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
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.
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground Matth. 13. Some are deterred by persecutions others are withdrawn from Religion by hopes of honours Pleasures and thâ—… cares of this life and that finally yet without blasphemy and persecution rather through a kind of security and sluggushnesse So divers departed from Christ and walked no more with him being offended at his Sermon about eating his flesh Ioh. 6. Properly the Apostle doth not speak of these because though these be not renewed by repentance yet is it not impossible for them to be renewed And sometimes God gives these grace to returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common Graces once Received and Professed They fall both from the Profession and Approbation of the whole Truth and all Grace received Heb. 6. 1 to 7. compared with Heb. 10. 26. This hath been sufficiently cleared before especially in opening the first property of this Apostasy viz. Universality of it 2. The Terminus ad quem Or the Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…nne of God And 3. Violent Persecution of the way of Christianity 1. Blasphemous despiting of the Spirit of Grace This is one extremity to which such Apostates fall Hence our blessed Saviour cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
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
humane apprehensions may go very farre these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost for such the Scripture describes them to be who are particularly declared to be liable to this sin Compare well these Scriptures together Matth. 12. 24 31 32. Marke 3. 28 29 30. Heb. 6. 4 to 7. Heb. 10. 26 to 31. Luke 12. 10 In all which places Hypocrites especially the formal Hypocrites who usually go furthest in their saint-like appearances seem to be evidently characterized and intended For Christ speaks plainly of the Pharisees which were in the Jewish Church but blasphemous Hypocrites And the Apostle Paul speaks of temporary professours which were in the Christian Church but Apostatical Hypocrites More particularly take the Holy Ghosts own Character of these persons which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost as they are laid down in these Scriptures viz. 1. They are such as have attained to much knowledge of Christ of the Truth and of the way of righteousnesse These who were once enlightened Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion immediately fore-recited Ver. 1 2. If we sinne wilfully after we have received the knowledge of the Truth Heb. 10 26. Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity and notably illuminated for this sin is a sin against light great light There 's a threefold light or illumination of men 1. General and natural viz. the light of reason Thus the eternall Word the Sonne of God is the true light which enlighteneth every man that cometh into the world Joh. 1. 9. 2. Speciall and supernatural viz. That light of the Faith and Grace from the sanctifying Spirit which is part of the image of God in the regenerate Of which see Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There 's a kind of middle illumination betwixt these more then meere natural but lesse then true supernatural illumination a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace whereby men may be able even to Prophesy c. of this the Apostle speaks Though I have the gift of Prophecy and understand all mysteries and all knowledge and have not charity I am nothing 1 Cor. 13. 2. Iudas was thus enlightened and those Hypocrites Mat. 7. 22 23. Here we are to understand not the two first but this last illumination 2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men not inwardly renewed in the sight of God sin was chained up and restrained not cast out and mortified as in Iudas who walked so unblameably as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls the uncleane spirits going out of a man Matth. 12 43. h. e. Seemingly though not really and in truth or in some degree but not throughly An allusion to the ejection of the Devill out of the Demoniack about which the Pharisees so blasphemed the Holy Ghost 3. They are such as have tasted of the heavenly gift Heb. 6. 4. By heavenly gift b Ambr. understands the remission of sins Oecumenius the remission of sinnes which is in Baptisme for this saith he is an heavenly gift Pareus Faith which is a gift bestowed from heaven upon them that are illuminated Calvin understands the things of Christ which are above nature and above the world And of all other Christ by way of peculiar emphasis is called the gift of God Joh. 4. 10. And may here principally be intended by the heavenly gift for he came down from heaven for us Ioh. 6. 38 50. Under which also Faith and remission of sins may be implyed and included Remission of sins and such like benefits being tasted in Christ and Faith being the Organ whereby we taste them And note it is not said have eaten or drunk but onely tasted i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ. 4. They are such as were made partakers of the Holy Ghost Heb. 6. 4. By Holy Ghost here Interpreters unanimously understand nor the speciall sanctifying graces of the Spirit But the common gifts of the Holy Ghost as comman illumination tongues temporary faith Faith of miracles c. Of which gifts the Apostle makes an enumeration 1 Cor. 12. 3 to 12. Iudas Simon Maguâ—… many hypocrites had such gifts in the Primitive times Matth. 7. 22 23. Act. 8. 13. In after-times and even in our dayes publick Church-Officers though hypocrites may have the gift of formal preaching expounding Scriptures and praying in publick Yea private professours may share in such gifts as to be able formally to pray to resolve doubts to comfort the feeble-mimded to strengthen and encourage the timerous to instruct the ignorant and by profitable discourse to edify many and all these by the common assistance of the Holy Ghost Otherwise how should the Apostates here described sinne against the Holy Ghost had they not in themselves some gifts and endowments of the Holy Ghost See Ambrose Occumonius Piscator Calvin Pareus thus interpreting 5. They are such as have tasted the good word of God Heb. 6. 5. i. e. The doctrine of the Gospel saith Ambros. the Doctrine of Christ saith Occumenius the Word of the Gospel stiled good i. e. pleasant saith Piscator the holy Scriptures saith Parcus all come much to one and Calvin thinks that the Gospel is here peculiarly intended that being the good the sweet Word testifying the sweetnesse of Gods love to poor sinnes when the Law biterly thunders out nothing but death and curses Now even hypocrites and cast awayes hearing the Gospel powerfully and sweetly preached the matchlesse love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded oh how are they sometimes moved pleased and for present affected with some pangs and moods of joy Herod â—…rd Iohn Baptist gladly Mar 6. 20. The hearers resembled to the stony ground â—…ard the word and anon with joy received it Mat. 13. 20. Ezek. 33. 31 32 But all this is but an imperfect Taste 6. Finally they are such as have tasted also the powers of the world to come Heb. 6. 5. Most by world to come here understand the life to come in heaven and by the powers of the world to come the Resurrection of the Saints bodies their blessed separation from the Goates and sentence
Iudas restlesse till he had hanged himselfe Matth. 27. 1 to 7. Yea sometimes the anguish and sting of Conscience is so intolerable that they desperately wish themselves in hell that they might not be so overwhelmed with torturing fears but feele the worst but alas when they shall come into hell their worme of Conscience will never dye but fret and gâ—…aw the heart-strings of the soule for evermore 6. Finally this sin is so heynous that the pardon of it is not to be prayed for There is a sin unto death saith Iohn I do not say ye shall pray for it 1. Joh. 5. 16. And that sin which may not be prayed for is counted desperate and past remedy for Prayer is one remedy now the more remedilesse the more grievous Thus far of the second thing to be evidenced viz. What the sin against the Holy Ghost is and wherein it consists viz. of 1. The Names 2. Nature and 3. Grievousnesse of it SECT III. Now briefly to the third and last thing propounded for clearing this Case of Conscience viz. to shew What a vast difference there is betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost And this results by way of Corollary from all that hath been already spoken To hint some particulars may be sufficient as 1. They that sin against the Holy Ghost are such as are under the reign dominion of sin viz. Hypocrites that never had in them any power of godlinesse but only a forme remaining still in their carnall condition But Regenerate persons though sometimes they may fall grievously 〈◊〉 yet are delivered from the dominion and reign of sin as hath been shewed 2. They that sin against the Holy Ghost were never advanced beyond the degree of Hypocrites as hath been evidenced But Regenerate persons are sincere and upright Psal. 18. 22. 2 Cor. 1. 12. they partake of the truth of grace power of godlinesse life of GOD. 3. They that sin against the Holy Ghost universally fall away both from Profession and Approbation of Truth and grace as hath been proved But the Regenerate never fall away thus universally but only partially and in some particular respects only 4. They that sin against the Holy Ghost apostatize and fall away finally But though Regenerate persons sometimes fall Wofully yet never finally they alwayes rise again 5. They that sin against the Holy Ghost sin wilfully and maliciously But as hath been cleared Regenerate persons sin out of weaknesse and infirmity not of malice or wilfull obstinacie they hate the evill which they do Rom. 7. 15. 6. They that sin against the Holy Ghost sin desperately against the saving Remedy viz. both against the Ministery and Grace of the Holy Ghost and also against the blood and merit of the Son of God as was declared But they that are regenerate sin not thus against the saving Remedy 7. They that sin against the Holy Ghost are not in fear or trouble lest they have sinned that sin but are wickedly hardened Regenerate persons are oft perplexed and afraid lest they should have sinned it 8. They that sin against the Holy Ghost so sin that it is impossible to renew them again unto repentance But they that are regenerate repent of every sin which they fall into before they die in the generall or particular 9. They that sin against the Holy Ghost sin unpardonably But all the sins of regenerate persons are pardonable and actually pardoned to them 10. They that sin against the Holy Ghost are tortered with a certain fearfull looking for of judgment and fiery indignation which shall devoure them Heb. 10. 27. But they that are Regenerate are justified Rom. 8. 29 30. and being justified by faith they have peace with God and joy in hope of the glory of God and not only so but even glory in tribulation Rom. 5. 1 2 3. 11. They that sin against the Holy Ghost must not be prayed for 1 Joh. 5. 16. But we ought to pray for all Regenerate persons not withstanding their sins frailties which they are subject to Iames 5. 16. 1 Ioh. 5. 16. 12. Finally they that sin against the Holy Ghost shall certainly and inevitably be condemned as was proved But Regenerate persons not withstanding their Actuall or Original sins shall certainly and infallibly be saved Rom. 8. 29 30. There being no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Rom. 8. 1. These and divers such like differences are very remarkable betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost whereby truly Regenerate Persons may discern how far they are from sinning that great sin notwithstanding all their feares and perplexities about it For whose satisfaction I have the more largely insisted upon this weighty Case Thus far of that 3. Evidence or signe of Regeneration viz. The not committing of sin They that are borne of God do not commit sin nor can sin in that sense and in those respects as have been explained IV. Overcoming of Erroneous and Hereticall Spirits and their seducements may be a fourth Signe or Evidence of Regeneration Believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the world Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world 1 Joh. 4. 1. 4. In these 4 Verses the Apostles scope is to caution and encourage the faithfull against all the seducements of erroneous and heretcall spirits then abounding To this end 1. He warnes them of their danger Many false Prophets being gone out into the world v. 1. 2. He directs them how to prevent harm by them Negatively Believe not every spirit Positively Prove the spirits c. v. 1. 3. He gives them one eminent character of a true and false spirit viz. the confessing or not confessing of Iesus Christ v. 2 3. For as Calvin hath well noted Christ is the scope at which faith aims and also Christ is the rock against which all Heretiques dash either in respect of his Person Offices or Ordinances 4. He comforts and encourages them in their victory over these hereticall Seducers and false Prophets though they have many sharp conflicts with them yet they have conquered them got the day Ye have overcome them This their victory is amplyfied 1. By the evidence that it gives them of their owne Regenerate condition Ye are of God little children and have overcome them As if he had said This is a pregnant token or pledge to you that you are borne of God Joh. 1. 13. that you are in a godly gracious regenerate condition that you have overcome these heretiques these false Prophets ye have not been corrupted by nor carried away with their errors 2. By the true cause or ground of this their victory it was not from their own skil or
great variety of sufferings thus comforts them against their bonds fetters c. These are not Bonds but Ornaments they tie not Christians feet to infamy but fit them for the Crown O feet happily bound which not the Smith but the Lord shall unbinde Oh feel happily bound which are directed by a saving journey to Paradise Oh feet bound for present in this world that they may be at liberty with the Lord for evermore All this deformity ugly and detestable to the Gentiles with what splendour shall it be recompensed This short and secular pain how shall it be changed for the reward of bright eternall honour 4. Hence Faith prevailes with them to rejoyce in their sufferings and take with joy the spoiling of their goods knowing in themselves that they have in heaven a better and more enduring substance Heb. 10. â—…4 Hence that cruel Bishop Bonner observing how comfortably the Martyrs suffered oft-times speaking to John Willes he would say they call me bloody Bonner A vengeance on you all I would fain be rid of you But you have a delight in burning But if I might have my will I would sew your mouthes and put you in sacks and drown you 5. Hence in a word Faith so elevates their spirits above their troubles That having hope of the glory of God they even glory in Tribulation Rom. 5. 2 3. Hence Alice Driver Martyr having at the Stake the Iron-chaine put about her neck said O Here 's a goodly neckerchief blessed be God for it Hence Dr. Taylor Martyr drawing towards the place of execution leapt as men do in dancing whereupon being asked by the Sheriffe how he did now He answered Well God be praised good Mr. Sheriffe Never better for now I know I am almost at home I lack not past two Stiles to go over and I am even at my Fathers house Hence Cicely Ormes Martyr when she was brought to the Stake laid her hand on it and said Welcâ—…me the crosse of Christ. Then after she had touched it with her hand she came and kissed it and said Welcome the sweet crosse of Christ and when the fire was kindled to her she said My soule doth magnifie the Lord and my Spirit rejoyceth in God my Saviour Hence Mr. Iohn Bradford at the Stake took up a Faggot and kissed it and turned his head to the young man that suffered with him said Be of good comfort brother for we shall have a merry Supper with the Lord this night And embracing the Reeds said Straite is the way and narrow is the gate that leadeth to eternall Salvation few there be that find it Hence also That Blessed Ignatius for gaining Christ in glory which is the highest reward thus expresseth himselfe to the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O that I were with the wild beasts prepared for me which I wish may be a compendium to me And I would allure them speedily to eate me up and not as with others be terrifyed so as not to touch them and if they would not I would provoke them Pardon me I know what is expedient for me I now begin to be a Disciple I am solicitous for neither visibles nor invisibles so I may obtaine Iesus Christ. Let fire Crosse and the concourse of wild beasts the cutting separating and breaking of my bones the dissipation of my members the destruction of my whole body and the torments of the Devil come upon me only that I may obtain Iesus Christ. Thus they that are borne of God overcome the world Fawning and Frowning and their victory is Faith in Jesus Christ. Christian canst thou thus conquer the world canst thou deny the world Though perhaps thou canst not dispute for Christ yet canst thou dye for Christ VI. Doing or practising of Righteousnesse may be a sixth Evidence of Regeneration If ye know that he is righteous ye know that every one that doth righteousnesse is borne of him 1 Joh. 2. 29. And in another chapter In this the children of God are manifest and the children of the Devil whosoever doth not righteousnesse is not of God 1 Joh. 3. 10. In these two places consider 1. The Evidence or Signe of Regeneration laid down Posively He that doth righteousnesse is borne of God Negatively He that doth not righteousnesse is not of God 2. The amplification of this Evidence 1. By the universality of it Every one that doth righteousnesse Whosoever doth not righteousnesse 2. By the perspicuity of it In this the children of God are manifest ane the children of the Devil 3. By the ground of it God regenerating is Righteous therefore they that are regenerated of God must needs be righteous the child like the father New-created according to his image in righteousnesse c. Eph. 4. 24. Now in this 1 Ioh. 3. 10 compared with v. 9. Righteousnesse as Calvin well observeth is opposed to sinne and doing or practising of righteousnesse to committing of sinne And therefore in this place to do righteousnesse is nothing else but from the heart to feare God and so far as humane frailty will permit to walk in his precepts not in a Legal exactnesse which man cannot reach unto but in an Evangelical uprightnesse which God will accept So that every one that leads a truly godly and righteous life is borne of God He that lives contrary is the child of the Devil For 1. Gods children are predestinate to be conform to the image of Christ Rom. 8. 29 30. being elect through sanctification of the Spirit to obedience 1 Pet. 1 2. 2. Gods children are redeemed from their vain conversation by the precious blood of Christ that they might glory fie God both in their body and spirit which are Gods 1 Pet. 1. 18 19. 1 Cor. 6. 19 20. Luk. 1. 74 75. 3. They are called unto holinesse 1 Thess. 4. 7. 2 Tim. 1. 9. And created in Christ Iesus unto good works Eph. 2. 10. 4. Such as are mens persons good or bad such will be their works and conversations Like tree like fruit Carnall men will walk carnally Spiritual spiritually Mat. 7. 16 17 18 19 20. 12. 33 34 35. Rom. 8. 1 5. 5. All pretences of Faith without good works are vain and such faith dead Jam. 2. 20 26. All such mens religion is but abominable hypocrisie Tit. 1. 16. But how may I know that I truly practise Righteousnesse as becomes one that is borne of God Answ. They act or practise Righteousnesse truly who walk in paths of piety and righteousnesse for 1. Matter 2. Ground 3. Form and 4. End as Scripture requires of them I. Who act or practise things for substance matter righteous Possibly the matter may be sometimes good when the manner and circumstances are naught but nothing can be good if the matter be naught Matters practised are in their own nature either 1. Good as things prescribed Exod. 20. 2. Evil as things prohibited Exod. 20. 3.
Indifferent as things left at liberty Rom. 14. 2 3. For matter they practise Righteousnesse who practise things Good or Indifferent But they practise unrighteousnesse who practise things Evil. Ye are of your father the Devill and the works of your father you will do Joh. 8. 44. II. Who do that which is materially righteous from a right Ground and Principle Such as are mens Principles within such are their Practices without Mat. 12. 33 34. Iehu did for matter that which God required but not from a right ground 2 King 10. 30 31. The right ground and principle from which all holy and righteous acts should flow is threefold viz. 1. A pure heart 2. A good Conscience And 3. Faith unfeigned 1 Tim. 1. 5. 1. A pure heart viz. not absolutely and compleatly purified from all sinne which in this life is impossible 1 Ioh. 1. 8. Thus Who can say he hath made his heart clean Prov. 20. 9. But comparatively and respectively purified So purified as no carnal mans heart in the world is purified 1. Purified by the blood of Christ sprinkled upon the heart by way of Iustification Zech. 13. 1. Psal. 51. 7. Act. 15. 9. 2. Purified by the Spirit of Christ his gracious habits as principles of purity being infused This is by way of Sanctification 1 Cor. 6. 11. So faith is a principle of purity Act. 15. 9. He that hath such a pure heart mingles not with sin but works it out and seperates from it as honey works out the waxe wine the lees mettal in the furnace the drosse Such regard not iniquity in their heart Psal. 66. 18. Here 's a right ground of righteous practices Hast thou such a pure heart 2. A good Conscience viz. not metaphysically or naturally good so every mans Conscience is good But spiritually and supernaturally good Conscience is supernaturally â—…ood 1. When it is by Christs blood purged from dead workes to serve the living God Heb. 9. â—…4 2. When it is habitually exercised to inoffensivenesse to God man Act. 24. 16. compared with Act 23. 1. 3. When Conscience endeavours to be compleatly universally good In al good conscience Act. 23. 1. 4. When conscience approves it selfe good even in the sight of God Act 23. 1. 1 Pet. 3 21. 5. When upon all this Conscience gives a comfortable testimony of the Hearts simplicity and godly sincerity able to support under greatest distresses and afflictions 2 Cor. 1. 8 9 10 11 12. Actest thou now from such a good Conscience 3. Faith unfeigned without hypocrisie Without faith there 's no pleasing of God Heb. 11. 6. Faith washes all our duties and acts of obedience in the blood of the Lamb and so â—…enders them acceptable to God 〈◊〉 Pet. 2. 5. Faith is then unfeigned 1. When it hath the true nature of Faith in it viz. Assenting to Gods truths revealed 1 Ioh. 5. 10 11 and Applying particularly those Truths assented to Ioh 1. 11 12 Gal. 2. 20. 〈◊〉 When it produceth effects of a living Faith viz. Good works without which fruits whatsoever faith is pretended it is but feigned faith a dead faith Jam. 2. 20 26. Hast thou such a Faith whence all thy righteous actions spring III. Who for form and manner do righteousnesse in such sort as God requires not only doing Bona good things but doing them Bene well God loves as some note to be served with Adverbs rather then with Nouns or Verbs Now Religious and righteous acts are then wel performed when they are done 1. Spiritually and heartily with heart and spirit not with body only This God requires Prov. 23. 26. Ioh. 4. 24. 1 Cor. 6. 20. This the godly perform Rom. 1. 9. Psal. 25. 1. Phil. 3. 20. The carnal meer corporal service God condemns Ezek. 33. 31 32. Mat. 15. 7 8. 2. Sincerely and uprightly as in the sight of God and approving our hearts to him Gen. 17. 1. as David Psal. 18. 22. 66. 18. Paul 2 Cor. 2. ult Peter Joh. 21. 15 16 17. 3. Obedientially because God commands the duty therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. Abraham Heb. 11. 8 17 c. David Psa. 40 8. 119. 143. Paul Rom. 7. 22. 4. Universally fully without reservations and exceptions Hypocrites may do many things as Iehu 2 King 10. 30 31. Herod Mar. 6. 20. But the gracious spirit hath respect to all things required as in David Ps. 119 6. Caleb Num. 14. 24. Zechary and Elizabeth Luk. 1. 6. 5. Constantly Perseverance in well-doing crowns well-doing true zeal like the fire in the sanctuary never goes out See Psal. 1. 2 3. Psal. 92. 13 14. 119 20. Hypocrisie lasts not like paint or varnish it will wash off Job 27. 10 Mat. 13. 20 21. 1 Joh. 2. 19. Dost thou practise Righteousnesse now Spiritually Sincerely Obedientially Universally Constantly IV. Finally Who practise Righteousnesse for right ends viz. Gods glory primarily 1 Cor 10. 31. Their own and others spirituall or eternall good secondarily Mat. 5. 16. 1 Pet. 4. 2 3 4. Rom. 2. 7. Low base ends spoile the highest undertakings as in Iehu 2 Kings 10. Pharisees Mat. 6. 2 5 16. K. Saul 1 Sam. 15. 30. VII True love of the Brethren may be a 7th Signe or Evidence of our Regeneration In this the children of God are manifest and the children of the Devil whosoever doth not righteousuesse is not of God neither he that loveth not his Brother 1 Joh. 3. 7. Again he saith Beloved let us love one another for love is of God and every one that loveth is born of God 1 Joh. 4. 7. And further he addeth We know that we have passed from death unto life because we love the Brethren He that loveth not his Brother abideth in death 1 Joh. 3. 14. This Evieence of Brotherly love will be more judiciously and comfortably improved if we consider 1. The generall clearnesse of it 2. What Brethren are here intended 3. Some under-notes or discoveries of this Brotherly love I. The generall clearnesse of this Evidence Experience tels us that usually the weakest and most timerous Christians who can find small or no comfort in other Evidences of their gracious state yet can discerne some glimmerings here in their love of the brethren And this one discovery hath supported many because they evidently and experimentally feel in their own hearts that they cordially love the Brethren He that loves his brother said Augustine better knowes his love wherewith he loves then his brother whom he loves II. What Brethren are here intended Answ. There are 1. Brethren by Nation Act. 7. 23 25. Rom. 9. 3. 2. Brethren by nature descended of the same naturall parents or parent Mat. 1. 2. 3. Brethren by office 2 Pet. 3. 15. 2 Cor. 1. 1. Col. 1. 1. Philem. 1. 4. Brethren by grace and supernaturall Regeneration Philem. 16. Here understand Brethren in the last sense for Brethren by grace 1. Partly inasmuch as
fetched to anoint the Priests And Daniel describes Christs coming to be the proper time for anointing the most Holy Dan. 9. 24. 3. The Receptacle of this unction from Christ in whom it should abide ye have an unction 4. The effect of this unction upon them Teaching them all things viz. All things necessary to salvation If now we have this unction from Christ teaching us all things we are of the people of God Signes that we have the Unction of the Spirit from Christ teaching us all things 1. When this unction the Spirit teacheth us with a Scripturr-knowlede not with Enthusiasmes or orher by-wayes Thus he taughr David Ps. 119. 99 104. Thus Timothy 2 Tim. 3. 14 15. Hence called the Spirit of Truth because he acts upon us by and according to Scripture-Truth Iohn 14. 17. 2. The Spirits teaching is cleare and certaine in necessaries to salvation Prov. 22. 20 21. Ioh. 6. 69. 1 Cor. 2. 15. 3. The Spirits teaching is of a Growing nature The more he instructs us the more we desire to be instructed of him Prov. 1. 5. 15. 14. 18. 15. David though he knew so much yet wonderously thirsted to know more Ps. 119. 27 73 125 144. 4. The Spirits teaching meekens and humbles a mans Spirit Iam. 3. 13. Psal. 25. 9. for it manifests still more and more ignorance and sinne Eph. 5. 13. Carnall knowledge swels puffes up 1 Cor. 8. 1. 5. The Spirits teaching floats not onely in the Head but kindly soaks into the Heart and forcibly works upon the Affections Josh. 23. 14. Psal. 34. 8. stirring up the heart to trust love joy c. in spirituals Ps. 9. 10. 1 Ioh. 4. 8. 1 Pet. 1. 8. 6. The Spirits teaching is Practical Brings not only to knowing but to doing It is very effective alters and changes a man wonderfully and diverts his course from sinne to sanctitie See Ephes. 4. 20 21 22 23 c. 2 Cor. 3. 18. Iob. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. Iam. 3. 17. Ier. 22. 16. 7. The Spirits teaching makes men come to Christ and believe in him Joh. 6. 44 45. Make it evident thou comest to Christ believest in him thou art taught most effectually Finally The true teaching of Gods Spirit wonderfully strengthens and preserves against temptations and snares Prov. 24. 5. See Prov. 2. 10 11. compared with vers 12. 15 16. Search and consider hath this Teaching Unction thus illuminated and instructed thee doubtlesse thou art of the number of Gods Church taught of God II. The Testimony of an upright Heart or Conscience touching our reall and true love of the Brethren My little children let us not love in word neither in tongue but indeed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemne us God is greater then our heart and knoweth all things Beloved if our heart condemne us not then have we confidence towards God 1 John 3 18 19 20 21. Here are 1. An exhortation to reall and true Brotherly love ver 18. 2. A Demonstration hereby that we are of the Truth viz. Borne of God who is Truth or Having the truth of God in us ver 19 3. The Confirmation of this Evidence By the testimony of our conscience concerning it in the sight of God and shall assure our hearts before him verse 19. This is further strengâ—…hened by arguing from the double act of a well-guided conscience viz. 1 Accusing If conscience condemne us for not loâ—…ing the brethren truly or for any other thing much more will God condemne us ver 20. 2. Excusing If Conscience cleare us we have confidence towards God viz. that we are of the Truth The Testimony of our heart and Conscience for us or against us is most Comforting or corroding How was Iudas tortured with an accusing conscience Matth. 27. 3 4 5. How was Paul in deepest tryalls supported with an excusing conscience 2 Cor. 1. 12. The Heathen could say A cleare conscience is as a wall of Brasse The Proverb saith A good conscience is a continuall feast With this Augustine comforted himselfe against Secundinus the Manichee who aspersed him saying Think thou of Augustine what thou pleasest so conscience only accuse me not in the sight of God Canst thou now in thy conscience oppeale to God about thy love of the brethren as sometimes Peter about his love of Christ Lord thou knowest all things thou art greater then my conscience thou knowest that indeed and in truth I love thy children Hereby thou mayest know that thy selfe art of the truth Signes of true brotherly love see in chap. 2. Sign VII p 168 to 173. III. Finally Perseverance with the faithfull in Christ and in the truth They went out from us but they were not of us for if they had been of us they would no doubt have continued with us But they went out that they might be made manifest that they were not all of us 1 John 2. 19. He speakes of Ebion Cerinthus and such like Anti-Christian Hereticks who apostatizing from Christ and his truth departed from the Church They were once in the Church but never truly of the Church for then they would have persevered Their Apostasy therefore evidenced their Hypocrisie Whereas contrariwise Perseverance is a sure Argument of our Sincerity and that we are indeed anointed with the Spirit of truth The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie And even as it hath taught you ye shall abide in him 1 John 2. 27. In which words as the Apostle testifies that they shall persevere in Christ that are truly taught by the anointing which is truth and no lie So he declares that they were never of the true number of Gods people that through heresie and schisme depart from the Communion of the Church and the Faithfull As Iude intimates These be they who separate themselves sensuall having not the Spirit Jude vers 19. False rotten Professors will thus Apostatize but true sound members will persevere in the truth with the faithful for Reasons formerly alledged Dost thou now backslide and separate through heresie or schisme from communion with the true Church of Christ How canst thou think thy selfe to be of the true number of Gods people Notably Cyprian Whosoever separated from the Church is joyned to an adultorous Church is separated from the promises of the Church Nor shall he come to the rewards of Christ that leaves the Church of Christ. He is an Alien he is profane he is an enemy He cannot have God for his Father that hath not the Church for his Mother If any could escape that was without Noah's Arke then may be escape that is without the Church And afterwards he addes Let no man think that the
because he kept Gods Commandements Psal. 119. 98 99 100. They that truly know God cannot choose but keep his Commandements For they know 1. The Authority of God commanding to be supream Iam. 4. 12. 2. The holinesse justnesse and goodnesse of Gods lawes commanded Rom. 7. 12. 3. The greatness of Gods rewards in keeping of them Psal. 19. 11. Deut. 28. 1 to 15. 4. The seventy of Gods wrath against the wilfull breakers of them Deut. 28. 15 to the end For clearing the Evidence consider 1. What is meant by knowledge of God 2. What by keeping his Commandements 3. Signes of this keeping Gods Commandements I. Knowledge of God and of Christ is either 1. Both true and perfect whereby God is clearly known thus none know God in this life but Christ the Sonne Matth. 11. 27. In the life to come all the Elect shall thus know God 1 Ioh. 3. 2. 2. Nor true nor perfect in reference to him that knowes but dubious uncertaine hypocriticall and common to Reprobates which is rather an opinion then a knowledge of God 1 Cor. 〈◊〉 14. 3. True but â—…mperfect whereby all regenerate persons do truly though weakly know God in this life Ier. 31. 34. Iohn 6. 45. 1 Cor. 13. 9. 12. Here understand the last sort of knowledge II. Keeping of Gods Commandements flowes originally from the true knowledge of God For we so farre act as we affect or love we so farre love as we know Hence from this threefold knowledge ariseth a threefold obedience viz. 1. Both true and perfect Only by Christ on earth by Saints and Angels in heaven Phil. 2. 8. Mat. 6 10. 2. Nor true nor perfect as the obedience of hypocrites and carnall men who if they saile not in the matter of obedience yet they still faile in the ground manner and end of obedience Rom. 8. 8. Heb. 11. 6. 3. True and sincere but imperfect by Saints on earth who for matter ground manner and end of obedience are sincere the bent and maine disposition of their hearts upright and unfeigned notwithstanding there be some graduall infirmities and imperfections As Zachariah and Elizabeth walked in all the Commandements of God blamelesse Luk. 1. 6. Here understand this third sort of keeping Gods Commandements to be a signe of true knowledge of God III. Signes of true keeping Gods Commandments whence we may know that we truly know God 1. The Law and Commandements of God are written in the heart of that person that truly keeps them Ier. 31. 33. Psal. 40. 7 8. The heart within answers to the Commandements without As a Book written answers to his minde that writes it As the impression on the wax answers to the character engraven on the Seale c. 2. The inward man viz. the sanctified minde and will and the fixed disposition of them delight in the Law and Commandements of God though that other law in the members rebell against it Rom. 7. 18 21 22 23 25. How did David delight in Gods laws Psal 119. 97. Delightfull loving cordiall obedience is the truest keeping of Gods Commandements They are farre from keeping Gods Commandements whose mindes are enmity against Gods Law Rom. 8. 7. 3. Turning from every evillway for the keeping of Gods Word Psal. 119. 101. 4. Obeying Gods Commandements Evangelically for substance and circumstance as he requires For Matter what he requires Iohn 1. 5. 14. For Ground and root of obedience 1 Tim. 1. 5. For Manner how he requires Iohn 4. 24. For end which we should aime at in all obedience 1 Cor. 10. 32. 5. Universall unlimited respect to all Gods Commandements one as well as another Psal. 119. 6. Iam. 2. 10 11. As Caleb Numb 14. 24. As Zachariah and Elizabeth kept all Luke 1. 6. 6. Constancy and Perseverance in keeping Gods Commandements Psal. 1. 2 3 and 119. 20. I have inclined my heart to do thy statutes alway unto the end Psal. 119. 112. II. Secondly Not sinning or Deniall renouncing of sinne aright evidenceth wee know God aright They that commit sinne are grossely ignorant of God Whosoever sinneth hath not seen him neither known him 1 Joh. 3. 6. This particular of not sinning as the property of the regenerate Together with the distinctive differences betwixt the sinning of the regenerate and of unregenerate persons See fully opened Chap. 2. Evidence 3. pag. 29 to p. 60. III. Thirdly A right entertaining and hearkening to the true Apostolicall doctrine is a notable evidence of the true knowledge of God in us as the listening to false Teachers and doctrines rejecting the true is a signe of ignorance of God and of a carnall state They viz. Anti-Christian Teachers v. 3. are of the world therefore speak they of the world and the world heareth them We are of God He that knoweth God heareth us He that is not of God heareth not us Hereby know we the Spirit of truth and the spirit of errour 1 John 4. 5 6. Signes of right entertaining and hearkning to true Apostolical doctrine 1. When we entertaine their doctrine discerningly distinguishing and discriminating by help of Scriptures their sound doctrine from all unsound opinions divers and strange Doctrines of false teachers Heb. 5. 14. 1 Ioh. 4. 1. Act. 17. 11. Rev. 2. 2. 2. When discerning their doctrine we entertaine it believingly the Word being mingled contempered or united with faith in the hearers Heb. 4. 2. 3. When we entertaine it readily with all readinesse of minde Act. 17. 11. 4. When we entertaine it reverentially with awfull trembling at it as the Word of God Isa. 66. 2. 1 Thes. 2. 13. 5. When we entertaine it with a singular love affectionatenesse ond estimation Gal. 4. 13 14 15. contrary is that in 2 Thes. 2. 10 11. 6. When we entertaine it obedientially obeying from the heart that forme of doctrine unto which we are delivered Rom. 6. 17. being conformed yea transformed by the doctrine received yielding prosessed subjection to the Gospel 2 Cor. 9. 13. 7. When we so receive it as to retaine it firmly not leaking or letting it slip Heb. 2. 1. 1 Thes. 5. 20 21. IV. Finally Mutuall Reciprocall Brotherly love Evinceth that we know God aright Beloved let us love one another for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love 1 John 4. 7 8. He must needs know God that truly loves his brother the childe of God For 1. He that loves his brother is borne of God 1 Iohn 4. 7. and 3. 10 14. and he that is borne of God among other graces infused hath illumination whereby he knowes God 2. He that loves his brother truly knowes Gods image in his brother how lovely it is in him and therefore loves him 1 Iohn 5. 1. 3. He that loves his brother knows Gods Authority in his Command And this Commandement we have from him that he who loveth God love his brother also 1 Joh.
1. The evidencing of true brotherly love by our true love to God in many expressions 2. The Grounds why they that love God should love their brethren 1. God hath commanded both these loves 2. It 's easier to love our brother whom we have seen then God whom we have not seen therefore he cannot be truly imagined to love God that loves not his brother 3. Gods exemplary love God hath so loved us shall we not then love one another 4. Gods Image is engraven upon his chiidren therefore if we truly love the Father we cannot chuse but love the Fathers Image in his Children Hence Bernard calls the love of God and of our Brethren the two wings whereby the soule flies up to heaven Love hath two wings the right wing is the love of God the left wing is the love of our neighbour No man can fly to heaven with one wing Why because the love of God alone without the love of our neighbour or of our neighbour alone without the love of God availes not for attaining eternal happinesse Take thou both these wings the love of God and of thy neighbour that thou mayest fly freely in well-doing and come to the Countrey of the heavenly Kingdome Signes of true brotherly love See in Cap. II. Signe VII p. 168 to p. 173. and Cap. VIII throughout CHAP. VII Evidences or Signes of our Fellowship and Communion with God and with Jesus Christ. I. FIrst The Holy Spirit of God and of Iesus Christ given to us is a clear evidence of our Communion with him Hereby we know that he abideth in us by the Spirit which he hath given us 1 John 3. 24. And again Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 John 4. 13. His abiding in us His dwelling in us and ours in him are metaphoricall expressions denoting the sweet spiritual Communion betwixt God and us For they that abide and dwell with one another have fellowship together but they that abide and dwell in one another they have a more immediate and intimate Communion with one another And thus it is betwixt God and his people How do we know and discover this our Communion with God by his Spirit given us Answ. His Spirit given us makes us know this many wayes viz. 1. As the inward immediate efficient cause of this Divine Communion with us For 1. God dwells in us by his Spirit Eph. 2. 22. 2. Christ supplies his corporal absence from his Church by his Spirit Ioh. 14. 15 17 25 26. and 16. 7 8. 2. As an Anoynting teaching us all things 1 John 2. 27. Revealing to us the things given us of God 1 Cor. 2. 12. And illuminating us with light to receive them Sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate Ray that it wonderfully assures us hereof Iohn 14. 21 22 23. 3. As a witnesse with our spirits Rom. 8. 15 16. And when the Spirit testifieth saith Chrysostome what ambiguity remaineth 4. As a Seale upon our hearts Ephes. 1. 13. 5. As the earnest first-fruits and handsel of our Adoption and endlesse Communion with God in glory Ephes. 1. 14. Rom. 8. 23. 6. Finally As the original cause and root of all these spiritual fruits which are onely found in them that have Communion with God Gal. 5. 22 23. But by what signes or evidences may we know that the Spirit of God and Christ which is one and the same Rom. 8. 9. is given to us Answ. Hereof there are many discoveries For if the Spirit of God be given us Then 1. We are or have been effectually convinced by the Spirit of our own Natural misery and of Christs Supernatural Al-sufficiency to remove it Iohn 16. 7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6. 11. mortifying the old man vivifying the new man in us Rom. 8. 13 11. 3. We are acted guided led by the Spirit of God Rom. 8. 14. That is to say We make him the Guide and Governour of our whole life As Oecumenius hath well interpreted in 4. We minde the things of the Spirit Rom. 8. 5. Our Thoughts Projects Contrivements Ponderings c. do habitually fix here 5. We bring forth the fruits of the Spirit The Spirit cannot be barren nor bring forth bad fruit Eph. 5. 9. Gal. 5. 22 23. 6. We combate by the Spirit against the flesh Galat. 5. 17. 7. We are strengthened for every good word and work with might in the inner man by the Spirit Eph. 3. 16. Col. 1. 10 11. And in particular by the Spirit we are notably enabled unto prayer against all our infirmities Rom. 8. 15 26 27. II. Secondly The true abiding of the ancient Primitive Truth and Doctrine of Christ in us So that we are not carried aside to unsound new-fangle opinions notably discovers our Communion with God Let that therefore abide in you which ye have heard from the beginning If that which ye have heard from the beginning shall remaine in you ye also shall continue in the Sonne and in the Father 1 John 2. 22 23 24. That which ye have heard viz. that Doctrine that truth that hath been preached to you From the beginning viz. from the beginning of the Doctrine of the Gospel by Christ his Prophets and Apostles We are not to heed what others have done or believed before us but what Christ hath commanded us to do and believe who is before all All novelties in Doctrine are to be censured by primitive truths and brought to the ancient standard from ehe beginning it was not so for their regulation Now the abiding of the Primitive Doctrine of Christ in us evidenceth our contiâ—…ance in Father and Son and so our Communion with them For God is truth Deut. 32. 4. Christ is truth John 14. 6. The Spirit is truth 1 John 5. 6. Yea God is absolutely the first truth cause of all truth in the world therefore he that abides in truth which was from the beginning truly and sincerely hath Communion with God 2 Iohn 9. Signes of sincere abiding in the truth 1. A Cordial love of the truth 2 Thess. 2. 10. Contrary those 2 Tim. 4. 3 4. 2. A consciencious care to do nothing against the truth but any thing for the truth 2 Cor. 13. 8. 2 John 10 11. 3. An earnest contending for the faith once delivered to the Saints Iude 3. Not for new up-start doctrines and new coyned opinions 4. A bearing witnesse to the truth both verbally and really in worst of times and against greatest of dangers As did Paul Phil. 1. 17. The Angel of Pergamus Rev. 2. 13. yea Jesus Christ himself bore witnesse to the truth to the death Iohn 18. 37. III. Thirdly True confessing that Iesus is the Son of God is an evidence that such have Communion with God Whosoever shall confesse that Iesus is the Sonne of
God God dwelleth in him and he in God John 4. 15. Doubt But how can this be devils confessed Christ to be the Son of God Mark 1. 24. Luke 4 34 41. yea hypocrites may confesse Christ Matth. 7. 22 23. yet neither hypocrites nor devils have nor can have communion with God Answ. There 's a double confessing that Jesus is the Son of God viz. 1. Dogmaticall arising meerly from the Assenting act of faith that believes the truth of Gods Record or revealed Word touching Jesus Christ that Scripture is true and that Jesus is the Sonne of God the true Messiah promised in the Scripture Thus Devils and Hypocrites may confesse Christ formally dogmatically in words Tit. 1. 16. and in opinion they know him Luke 4. 41. But this Assenting knowing or confessing of Christ may be without all Communion with God and Christ. 2. Fiducial arising not onely from the Assenting but also from the Applying act of faith Confessing Christ with confidence and trust in him for salvation thus hypocrites and devils cannot confesse him This is here meant He that fiducially thus confesseth Jesus Christ 1. He assents to the truth of all Gods Record touching Christ 1 John 5. 10 11. 2. He applies Christ to himself rests and lives upon him according to that Record John 1. 11 12. Gal. 2. 20. Peter as was formerly noted out of Augustine confessed Christ that be might embrace him the devils confessed him that he might depart from them It is one thing to confesse Christ to retaine him another to repell him Notes of true Applying faith See in Chap. 2. Sign 2. p. 25 c. 3. He confesseth Christ thus applied not only verbally in words but really in deeds also Tit. 1. 16. Matth. 7. 21. observeth his Commandements This is saith Cyprian to be a true Confessor of the Lord this is to be a Martyr of Christ to keep the solid firmnesse of his truth inviolate in all things not to be a Martyr for the Lord and endeavour to destroy the Precepts of the Lord. 4. He confesseth Christ even unto sufferings and unto death Acts 20. 23 24. 21. 13. Revel 2. 13. In this regard Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time That among the various and exquisite torments of the secular power the body being tortured tormented and butchered yet they confessed Christ with a free though a departing spirit IV. Fourthly Not doing or practising of sin is a signe of Communion with God Whosoever abideth in him there 's Communion with God sinneth not whosoever sinneth hath not seen him neither known him He that committeth sin is of the devill for the devil sinneth from the beginning 1 John 3. 6 8. Consider now whether thou art a Practioner in sin Signes of doing or practising of sinne as also what a vast difference there is betwixt the sinning of the regenerate and the unregenerate See in Chap. II. Sign III. p. â—…9 to 60. V. Fifthly Unfeigned lobe to God and dwelling therein discovers to us our true Communion with God And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 1 John 4. 16. God is love what more precious He that dwells in love dwelleth in God what more gracious and God in him what more glorious Love to God is a Signe not only of Gods cohabitation with us but of his and our mutual inhabitation in one another There 's Communion Habitual dwelling in the love of God must needs be an indication of our Communion with God For 1. Our true love to God denotes a Reciprocation of mutual affections betwixt God and us For we love him because he first loved us 1 Joh. 4. 19. 2. Our true love to God implies consequently a Reciprocation of the genuine fruits and effects of love mutually God loves us and redeems calls adopts sanctifies justifies glorifies us we love God and trust in him fear him obey him c. both these import spiritual communion with God Admirably speaks Bernard of this love and this communion Love makes thee the house of the Lord and the Lord thine house Love is an happy artificer which can make such an house for its Maker This house consists not of lime and brick nor stone nor wood nor gold nor silver nor precious stone It surpasseth all gold and silver Honey is but wormwood to its sweetnesse In this house the blinde have sight the lame walke the crooked are made straight the infirme have health the dead have Resurrection and all enterers happinesse But how may we know that we truly dwell in Gods love Answ. By these ensuing Signes viz. 1. When we love God with an intensive love viz. with all that is within us Luk. 10. 27. 2. When we love God with a predominant love that supereminently overcomes our love to all other objects besides God Psal. 97. 10. Matth. 10. 37. compared with Luke 14. 26. Rev. 12. 11. 3. When we love him obedientially so as willingly to do any thing at his Command Iohn 14. 15 21 23. 1 Iohn 5. 3. 2 Cor. 5. 14. 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his glory Cant. 8. 6 7. Acts 20. 23 24. 21. 13. 5. When we love him continually in incorruption as the Original signifies Eph. 6. 24. when our love is like heart of Oak or Cedar will not worm eat rot or putrefie but constantly persevere incorruptible VI. Sixthly Walking in light and not in darknesse evidenceth our Communion with God God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darknesse we lie and do not tâ—…e truth But if we walk in the light as he is in the light we have fellowship one with another viz. God with us and we with God And the blood of Iesus Christ his Son cleanseth ne from all sin 1 John 1. 5 6 7. There 's 1. A darknesse of grosse ignorance and error Eph. 4. 18. 2. A darknesse of sinfulnesse or sinful misery Eph. 5. 8. Acts 26. 18. Habitually to walk on in these argues the want of Communion with God who is purest light without all darkness whatsoever In vaine for such to pretend they have Communion with God Signes of walking in light not in darknesse 1. When we are effectually translated from darkness to light This is presupposed for till a man be brought from natural state of darknesse to a supernatural state of light there can be no walking in light Acts 26. 18. Col. 1. 13. Eph. 5. 8. 2. When we cast off the works of darkness and put on the Armour of light Rom. 13. 12 to the end When we bring forth the fruit of light as some Original Greek Copies read it Eph. 5. 9. 3. When
BELIEVERS Evidences FOR ETERNALL LIFE Collected Out of the First Epistle of JOHN which is Catholique Explained and confirmed By very many Subservient Signes or Under-Notes Grounded upon Scriptures and Illustrated by Testimonies both of Ancient Fathers and Modern Writers Whereby Persons truly Regenerate may divers wayes Discover their present State of Grace and Title unto glory By FRANCIS ROBERTS A. M. Pasâ—…or of the Church at Augustines LONDON The second Impression Brethren Give Diligence to make your Calling and Election sure 2 Pet. 1. 10. Examine your selves whether ye be in the Faith Prove your owne selves KNOW ye not your owne selves How that Jesus Christ is in you except ye be reproâ—…ates 2 Cor. 13. 5. London Printed by T. R. and E. M. for George Calvert and are to be sold at his shop at the Sign of the Half-Moon in Pauls Church-yard neer the little North-door 1655. To the RIGHT HONOURABLE HENRY Earle of KENT And to his Right Noble Consort Amabella Countess of Kenâ—… All Confluence of Blessings both for the life that now is and for that which is to come from the Father of Mercies and God of all Consolations Right Honourable OF all people in the world that 's the only happy people whose God is the LORD the Lord being that suprem good in whom alone are concentred all beatificall Perfections No people can enjoy the Lord as their God but by Covenant in Christ Iesus that only way unto the Father Covenant-Interest in Christ cannot actually be pleaded by any person but only such aâ—… are actually seized of a gracious Covenant-State thâ—… Grace of the Covenant iâ—… us being the surest Pledgâ—… of Gods entring into the Coâ—… venant of Grace with us Sâ—… that to be in a Graciouâ—… State is true happinesse Bâ—… to know our selves to be such a State is true happinesse double upon us Hereupon that I might lend some help to true believers for reading and discerning their own spirituall Evidences of their State of Grace I have been perswaded to publish this bundle of Beleevers Evidences for Eternall Life in the ensuing Treatise Whereunto I have been the more inclinable that my lines might be of use 1. To support the weak and comfort the feeble-minded who walk heavily and disconsolately in the paths of grace through want of Assurance That they hereby comming in some measure to know the things that are freely given to them of God may lift up the hands that hang downe and the feeble knees and run with enlarged hearts the way of Gods Commandements 2. To confute really the Enthusiasticall fancies the ignorant Anti-Scripturall opinions of some who cry up I know not what imaginary Raptures Revelations and other Dreames of their own as the only Characters of Election and Justification decrying as carnall all discoveries of beleevers spirituall estates by markes and Signes of Sanctification For this sweet Epistle of John the beloved Disciple is full of such markes as in this book is evident Christ hath taught us to judge of the tree by the fruits And Reason directs us to discover the Cause by the effect 3. To divert the distempered minds of men a little if it be possible from jejune empty perverse disputes vain janglings brain-sick notions and speculations the calamity of these crazy times to exercise themselves upon that wholesome necessary practicall businesse of making their calling and Election sure We have laid out farre too much for that which is not bread for that which satisfieth not 4. And finally to rouze up my selfe and all sorts of Christians in this Kingdom in these slippery days wherein both Lives Liberties Health Friends Wealth Pleasures Honours Crowns Scepters and all sublunaries are in such extremity of extraordinary uncertainties to lay hold and make sure of eternall life that in the midst of all terrestriall Concussions and Revolutions we may have a celestiall unshaken foundation of true spirituall Peace and Consolation Your Honours noble respects and undeserved favours heretofore manifested unto me have commanded me to Dedicate and Present unto you this small Testimoniall of my unfeigned gratitude And wherein can I be more truly serviceable to your Honours then in such sincere endeavours to promote your Assurance of eternall salvation Now the God of all Grace fill your hearts with all the fruits of his Spirit unto all riches of the full assurance of understandding and faith and hope in this life And at last crown you both with ineffable glory in the life to come in the full enjoyment of himselfe who is the Heaven of heaven and Glory of glory So prayeth Augustines London Octob. 9. 1648. Your Honours humble and faithfull servant in the Lord FRAN. ROBERTS The Evidences Methodized The chiefe Scope of his Book 〈◊〉 To Proâ—…te Believers Assuâ—…nce of â—…eir true â—…te of Grace To his end herein are â—…folded I. The Saints Assurance itself in Generall viz. the 1. Nature of it Preface Pag 14 15 â—…6 2. Tryall of it Pref. p. 16. to 22. 3. Way of Attaining it Pref. p. 22. to 26. 4. Inducements to it Pref. p. 26. to 30. II. The Evidences or Signs in Particular Leading to Assurance of Eternal Life These discover I. Gods Gratuitous Love to us in Jesus Christ How he loved us first pag. 10 11 12. 200. where 1. IV Signes of Gods love to us pag. 5. â—…o 21. 2. VI Signes of Gods love Applyed to us pag. 201 202. II Our Gracious state towards God according to his love in Christ. viz in our I. Enjoyment of the Spirit of Christ himselfe The immediate Author of all Grace where 7 Signes of the Spirit given unto us pag. 216 217. II. Enjoyment of the gracious effects of the Spirit viz. I. Regeneration or New-birth at our Conversion Here 1 How the Soule is brought to Christ by 7 steps pag. 25. to 28. 〈◊〉 How the Father drawes the Soule to Christ in six particulars pag. 25 26. 3. 〈◊〉 Signes of Regeneration pag. 21. to 180. II. Sanctification our Persons by 1. Mortifying of the Old man 1. In generall Sinne where 1. How Regenerate persons Sinne not like the unregenerate in eight distinctive Characters pag. 38. to 60. 2 How Regenerate persons may possibly Sin against Grace in five degrees pag. 89 90. 3 How the Regenerate Sinne not the Sinne against the Holy Ghost pag. 60. to 127. 2 In Particular 1. Errours How farre the Regenerate overcomes them pag. 127 to 139. 2. Love of the World 15. Signes of inordinate love of the world pag. 9 10. 207 208. Many Signes of overcoming the worlds Smiles and Frownes pag. 142 to 162. 3. Slavish Feare 5 Signes that it is cast out pag. 203 204 205. 4. Bosome-Sinne pag. 52 53. 2. Vivifying of the New man Some holy habits wherof are 1 Know ledge p. 70. 71. here coÌ„sider 1. VIII Signes of the Spirits Teaching us pag. 181 182 183. 2. IIII Signes
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