasses and sinnes Eph. 2. 1. Not only dark but darknesse it selfe Eph. 5. 8. Not only carnal or fleshly but flesh it self Iohn 3. 6. And in the flesh dwells no good thing Rom. 7. 18. Now such as are the persons of carnal men such are all their actions meerely carnal and sinful So is this people and so is every work of their hands and that which they offer there is unclean Hagg. 2. 14. A corrupt tree cannot bring forth good fruit How can ye being evil speak good things An evil man out of the evil treasure bringeth forth evil things Matth. 12. 33 34 35. To them that are defiled and unbelieving is nothing pure but even their minde and conscience is defiled being abominable and disobedient and to every good work reprobate Tit. 1. 15 16. Thus farre of the difference betwixt the sinning of the regenerate and unregenerate and how they that are borne of God sinne not nor can sinne Whereof I have treated the more largely that in this note which is of no small consequence the Conscience of the regenerate may be satisfied the more fully A Case of Conscience touching the Sinne against the Holy Ghost what it is and whether they that are born of God fall into it But before we passe from this Character of them that are borne of God viz. That they do not commit sinne nor can sinne to another it may be very usefull to lend a little help to the weake timerous and trembling Christian against that perplexing temptation that would perswade him that he hath sinned against the Holy Ghost Alas saith he If they that are borne of God commit not sinne as the unregenerate do if this be a signe of Regeneration what may I thinke of my selfe I am greatly afraid that I have sinned that very unpardonable Sinne against the Holy Ghost For 1. I have sined against my light and the checks of my Conscience 2. I have sinned against the experimentall tastes of spirituall things 3. I have crucified Christ afresh 4. I have bad many blasphemous thoughts in mine heart 5. I have fearefully fallen away from my first love and which kils my soule 6. under all this I find my heart as hard and obdurate as an Adamant without all Repentance or remorse for all this Have not I just cause to conclude that doubtlesse I am an unregenerate Person Answ. Poor soul forbear a little thy hard conceits of thy self and suspend thy censures They that have worst thoughts of themselves are not always in the worst conditiō towards God Every one that feares he hath sinned against the H. Ghost must not presently be concluded to have committed that horrid sin of sinnes All this may arise 1. partly from thy weaknesse not knowing either thy owne spirituall estate or the nature of this sinne truely and distinctly And 2. partly from Satans wickednesse abusing thy weaknesse to make thee believe this of thy self that so if it were possible he might drive thee to despaire But credit neither thine owne weaknesse nor Satans wickednesse to the ruine of thy precious soule For a more cleare and satisfactory resolution in this case consider these particulars 1. Who or what kind of persons are they that are in danger of sinning this sin against the Holy Ghost 2. What this sin against the Holy Ghost is and wherein it consists 3. What a vast difference there is betwixt the sinnes or falls of a regenerate person yea though against knowledge and their sinnes that sinne against the H. Ghost Take this in three several Sections SECT I. I. Who or what kinde of persons they are that are in danger of sinning this sin against the Holy Ghost Answ. This may be resolved Negatively and Affirmatively Negatively Who they are not So we shall more distinctly see who they are Take this in these few Positions 1. Doubtlesse those persons who are truly regenerate and borne of God they never any of them sin the sin against the Holy Ghost nor can so sin True 1. They may commit such sins against light of minde and checks of conscience sometimes Rom. 7. 15 19. They may possibly have such blasphemous and wicked suggestions darted and injected into their thoughts Matth. 4. 3 6 9. They may perhaps fal from their first love Rev 2. 4. Yea fall so fearfully as David and Peter did Yea it may be they may perceive such hard-heartednesse and impenitency upon their soules notwithstanding all this for a season that from all these Satan also subtilly taking advantage thereby they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost 2. They also that are borne of God as they have the root of all actual sin still in them viz. Original corruption dwelling in them Psalm 51. 5. Rom. 7. 17 18 21 23 24 so they have the very roote of this sin against the H. Ghost in particular in them originall sin being the proper seed spawne and fountaine of this sin as well as of any other whatsoever How humbly vigilantly and cautiously therefore should all Gods people walke before God seeing this dangerous principle of originall corruption still sticks in their hearts Yet notwithstanding persons truly borne of God never actually fall into this sin against the Holy Ghost nor all things well considered can do For 1. The Holy Ghost himselfe in Scripture plainly testifies that the regenerate sin not this great sin There is a sin 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 viz as Tertullian notes not this sin unto death but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. In these and the two precedent verses the Apostle asserts more generally the priviledge of believers in the point of prayer viz. confidence in Christ that they shall have whatsoever they
we shall further see This presapposes some entertainment of Christian Religion whence they make defection viz. in the forme and profession of it As for them that have embraced it in truth and power they shall never fall Iohn 10. 28. 3. The sin unto derâ—…h There 's a sin unto death and there is a sin not unto death 1 Ioh. 5. 16 17. Why thus called was formerly explained p. 63 64 65. Thus of some of the principall names II. The Nature of this sin and wherein it properly and especially consists comes next to consideration Here lies the Cardo controverâ—…sie the very knot and stresse of the Case Both Ancient and Moderne Writers heâ—…e in manifest much discrepancy land disagreement with one another and among divers of them is â—…o be found small satisfaction in this point Augustine much hesicates about it but at last conceives it to be a Final impenitency Ambrose sometimes intimates it to be a blasphemous denial of the H. Ghost Somtimes interprets it to be an aâ—…pions Heretical and Schismâ—…cal separeâ—… from the Church of Christ. Gregory thinks it is the not beleeving remission of sins Thâ—…s thinks He sins against thâ—… H. Ghost thâ—… not only speaks against the Majesty of God and thâ—… peâ—…son of the Holy Ghost But also that obstinately and maliciously persist in his sins impenitent to the point of death rejecting all the Holy Ghosts provisions for suppression of his sins And he with other of the Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost viz. 1. Despaire 2. Presumption 3. An obstinate Purpose of continuing in sin 4. A firme and fixed Will never to repent 5. An impugning or opposing of the knowne truth and 6. An envying of our Brothers Graces All which they say may be forgiven but that finall obstinacy in sinning Estius is of opinion That the sin against the Holy Ghost generally taken is whatsoever is purposely maliciously and blasphemously committed against God in thought word or deed In midst of all this variety of opinions especially in so difficult a subject as this where shall we pitch I like Agustines item well in this very case Let us begge light for exposition of this matter from the Lord. For more distinct Resolution Consider 1. By way of Remotion or Negation of what it is no 2. By way of position or Affirmation of what it is and both very briefly I. By way of remotion or negation of what it is not The sin against the Holy Ghost strictly and properly taken seemes not to be any of these particular sins following viz. 1. It is not every blasphemous temptation injected and darted by Satan into the thoughts against God Father Son or H. Ghost For 1. The dearest Saints and servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil frequent experience tells us thus much How many gracious soules come to Ministers lamenting the many horrid suggestions of blasphemy cast into their imaginations One of singular experience in soule-distresses saith I have knowne him who did bite in and keep close in his bosome this temptation of blasphemy the space of about 20. yeares All which while the Devill did tyrannize extreamly and keep him almost in continuall terrour He thought there was never man had such vile and prodigious thoughts as he c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe who was so far from sinning against the Holy Ghost that he never sinned at all nor could sin Isai. 53. 9. Heb. 7. 25 26. 2 Cor. 5. 21. viz That he who was the spotlesse Son of God in whom the fulnesse of the Godhead dwelt bodily i. e. personally Col. 2. 9. Who was the Brightnesse of the Fathers glory and the expresse Character of his person Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God Phil. 2. 6. that he should fall downe and worship the Devil in person Matth. 4. 9. Never Christian had nor could have more black and hideous blasphemy cast into his thoughts Yet Christ in the least degree yielded not to this blasphemous suggestion but conquered it that his Members hereby might be more then Conquerours even Triumphers over like temptations through Christ that loves them 3. Blasphemous suggestions injected into our hearts yet not consented to by us but rather trembled at execrated and abhorred are the Devils sins not ours they are our sorrowes our afflictions and miseries but not our sins A pious soule is no more guilty of them saith one then Benjamin of Josephs cup put into his saok Blasphemous thoughts saith Mr. Perkins not consented to by us are not our sins but the Devils Men must not feare those kinde of thoughts overmuch because though indeed they be their crosses yet are they not their personall sins for which they shall incurre the wrath and displeasure of God And saith Mr. Dyke Satan must answer for this himself Hereto subscribe both Ancient Modern Writers 2. It is not every sinning against the Deity or Personality of the Holy Ghost As Augustine observes That the Sadduces denied the Holy Ghost That the Arrians Eunomians and Macedonians contended that the Holy Ghost was a creature not a Creator That the Sabellians called also Patripassians because they held that the Father suffered deny the Trinity assert only the Father that he is sometimes called the Son sometimes the Holy Ghost That the Photinians denying the Trinity say the Father onely is God the Son onely man but deny the Holy Ghost altogether These are hideous blasphemous and damnable heresies but it would be somewhat hard to prove that these are the sin against the Holy Ghost because this sin properly is not so much against the â—…ssence or subsistence of the H. Ghost as against the Ministery and Office of the H. Ghost 3. Not every sin against knowledge is that sin against the Holy Ghost For though knowledge adde an aggravating circumstance to sin Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without and violence of corrution within may sometimes so farre be borne down as to do those things which they know they should not do as in Paul Rom. 7. 15 19. 20 23. In Peter he knew he ought not to deny his Lord and Master Jesus Christ and resolved peremptorily the contrary but sudden feare prevailed over him Matth. 26. 69 to the end In David he knew he should not commit adultery nor kill yet strength of corruption and temptation pushed him upon both yet none of these sinned the sin against the Holy Ghost 2. Sins against knowledge admit both of repentance and pardon as in all these three cases mentioned David pardoned 2 Sam. 12. 13. Peter restored after his bitter tears by a threefold feare he denied Christ by a threefold love he confessed
4. 21. Signes of true brotherly love See in Cap. II. p. 168 to 173. and Chap. 8. throughout CHAP. VI. Evidences or Signes of our true love to God and to Jesus Christ. I. FIrst Our true love to God flowes from Gods love to us Love breeds love as naturally as light breeds light and fire breeds fire We love him because he first loved us 1 John 4. 19. All equity saith Bernard dictates that the beloved should love the lover Had not God first loved us we should never have loved him being naturally God-haters Rom. 1. 30. and 8. 7. But when once God pleaseth to shed abroad his love in our hearts Rom. 5. 5. giving us some sense or taste of his love to us viz. of his Electing love Rom. 9. 13. Col. 3. 12 of his Redeeming love Gal. 2. 20. Rev. 1. 5. of his Regenerating love Tit. 3. 4 5 6. of his Adopting love 1 John 3. 1 2. c. How can we chuse but love him againe and love him much Luk. 7. 47. I desire to love thee said Bernard and love to desire thee O amiable Lord most worthy to be beloved And thus I runne to apprehend that wherein I am apprehended viz. That I may perfectly love thee at last who hast loved us first But how or wherein did God love us first he expresseth thus saying Whatsoover he did whatsoever he spake on earth to reproaches spittings buffetings Crosse and the grave was nothing but Gods language to us in his Son by his love provoking and stirring up our love Wouldest thou know now whether thou lovest God Search diligently whether God loves thee in Christ what application hath he made of his love to thee what true effect dost thou find of the special love of God or Christ upon thee Signes of Gods speciall love of Christs peculiar love actually applyed to us 1. Is this love of God shed abroad in thine heart by the holy Ghost that thou hast an inward cordiall experimentall taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Tit. 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbred among the Sonnes of God 1 Ioh. 3. 1 2. 4. Hath this love of God sanctifyed thee and made thee holy Col. 3. 12. 5. Hath this love of God brought thee to live the life of faith yea rather to have Christ living in thee Gal. 2. 20. 6. Doth this love of God and Christ sweetly overpower constraine and even compell thee to be chearefully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. II. Secondly The rejecting or casting out of base sinfull servile feare evidenceth our true love to God and Jesus Christ. There is no feare in love but perfect love casteth out feare because feare hath torment He that feareth is not made perfect in love 1 Joh. 4. 18 19. Quest. But what fear is it now which is thus inconsistent with love which love casts out Answ. Feare may be considered either 1. Objectively as it is the object feared so it denotes 1. God Psal. 76. 11. called the Feare of Isaac either because Isaac yielded feare to God or because God struck Isaac with feare when he would have blessed E sau Gen. 31. 42 53. 2. Gods Word The rule of feare Psal. 19. 9. True love casts out neither of these but keeps and cherisheth them in the soul. 2. Subjectively As feare is subjected in us Thus feare denotes 1. The naturall affection or Passion of feare Arising upon some apprehension of some evill as imminent and hardly to be avoided This feare is in it selfe neither morally good nor bad but as sanctified or mixed with diffidence c. Meer humane feare was in Christ yet without sinne Heb. 5. 7. Love casts not out this feare for that were to put off humane nature 2. Feare the sanctified affection whereby the Saints are afraid to offend God their heavenly Father for his mercy goodnesse c. through the love and reverence they beare to him for his eminency and to true piety Psal. 130. 4. and this feare springs from love 3. A sinfull servile slavish feare whereby we inordinately slavishly feare either God Rom. 8. 15. as the Samaritans for his Lyons 2 King 17. 25 32 33 34. or the creature Matth. 10. 28. This is the feare that love casts out Love hath boldnesse and confidence in it feare is full of diffidence and cowardlinesse Hath thy love to God cast out this base feare that 's love indeed Signes that Hagar is ejected that slavish feare is cast out 1. The Spirit of adoption Son-like Spirit removing base fear Rom. 8. 15. 2. The Spirit of supplication crying with filial boldness and confidence Abba Father Rom. 8. 15. Gal. 4 6. 3. The soules pacification by justifying faith This allayes tumultuous feares That diffusion of the love of God in the heart and quieting of conscience by faith are companions are twins in the same soul Rom. 5. 1 5. 4 True awfull religious feare of God swallowing up base fears of the Creature Mat. 10. 28. Isa. 8. 12 13. 5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause against sharpest sufferings and persecutions Cant. 8. 6 7. Acts 20. 23 24 and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ that they have not feared to owne and confesse Christ in worst of times nor feared to go with Christ both into prisons and to death Who will flee persecution said Tertullian but he that feares who feares but he that doth not love And elsewhere He that feares to suffer cannot be his that suffered but he that feares not to suffer he is perfect in Gods love III. Thirdly Not loving the world nor the things that are in the world excessively inordinately discovers the love of God planted in our hearts Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him viz. neither Passively He is not beloved of the Father nor Actively He loves not the Father 1 Iohn 2. 15 16. For 1. God and the world are two such contrary Masters and each of them are so able to take up the whole man that they cannot be intensively loved both at once but the love of the one will prove the hatred of the other Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself in our hearts and affections Excellently Bernard The Spirit of Christ hates the lover of the world flies from him whom he knowes to love any thing besides him He will be so loved as nothing should be loved besides him He will be perfectly loved that will be alone loved He will have
no sharer in his love that hath no equall in the reward of love He will be so loved that all things also may be loved with him and yet he will so be loved that nothing be beloved besides him The Creature should be loved for the Creator that made it The Creator in the Creature for himselfe Wouldest thou know whether thou lovest God truly Search then whether thou lovest not the world inordinately Signes of inordinate love to the world and the things of the world I. Over-desiring the world and things of the world craving asking c. when we want them Prov. 30. 15. Matth. 6. 25 31. 1 Tim. 6. 9 10. This over-eagernesse of our hearts after them when we want them discovers it selfe in 1. Discontentednesse at our present condition Heb. 13. 5. 2. Enviousnesse at others prosperity and enjoyments as in Ahab 1 King 21. 4. David tempted to this Psal. 73. 3. 3. Excessive running out of the heart and mind about them Ezek. 33. 33. Luk. 12. 17 18 29. 4. A Resolvednesse or fixed will to be rich 1 Tim 6. 9. 5. Pursuing after worldly shadows more then after the Kingdome of God and his righteousnesse Matth. 6. 33. 6. Unconscionablenesse in getting the world by bribery extortion oppression theft fraud c. Amos 8 4. 1 Thes. 4. 6. II. Over-loving and dâ—…ting upon the world and things of the world whilest we have them setting our heart on them Psal. 62. 10. evidenced by 1. Over-highly esteeming them above their worth making gods of them Col. 3. 5. Eph. 5. 5. Phil. 3. 19. 2. Relying and trusting in them Prov. 18. 11. 1 Tim. 6. 17. 3. Boasting glorying in them Psal. 49. 6. Ier. 9. 23. 4. Applanding our selves as happy men by reason of them Luke 12. 19. Psal. 17. 14. 5. Sordid detaining not being willing to part with worldly things though upon most just occasions of piety charity or necessity as in Nabal 1 Sam. 25. 10 11 the rich glutton Luke 16. 19 c. Eccles. 6. 1 2. Such a man parts with his pence as if they were so many drops of blood from his heart III. Over-grieving and vexing when we lose the things of the world As Achitophel losing his honour in discontent hangs himself 2 Sam. 17. 23. IV. Fourthly Keeping of the Commandments of God and that chearfully notably discovers our true love to God and to Jesus Christ But whoso keepeth his word in him verily is the love of God perfected 1 John 2. 5. And elsewhere This is the love of God that we keep his Commandements and his Commandements are not grievous 1 John 5. 3. To this purpose said Clement Romanus the Apostles Companion Phil. 4. 3. He that hath love in Christ will keep the Commands of Christ. And Bernard sweetly seconds him By this may be known the love of Christ if a man keep the Commands of Christ. He that hath my Commandements and keepeth them he it is that loveth me Who hath them in memory and keeps them in life who hath them in doing and keeps them in persevering Or who hath them in words and keeps them in manners or who hath them in hearing and keeps them in doing he it is that loveth me For many have the Lords Commandments but keep them not many have them in their book but keep them not in their breast many have them in word keep them not in work many have them in memory keep them not in life c. truly these are not of the lovers of Christ. And no wonder For 1. Christ requires our keeping of his Commandements as the singular touch-stone of our love to him exhibition of work is the probation of love John 14. 15 21. Therefore if we keep not his Commandements he will accept no love from us 2. Love is obediential the nature of true love to God carries it spontaneously to the keeping of the Commands of God Rom. 13. 8 9. 3. Love is a lively chearfull Principle what love acts is acted without grievousnesse It delights in doing any thing for the object beloved and stands not upon difficulties Gen. 29. 20. Therefore true love to God thinks no duty too much for God none enough for God 4. True love can chearfully endure for Christ much more do for Christ Cant. 8. 6 7. Acts. 20. 23 24 and 21. 13. Search now dost thou keep his Word Or are his Commandements grievous to thee Signes of true keeping Gods Word and Commandements See Cap. V. Signe I. p. Signes that his Commandements are not grievous to us I. When we have a dear and precious account of Gods Word and Commandements esteeming them more then our necessary food Job 23. 12. sweetert hen honey and the honey-combe Psal. 19. 9. and 119. 103. beyond great spoile Psal. 119. 162. Thousands of gold and silver Psal. 119. 72. and all riches Psal. 119. 14. II. When our hearts and affections are strongly set upon them Oh how love I thy law Psal. 119. 97. I opened my mouth and panted for I longed for thy Commandments Psal. 119. 131. My soul breaketh for longing to thy judgements at all times Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart I delight to do thy will Psal. 40. 8. III. When it cuts and wounds our spirits that others break Gods Lawes Psal. P19s 53 136 139. IV. When we observe and keep the Word and Commandements of God 1. Willingly will voluntarinesse I will sacrifice to thee Heb. Psal. 54. 6 Psal. 110. 3. 2. Simply not disputing the Command of God As Abraham Heb. 11. 8 17 18 19. 3. Chearfully with delight Psal. 40. 8. Rom. 7. 22. 4. Speedily Psal. 119. 32. I made haste and delayed not to keep thy Commandements Psal 119. 60. 5. Constantly Psal. 119. 20. I inclined mine heart to performe thy statutes alway even unto the end Psal. 119. 112. Many begin few persevere They that thus behave themselves to Gods Word and Commandements count not his Commandements grievous but joyous V. Lastly Our true love to the Brethren the Children of God for the heavenly Fathers sake who begat them Evidenceth our true love to God Every one that loveth him that begat loveth him also that is begotten of him 1 Joh. 5. 1. Beloved if God so loved us we ought also to love one another No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 1 John 4. 11 12. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandement have we from him that he that loveth God love his brother also 1 John 4. 20 21. Who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 John 3. 17. In these passages are remarkable