SECT. I.

I. Who, or what kinde of persons they are that are in danger of sinning this sin a­gainst the Holy Ghost.

Answ. This may be resolved, Negatively and Affirmatively.

Negatively, Who they are not; So we shall more distinctly see who they are. Take this in these few Positions.

1. Doubtlesse those persons who are tru­ly regenerate and borne of God, they ne­ver any of them sin the sin against the Holy Ghost, nor can so sin. True, 1. They may commit such sins against light of minde and checks of conscience sometimes, Rom. 7. 15, 19. They may possibly have such blasphe­mous and wicked suggestions darted and in­jected into their thoughts, Matth. 4. 3, 6, 9. They may perhaps fal from their first love, Rev: 2. 4. Yea, fall so fearfully, as David and Peter did. Yea, it may be they may perceive such hard-heartednesse and impenitency upon their soules notwithstanding all this, for a season; that from all these (Satan also sub­tilly taking advantage thereby) they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost. 2. They also that are borne of God, as they have the root of all actual sin still in them, viz. Original corruption dwelling in [Page 63] them, Psalm. 51. 5. Rom. 7. 17, 18, 21, 23, 24 so they have the very roote of this sin against the H. Ghost in particular in them; originall sin being the proper seed, spawne and fountaine of this sin as well as of any o­ther whatsoever. How humbly, vigilantly, and cautiously therefore should all Gods people walke before God, seeing this dangerous principle of originall corruption still sticks in their hearts!

Yet notwithstanding, persons truly borne of God never actually fall into this sin a­gainst the Holy Ghost, nor (all things well considered) can do. For,

1. The Holy Ghost himselfe in Scripture plainly testifies that the regenerate sin not this great sin.—There is a sin unto death: I do not say that he shall pray for it. All unrighteousnesse is sin, and there is a sin not unto death. We know that whosoever is borne of God sinneth not, [viz, as Tertullian Scimus autē quod omnis qui exDeo na­tus sit non delinquit scilicet de­lictū quod ad mortem est. Tertul. lib de Pu­dicitâ, cap. 19. notes, not this sin unto death,] but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not, 1 Iohn. 5. 16, 17, 18. In these and the two precedent verses the Apostle asserts more generally the priviledge of believers in the point of pray­er, viz. confidence in Christ, that they shall have whatsoever they ask according to Gods will, vers. 14, 15. This done, he more par­ticularly accmmodates this their priviledge, declaring how prevalent their prayer shall be [Page 64] in particular for a lapsed brother, to obtain life and pardon for him, verse 16. This par­ticular case of praying for a lapsed brother, is further amplified three wayes, viz. By a Distinction, a Caution, and a Cnofirmation of it. By a Distinction betwixt sin and sin, that a believer may know what sin he may pray for pardon of, according to Gods will, so as to speed. Sin is here distinguished into sin unto dath, and sin not unto death, verse 16. 17. Sin unto death (as Iohannes docebit: Si quis scit fratrem su­um. delin­quere deli­ctum non ad mortem, postulabit & dabitur vita ei: quia non ad mor­tem delin­quit, hoc erit remis­siblle: Est delictum ad mortem: non pro illo dico ut quis postulet, hoc erit irremissibile. Ita ubi est postulationis, illic etiam re­missionis. Ubi nec postulationis, ibi aequè nec remissionis. Se­cundùm hanc differentiam delictorum, poenitentiae quoque con­ditio discriminatur. Alia crit quae veniam consequi possit, in de­licto scilicet remissibili: alia quae consequi nullo modo possit, in delicto scilicet irremissibili. Tertull. lib. de Pudicit. cap. 2. pag. 601, 602. Francker [...], 1597. Tertullian hath observed) is irremissible, or unpardon­able: Sin not unto death, is remissible or par­donable; & for this sort of sin we are to pray. Yet here the Apostles meaning is not to inti­mate that any sin is in its owne nature not mortall; (as Papists fondly distinguish of mortall and veniall sin;) for according to the merit, and proper nature of every sin, there can be no sin so small, but in it selfe it is mor­tall, and deserves death, even death eternall. Rom. 6. 23. For every sin is a transgression of the Law, 1 John 3. 4. and the least trans­gression of the Law, though but once ad­mitted, in its owne nature exposes to the [Page 65] curse, Gal. 3. 10. But though all sins are mortall meritoriously, yet some sins are not mortall eventually, viz. God is pleased not to inflict the punishment of eternall death for every sin, that deserves it (and this the Apostles sence here, as Pecca­ta negat mortifera esse, quae etsi morte digna sint, non tamen tam atro­citer à Déo puniūtur. Ideo pec­cata in se non aesti­mat: sed judicium de illis ex paterna Dei indul­gētia facit, quae reat [...] condonet, ubi tamen culpaerati Den que morti non addicit quos De­us erigen­do restitu­it in vitā, quamvis per [...]os non steterit quò minus à vita alienati essent. Iob. Calv. Comment in loc▪ Calvin hath judi­ciously observed) though there is one kinde of sin, which is mortall not onely merito­riously in its owne nature; but eventually, God alwayes so plaguing it. And what sin can this be but that sin against the Holy Ghost, of which, Matth. 12. 31, 32. Heb. 6. 4, to 7. and▪ [...]0. [...]6 to 31. seeme plainly to speaks. (2.) By a caution, not to pray for the pardon of that sin unto death, vers. 10. For that were not to pray according to Gods Will, in­asmuch as God hath declared that of all sin he will not pardon that sin, Matth. 12. 31, 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered; not yet as considered concretely in this or that person, whom we can clearly and infallibly discover to have fallen into it. (3.) By confirmation, the A­postle gives a reason why we should pray for pardon of the sin of a lapsed Brother, of any regenerate person; in that he that is borne of God never commits this sin unto death, this impardonable sin. Why? He that is begotten of God keepeth himselfe, and [Page 66] that wicked one toucheth him not, Vers. 18. It is not said, He tempteth him not: but he touch­eth him not. How doth not Satan that wicked one touch him? Non tangit tactu qualitativo, i. e. Not with a qualitative touch, saith Cajetan in loc. but Hinc au­tem infer­re voluit, orandum pro omni­bus Dei fi­liis esse: qui ad mortem non pec­cant. Addi­tur proba­tio. Quòd quisquis ex Deo ge­nitus est, [...]ipsum fervat: hoc est, conti­net se in Dei timo­re: nec se ita abripi pacitur, ut extincto pietatis sensu, Diabolo & carni totum se permittat. Nam cùm dicit non tangi eum à maligno, ad lethale vulnus referendum est. Neque enim à Satanae vulneribus intacti manent filii Dei, sed ita fidei clypeo propulsant ejus ictus, ut minimè ad cor ipsum penetrent.—Servat se ipsum] Quod Dei proptium est, ad nos transfert. Nam ū quisquis nostrûm salutis suae sit custos, miserum erat praesidium.—Servant ergò se à peccato fideles, quatenus à Deo servantur. Calv. Comm. in 1 Ioan. 5. 18. vide etiam Piscat. in loc. Calvin much more judiciously, He toucheth him not lethally, mortally. The regenerate is not quite exempted from Satans wounding-touch, but by the shield of faith he guards himself from the mortall killing touch, that he is not stabbed to the heart. Whence is it that he is thus preserved? He keepeth himselfe, nay, God keeps him, as Christ prayed, Iohn 17. 11. 1 Pet. 1. 5. Else wo, wo to every Christian, were he is own keeper. He keeps himself from this sinne, whilest God keeps him; for he acts meerely in Gods strength, and no further. Thus the H. Ghost plainly testi­fies that they that are borne of God sin not this sin to death. Make but sure to thy con­science that thou art borne of God, and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost.

[Page 67] 2. Should it come to passe that the regene­rate might sin against the H. Ghost, then they might totally and finally fall away from God: But that any regenerate person should totally and finally fall away is as impossible; as that Gods Covenant, promises, and faith­fulnesse should faile; or that Gods Spirit, grace, and power preserving them should be overcome, (as was before cleared) or that Gods immutable decree for their salva­tion should be shaken or overthrown, 2 Tim. 2. 19. Rom. 8. 29, 30.

3. They that are regenerate shall never come into condemnation. There is no con­demnation to them that are in Christ Iesus, who walk not after the flesh, but after the Spirit. For the Law of the Spirit of life hath made them free from the law of sin and death, Rom. 8. 1, 2. There­fore they shall never fall into the sin against the H. Ghost; for they that fall into that sin, cannot possibly escape condemnation.

2. Questionlesse those persons have not sinned the sin against the H. Ghost, who are perplexed, troubled, and afraid that they have fallen into it. That very jealousie, fear, solicitousness, and trouble of conscience, lest thou shouldest have already so sinn'd, is an undoubted proof and evidence that thou never did'st commit that sin in all thy life: for no person that indeed ever sinned against the Holy Gost, either was or could be afraid, perplexed or troubled in spirit about it; such [Page 68] trouble being inconsistent with the nature of that sin, which leaves no place for any reli­gious feare, suspicion, jealousie or trouble of heart about it. They that so sin, sinning wil­fully, obstinately, maliciously and blasphemously against the Spirit of grace, without all co­lour, shadow or possibility of remorse or repentance, Matth. 12. 31, 32. Heb. 6. 4, to 7. and 10. 26, to 31. These feares and trem­blings of poor soules in this case, are signes in­deed that they are very weake, and Satan very busie with them, abusing their weaknesse: but they are no signes of this sin committed by them, but rather of the contrary.

3. Those persons that are without the vi­sible Church, and without the Gospel-ordi­nances, as We may conclude, that Turks and Infi­dels, that all Athe­ists & Epi­cures they have not yet sinned against the H. Ghost, not Pha­ra [...]h a ves­sel of Gods wrath, not Sodom and Gomorrah with all their filthinesse, not Rabshakeh, or any such who would make themselves God, they have not sinned against the Holy Ghost: They are accursed Creatures, and their sins are abominable, they are bond-slaves of Satan, and strangers from the God of Is [...]ael, but yet we may say truely it shall be easier for those of Sodom, and Gomorrah, for Tyre and Sidon in the day of judgement, then for these wicked blasphemers of the H. Spirit, which not only ful­filled the full measure of these Pagans sin [...], but have also contem­ned the graces which were given unto them, and despised the Spi­rit, of which the Pagans were never made partakers. Mr Deering in his readings upon the Epistle to the Hebrews, ch. 6. 3, 4 5 6. Lect. 27. Turks, Pagans, &c. (though some of the Ancients Sive ergò sit ille Paganus, sive Judaeus, sive Christianus, sive ex Judaeis vel Christianis Haereticus, sive quodlibet aliud habeat uomen erroris, non dictum est ille, aut ille: sed qui dixerit verbum contra Spiritum Sanctum: id est, blas­phemaverit Spiritum Sanctum, non remittetur ei ne (que) in hoc saecu­lo neque in fu [...]ure. D. August. de verbis Domini. Serm. 11. cap. 4. think even such may [Page 69] sin against the H. Ghost) as also those per­sons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and pow­er of them; they are not for present in im­mediate capacity of falling into this dread­full sin against the Holy Ghost (though the root of it, being original coruption, be in them wholly unmortified) for as much as it is not immediately▪ and actually incident but to such as are within the Church, and those therein who wanting true grace, have yet received some common grace of illumina­tion, and taste of spirituall things, He­brewes 6.

Affirmatively, false-hearted, hypocriti­call Professours of Christ and Christianity, living in the bosome of the Church; who were never throughly renewed, Col. 3. 10. Tit. 3. 5. not partakers of the true life of God, Eph. 4. 18. and power of godlinesse; but onely attained the forme of godlinesse, 2 Tim. 3. 5. a name that they live, Rev. 3. 1. and some formall accomplistments of Hy­pocrites and temporary beleevers (who to 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 [Page 70] 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 saint­like 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 Quo pri­mum docet Peccatum in Spiri­tum san ct [...]m non admittini­si post ve­ritatcm E­vangel [...] agnitam & approbatā in Consci­entia. Non igicur ad­mittunt il lud, qui ex ignorantia peccant vel [...]efici­unt. Dein­de docet collatio, magnificis illis do­nis nihil nisi [...], veritatis [...]gnitionem describi: quae quidem ad veram regenerationem non sufficit: Nam etiam ca­nibus & porcis ad vomi [...]um ac volutabrum redeuntibus, h. e. Hy­pocritis & Apostatis continge [...]e potest. D. Pareus in loc. knowledge of the Truth, Heb. 10 26.

[Page 71] 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 [Page 72] 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 Et g [...] ­stastis do­num coe­leste; hoc est, remis­sionem peccato­rum acce­pistis. D. Ambr. Com me [...]t. in Heb. 6. Oecume­nius, the remission of sinnes, which is in Ba­ptisme, for this (saith he) is an heavenly gift. [...]. Oecumen. Comment. in Heb. 6 [...]. 356. B. Lutēt. Pa [...]is. 1631. Pareus, Faith; which is a gift bestowed from heaven upon them that are illuminated. Donum coelcite] quod est fides, quae coelitus datur illuminatis▪ Par. Com. in H [...]b. 6. Calvin, understands the things of Christ, * Gustum doni coelestis] Quo significat supra naturam & mun­dum esse quae nobis in Ch [...]isto conferuntur: & tamen fide gusta­ri. Calv. Comment in. He [...]. 6. [Page 73] 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 InterpretersSpiritus sancti] in distributi­onem do­norum Dei quae in E­pistola ad Corinthi­os beatus Paulus e­numerat, 1 Cor. 12. D. Ambros. Com. in Heb. 6. id est, [...]. Oecumen. Comment. in Heb. 6. Id est. Fidei temporariae. Piscat. schol. in loc. participationem Spiritus] Q [...]ia is est qui unicuique distribuit prout vult quicquid est lucis & intelligentiae; &c. Calv. com. in Heb. 6. Participes facti Spiritus sancti] Quia variis donis Spirtus Deus ornabat fideles in primitiva Ecclesia, ut loquerentur linguis & prophetarent: cujusmodi enumerat Apostolus, 1 Cor. 12. & 14. D. Par. comment. in Heb. 6. 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 Magu [...], many hypocrites had such gifts in the Pri­mitive times, Matth. 7. 22, 23. Act. 8. 13. [Page 74] 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 Bon [...] verbum Dei,] hic doctrinam dicit Evá­gelicam. Ambros. Comment. in Heb. 6. Ambros. the Doctrine of Christ, saith [...] Occumen. com. in Heb. 6 Occumenius: the Word of the Gospel stiled good, i. e. pleasant, saith Piscat. S [...]bol. in Heb. Pis­cator: the holy Scriptures, saith Par. Comment. in Heb. 6. Parcus: (all come much to one) and Vocat gustum boni Dei vevbi] quo significat non quovis modo illic manifestari Dei voluntatem: sed quae suaviter nos delectat. Denique hoc epitheto notatur discrimen legis & evangelij; quc­niam illa nihil praeter severitatem & judicium continet: hoc au­tem suave est divini erga nos amo [...] is & paternae indulgentiae te­stimonium. Calv. in loc. 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; [Page 75] 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 [...]rd Iohn Baptist gladly, Mar 6. 20. The hearers resembled to the stony ground, [...]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. As Am­bros. & Oe­cumen. in Heb. 6. & Calv-Com. in Heb. 6. Most by [world to come] here understand the life to come in heaven; and by [the powers of the world to come,] the Resurrecti­on of the Saints bodies, their blessed separa­tion from the Goates, and sentence of Salva­tion from Jesus Christ, together with all that blisse, joy, glory, vision of God, and be­nefits of eternall life which they shall possesse in heaven: All which may be well called [powers of the world to come,] partly (1.) because then they shall appear to be glorious effects of Gods power; partly (2.) because Christ the mighty God, Isa. 9. 6. hath made it a powerful Kingdom, which cannot be shaken; partly (3.) because now the very apprehensions and hopes of them work powerfully effects of [Page 76] comfort, joy, delight &c. in the hearts of them that expect them, Rom. 5. 1, 2. These [powers of the world to come] formall professours may Gustave­rint, [...]. Vid. 1 Tim. 4. 1 Est autem imprimis notanda emphasis hujus ver­bi. Nam aliud est vere cre­dere, uti Lydia illa cujus cor aperuit Dominus, Acts 16. 14. Aliud verò gu­stum ali­quem ha­bere, quamvis ne hoc quidem nisi ex Spititus sanctigra­tia fieri possit) verumquae fructum non ferat, quod eamre probi statim evomant. Beza Annot. iu Heb. 6. 5. taste, By Contemplation of them with some delight, and by Application to them­selves (though falsly,) by a temporrary Faith, Luk. 8. 13. which for present may leave some tincture and relish of sweetnesse upon their spirits. Hence Balaam wished, Let me dye the death of the righteous, and my last end be like his, Numb. 23. 10. But D. Pareus in Comment. in Heb. 6. 5. Sic D. Chrisostomus in [...]. some by [world to come] understand these last times of the New Testament, in opposition to the world past under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel, he phraseth it [...], i. e. the world come; For unto Angels hath he not subjected the world to come, of which we speake, Heb. 2. 5. By [powers of the world to come] in this sense they under­stand the Signes, wonders and miracles with which God did powerfully beare witnesse to the Apostles and their Doctrine, Heb. 2. 4. Mat. 16. 26. as Christ promised, Mar. 16. 17, 18. And those that had the gifts of working mi­racles in the primitive Church, are called, [...], i. e. powers, 1 Con. 12. 28, 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a [Page 77] teste of such powers of miracles, &c. Matth. 7. 22, 23. And doubtlesse Iudas wanted not this gift, else the rest of the Apostles might have suspected him rather then themselves to betray Christ, which they did not. Now though this latter interpretation be plausible, and the expressions here used may well bear this sense, being elsewhere used to like pur­pose: y [...]t the former exposition seems rather to be preferred, (1.) partly, pecause so the sense wil rise in this particular of tasting the powers of the world to come, above all the other forementioned, which according to the latter exposition, rather fals; (2.) partly, because so a [...]tology will be prevented in these particu­lar qualifications enumerated, which accord­ing to this latter interpretation cannot be a­voided, understanding powers of miracles, which evidently come under the former par­ticular of partakers of the Holy Ghost.

Thus much for the first thing to be open­ed, viz. Who they are that have a more im­mediate habitude to, and are more neerly in danger of the sin against the Holy Ghost.

SECT. II

Next consider we,

What the sinne against the Holy Ghost is, and wherein it consists? And here I may ingenuously confesse with Forte in omnibus Augustine writing upon the blasphemy of the Holy Ghost, what [Page 78] it should be, that happily in the whole sacred Serip [...] th [...] is scarce found a greater and Sanctis Scripturis nulla ma­jor quae­stio, nulla difficilior invenitur; unde ut vobis ali­quid de me ipsofatear, semper in sermoni bus quos ad popu­lumhabui, hujus questionis difficulta­tem mole­stiamque vitavi: non quia nihil haberem quod inde utcunque cogitarem; neque enim in re tanta petere, qua­rere, pulsare negli [...]em: sed quia ipsi intelligentiae, quae mi­hi aliquautum ape [...]iebatur, verbis ad horam occurrentibus me posse sufficere nor putarem. Agustin. de verbis Domin [...], Serm. 11. cap. 5. an harder question then this is. And were it not, [...]. That Scripture hath revealed some­thing concerning it: And, 2. That it is neces­sary to endeavour the satisfaction of the weak scrupling Consoiences of some trem­bling Christians about it; that they have not fallen into it, and by the Grace of God [...]e­ver shall 3. As also that it is a thing desirable, that all truely Regenerate persons may more cleerely see the riches of Gods grace, in his undoubted preserving all and every one of them for ever from comitting it, that so they may walke the more thankfully, humbly and watchfully before the Lord: I say were it not for these considerations, I should most wil­lingly have bin silent herein. But these efford both warrant and encouragement to speak, so it be soberly, and according to Scripture.

For more clearnesse herein, consider. (1.) The Name. (2.) The Nature. And (3.) the Grie­vousnesse of this sin against the Holy Ghost

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.

[Page 125] 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 [Page 126] 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 [Page 127] 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 IV. 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 [Page 128] 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 Specia­lem notam apponit, quâ meli­us discer­nere veros Prophetas a falsis li­ceat.—in Christum scillicet, si cuti scopus est ad quem re­cta fides collimat, ita scopu­lū esse ad quem im­pingunt omnes hae­retici. Calv. Com­ment. in 1. Epist. Ioan. 4. 2. 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 strength, In his own strength who can prevail against the [Page 129] depths and subtilties of Satan and his instru­ments?) but only from the power of God in them; for greater is he that is in you, then he that is in the world. Satan is in the world in the wicked, especially in false Prophet; and hereticall Seducers, (who are therefores called his Ministers, 2 Cor. 11. 15.) blinding and deceiving them, instigating and instruct­ing them to deceive others: But God, Christ, the Spirit, is in the people of God, anointing them to understand all things, 1 Ioh. 2. 27. discovering to them the depths of Satan and his Agents, 2. Cor. 2. 11. and preserving them so in the truth, as they shall not be poysoned with the error of the wicked. Thus GOD in them, is stronger then Satan in the world against them. In Gods strength, not their own they overcome seducements to Error and Heresie; And this their victory disco­vers they are of God

Obj. But overcoming of Error, Heresie, and seducements thereunto, seems not to be a sure signe of Regeneration; for, 1. Sometimes even Gods own childeren are overcome with errone­ous opinions. One whom God had received into favour, and should be holden up, yet might er­roneously hold himself bound in conscience to the legall difference of dayes and meats, under the Gospel, Rom. 14. 1, to 7. The Apostles them­selves erroneously deemed, Christ should be a worldly King, Mar. 10. 37, 41. And this error was not cured in them, though they were eye­witnesses [Page 130] of his Passion and Resurrection, Act. 1. 6. And the Church of Galatia erred grossely in the point of Iustification, mingling Moses with Christ, the works of the Law with Faith in justification, Gal. c. 3. c. 4. c. 5. There­fore all that are borne of God, do not overcome such errours and hereticall seducements. And 2. sometimes even carnall unregenerate per­sons may hold, confesse and maintain the truth: doubtlesse Jud as truly preached Christ, yea the Devills themselves believe there is one God, Jam. 2. 19. yea, confessed Christ to be the sonne of God, Mar. 1. 24. Therefore others overcome Errour as well as Gods people; and therefore, overcom [...]ng erroneous hereticall seducements, is no sure note of Regeneration.

Answ. For resolution in this materiall Objection, consider briefly these following Positions, viz.

1. A grecious Regenerate person may sometimes be overtaken with an Errour of Opi­nion in lesser matters of Faith. As there are more weighty matters of the Law, Mat. 23 23. and lesse weighty: so there are more or lesse weighty matters of Faith, Fundamentals, and built upon the foundations. Proportionably there may be Errour against fundamentals, not holding the Head, &c. Col. 2. 19. and there may be Errors only against lesser mat­ters. These lesser Errours may possibly be­fall godly regenerate persons; as the Errour about Legall dayes and meats in the times of [Page 131] the Gospell, incident to a dear child of God, Rom. 14. 1, to 6. And no wonder. For, (1.) God hath no where promised to the dear­est of his servants an universall exemption from lesser or greater Errors. (2.) The best, and perfectest of Gods people in this life have remaining in themselves the founda­tion of Error and Heresie, many reliques of darkenesse, weaknesse, instability, &c, We know but in part.—We see through a glasse darkly, 1 Cor. 13. 9, 12. All men are lyars, Rom. 3. 4. 3. Unity of Faith, and of the knowledge of the Son of God, or onenesse of Judgements in all points, is to be expect­ed among all the Members of Christs my­sticall body, till (as the Apostle intimates) we all come unto a perfect man, unto the mea­sure of the stature of the fulnesse of Christ, Ephes 4. 13. And where there is not Unity of Faith and Knowledge, there will be some diversity in Opinions; and diverse Opinions must inevitably some of them be Erroneous, So that lesser Errours (though they are part of the misery and reproach of the Saints in this life, and diseases which they ought to labour against) may attend upon Gods own people.

2. Regenerate persons may perhaps for a time be insnared in some Errours that are more grosse and dangerous, and that against funda­mentals of faith. Christ and his Offices are fundamentals, 1. Cor. 3. 11. Eph. 2. 20. yet [Page 132] the Apostles, till the sending of the Holy Ghost upon them, were in an errour about Christs Kingly office, taking it to be tempo­rall rather then spirituall, Mark. 10. 37, 41. compared with Act. 1. 6. Iustification by faith alone, a fundamental, R [...]m. 3. 28. Gal. 5. 4, 5, 6. yet for a season the Galatians laboured un­der that grosse Errour of the necessity of Le­gall works with Faith, to justification. So that to be drawn into some grosse Errours for a season, doth not presently conclude a nullity of grace; As also may appear by the three former Reasons. Though it must needs be confessed, that it is a very sad, uncomfortable and dangerous thing for any of Gods peo­ple to fall into such grosse Errours. For, 1. hereby their Minds that should be treasuries of Truth, are darkned, Eph. 4. 18 corrupted, 2 Cor. 11. 3. bewitched, Gal. 3. 1. Now how grievous is it to have a mans mind corrupted! The Leprosie in the head, was the worst of all Leprosi [...]s, Lev. 13. 44. If the mind, the light be darknesse, how great is that darknesse? Mat. 6. 23. It was Gods heavy plague upon the Gentiles, to be given up [ [...]] to a mind void of judgement, Rom. 1. 28. 2. Hereby their soules, which Christ hath bought with his precius blood, shall be en­dangered: for Heresies are works of the flesh, destructive, damnable, and shutting out of Gods kingdom, if not repented of, Gal. 5. 19, 20, 21. with 2 Pet. 2. 1, 2. 3. Hereby many weak [Page 133] ones are endangered to be carried with them into the same Errours, out of that good opi­nion they have of their piety. Errour spreads and fret [...] like a gangrene, 2 Tim. 2. 7. And it is no small sin to be guilty of seducing Gods servants, Actively, Exemplarily, or but per­missively. See Rev. 2. 20, 21, 22, 23. 4. Hereby in a word, the Name of God will be blasphe­med, and the way of Truth evil spoken of, 2 Pet. 2. 1, 2.

3. Though Gods people may fall into lesser, yea, sometimes into more grosse Errours for a time: yet there is a great deal of difference be­twixt the Elect and the children of God, and unregenerate, carnall, or hypocriticall persons, in reference unto Erroneous opinions, and the embracing of them. For,

1. The true children of God are not so facile & apt to be carried aside into Error in opinion, espe­cially against fundamentals, as carnall and hypocrites are apt to be. They are not so unsta­ble, fickle, wavering, mutable, unsetled in mat­ters of Faith and Religion, as carnall men are; not so easily tainted, and carried about with e­very wind of doctrine, &c. There shall arise false Christs and false Prophets, and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very Elect, Mat. 24. 24. That comfortable Parenthesis, (if it were possible) intimates a possibility of deceiving others, yet an impossibility of de­ceiving the Elect. It's the property of Christs [Page 134] sheep to follow Christ, for they know his voic [...]; but a stranger [viz. one that brings strange and false doctrines] will they not follow, but will flee from him, because they know not the voice of strangers, Joh. 10. 4, 5. It is observable that when the Holy Ghost tells us, that All that dwell upon the Earth shall worship the Beast; yet the Elect are exempted. All shall worship,—whose names are not written in the Lambs book of life, Rev. 13. 8. And elsewhere Iohn testifieth clearly, They went out from us (viz. by embracing Antichristian doctrines, v. 18.) but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us, 1 Joh. 2. 19. And Paul testifying to the Co­rinthians, that there must be (not only divi­sions, but) also Heresies among them, that they which are approved may be made manifest a­mong them, 1 Cor. 11. 19. implyeth notably, That even in times and places wherein He­resies abound, yet Gods approved ones will withstand and reject Heresies, when others will embrace them; and so the approved, of sound judgments, shall be manifested among all the rest.

Nor need this seem strange, that Gods elect children are not so apt to be carried a­way with every wind of Error, as carnall hy­pocriticall persons; for they are better bal­lasted then these are, they have many pro­tections [Page 135] & preservations from Errour, which carnall men have not. As, 1. Gods election is their sure foundation to keep them from dashing upon the rocks of Errour on which others split themselves. Compare and con­sider well these two places, Mat. 24. 24. and 1 Tim. 2. 17, 18, 19. 2. Gods power through faith keeps them unto salvation, 1 Pet. 1. 5. not their own, nor any meer created power, but Gods power keeps them as in garrison ( [...]s the Greek imports) and this through faith apprehending & applying that Divine pow­er. Faith imbarks the soule in the armes of God omnipotent, and so makes weaknesse strong. And as Gods power through faith keeps them from other enemies and impe­diments to salvation, so from pernicious and damnable Heresies. 3. The spirituall anoint­ing of the Holy Ghost given them, teacheth them all things, 1 Joh. 2. 27. The Spirit search­eth all things, even the deep things of God; So that through the Spirit they judge all things, and have the minde of Christ, 1 Cor. 2. 15, 16. So that hereby they are enabled to discerne Truth, to detect and avoid Errours in judge­ment as well as in practice: which carnal men cannot do, wanting this Anointing and spirituall discerning. 4. Finally, The love of Truth in Gods people is much; they are the children of Truth, 1 Joh. 3. 19. They can do nothing against the Truth, but for the Truth, 2 Cor 13. 8. Their loynes are girt about [Page 136] with Truth, Eph. 6. 14. and therefore they are hereby notably fenced against Errour. Whereas carnall and hypocriticall men are either, (1) Men of corrupt minds, destitute of the tr [...]th, 1 Tim. 6. 4, 5. resisting the truth, 2 Tim. 3. 8. and turning away their ears from th [...] truth, 2 Tim. 4. 4. Or, (2.) They hold the truth in unrighteousnesse Rom. 1. 18. Or, (3.) They are not able to come to the knowledge of the truth, 2 Tim. 3. 7, Or, (4) They lo [...]e not the truth, 2 Thes. 2. 9, 10. And no wonder such persons be unstable, wavering, and apt to embrace lies and fables.

2. The true children of God do not so fully close with Errours in opinion, but rather they are surprized and overtaken with them through infirmity, Rom. 14. 1. The remains of darknesse in their minds sometimes dazling and prevailing against the principle of light. So that as in practice they sin, [non voluntat [...] plena, sed semi-plena] i. e. not with an whole, but with an half-will: So in judgement they erre not with an whole, but with an half-mind; the light of the minde being against the Er­rour, which the prevalent darknesse enter­tains. But carnall persons, whose whole minds are darknesse, Eph. 5. 8 and enmity against God, Rom. 8. 7. having no spark of sanctified illumination in them at all; must needs embrace Errour with more full com­pliance and approbation.

3. The true children of God do not tenaci­ously [Page 137] and obstinately persist in Errours, especi­ally not in fundamentall Errours, Errare possum, Haereticus esse nolo. They may [...]re through invincible frailty, but they will not wilfully and pertinaciously persevere in their Errour, as is the property of Heretical dispositions. Such have the anointing in them to teach them all things, which conse­quently will in due time convince and re­cover them out of Errour, 1 Ioh. 3. 27. A gracious heart is very ingenuous: Convince him but clearly of his Errour, he is ready to [...]cknowledge it and reform it. Solomon not only miscarried in his practice, but seems also to have erred grosly in his judgement, think­ing that happinesse, satisfaction or contentment was to be found in the empty bubble of the crea­ture: But when his own large experience confutes his opinion, how fully doth he pub­lish his Recantation to all Ages, in Ecclesi­ [...]stes? David beholding the prosperity of the wicked, while the rod was tyed to his own back, All the day long have I been plagued, and chastened every morning, Psa. 73. [...], 14. began to harbour an erroneous opini­on of his own and their state: Verily I have cleansed my heart in vain, and washed my hands in innocency, v. 13. Thus he was ready even to condemn the generation of Gods children, v. 15. But when he came into Gods sanctuary, and had his eyes there opened, how ingenu­ously doth he foole himselfe, yea, beast himselfe for it? So foolish was I and ignorant, I was [Page 138] as a beast before thee, Psal. 73. 22. August [...] deserved highly of the Church of God for many excellent Books which he wrote, but especially for his 2 Books of Retractations, and his 13 Books of Confessions: For as in his Confessions he laments the Errours of his Practice, which he had acted: so in his Retra­ctations he condemns the Errours of his judgment, which he had written; In both discovering a gracious self-denying spirit, farre from obstinacie in Errour. That truth may be honoured, he treads his own honour in the dust, and saith, Nec enim quisquam nisi impru­dens, ideo quia mea errata r [...] ­prehendo, me repre­hendere audebit: sed si dicit, non ea de­buisse à me dici, quae postea mi­hi etiā dis­plicerent: verum di­cit, & me­cum facit. Eorum quippe re­prehensor est, quorū & ego. Ne­que enim ea repre­hendere debe [...]em, si dicere de­buissem. Sed qui primas non potuit ha­bere sapi­entiae, se­cundas ha­beat partes modestiae: ut qui non voluit om­nia impoe­nitenda di­cere, saltē poeniteat quae cog­noverit dicenda non fuisse. Aug. in lib. Retract. Prolog. Quicunque ista lecturi sunt, non me imitentur errantem, sed in melius profi [...]ientem. Aug. ibid. Anima haeretica insanabilis, animosa, &c. Aug. de verb. Apost. ser [...]. 22. c. 9. Quar [...]tanta mala & falsa dixistis? Respondere deberent, si Deum timerent, Humanum fuit errare, Diabolicum est per animositatem in errore manere. Melius quidem erat, si nun­quam erraremu [...]; sed vel quod secundum est faciamus, ut erro­ [...]em aliquando emendemus. Aug. de ver [...]. Apost. serm. 22. c. 10. None but an impru­dent man will blame me for blaming mine own errours; for if I ought to have said them, I ought not to have blamed them; But he that could not at fi [...]st be wise, should yet afterwards be modest: that not being able to say only things not to be repented of, may at least repent of what he knowes ought not to have been said. Yea, afterwards be cautions his Reader * not to imitate him in Erring, but in reclaiming his Errour. But contrariwise, a gracelesse heart is wont to be obstinate in Errour, will not yield, though oft admonished, though self condemned, Tit. 3. 10. As Augustine noted in his time, * An hereticall spirit is an incurable spirit: So may we observe in all ages, and specially in this of our own, touching carnal men becoming hereticall, how impenitently; stubbornly, hopel [...]sly do they persist in their Errours and Heresies; how few, if any re­claimed? [Page 139] This is a wicked disposition. Did [...]ey fear God (saith * Augustine) they would [...]y, To erre is humane, but through animosity to persist in Errour is diabolicall. It were best, [...]f we never erred; It were next that, that we [...]mended our Errour.

4. Though carnal men, yea, perhaps Devils themselves, may [contrary to some errours] hold and confesse some truths; yet they neither oppose errours, nor hold and confesse truth, as those do that are the childeren of God. And therefore this hinders not, but that the over­coming of erroneous hereticall spirits, is a signe or evidence of such as are born of God. For,

1. Carnal men oppose not Errour, embrace not truth, from any supernatural illumination or spirit of discerning, but meerly from carnal light, Natural or Acquired. For all that is in and from carnal men, is, as themselves, meerly carnal they are in the flesh, Rom. 8. 8. they are nothing but flesh, That which is born of [Page 140] the flesh, is flesh, Joh. 3. 6. They are very dark­nesse, Eph. 5. 8. Hence therefore the natural man receiveth not the things of the Spirit of God, for they are foolishnesse unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. But the children of God oppose Errour and Heresie, and em­brace the contrary Truths, from principles supernaturall, viz. from the Spirit of God re­vealing the things of God unto them, 1. Cor. 2. 10, 11, 12, 13, 15, 16. and enabling them to un­derstand them so revealed, 1 Joh. 2. 27.

2. Carnal men hold not, confesse not the truth from sincere love to it; for the carnall mind is enmity against God, Rom. 8. 7. and where the mind it selfe is enmity against God, can there be in the heart any sincere love to Gods truth? Of carnall Heathens it's said, they liked not to retain God in their knowledge, Rom. 1. 28. and of carnal Gospellers it's said, Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion, 2 Thess. 2. 10, 11. But the children of God sincerely em­brace and professe the truth, in love; they are [ [...]] i. e. Truthing [...] it in love, Eph. 4. 15. yea, they so love the truth, that they have not loved their liberties and lives that they might defend and maintain it, Rev. 2. 13. This difference Augustine Ecce mo­do audist [...]s in Evange­lio, quod ait Petrus, Tu es Chri­stu [...] filius Dei vivi: Legite, & invenietis dixisse dae­mones, Scimus qui sis, filius Dei Petrus tamē lau­datur, Daemon compescitur. Una vox, facta diversa. Unde se­parantur istae duae confessiones? Laudatur amor, damnatur [...]mor. Non enim amore diacebant hoc Daemones, Tues filius Dei: timore hoc dicebant, non amore. Denique illi in confes­sione dicebant, Quid nobis & tibi? Petrus autem, Tecum sum [...] ad mortem. Aug. de verb. Apost. ser. 31. c. 9. no­tably observed: Behold, ye have heard in the Gospel what Peter said, Thou art Christ the [Page 141] Son of the living God, Mat. 16. 16. Read, and [...]e shall find the Devils said, We know thee [...]ho thou art, the Son of God, Mar. 1. 24. But Peter is commended, the Devils curbed: [...] same voice, divers deeds. Where are these [...] confessions differenced? Love is commend­ed, Feare is condemned: for the Devils said [...]t this out of love, Thou art the Son of God: they said it in fear, not in love.

And the same Dicit Petrus, Tu es Chri­stus, filius Dei vivi: dicunt & Daemones scimus qui scis, fiius Dei & sanctus Dei. Hoc Petrus, hoc & daemones, eadem verba, non idem animus. Et unde con­stat? quia hoc Petrus cum dilectione dicebat, quia fides Chri­stiani cum dilectione est, Daemonis au tem sine dilectione. Quo­modo sine dilectione? Hoc dicebat Petrus, ut Christum ample­cteretur; hoc dicebant Daemones, ut Christus ab iis recederet. Nam antequam dicerent, Scimus qui sis, (Tues) filius Dei; Quid nobis & tibi est, dixerunt, Quid venisti ante tempus per­ [...]re nos? Aliud est ergo confiteri Christum, ut teneas Chri­stum; aliud confeteri Christum, ut repellas à te Christum. Aug. expos. in epist. 1 I [...]annis, Tract. 10 de cap. 5. Author elsewhere saith, This said Peter, this the Devils also: the same words, but not the same minde. But whence was it? because Peter spoke this with love; for the faith of a Christian is with love: But the Devils faith is without love. How without love? Peter said this, that he might embrace Christ: the Devils said it, that Christ might depart from them, &c.

[Page 142] 3. Carnal men, though they confesse Go [...] truth in words, yet they deny it in dee [...]s; [...] contrary to the Lord and his truth, [...]it. [...] 15, 16. But the children of God not only believe the truth, 2 Thes. 2. 13. and professe or confesse the truth: But they also act for the truth, 2 Cor. 13. 8. and walk in the truth, 2 Joh. 4. 3 Joh. 3, 4.

V.

Overcoming the world by faith, may V. be a 5^•h Signe or Evidence of Regeneration. Whatsoever is borne of God overcometh the world; and, This the victory that overcometh the world, even our faith. Who is he that over­cometh the world, but he that believeth that Iesus is the Son of God? 1 Joh. 5. 4, 5. Here we have Two adversaries, The victory, The means of victory. 1. Two adversaries; the Regenerate, them that are borne of God, [...]n one part, who are chiefly Defensive, as the whole armour of God is chiefly Defensive, Eph. 6. 14, to 19. And the world, on the other part, which is principally Offensive, Joh. 15. 18, 19, 20 And what is this world? 1 Partly the men of the world, who have their por­tion in this present life, Psal. 17. 14. These lie in wickednesse, 1 Joh. 5. 19. these hate the Saints, because they are not of the world, but chosen out of the world by Christ, Joh. 19. 19. Understand then wicked worldlings, with all [Page 143] their persecutions of the righteous. 2 Partly [...] worlds lusts, the lust of the flesh, the lust [...] the eyes, and the pride of life, 1 Joh. 2. 16. Iohan. calvini in loc. & Hier. Zanch. in loc. The lust of the flesh, i. e. not only carnal cor­ruptions, but all the pleasures, delights, and c [...]ntentments that the flesh or body desires The lust of the eyes, i. e. not only libidinous lust­full looks, but also all that vanity of the eye about the vain pomp, beauty, honours, glory, riches, and glittering splend or of the world. And pride of life, i. e. All that ambition, osten­tation, bragging, self-admiring, contempt of others, ca [...]nal confidence, arising from confluence of worldly enjoyments. These now are the two adversaries, viz. the Rege­nerate, and the World, the world with all its wicked and their oppositions, with all its lusts & their ensnaring insinuations. 2. The victory not on the worlds side, but on the Regenerates side. Whatsoever is born of God, overc [...]meth the world. 3. The meanes of this victory, Faith in Christ the Son of God.

All this is wonderfull in our eyes. (1.) What inequality in the Adversaries? The whole world with all its vassals, with all its furies and persecutions, with all its lusts, with all its snares of honours, riches, pleasures, &c. and all this against the Regenerate. Alas, how few, how contemptible, how feeble are they I A little flock, Luk. 12. 32. Worme Iacob, Isa. 41. 14. (2.) What imbecillity of the means of the Saints safety against the world; [Page 144] Faith? Faith, a self-emptying grace, a poor beggerly hand, only rich or strong in recei­ving from another, and perhaps a weak palsie trembling hand. But the battell is not to the strong. Remember David and Goliah; how weak and naked David, how strong, how harnessed was Goliah? 3 What succesfull prevalencie, notwithstanding, of the Regenerate against the world? Not only their deliverance from, but defence against the world; Not only defence against, but victory over the world: Not only victory, but universall victory: Whatsoever is born of God evercometh the world. Happy Saints! puis­sant Faith! triumphant Victory! Dost thou overcome the world by faith in Christ? then thou, doubtlesse, art born of God.

Case. But how may I know whether I overcome the world by faith or no?

Resol. Hereby thou mayest discover whe­ther thou conquerest the world by faith, or no: viz. 1. Hast thou true faith in Christ Iesus? 2. Actest thou this faith in Christ victoriously against the world?

Hast thou true faith in Christ? Victory I. over the world is an act of faith in Christ: Faith cannot thus act in thee, till first faith be in thee: thou must first have the faith in Christ, before thou canst use it. Make it clear therefore in the first place, whether thou hast the habit of true faith in Jesus Christ the Son of God. How shall I know that? [Page 145] Answ. Look back to those evidences of true faith in Christ, chap. 2. Evid. 2. p. 23, to 28.

Actest thou this true faith now victoriously II. against the world? Every one that is borne of God, hath so much skil and dexterity in the wielding of Faith, as in some measure more or lesse to overcome the world. All true Be­lievers are conquerours, though not equal con­querours of the world. Now they act their faith against the world victoriously, in two respects especially, viz. 1. Against the smiles of the world. 2. Against the frownes of the world. The worlds Mundus quippe iste periculosi­or est blan­dus quam molestus, & magis cavend [...]s cum, se il­lici [...]diligit, quam cam admonet cogitque contemni. Aug. Ana­sta [...]. epist. 144. frownes are dangerous; but the worlds smiles are double dangerous: In those, the world professes it self an enemy; in these, pretends it self to be a friend: By those, we are alarm'd to the battel; by these, we are inchanted into security, that we may be surprized. To conquer the worlds frownes, is a mighty victory; but to conquer its smiles, is a double victory. True faith acts and pre­vailes victoriously against both.

1. True faith acts vigorously and victorious­ly against the smiles of the world. The world fights against us with its smiles, fawnings, flatterings, &c. of temporal pro­sperity. Syren-like it sings us, and sinks us: Iudas-like it kisses us, and betrayes us: Ioab-like it kisses us, and smites us under the fifth rib. The honours, high rooms, pomp, splen­dor, wealth, pleasures, delights, and all the glory of this world, are but sweet poysons that [Page 146] delight us and destroy us, at least endanger us. Remember Lots wise, Luke 17. 32. The young man, Mat. 19. 16, to 23. Demas, 2 Tim. 4. 10. Iudas, Mat. 26. 14, 15, 19. yea, Solomon himself had almost surfeited of these sweet baits, and like the Bee was almost drowned in his own honey.

Now faith victoriously acts against and pre­vailes over all these subtile smiles, inchant­ments, and insinuations of the world, divers wayes.

1. By valuing all the prosperity, pomp and splendor of the world, meanly and abjectly in com­parison of Christ, and of spirituals. The world prevails upon us when we set too high an e­stimate or account of sublunaries: we prevail over the world, when we have mean, low, debasing thoughts of it, (as it indeed deserves.) Thus by faith Paul conquered the world, counting not only his Pharisaical perfections and accomplishments, but absolutely all things, [viz. all carnal and worldly excellencies what­soever] [...], i. e. Losse and dung for the winning of Iesus Christ, Phil. 3. 8. Thus Moses, though a great Courtier in Pharaobs house, yea, the reputed son of Pharaobs daugh­ter, (a great worldly honour) by faith over­came the world; For, By faith Moses, when he was come to years refused to be called the sonne of Pharaohs daughter; choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season: esteeming the re­proach [Page 147] of Christ greater riches then the trea­sures in Egypt, Heb. 11. 24, 25, 26. What? Re­fuse to be called the son of a Princesse? Prefer the Saints affliction before Sins pleasures? and esteem Christs reproaches, riches; great riches; yea, greater riches then Egypts treasures? How would he have valued Christs renown, Christs righteousuesse, Christs graces, Christs com­forts, Christs glory; that can thus esteem Christs reproaches? Here was a Champion indeed, that could thus trample the worlds honours, riches, pleasures, all under his feet. When will the Courtiers of this world imi­tate Moses? Excellently said Galeacius Hist. of Galeacius. the Noble Marquesse of Vico, being tempted with gold to forsake Christ, and returne to Pope­ry: Their money perish with them, that think all the gold in the world worth one dayes society with Iesus Christ.

2. By holding, possessing and using the world, and the things of the world, self denyingly. Thus Abraham, Isaac, and Iacob, by faith overcame the world, whilest they so journed in the land of Promise as in a strange countrey, dwelling in tabernacles. Heb. [...]1. 9. They by faith dwelt in their own land, (it was their own by promise as if it had been a strangers land. Faith weans and loosens the heart from the world; Makes them that have W [...]ves, be as though they had none, (as the Apostles ex­horts,) Them that rejoyce, as though they re­joyced not; and them that buy, as though they [Page 148] possessed not; and them that use this world, as not abusing it, 1 Cor. 7. 29, 30, 31. And this was that gracious disposition of Paul, where­by he conquered the world, viz. by Christ crucified, The world was crucified to him, and he crucified to the world, Gal. 6. 14. i. e. Paul and the world had no more pleasure, comfort, contentment or satisfaction in one another, then two crucified persons can have in one another. When a man is crucified and dead, all his affections to the world, or things of the world are dead with him; all the delights, treasures, advancements of the world, Eum sibi crucifixum dicit Pau­lus: quo sensu alibi testatur, omnia se reputasse pro ster­coribus. Crucifixio enim mundi est contem­ptus & ab­jectio. Ad­dit vicissim se mando crucifixum, quo intel­ligit sibi susque deque esse, quod nihil fiat, firque tanquam in nihilum redactus: quia nihil ad mortuum pertnea [...]. Vel certe se mor­tificatione veteris hominis renunciasse mundo. I. Calvin. in Ep. ad Gal. 6. 14. are dead to him, He is not moved or troubled who have them, &c. This was Pauls self-de­nying victory over the world.

3. By parting with any, even the dearest worldly treasures or comforts readily for God, and at his command or appointment. Then a man overcomes the world, when he can at Gods pleasure lay it aside, actually shake it off, and that without paine or difficulty; that's a signe he is not enthralled to the world, doth not over-prizeit, over-love it; such a man hath the world, not for his Master, but his servant. Thus Abraham by faith overcame the world, in parting [Page 149] with his native Countrey, (sweet to all) and that chearfully; By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went, Heb. 11. 8. A great victory, but behold a greater. Abraham readily can sacrifice his Isaac, his chief delight in this world. By faith Abraham when he was tryed, offered up Isaac: and he that had received the promises, offered up his only begotten son. Of whom it was said, that in Isaac shall thy seed be called, &c. Heb. 11. 17. Behold and consider this victo­rious act of Faith. In this Text are these seven amplifications. (1.) His Isaac, i. e. in Hebrew, his laughter; his joy, his delight. (2.) His Son, not his Sheep, or Oxen, or Servant, but his Son. (3.) His begotten Son, not an adopted Son. (4.) His only begotten Son; nor one Son among many, but his only Son by Sarah the Free-woman, by whom he had no more. (5.) This the Son of the Pro­mise, in whom his seed should be called, and all the Nations of the earth be blessed. (6.) This Son sacrificed, (intentionally, though not actually) as a Burnt-Offering. (7.) And all this by Abraham his own Father. O glori­ous Faith that can make such a man, as Abra­ham, so part with, as to sacrifice; such a treasure, as Isaac! Canst thou thus part with, thus conquer the world, as Abraham? Excellently to this purpose said George Car­penter [Page 150] of Emering, Martyr in Bavaria, Acts & Monu. vol. 2. p. 113. Edit. Cond. 1641. My wife and my children are so dearly beloved unto me, that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord God I will willingly forsake them.

4. Finally, By resting on God alone, at the only Rock and foundation of our true joy and com­fort, both while the world is with us, and when the world shall leave us. (1.) While the world is with us, we conquer it by Faith, if we fetch our comforts from an higher & richer spring then the world, viz. God. David in midst of his Royall enjoyments said, Whom have I in heaven but thee, and in earth there's none that I desire with thee; mine heart and my strength faileth, but thou art the strength of my heart, and portion for ever, Psal. 73. 25. And elsewhere, Many say, Who will shew us good? But, Lord, lift thou up the light of thy counte­nance upon us. Thou hast put more gladness in mine heart, then in the time when their Corne and New-wine increased, Ps. 4. 6, 7. (2.) When the world shall leave us, yet our joy and com­forts leave us not, because our God forsakes us not. Thus we overcome the world, when though the world be down, our hearts are up. As Habbakuk, Although the Fig-tree shall not blossome, neither fruit be in the Vines; the la­bour of the Olive shall faile, and the Fields shall yield no meat; The flock shall be cut off from the Fold, and there shall be no herd in the Stalls: [Page 151] Yet I will rejoyce in the Lord, I will joy in the God of my salvation, Hab. 3. 17, 18.

Thus Faith overcomes the worlds smiling, and fawning.

II. True faith vigorously and victoriously acts against the frownes of the world. The world frownes against the Regenerate in all its com­mon tribulations, or speciall persecutions, either by hating, reproaching, spoiling, imprison­ing, tormenting, or murdering them. Thus it frowned upon righteous Abel, Gen. 4 8, 9, 10. Upon Isaac, Gal. 4. 29 Upon Israel, Exod. 1. &c. 2. Upon Ioseph, Psal. 105. 17, 18. Upon Iob, Job 1. Upon David, Psal. 73. 14. Up­on all the Prophets, Acts 7. 52. Upon all the Apostles, 1 Cor 4. 9. Upon all that will live godly in Christ Iesus, 2 Tim. 3. 12. Yea, upon Jesus Unicum habuit fi­lium sine peccato, nullum si­ne flagel­lo. Christ himself, Isa. 53. Phil. 2. 7, 8. Heb 12. 2, 3. Yet Regenerate persons by Faith in Christ, overcome the world in all its frownes and storme,; and this many wayes, viz.

1. By encouraging them against base carnal feares. Feares oft-times more annoy the Saints, then feelings of distresses. Faith steels the gracious heart against these servile feares: and makes it exceeding magnani­mous. As in Moses Parents; By faith Mo­ses when he was borne, was hid three moneths of his Parents, because they saw he was a proper child, and they not afraid of the Kings command­ment, Heb. 11. 23. In Moses himself; By [Page 152] faith he (viz. Moses,) forsook Egypt, not fearing the wrath of the King, far he endured as seeing him which is invisible, Heb 11. 27. As also in those valiant Champions; Who through faith, subdued Kingdomes, wrought righteous­nesse, obtained promises, stopped the mouths of Lions, quenched the violence of fire escaped the edge of the sword, out of weaknesse were made strong, waxed valiant in fight, turned to flight the armies of the Aliens, Heb. 11. 33, 34. We are not only (said Hostes veritatis jam non tantum non per­horresci­mus, sed provo [...]a­mus; & inimicos Dei jam hocipso quod non cessimus, vicimus. Cypria. Epist. 26. Edit. Goulart. 1593. Cyprian) not afraid of the enemies of the truth, but we provoke them.

2. By enabling to undergo varieties of cruel trials and torments, which without faith would be to flesh and blood most terrible and intolerable. And others had trials of cruel mockings and scourgings; yea, moreover of bonds and imprisonments: they were stoned, they were sawen asunder, were tempted, were slain with the sword; they wandred about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandred in deserts, and in mountaines, and in dens, and caves of the earth; these all having obtained a good report through faith, Heb. 11. 36, to 40.

Vidit admirans praesenti­um multi­tudo coe­leste cer­tamen, certamen Dei, spiri­tale certa­men, prae­lium Chri­sti; stetisse servosejus voce libe­rā, mente incorru­ptâ, virtu­te divinâ; telis qui­dem secu­laribus nudos, sed armis fidei tredentes armatos. Steterunt torti torquentibus fortiores, & pulsantes ac laniantes ungulas pulsata ac laniata membra vice­ [...]nt; Inexpugnabilem fidem superare non potuit saeviens diu plaga repetita, quamvis rupta compage viscerum torquerentur in servis Dei jam non membra sed vulnera. Fluebat sanguis, qui incendium persecutionis extingueret, qui flammas & ignes ge­hennae glorioso cruore sopiret. Cyprian. ad martyres, &c. de Mag­palio. Ep. 9. edit. Goulart. 1593. Cyprian hath strange expressions of the Martyres victorious faith in his dayes. The multitude present beheld with admiratinn the [Page 153] heavenly combate, the combate of God, the spiri­tual conflict, the war of Christ; his servants standing with a free voice, incorrupt minde, Di­vine strength, armed not with secular weapons, but with weapons of faith: The tormonted stood, stronger then the tormentors: the beaten and but chered members overcame the hands that did beat and butcher them. Cruel stripes oft repeat­ed, long continued, could not overcome their im­pregnable Faith; no, not though their bowels were digged out, and not so much the members as the wounds of the servants of God were torment­ed. Their blood gushed out, which even quenched the burning of persecution, yea, extinguished the flames and fire of hell with a glorious stream.

3. By extenuating and asswaging the ex­tremity Iames Bainham Martyr, as he was at the stake in the midst of the fla­ming fire, which had now half consumed his armes and legs: he spake these words: O ye Papists, behold, ye look for miracles, and here now ye may see a mira­cle; for in this fire I feel nomore painthen if I were in a bed of down: but it is to me as a bed of roses. Acts & Mon. vol. 2. p. 301. Lond. 1641. of afflictions and persecutions. Faith so sustaines and refreshes the inwards of the soul under distresses, that they are rather seeming, then real distresses; shadowes, rather then substances; As it were poverty, As it were imprisonment, &c. rather then poverty; imprisonment indeed. As in the Apostles; We are troubled on every side, yet not distressed; [Page 154] we are perplexed, but not in despaire; persecu­ted, but not forsaken; cast down, but not destroyed, 2 Cor. 4. 8, 9. And elsewhere more emphatically: As unknown, and yet well known; as dying, and behold we live; as chastened, and not killed; as sorrowful, yet al­wayes rejoycing; as poor, yet making many rich; as having nothing, and yet possessing all things, 2 Cor. 6. 9, 10. Whereas contrariwise through unbelief men are, as rich, yet really poor; as in liberty, and yet in greatest bondage; as re­joycing, and yet in midst of mirth the heart is heavy, &c. Unbelief turns the rod into a ser­pent; Faith turns the serpent into a rod.

4. By perswading the hearts of the faithful that it is their great priviledge, honour and hap­pinesse to suffer for Christ and Righteousnesse sake; according to those intimations of Scri­pture: To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, Phill. 1. 29. Blessed are they that are persecuted for righteousnesse sake, &c. Mat. 5. 10, 11, 12. Rejoyce, in as much as ye are partakers of Christs sufferings: If you be reproached for the Name of Christ, happy are you, &c. 1 Pet. 4. 13, 14. Upon this consideration when the Apostles were beaten by the Councel for preaching Christ, They departed from the presence of the Councel, rejoycing that they were counted worthy to suffer shame for his Name. [Page 155] Acts 5. 40, 41. And what, but Faith, can [...]d priviledge, happinesse, and matter of joy, in sufferings for Christ? How happy did Cy­prian judge their Church, O bea­tam eccle­siam no­stram, qua sic honor divinae dignatio­nisillumi­nat, quam tempori­bus nostris gloriosus martyrum sanguis il­lustrat! E­rat ante in operibus fratrum candida; nunc facta est in martyrum cruore purpurea. FLOR [...]VS EIVS NEC LILIA NEC ROSAE DE­SVNT. Certent nunc singuli ad utriusque honoris amplissimam dignitatem, ut accipiant coronas vel de opere candidas, vel de passione purpureas. Cyprian, ad martyres, &c. epist. 9. edit. Gou­lart. An. 1593. That it was made illustrious in his time with the glorious blood of Martyrs! it was (saith he) formerly white with the Brethrens works, but now its purple with the Martyrs blood. Among its flowers are wanting neither Lilies nor Roses: Let all now strive for the ample dignity of this double honour, that they may receive either white crownes for well-doing, or purple crownes for well-suffering.

5. By suggesting to the Soul the spiritual benefit of distresses. Faith makes the heart not only overcome them, but even glory in them: Being justified by faith,—we glory in tribulations; knowing that tribulation worketh patience, and patience experience, and expe­rience hope; and hope maketh not ashamed, &c. Rom. 5. 1, 2, 3, 4, 5. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day: For our light affliction which is but for a moment, work­eth for us a far more exceeding and eternall weight of glory, 2 Cor. 4. 16, 17. Faith saith, [Page 156] Let me be reproached, poor, imprisoned, or any way afflicted; so I may be weaned from the world, purged from sin, increased in grace, or any way spiritually advantaged. And this is very victorious. [...] Ignat. Ep. ad Ronan. p. 84, 85. Edit. Oxon. 1644. Ignatius said, I am Gods wheat; let me be ground by the teeth of wilde beasts, that I may be found the pure bread of God.

6. By acting love invincibly. Faith acts or works by love, Gal. 5. 6. And love truly and lively acted towards Christ by faith, proves an army invincible, flame unquenchable. You may kill the lover of Christ, but cannot kill the love of Christ. Set me as a seal upon thine heart, as a seal upon thine arme, (saith the Church to Christ,) For love is strong as death, jealousie cruel as the grave; the coals thereof, coals of fire, a most vehement flame. Many waters cannot quench love, neither can the floods drown it, Cant. 8. 6, 7. No waters of affliction, no floods of persecution can drown it; like oyle it swims above the top of deepest waters. Such love not their lives unto the death, Rev. 12. 11. Here's the victory of the Saints.

7. By eying the invisible and invincible God. The worlds punishment (said Nec plus ad dejici­endum po­test terre­na poena, quàm ad erigendum tutela di­vina, Cypri. an, epist. 9. edit. Gou­lart. 1593. Cyprian) cannot more cast down, then Gods protection lift up. Faith meets with many difficulties and rubs in the way to heaven: but fixing upon the Omnipotent God, and casting the soul in greatest straits and plunges with a sweet recumbency upon the power of God, overcomes them, and triumphs over them [Page 157] all. Thus Moses by faith overcame the wrath of Pharaoh, for he endured as seeing him who is invisible, Heb. 11. 27. Thus the three re­nowned Jewes by faith overcame the fury, threats and fiery furnace of King Nebuchad­nezzar, heated seven times hotter then usual. How victoriously do they express themselves! O Nebuchadnezzar, we are not careful to an­swer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King: But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden Image which thou hast set up, Dan. 3. 16, 17, 18

8. By improving Christs strength and assi­stance. All Sampsons strength lay in his head: so all a Christians strength is in his Head Christ. Christ is so potent and victorious, that he hath already overcome the world, John 16. ult. Qui pro nobis se­mel mor­tem vicit, semper vincit in nobis. Cyprian. E­pist. 9. edit. Goulart. 1593. He hath overcome the world in his own person, that he might overcome it in his members. Now faith makes out to Christ, engages his strength; as the Vine makes it self strong by embracing the Elm, the Ivy by clasping the Oake Christs strength being engaged, what cannot a Christian do or endure? He can in every state be content. Contentment is a mighty victory over the world; let the world do its worst, nothing can come amisse to a contented man. I know both how to be abased, and I know how to a­bound: [Page 158] every where, and in all things I am instructed both to be full and to be hungry, both to abound and suffer need, I can do all things through Christ which strengtheneth me, Phil. 4. 11, 12, 13. And elsewhere Paul hangs out the flag of defiance against all the terrours of the world. Who shall separate us from the love of Christ? shall tribulation, or distresse, or perse­cution, or famine, or nakednesse, or perill, or sword? (As it is written, For thy sake we are killed all the day long, we are accounted as sheep to the slaughter.) Now in all these things we are more then conquerours through him that loved us, Rom. 8. 35, 36, 37. When in Christs might, Christians go out against the world, they go but to encounter with a con­quered adversary; they go not so much to Fight, as to Triumph and take the spoile.

9. Finally, Faith in the Regenerate wonder­fully conquers the frownes of the world, by fixing a steady eye upon that eternall joy set be­fore them, upon that great recompence of re­ward: Reckoning that the afflictions of this pre­sent time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. The heaviest affliction is but light, the longest affliction here is but for a moment; and what's that to glory, to the weight of glory, to the e­ternal weight of glory, to the far more exceeding and eternall weight ef glory? 2 Cor. 4. 17.

Faith therefore having respect to the re­compence of reward, behaves it self exceed­ing [Page 159] victoriously against all the tribulations of the world. For,

1. Hence, Faith under deepest sorrowes keeps up the heart and spirits of Gods chil­dren from fainting, 2 Cor. 4. 16, 17, 18.

2. Hence, Faith enables to undergo, not or­dinary troubles, but extraordinary tortures, and yet not to accept deliverance, Heb. 11. 35.

3. Hence, Faith instructs them to judge Christs reproaches greater riches then any earthly treasures: And the afflictions of Chri­stians farre sweeter then the pleasures of sin, which can but be for a season, Heb. 11. 26. Whereupon notably Ignatius, Ignat. E­pist. ad Ro­man. p. 86, 87. Edit. Oxon. An. 1644. & Appendix Ignatian. p. 24. Lond. 1647. The confines of the world and kingdomes of the earth delight not me at all. It is better for me to die for Ie­sus Christ, then to reigne over the ends of the earth.—For Iesus is the life of Believers. Be not unwilling to have me die. Its a death to live without Christ, &c. Upon like ground blessed Cyprian writing to certaine valiant and faithful witnesses of Christ, that had en­dured great variety of sufferings, thus com­forts them against their bonds, fetters, &c. Orna­menta sunt ista, non vincula; nec Chri­stianorum pedes ad infamiam copulant, sed clarifi­cant ad coronam. O pedes foeliciter vincti, qui non à fabro, sed à Domino resolvun­tur! O pedes feliciter vi [...]cti, qui itinere salutari ad Paradisum diriguntur! Opedes in seculo ad praesens ligati, ut sint semper apud Dominum liberi! Omnis ista deformit [...]s detestabllis & te­tra Gentilibus, quali splendore pensabitur! Secularis haec & bre­vis poena, quam clari & aeterni honoris mercede mutabitur! Cypri [...] [...] ad Nenasianum, &c. epist. 77. edit. Goulartian. An. 1593. These are not Bonds, but Ornaments: they tie [Page 160] 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. [...]4. Hence that cruel Bishop Bonner, (observing how com­fortably the Martyrs suffered) Acts & Monumen. Vol. 3. pag. 881. Edit. Lond. An. 1641. 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 Iron­chaine put about her neck, said, Acts & Mon. Vol. 3. p. 888. Lond. 1641. O Here's a goodly neckerchief, blessed be God for it. Hence Acts &. Mon. vol. 3. pag. 177. Edit. Lond. 1641. Dr. Taylor Martyr, drawing towards [Page 161] 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 M^r. 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 Act & Mon. Vol. 3. p. 853. Edit. Lond. 1641. Welc [...]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 M^r. Iohn Bradford at the Stake Acts & Mon. Vol. 3. p. 307. Lon. 1641. 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, Ignat. in Epist. ad Roman. p. 86. Edit. Oxon. An [...] 1644. & Appendix Ignatian. 24. Edit. Londin. 1647. [...], &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 [Page 162] 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 [Page 163] 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 Facere justitiā, & facere; peccatum, sut hic in­ter se op­posita. Ita­que facere justitiam nihil aliud est quam ex animo Deum ti­mere, & ambulare in ejus praeceptis, quantum fert huma­na fragili­tas, &c. Calvin, comment in 1. ep. Ioan. 3. 10. 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, [Page 164] 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.

[Page 165] 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 [Page 166] or naturally good; so every mans Conscience is good: But spiritually and su­pernaturally good. Conscience is supernatu­rally [...]ood, 1. When it is by Christs blood purged from dead workes to serve the living God, Heb. 9. [...]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 [...]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 [Page 167] 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 [Page 168] 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 7^th. 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. [Page 169] 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 Qui dili­git fratrem magis no­vit dilecti­onem qua diligit, quā fratrē quem dili­git. Aug. de Trinitat. l. 8, c. 8. 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 the same A­postle speaking of this love of these hrethren elsewhere, cals them the children of God, 1 Joh. 5. 2. And, Begotten of him, 1 Joh. 5. 1. 2. Partly, because love to any other Brethren by Nation, Nature, Office, &c. (which are relations common to persons unregenerate with the Regenerate) may be incident to [Page 170] carnal persons and hypocrites, and so can be no distinctive character betwixt them that are borne of God, and them that are not.

III. Some under-notes or Discoveries of true brotherly love; or love of the children of God, begotten of him. We may discover whether we love the Brethren, Negatively, and Affirmatively; as in the former places the Apostle speaks of it both wayes.

Negatively; We love not the Brethren, the children of God:

1. Whilest we continue the seed of the serpent, and are of the world; for there is naturall enmity betwixt the seed of the ser­pent and of the woman, Gen. 3. 15. betwixt them that are of the world, and them that are chosen out of the world, Ioh. 15. 19.

2. Whilest we retain our carnal minde and heart which is enmity against God, his lawes and wayes, Rom. 8. 7. and cannot chuse but from this antipathie hate righteousnesse and supernaturall goodnesse in the Brethren, 1 Ioh. 3. 12.

3. Whilest we manifest any fruits of ha­tred against the Brethren, by reproaching them, spoiling them in their goods, imprison­ing them, tormenting them, murdering them, or any way persecuting them, Gal. 4. 29. or consenting thereunto, Act. 8. 1. & 26. 10.

Affirmativel; We truly love the Bre­thren, the true children of God:

1. When we love them as such: The bre­thren [Page 171] for their spirituall brotherhood, 1 Pet. [...]. 17. The Godly for Godlinesse sake, for God [...] them: Christians, for Christianity, for Christ in them: The Saints for their [...], for their Sanctity of person and Con­ [...]rsation. The spirituall children begotten, for their heavenly Fathers sake begetting them, 1 Ioh. 5. 1, 2. When Grace is the prin­cipal loadstone of our affection; when for this we love them more, then for Beauty, sweetnesse of disposition, Birth, Breeding, learning, Wit, Parts, Gifts, Wealth, Honour, or any carnall, worldly Accomplishment whatsoever, then we love the Brethren as right.

2. Hence, When we love and delight in­them above all sorts of people on earth, as the most excellent people. David saith, Thou art my Lord: my goodnesse extendeth not to shee; but to the Saints that are in the Earth, and to the Excellent in whom is all my delight, Psal. 16. 2, 3. Christ himselfe preferred them that heard the Word of God and kept it, as such, before his naturall brethren according to the flesh; yea, before his own mother that bare him and gave him suck, as such. Mat. 12. 47, 48, 49, 50. Mark. 3. 32, 33, 34, 35. Luk. 8. 20, 21. & 11. 27, 28. And the Saints have more intimate, endearing, continuing Relations to one another in Christ, then to all neerest naturall allies whatsoever; and are wont accordingly to esteem them: Paul loved [Page 172] Onesimas converted, as his Son, Philem. v. 10. as himself, ver. 17. yea, as his own bowels, ver. 12.

3. Hence; When we love all such as we ap­prehend to be the children of God. For he that loves one child of God, as a child of God, Quate­nusipsum, includit de omni. consequently loves every child of God, whe­ther noble or ignoble, rich or poor, bond or free, male or female, &c. For the same God, the same Christ, the same Grace, is as truly amiable in one as in another. See Col. 1. 4. Philem. 5. They that only can love rich. Saints in gay clothes, with goldrings, &c. but despise the poor Saints, are partiall in their love, and have the faith of God with respect of persons, Jam. 2. 2, 3, 4. they love not the per­son for his graces, but rather graces for the person.

4. Hence; When we love them most that are most gracius, (other things being alike.) For where Grace allures the affection, the more Grace, the stronger motive and allure­ment. Jesus loved all his Disciples, Ioh. 13. 1. but Iohn eminently gracious he loved pecu­liarly above all the rest, Ioh 21. 20. yea, as grace grows in the same person, true love towards him will grow proportionably.

5. When we love the Brethren sincerely, un­feigned [...]y, really; not only in word & tongue, but indeed and truth, 1 Pet. 1. 22. 1 Iob. 3. 16, 17. being ready to expresse all amiable respects, and acts of love towards them, Act. 4. 32.

[Page 173] 6. When we peculiarly love their Society; [...]ing most intimate, contenting delight in [...]r communion, above all other. Nosci­tur ex so­cio, qui non dig­noscitur ex se. Soci­ [...]y is hardly dissembled. The heart loving [...]lights must in fellowship with the compa­ [...]on beloved. I am (said David) acom­ [...]ion of all them that feare thee, &c. Psal. 19. 63. In them is all my delight, Psal. 16. 3. & 101. 6. Regenerate persons have no [...]ontenting fellowship with the ungodly, Psal. 1. 1, 2. & 26. 4, 5, & 101. 7. & 119. 115.

7. Finally, we love the brethren aright [...]hen we love them constantly. Christ loves [...]hem to the end, Joh. 13. 2. So should they [...]ove one another to the end. The ground of their love still continues, viz. Gods command, Their Spirituall Relation, Their true Grace: So should their love still continue.

VIII.

Hope and assured apprehension in some measure that we shall be conform to God and to Christ in his glorious ap­pearing, may be an eighth signe of Rege­neration. Beloved, now are we the Sons of God; but it doth not yet appeare what we shall be: But we know that when he shall ap­peare, we shall be like him: for we shall see him as he is, 1 Joh. 3. 2. Here are, 1. The gracious Relation of the Regenerate unto [Page 174] God for present; Now they are Sonnes [...] God. 2. The glorious perfections reserve [...] for them for future: For Particular, not ye [...] appearing to us exactly, compleatly; Fo [...] Generall; It shall be a blessed conformity to him, in that full trans-forming Beatifi [...] call vision of him at his appearance, which Vision (as Visuri sumus quandam visionem fratres, quam nec oculus vi­dit, nec auris au­divit, nec in Cor ho­minis as­cendit. Visionem praecellen­tem omnes pulchritu­dinesterre­nas Auri, Argenti, Nemorum atque Campo­rum; pul­chritudi­nem ma­ris, & acris, pulchritudinem Solis & Lunae, pulchritudinem Stellatum, pulchritudinem Angelorum; Omnia superantem, quia exipsa pulchra sunt omnia. Aug. Expos [...]n Ep. Ioan. Tract. 4. de cap. 11 [...]. Augustine hath noted) excell [...] all earthly beauty of Gold, Silver, Woods▪ Fields, Sea, Ayre, Sunne, Moone, Starres, or Angels: surpassing all, because all things hav [...] their beauty from it. 3. The precognition, or knowledge which the Regenerate have of this even in this life. We know—Know­ledge implies some measure of certainty o [...] assurance hereof in Gods children in thi [...] life. As there are degrees of Faith, 2 Thes. 1. 3. So of assurance; the highest is ful [...] assurance, Col. 2. 2. Heb. 6. 11. & 10. 22. All the Regenerate arrive not at full assurance: who yet attaine certainty. All reach the certainty of the object beleeved, viz. That the glory promised shall certainly be performed, i [...] sure. All reach the certainty or assurance of the Subject believing in some sort, viz. Some, full assurance: Many, Assurance of sense and Evidence: But All reach Assurance of adhe­rence whereby they certainly cleave to, and [Page 175] test upon the promises and the happinesse [...]romised; this is so of the essence of Faith, [...]hat Faith cannot 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 [...]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 IX. 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 [Page 176] 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 Debetis nosse quid est [Sicut] Quia non semper (sicùt) ad parilitatē & aequali­tatem re­fertur, v. g. Videte quantum sit inter fa­ciem ho­minis & i­maginem despeculo. Facies in imagine facies in corpore; Imago in imitatione corpus in veritate. Et quid dicemus? nam sicut hic o [...]uli, ita & ibi: sicut hic aures, ita & ibi aures sunt. Dispar est res, sed [sicut] ad si [...]itudinem dicitur. Habemus ergo & nos imaginem Dei; sed non illam quam habet Filius aequalis Patri. Tamen & nos pro modo nostro si non sicut ille essemus; ex nulla parte similes diceremur. Ergo castificat nos sicut ipse castus est. Sed ille castus aeternitate, nos casti fide. Justi sumu [...] sicut & ipse justus est: sed ipse in ipsa incommutabili perpetu­itate, nos justi credendo in quem non vedemus, ut aliquando vi­ [...]mus. August expos. in epist. Ioan. Tract. 4. de. cap. 3. hath well observed, that the word [As] here, is not a note of Parility or equality, but of Resemblance and similitude: [Page 177] 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. Bono im­plendus es, funde malum. Puta quia melle te vult im­plere De­us. Si aceto plenus es, ubi mei pones? Fundendum est quod portabat vas. Mundandum est ipsum vas. Mundandum est etsi cum labo [...]e, cum tritura, ut fiat aptum cuidam rei, Me [...] dicamus, aurum dicamus, vinum dicamus: Quicquid dicamus quod dici non potest, quicquid volumus dicere, Deus voca­tur: Et quod dicimus Deus, quid diximus? Duae istae sylla­b [...] sunt totum quod expectamus, &c. Aug. ibid. Paulò sub. 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 [Page 178] 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 [Page 179] 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.

I.

HAving an Unction from the Holy one, teaching us all things. They went out I. 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, [Page 181] 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, Comment, in loc, Calvin) to the Sanctuary, whence the oyle was fetched to anoint the Priests. And Daniel describes Christs coming to be the proper time for anointing the most Holy, Dan. 9. 24. 3. The Receptacle of this un­ction from Christ in whom it should abide; ye have an unction.—4. The effect of this unction upon them, Teaching them all things, viz. All things necessary to salvation. If now we have this unction from Christ, teaching us all things, we are of the people of God.

Signes that we have the Unction of the Spirit from Christ, teaching us all things.

[Page 182] 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 [Page 183] 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 II. 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 [Page 184] 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 streng [...]hened by arguing from the double act of a well-guided con­science, viz. (1) Accusing, If conscience con­demne us for not lo [...]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, —Hic murus a­heneus e­sto, Nil conscire si­bi, nullâ pallescere culpa. Ho­rat. lib: 1. Epist. 1▪ 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, Senti de Augustino quicquid libet, sola me in [...] Dei conscien­t [...] non ac­cus [...]t. Aug. con [...]a S [...] ­cundinum Man ch. lib. c. 1. 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 [Page 185] 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 III. 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 [Page 186] 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 Seep 133, &c. 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, Quisquis ab Ecclesiâ segrega­tus adul teraejungi­tur, à pro­missis Ec­clesiaesegre gatur. Ne [...] perveniet ad Christi praemia, qui relinquit Ecclesiam Christi. Al [...]enus est, profanus est, ho­stisest. Habere jam non potest Deum Pat [...]em, qui Ecclesiam non h [...]betmatrem. Si potuit evadere quisquam qui extra ar­cam Noe fuit; & qui extra Ecclesiam foris fuerit, eva [...]it. D. Cyprian. de unitate Ecclesiae. lib. Sect. 5. 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 [Page 187] 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; Nemo existimet, bonos de Ecclesia posse disce▪ dere. Tri­ticum non rapit ven­tus; Nec arborem solida ra­dice funda­tamprocel­la subver­tit. [...]nanes paleae tem­pestate jactantur, invalidae arbores turbinis incursione ever­tuntur. Hos execratur & percutit Joannes Apostolus dicens, Ex nobis exierunt, &c. 1 John 2. 19. Hinc Haereses & factae sunt frequenter, & fiunt, dum perversa mens non habet pacem, cum perfidia discordans non tenet unitatem. Cyprian. De uni­tat. Eccles. lib. Sect. 8. 9. Let no man think that the good can depart from the Church. Wind blowes not away the wheat; nor doth the tempest subvert the well-rooted Tree, vaine chaffe is blown away with the winde, invalid trees are torne up with the whirlewinde. These John the Apostle execrates and smites, saying, They went out of us, &c. Hence he­resies have often been, and are, whilest a per­verse minde hath not peace, whilest a discord­ing perfidiousnesse holds not Unity.

I.

ACtuall interest in, and enjoyment of 1. Iesus Christ, is an Evidence we are partakers of supernaturall and eternall life. This is the Record that God hath given to us eternall life, and this life is in his Sonne. He that hath the Sonne, hath life; and he that hath not the Sonne, hath not life, 1 John 5. 11, 12. Life is the sweetnesse of enjoyments; Eter­nall life, the best of lives that creatures can possesse: Of this eternall life here are laid down, 1. The Primary Fountaine of it, viz. God and his free grace. 2. The Mediatory Receptacle or Treasury, wherein God hath seated this eternall life for us, viz His Son 3. The way of conveyance of this life from Christ to us, viz. By having the Sonne. They have Christ, that believe in him, Joh. 1. 12, 13. They have him not that believe [Page 189] not in him. So they that beleeve in Christ have Christ: They that have Christ and actuall interest in him, have eternall life from him, yea, and saving light in him. For, (1.) Christ is light, John 1. 4, 9. light of the world, John 8. 12. Christ also is light, John 5. 26. and 11. 25. and 14. 6. The Prince of life, Acts 3. 15. (2.) Men in their naturall Christlesse condition are dark, yea, darknesse itselfe, Acts 26. 18. Eph. 5. 8. yea, dead in sinne. Eph. 2. 1. Consequently from both these, they that have the Sonne, which is light and life, must needs have light and life. Now they have the Sonne that believe in him.

Signes of true believing in Christ, see in Chap. II. Evidence II. p. 23, to 29.

Evidences of having the Sonne, (that we may come more closely to the expression here in the Text.) Having the Sonne, im­plies,

1. A true inward Covenant-right, Claim or Title to him, by spirituall union to him. Covenant and promises tender Christ, and that upon conditions Evangelicall, Ioh. 3. 16. Luk. 9. 23. Faith receives Christ ten­dred upon his own termes, Iohn 1. 12. As Saul converted, for Christ denyed himselfe, and all things, Phil. 3. 7, 8. Took up his Crosse daily, 2 Cor. 11. 23, to the end, and followed Christ, 1 Cor. 11. 1. Now Christ being thus received, Christ and the Soule [Page 190] are thus united. Faith eates Christ, and assi­milates the beleever into his nature. Faith unites to Christ, so that he who is joyned to the Lord, is one Spirit, 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ, and spirituall union to Christ?

2. Hence an happy spirituall fruition or enjoyment of him by holy Commnnion with him, in his Person, Offices and Benefits: in himselfe and all his; As, Cant. 2. 16. Iohn 20. 28. 2 Pet. 1. 3, 4. 2 Cor. 1. 20. Rom. 8. 32. 1 Cor. 3. 20, 21. Among other bles­sings communicated from Christ, life is one: Christ lives in us by faith, Gal. 2. 20. Further, they that have Christ, have these things in and with Christ,

1. They have the Spirit of Christ, 1 John 4. 13. Rom. 8. 9.

2. They are become New Creatures, old things are past away, all things become new, 2 Cor. 5. 17.

3. They have cencified the flesh with the af­fections and lusts, Gal. 5. 24.

4. They walke not af [...]r the flesh, but after the Spirit, Rom. 8. 1, 2.

5. They are most obedient to Christ and his Commands, Heb. 5. 9. How can he say that he hath Christ, Ceterum credere se in Christū quomodo dicit, qui non facit, [...]uod Christus facere praecipit? aut unde perveniet ad prae­ [...]ium fidei, qui fidem non vult servare mandati? Nutet neces­ [...]e est, & vagetur, & Spiritu erroris ereptus, velut pulvis quem [...]entus excutit, ventiletur; nec ambulando proficiet ad salu­ [...]m, qui salutaris viae non tenet veritatem. D. Cyprian. de uni­ [...]. Eccles. lib. Sect. 1. that he believes in Christ, (saith Cyprian) that doth not what Christ commanded to be done? or how shall he come to the reward of faith, that keeps not the faith of the Command?

[Page 191] 3. Finally, A sweet conformity to him in his Son-ship. They that have the Son are con­sorme to the image of his Sonne, that he may be the first-borne among many brethren, Rom. 8. 29. Confor­mare ima­gini Filii sui, nempe tum in forma, h. e. justitia & sanctitate: tum in fi­ne, i. e. fae­licitate & gloria [...]tum in medtis ad finem, i. e. afflicti­onibus & cruce. Christus enim justus & sanctus per crucem ingressus est in Glo­riam, Dav. Pareus in Rom. 8. 29. Conformity to Christ is either. (1.) In his gracious image, viz. in righteousnesse and true holinesse, Eph. 4. 24. (2.) In his glorious image, viz. when we shall be like him in glo­ry, Phil. 3. 20. 1 John 3. 2, 3. (3) In his afflict­ed image, viz. when we suffer with him, and for him, Rom. 8. 17. Iohn 15. 18, to 22. and when we suffer for righteousnesse with Patience, Meeknesse, &c. as he suffered, 1 Pet. 2. 21. to the end. Are we thus con­forme indeed to the Son? then we have the Son Jesus Christ, and live by him.

II.

Loving and not hating of our brother, 11. is another Sign we are in light, not in dark­nesse; in life, not in death. He that saith he is in the light, and hateth his brother, is in [Page 192] darknesse even until now. He that loveth his brother, abideth in the light, and there is no occasion of stumbling in him; but he that hateth his brother is in darknesse, and know­eth not whither he goeth, because that dark­nesse hath blinded his eyes, 1 John. 2 9, 10, 11. And elsewhere; We know that we have pas­sed from death to life, because we love the bre­thren: He that loveth not his brother, abideth in death. Whosoever hateth his brother, is a murderer: And you know that no murderer hath eternall life ahiding in him, 1 John 3. 14, 15.

In these passages the love of the brethren, is made a most cleare Note of out abiding in the lighe, (viz. spirituall or true illuminati­on and grace,) and that we have already pas­sed from death in sinne, to life supernaturall in Christ, We know that we have passed, &c. And contrariwise the not loving, or hating our brother, an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death. Make sure of true brotherly love, you are in true light and life indeed.

Signes of true love of the brethren See, Chap. 2. Signe, VII. p. 168, to p. 173. and Chap. 8. throughout.

I.

FIrst, The reall and sincere keeping of I. Gods Commandements, evidenceth that we know God, and Jesus Christ aright. Hereby we do know that we know him, if we keep his Commandements. He that saith I know him, and keepeth not his Commandements, is a liar, and the truth is not in him, 1 Ioh. 43, 4. This note is laid down, (1.) Affirma­tively, and (2.) Negatively. He that keeps his Commandements knows him; yea, knows that be knows him. He that keeps not hi [...] Com­mandements knowes him not, yea, he lies if be saith he knows him. David concluded, He had more knowledge then his enemies, then the Ancients, then his Teachers, and all be­cause [Page 194] 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 [...]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.

[Page 195] 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, Tantum diligimus, quantum cognosci­mus. 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 [Page 196] 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.

[Page 197] 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 II. 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 III. hearkening to the true Apostolicall do­ctrine, is a notable evidence of the true know­ledge of God in us; as the listening to [Page 198] 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 [Page 199] 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 IV. 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. 4. 21.

Signes of true brotherly love, See in Cap. [Page 200] II. p. 168, to 173. and Chap. 8. throughout.

I.

FIrst, Our true love to God, flowes from Gods love to us. Love breeds I. love as naturally as light breeds light, and fire breeds fire. We love him, because he first loved us, 1 John 4. 19. Omnis equitas di­ctat, ut di­lectus di­ligentem diligat, & amatus a­manti mu­tuam cha­ritatem impendat. Bern. De Coen. Dom. Serm. 13. p. 1358. All equity, (saith Bernard) dictates, that the beloved should love the lover. Had not God first lo­ved us, we should never have loved him, be­ing naturally God-haters, Rom. 1. 30. and, 8. 7. But when once God pleaseth to shed abroad his love in our hearts, Rom. 5. 5. gi­ving us some sense or taste of his love to us, viz. of his Electing love, Rom. 9. 13. Col. 3. 12, O stu­penda Dei­miseratio! verbum [...]arnem, Deus cinerem, figulus lutum, vita morticini­um induit, ut jumenra mandutarent panem Angelorum. Ber­nard in Coen. Dom. 1678, Antverp. of his Redeeming love; Gal. 2. 20. Rev. 1. 5. of his Regenerating love, Tit. [Page 201] 3. 4, 5, 6. of his Adopting love. 1 John 3. 1, 2. &c. How can we chuse but love him againe, and love him much? Luk. 7. 47. Deside­ro itaque amare, & amo desi­derare te: & hoc mo­do curro ut appre­hendam in quo ap­prehensus sum, scili­cet ut a­mem te perfectè aliquan­do, O qui prior nos amasti, amande, & amabilis Domine. Ber­nard. Soliloq. Sect 6. p. 511. M. Antverp. 1616. I desire to love thee, (said Bernard) and love to desire thee, O amiable Lord, most worthy to be beloved. And thus I runne to apprehend that wherein I am apprehended, viz. That I may perfectly love thee at last, who hast loved us first. But how or wherein did God love us first, he expresseth thus, saying, Quicquid fecit, quicquid dixit in terris, usque ad opprobria, usque ad spura & alapas, usque ad crucem & sepulchrum, non fuit nisi loqui tuum nobis in Filio, amore [...]tuo provocans & sus­citans amorem nostrum.—Qui docuit nos amare se, cum prior dilexit nos: A mando & diligendo suscitans nos ut ame­mus eum, qui prior usque in finem dilexit nos, &c. Bern. Soliloq. Sect. 11. p. 513. E. F. A. B. Whatsoover he did, whatsoever he spake on earth, to reproaches, spittings, buffetings, Crosse and the grave, was nothing but Gods language to us in his Son, by his love provoking and stir­ring up our love.

Wouldest thou know now whether thou lovest God? Search diligently whether God loves thee in Christ; what application hath he made of his love to thee; what true ef­fect dost thou find of the special love of God or Christ upon thee.

Signes of Gods speciall love, of Christs pe­culiar [Page 202] love actually applyed to us.

1. Is this love of God shed abroad in thine heart by the holy Ghost, that thou hast an inward cordiall experimentall taste of Gods love? Rom. 5. 5.

2. Hath this love of God effectually rege­nerated and renewed thee by the Spirit? Tit. 3. 4, 5, 6.

3. Hath this love of God adopted thee, that thou art numbred among the Sonnes of God? 1 Ioh. 3. 1, 2.

4. Hath this love of God sanctifyed thee, and made thee holy? Col. 3. 12.

5. Hath this love of God brought thee to live the life of faith, yea, rather to have Christ living in thee? Gal. 2. 20.

6. Doth this love of God and Christ sweetly overpower, constraine, and even com­pell thee to be chearefully serviceable to him in thy place and calling? 2 Cor. 5. 13, 14, 15, 16.

II.

Secondly, The rejecting or casting out II. of base sinfull servile feare; evidenceth our true love to God and Jesus Christ. There is no feare in love, but perfect love cast­eth out feare: because feare hath torment. He that feareth, is not made perfect in love, 1 Joh. 4. 18, 19.

Quest. But what fear is it now, which is [Page 203] thus inconsistent with love, which love casts out?

Answ. Feare may be considered, ei­ther,

1. Objectively, as it is the object feared, so it denotes, 1. God, Psal. 76. 11. called the Feare of Isaac; either because Isaac yielded feare to God, or because God struck Isaac with feare when he would have blessed E—sau, Gen. 31. 42, 53. 2. Gods Word; The rule of feare, Psal. 19. 9. True love casts out neither of these, but keeps and cherish­eth them in the soul.

2. Subjectively, As feare is subjected in us; Thus feare denotes, 1. The naturall affection, or Passion of feare. Si ma­lum natu­rae quod est cor­ruptivum, apprehen­datur ut propin­quum, & tamen cum ali­qua spe e­vasionis tunc time­bitur. A­quin. prim. s [...]cundae, Q. [...]42. Artic. 2. Conc [...]us. Arising upon some apprehension of some evill as immi­nent, and hardly to be avoided. This feare is in it selfe, neither morally good nor bad: but as sanctified or mixed with diffidence, &c. Meer humane feare was in Christ, yet without sinne, Heb. 5. 7. Love casts not out this feare: for that were to put off hu­mane nature. 2. Feare the sanctified affe­ction, whereby the Saints are afraid to offend God their heavenly Father, for his mercy, goodnesse, &c. through the love and reverence they beare to him for his e­minency, Oderunt peccare boni vir­tutis amo­re▪ Ode­runt pec­care mai [...] formicine poenae. Ho­rat. and to true piety, Psal. 130. 4. and this feare springs from love, 3. A sinfull servile slavish feare, whereby we inor­dinately, slavishly feare either God, Rom. [Page 198] [...] [Page 199] [...] [Page 200] [...] [Page 201] [...] [Page 202] [...] [Page 203] [...] [Page 204] 8. 15. as the Samaritans for his Lyons, 2 King. 17. 25, 32, 33, 34. or the creature, Matth. 10. 28. This is the feare that love casts out. Love hath boldnesse and confi­dence in it; feare is full of diffidence and cowardlinesse. Hath thy love to God cast out this base feare? that's love indeed.

Signes that Hagar is ejected, that slavish feare is cast out.

1. The Spirit of adoption, Son-like Spirit re­moving base fear, Rom. 8. 15.

2. The Spirit of supplication, crying with filial boldness and confidence, Abba Father, Rom. 8. 15. Gal. 4 6.

3. The soules pacification by justifying faith. This allayes tumultuous feares. That diffusion of the love of God in the heart, and quieting of conscience by faith, are companions, are twins in the same soul, Rom. 5. 1; 5.

4 True awfull religious feare of God, swal­lowing up base fears of the Creature, Mat. 10. 28. Isa. 8. 12, 13.

5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause, against sharpest sufferings and persecutions, Cant. 8. 6, 7. Acts 20. 23, 24, and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ, that they have not feared to owne and confesse Christ in worst of times; nor feared to go with Christ both into prisons, and to death. [Page 205] Denique memor A­pocalypsis suae, in qua timi­dorum ex­itum audi­erat, de suo sensu admonet & ipse, timorem rejiciendum, Timor, inquit, non est in dilectione. Sed enim perfecta dilectio foras mittit timorem: Quia timor supplicamentum babet: utique ignem stagni. Qui [...]em timet, non est perfectus in dilectione, Dei scilicet. Porro quis fugiet persecutionem, nisi qui timebit? Quis timebit, nisi qui non amavit? Tertull. de fuga in Persecut. l. c, 9. p. 585. Franekerae 1597. Who will flee persecution, (said Tertullian) but he that feares? who feares, but he that doth not love? And elsewhere, Non potest qui pati timet, ejus esse qui passus est: At qui pati non timet, iste perfectus erit in dilectione, utique Dei. Tertul. ibid. c. 14. Quem timorem intelligi praestat, nisi negationis auctorem? Quam dilectionem perfectam adfirmat, nisi fugatricem timoris & animatricem confessionis? Tertul. Scorpiacum advers. Gnostie. c. 12. p. 490. Franeker. 1597. He that feares to suffer, cannot be his that suffered: but he that feares not to suffer, he is perfect in Gods love.

III.

Thirdly, Not loving the world, nor the III. things that are in the world, excessively, inordinately; discovers the love of God planted in our hearts. Love not the world, neither the things that are in the world: If any man love the world, the love of the Fa­ther is not in him, (viz. neither Passively: He is not beloved of the Father: nor Active­ly, He loves not the Father) 1 Iohn 2. 15, 16. For, 1. God and the world, are two such [Page 206] contrary Masters, and each of them are so able to take up the whole man, that they cannot be intensively loved both at once, but the love of the one will prove the ha­tred of the other, Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe, Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself, in our hearts and affections. Excellently Am [...]o­rem mun­di odit Spiritus Christi, ab illo fugit quemaliud nisi seip­sum ama­re cognos­cit. Ita vult ama­ri, ut nihil aliud prae­ter ipsum ametur. Perfectè vult amari, qui solus vult diligi: non vult consor­tem habere in amore, qui parem non habet dilectionis retri­butione. Et tamen sic vult amari, ut cunctae res simul amentur cum ipso: & sic vult amari, ut nihil praeter ipsum ametur. Om­nis enim catura jure creationis ab illo est, & omnis creatura, in eo quod est creatura, bona est. Debet ergo ad hoc diligi creatura, ut in ipsacreator ametur. Non ipsa per se, at per eum qui illam creavit. Qui enim sic diligit aurum, argentum, posses­sionem, vatiam supellectilem, ita ut haec sint sibi causa amo­ris, profecto non est in illis charitas Patris. Diligendus est er­go creator in cunctis creaturis, & cunctae per ipsum creaturae: & sic cuncta diliguntur cum ipso, & tamen ipse solus diligitur. Bernard in Can▪ Dam. Serm. 8. p. 1337. D. Antverp. 1616. Bernard, The Spirit of Christ hates the lover of the world, flies from him whom he knowes to love any thing besides him. He will be so loved, as nothing should be loved besides him. He will be perfectly loved, that will be alone loved: He will have no sharer in his love, that hath no equall in the reward of love. He will be so loved, that all things also may be loved with him: and yet he will so be loved, that nothing be beloved besides him. The Creature should be loved for the Creator that made it, The Creator in the Creature for himselfe.

[Page 207] Wouldest thou know whether thou lo­vest God truly? Search then whether thou lovest not the world inordinately.

Signes of inordinate love to the world, and the things of the world.

I. Over-desiring the world, and things of the world, craving, asking, &c. when we want them, Prov. 30. 15. Matth. 6. 25, 31. 1 Tim. 6. 9, 10. This over-eagernesse of our hearts after them when we want them, discovers it selfe in,

1. Discontentednesse at our present con­dition, Heb. 13. 5.

2. Enviousnesse at others prosperity and enjoyments, as in Ahab, 1 King. 21. 4. Da­vid tempted to this, Psal. 73. 3.

3. Excessive running out of the heart and mind about them, Ezek. 33. 33. Luk. 12. 17, 18, 29.

4. A Resolvednesse or fixed will to be rich, 1 Tim 6. 9.

5. Pursuing after worldly shadows, more then after the Kingdome of God and his righteousnesse, Matth. 6. 33.

6. Unconscionablenesse in getting the world, by bribery, extortion, oppression, theft, fraud, &c. Amos 8, 4. 1 Thes. 4. 6.

II. Over-loving and d [...]ting upon the world, and things of the world, whilest we have them, setting our heart on them, Psal. 62. 10. evi­denced by

[Page 208] 1. Over-highly esteeming them, above their worth, making gods of them, Col. 3. 5. Eph. 5. 5. Phil. 3. 19.

2. Relying and trusting in them, Prov. 18. 11. 1 Tim. 6. 17.

3. Boasting, glorying in them, Psal. 49. 6. Ier. 9. 23.

4. Applanding our selves as happy men, by reason of them, Luke 12. 19. Psal. 17. 14.

5. Sordid detaining, not being willing to part with worldly things, though upon most just occasions of piety, charity or ne­cessity, as in Nabal, 1 Sam. 25. 10, 11, the rich glutton, Luke 16. 19, &c. Eccles. 6. 1, 2. Such a man parts with his pence, as if they were so many drops of blood from his heart.

III. Over-grieving and vexing when we lose the things of the world, As Achitophel losing his honour, in discontent hangs him­self, 2 Sam. 17. 23.

IV.

Fourthly, Keeping of the Command­ments IV. of God, and that chearfully, notably discovers our true love to God and to Jesus Christ; But whoso keepeth his word, in him verily is the love of God perfected, 1 John. 2. 5. And elsewhere: This is the love of God, that we keep his Commandements, and his Commandements are not grievous, [Page 209] 1 John 5. 3. To this purpose said Clement [...]. Clem. Rom. 1 Epist. ad Cor. p. 63. Edit. Ox­on. 1633. Romanus, (the Apostles Companion, Phil. 4. 3.) He that hath love in Christ, will keep the Commands of Christ. And In hoc cognosci­tur amor Christi, si quis ser­vat prae­cepta Christi. Qui habet mandata mea & servat ea, ille est qui diligit me. Qui havet in memoria, & servat in vita: Quui ha­bet faciendo, & servat perseverando; vel qui habet in sermoni­bus, & servat in moribus: vel qui habet audiendo, & servat facien­do, ille est qui diligit me. Multi sunt enim qui Domini mandata habent, & ea minime tenent. Multi habent in libro, sed ea non tenent in animo: multi in voce, sed non in opere: multi in me­moria, sed non in vita: multi in verbo, sed non in exemplo. Illi profectò non sunt de dilectoribus Christi. Bern▪ in Coen. D [...]m. Serm 9. p. 1339. K. L. Bernard sweetly seconds him; By this may be known the love of Christ, if a man keep the Com­mands of Christ. He that hath my Comman­dements and keepeth them, he it is that lo­veth me. Who hath them in memory, and keeps them in life: who hath them in doing, and keeps them in persevering. Or, who hath them in words, and keeps them in manners: or who hath them in hearing, and keeps them in doing, he it is that loveth me. For many have the Lords Commandments, but keep them not; many have them in their book, but keep them not in their breast: many have them in word, keep them not in work: many have them in memory, keep them not in life: &c. truly these are not of the lovers of Christ.

And no wonder, For 1. Christ requires our keeping of his Commandements, as the [Page 210] singular touch-stone of our love to him, Illum in veritate diligimus, si ejus mandata servamus. Et si ejus non serva­mus man­datum, cerrè nec diligimus eum. Non potest ex una parte diligi, & ex altera parte con­temn.—Non vos fallat, di­lectissimi, vestis religiosa: mihi credite, non diligitis Deum, si illius man­data hon observatis. Quomodo possumus Dominum diligere ha­bitu, si eum contemnimus actu? Dilectio Dei non quaerit ve­stem, sed nostram mentem: nec quaerit opinionem, sed tantum bonam actionem. Probatio dilectionis, exhibitio est operis. Bern. in Coen. Dom. Serm. 8. p. 1336. L. M. ex­hibition of work, is the probation of love, John 14. 15, 21. Therefore if we keep not his Commandements, he will accept no love from us. 2. Love is obediential; the nature of true love to God, carries it spontaneous­ly to the keeping of the Commands of God, Rom. 13. 8, 9. 3. Love is a lively chearfull Principle; what love acts, is acted with­out grievousnesse. It delights in doing any thing for the object beloved, and stands not upon difficulties, Gen. 29. 20. Therefore true love to God thinks no duty too much for God, none enough for God. 4. True love can chearfully endure for Christ, much more do for Christ, Cant. 8. 6, 7. Acts. 20. 23, 24, and 21. 13.

Search now; dost thou keep his Word? Or are his Commandements grievous to thee?

Signes of true keeping Gods Word and Commandements. See Cap. V. Signe I. p.

Signes that his Commandements are not grievous to us.

[Page 211] I. When we have a dear and precious account of Gods Word and Commande­ments, esteeming them more then our necessa­ry food, Job 23. 12. sweetert hen honey and the honey-combe, Psal. 19. 9. and 119. 103. be­yond great spoile, Psal. 119. 162. Thousands of gold and silver, Psal. 119. 72. and all riches, Psal. 119. 14.

II. When our hearts and affections are strongly set upon them. Oh how love I thy law! Psal. 119. 97. I opened my mouth, and panted, for I longed for thy Commandments, Psal. 119. 131. My soul breaketh for longing to thy judgements at all times, Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart, I de­light to do thy will, Psal. 40. 8.

III. When it cuts and wounds our spirits, that others break Gods Lawes, Psal. P19s 53, 136, 139.

IV. When we observe and keep the Word and Commandements of God.

1. Willingly, will voluntarinesse I will sacrifice to thee, Heb.] Psal. 54. 6 Psal. 110. 3.

2. Simply, not disputing the Command of God. As Abraham, Heb. 11. 8, 17, 18, 19.

3. Chearfully, with delight, Psal. 40. 8. Rom. 7. 22.

4. Speedily, Psal. 119. 32. I made haste and delayed not to keep thy Commandements, Psal, 119. 60.

[Page 212] 5. Constantly, Psal. 119. 20. I inclined mine heart to performe thy statutes alway, even unto the end, Psal. 119. 112. Incipere multorum est, perse­verate pau­corum. De virt. obed. Bern. Ad­script. pag. 1715. Ant­uerp. Many begin, few persevere. They that thus be­have themselves to Gods Word and Com­mandements, count not his Commande­ments grievous, but joyous.

V.

Lastly, Our true love to the Brethren, V. the Children of God, for the heavenly Fa­thers sake who begat them; Evidenceth our true love to God. Every one that lo­veth him that begat, loveth him also that is begotten of him, 1 Joh. 5. 1. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another. God dwelleth in us, and his love is perfected in us, 1 John 4. 11, 12. If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandement have we from him, that he that loveth God, love his brother also, 1 John 4. 20, 21. Who so hath this worlds goods, and seeth his brother hath need, and shutteth up his bowels of com­passion from him, how dwelleth the love of God in him? 1 John 3. 17. In these passages are remarkable.

1. The evidencing of true brotherly love, [Page 213] 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 Dilectio habet du­as alas. A­la dextra est dilectio Dei: Sini­stra ala est dilectio proximi. Nulius ho­minū cum una ala po­terit volare ad coelum. Quare? quia nec sola dile­ctio Dei si­ne dil [...]cti­one proximi, nec sola dilectio proximi sine dilect [...]one Dei valet ad consequendam aeternam beatitudinem. Sume tibi has duas alas, viz. Dilect onem Dei, & proximi, ut libere possis volare, bona operando; & pervenire ad partiam coelestis regni. Bern. l. de modo bene vivend. Serm. 13, p. 1257, 1258. Anteurp. 1616. 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.

[Page 214] Signes of true brotherly love; See in Cap. II. Signe. VII. p. 168, to p. 173. and Cap. VIII. throughout.

I.

FIrst, The Holy Spirit of God and of I. 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 [Page 215] 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 Chrysost: in Rom. 8. 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.

[Page 216] 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, [...] Oecu­men. Com­ment. in Rom. 8. 14 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 [Page 217] 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 II. 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. Non est attenden­dum quid alii ante nos fece­rint, sed quid Chri­stus, qui ante omnes est facien­dum prae­ceperit. Cypr. 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.

[Page 218] Now the abiding of the Primitive Doctrine of Christ in us, evidenceth our conti [...]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 III. the Son of God, is an evidence that such have Communion with God. Whosoever [Page 219] 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 [Page 220] 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 See this in Cap. 11. Sign. 4. p. 141 more fully. 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. Hoc est esse con­fessorem Domini, hoc est esse martyrem Christi, servare vocis suae inviolatam circa omnia & solidam firmitatem; nec propter Dominum martyrem fieri, & praecepta Domini destru­ere conari, &c. Cyprian. Epist. 25 sect. 3. p. 57. Edit. Goulart. 1593. 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, Quid e­ntm glori­osius, quid ve felicius ulli homi­num pote­rit ex di­vina dignatione contingere,—quam inter saevientia secularis potestatis varia & exquisita tormenta, etiam extorto, & excru­ciato, & excarnificaro corpore, Christum Dei Filium, etsi rece­dente, sed tamen libero spiritu confiteri? Cypr. Epist. 26. sect. 2. p. 59. Edit. Goulart. 1593. That among the various and exquisite torments of the secular power, the body being tortured, tormented and butchered, yet they [Page 221] confessed Christ with a free, though a departing spirit.

IV.

Fourthly. Not doing or practising of sin, IV. 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. [...]9, to. 60.

V.

Fifthly, Unfeigned lobe to God, and dwelling therein, discovers to us our true V. 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 [Page 222] 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 Charitas te domum Domini fa­cit, & Do­minum domum ti­bi. Foelix artifex charitas, quae con­ditori fuo talem do­mum po­tens est fa­bricare. Domus ista non constat ex caemento & latere, nec lapide, nec ligno, vel auro, nec argento, vel lapide pretioso. Omne aurum excedit, argentum supereminet universum. In ejus comparatione lapi­des pretiosi vilescunt, nil est quod valeat comparari pulchritudi­ni ejus & speciositari. Mel comparatum dulcedini ejus, sic est quasi absynthium comparatum dulcedini mellis; om­nia quae sunt, quantumlibet pulchra, quantumlibet speciosa, in ejus comparatione, nec reputari debent.—In hac domo caeci lu­men, claudi gressum, curvi rectitudinem, infirmi sanitatem, mor­tui resurrectionem, cuncti qui intrant felicitatem accipiunt; nullus miser in ea, in ea cuncti beati. Bern. in Coen. Dom. Serm. 9. p. 1341. Antuerp. 1616. 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.

[Page 223] 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, [...]. Ad incorrupti­bilitatem. Bez. Grae­cus scholi­astes per­petuum amorem intelligit. ut [...] positum sit, pro adver­bio [...], id est, percun [...]ter. Bez. Annot. in loc. 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 VI. 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 t [...]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 [...] Quam le­ctionem in Claromon­tano, & ali­is duobus veteribus libris in­venimus, ut & apud Syrum In­terpretem. Bez. Annot. in l [...]c. fruit of light, (as some Original Greek Copies read it) Eph. 5. 9.

3. When we shun all fellowship with works [Page 225] of darknesse in others, Eph. 5. 11.

4. When we hate not the light, as evil doers, but love it and come unto it, that it may be manifest our deeds are wrought in God, [...]ohn 3. 20, 21.

VII.

Seventhly, Walking as Christ (our chief VII. Captaine, Heb. 2. 10) walked, is a further discovery of our fellowship with God and Christ. He that saith he abideth in him, ought himselfe also so to walke even as he walked, 1 John 2. 6. To walke as Christ walked, is to imitate Christ, to follow Christ; or as Oecumenius [...]. Oecumen. com. in loc. well expresseth it; so to live and behave our selves in our life, as Christ did. To rectifie our life according to Christs course. Christs Videatur N. jus di­vinum Regimin. Eccles. p. 18, 19. edit. 2. actions were either, 1. Acts of divine power, as his miracles, turning wa­ter into wine, Iohn 2. 7, &c. walking on the sea, Mark. 6. 48, [...]9. Raising the dead, Iohn 12. 1. Matthew 11. 5. Luk. 7. 21, &c. 2. Acts of divine Prerogative, Matth. 21. 2, &c. 3 Acts Mediatory, as dying for his sheep, Ioh. 10. 15. Giving of the Spirit, Ioh. 20. 22. Acts 2. Appointing his own offi­cers in the Church, Eph. 4. 7, 10, 11. 4. Moral Acts, appertaining to the com­mon nature of sanctification, as Mat. 11. 29. Eph. 5. 2, 3, 25. Or at least bottom­ed upon a moral consideration and ground, as in Ioh. 13. 14, 15. According to these moral acts of Christ, we are to follow [Page 226] Christ, to walk as Christ walked.

How did Christ walk? that we may know, whether we walk like him?

1. Christ walked most purely, holily, in­offensively, both before God and man, Heb. 4. 15. and, 7. 26. Isa. 53. 9. Many took offence at Christ, Mat. 15. 12. Mark 6. 3. but Christ gave them no offence. Thus should we walk, 1 Cor. 10. 32, 33. Act. 23. 1. and 24. 16. 1 Thes. 2 10, 11, 12.

2. Christ walked most humbly and meekly, Mat. 11. 28. Phil. 2. 5, 6, 7.

3. Christ walked most selfe-denyingly. Though he was rich, yet became poore for our sakes, 2 Cor. 8. 9. If it be possible, let this cup passe from me, yet not as I will, but as thou wilt, Mar. 14. 36.

4. Christ walked most zealously, Joh. 2. 15, 16, 17.

5. Christ walked most obedientially to his heavenly Father, Rom. 5. 19. Ioh. 4. 34. Heb. 5. 8, 9. He became obedient to death, even the death of the Crosse, Phil. 2. 8. He was so obe­dient, [ut vitam perdidit, ne obedientiam per­deret] that he lost his life, that he might not lose his obedience. Vitae quoque ipse salva­tor praetu­lit hanc virtutem [viz. o­bed.] Eli­gens ma­gis animā ponere, quam o­bedienti­am non implere. Bern. de verb. Ecce nos reliq. p. 994. C. Our Saviour (said Ber­nard) preferred this vertue of obedience before his life, choosing rather to lay down his life, then not to fulfil his obedience:

6. Christ walked most profitably, went about doing good, Act. 10. 38.

7. Walked most lovingly, tenderly, and com­passionately [Page 227] towards poore sinners to winne them and save them, Luk. 4. 18, 19, 20, 21. Mat. 12. 19, 20. and 11. 28, 29, 30. Luk. 7. 37, to the end.

8. Christ walked most spiritually and hea­venly. He lived on earth, as if he had been still in heaven; Extracted heavenly con­templations, and spiritual lessons, from all sorts of earthly objects and occasions pre­sented before him, Iohn 4 10, &c. and, ver. 31, 32. and 6. 26, 27, &c. and 15. 1, &c.

Dost thou thus walk as Christ walked? then hast thou communion with God in Christ.

VIII.

VIII. Keeping his Word and Comman­dements discovers our communion with VIII. God. Whoso keepeth his word, in him verily is the love of God perfected. Hereby know we that we are in him, 1 Joh. 2. 5. And this is his Com­mandment, that we should beleeve on the Name of his Son Iesus Christ, and love one another, as he gave us Commandment. And he that keepeth his Commandments, dwelleth in him, and he in him, 1 Joh. 3. 23, 24.

Signes of true keeping his commandments, See in Chap. 2. Signe 6. p. 162, to 168. and, Ch. 6. Signe 4. p. 208, to 212.

Signes of true believing in Jesus Christ, See in Chap. 2. Signe 2. p. 23, to 29.

Signes of the brethrens true love to one another, See in chap. 2. Signe 7. p. 168, to 173. and, chap. 8. throughout.

IX.

Lastly, True brotherly love, is a signe of our Communion with God. For we love our brethren for God in them, that begat them, 1 Iohn 5. 1. we love God, because he first loved us, 1 Iohn 4. 19. And where there is mutual love betwixt God and us, we have sweet communion with him. If we love one another, God dwelleth in us, and his love is perfected in us, 1 John 4. 12.

Evidences of the truth of our brotherly love to one another, See in Chap. 2. Signe 7. p. 168, to 173. and chap. 8. throughout.

I.

FIrst, True spirituall knowing of God. Beloved, let us love one another; for love [Page 229] 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.

Evidences of true knowledge of God, See in Chap. 5. throughout. p. 193, &c.

II.

Secondly, Sincere loving of God. E­very one that loveth him that begat, loveth him also that is is begotten of him. By this we know that we love the children of God, when we love God.— 1 John 5. 1, 2.

Evidences of our true love to God, See in Chap. 6. throughout, p. 200, &c.

III.

Thirdly, Right keeping of Gods Com­mandements. By this we know that we love the children of God, when we love God and keep his Commandements. For this is the love of God that we keep his Commandements, and his Commandements are not grievous, 1 John 5. 2, [...].

Evidences of keeping Gods Command­ments, See in Chap. 2. Signe 6. p. 162, to p. 168. and Chap. 6. Signe 4. p. 208, to 212.

IV.

Fourthly, Loving the Brethren peculi­arly and especially in this notion or respect, as they are begotten of God, and as they are thereby the children of God. Every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God,—1 John 5. 1, 2. [Page 230] See this further cleared, p. 170, 171.

V.

Finally, When we love them, not verbal­ly and complementally, but really and sin­cerely. Opening tender bowels of Com­passion to our brother in need: yea, if the cause require, hazarding our dearest lives for the children of God. Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren. But whoso hath this worlds good, and seeth his brother hath need, and s [...]ut­teth up his bowels of compassion from him, how dwelleth the love of God in him? My little chil­dren, let us not love in word, neither in tongue, but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him, 1 John 3. 16, 17, 18, 19.

Formall, verball, complementall love to the brethren is vaine, Iam. 2. 15, 16. yea, abominable hypocrisie. Christ loved us real­ly, when he so loved us as to die for us: and Christs real love to us, instructs us to like reality in our love to one another. Here are three real demonstrations of our true bro­therly love mentioned. 1. Communicating to the brethrens necessities. 2. Laying down our lives for them. 3. Approving our hearts sincerely to God in both. In the first, (as Ecce un­de incipit charita; si nondum es idoneus mori pro fratre: jam idoneus esto da re de tuis facultatibus fra­tri. Aug. Expos. in Epist. Ioan. Tract. 5.—Ergò hic incipit ista charitas fratris, ut de suis superfluis tribuat egenti: Hinc exordium est charitatis. Hanc ita coeptam, si verbo Dei & spe fu­turae vitae nutrietis, pervenie [...] ad illam perfectionem, ut paratus sis animam tuam ponere pro fratribus tuis. Aug. Expos. in Epist. Ioan. Tract. 6. Augustine notes) we have the Inchoa­tion; In the second, the Perfection; In the third, the Probation of our love to the bre­thren.

[Page 231] Examine now thine heart. Doest thou with this reality love the brethren?

1. Doest thou communicate to the Saints ne­cessities? they are in wants, straits, plunges, prisons, sicknesses dangers, death; thou hast this worlds good, wherewith thou mightest re­lieve them; are the bowels of thy compassi­on now shut against them, or open to them? If shut, how dwels either the true love of God, or of thy brother in thine heart? what thou withholdest from, or impartest to Christs members, Christ takes as done to himselfe, Matth. 25. 35. to the end. If thou wilt not do any thing for thy brothers sake, [...]et do it (as Q [...]i re­spectu fra­tris in Ec­clesia non movetur, vel Chri­sti con­templati­one moveatur: & qui non cogitat in labore, atque in egestate conservum, vel Dominum cogitet in ipso illo quem despicit con­stitu tum.—Demus Christo vestimenta terrena, indumenta coelestia recepturi. Demus cibum & potum secularem, cum Abraham, Isaac & Jacob ad convivium coeleste venturi. Cyp. de Oper. & Elee mosynis. sect. 22. p. 357. edit. Goulart. 1593. Cyprian urgeth it) for Christs sake, give Christ earthly garments, that thou mayest re­ceive heavenly; give Christ temporal meat and drink, that with Abraham, Isaac and Jacob, thou mayest be admitted to the eternall ban­quet.

[Page 232] II. Art thou willing if need be, to lay down thy life for thy brother? He will hardly shed his blood for his brother, that grudgeth to p [...]rt with this worlds good for his brother. This (said Haec est perfectio charitatis: & major omninò non potest inveniri, Aug. in ep. Ioan. Tract. 6. Augustine,) is the Perfection of love, and greater then this can­not be found. Greater love then this hath no [...]an, then that a man lay down his life for his friend, said Christ, Iohn 15. 13. Rom. 5. 7. and yet we ought to lay down our lives for the brethren, 1 John 3. 16.

Quest. But in what cases may we hazzard or lay down our lives for the brethren?

Resolut. To comprehend all such cases, is difficult. Some seem obvious.

1. A man may warrantably adventure his life if need require, for a multitude of bre­thren; a Church; that they may be preserved from destruction, or edified to salvation. Exod. 32. 31, 32. Rom. 9. 1, 2, 3. Phil. 2. 17, 18.

2. A private Christian may adventure his life, for preservation of Publ [...]ck Persons, Church▪ Officers, Ministers of the Gospel, of great and necessary use to the Church of God. Thus Priscilla and Aquila for Pauls sake, even laid down their necks, viz. hazzard­ed their lives to the uttermost, and thereby did great service to all the Churches of the Gentiles, Rom. 16. 3, 4.

3. One publick Officer may hazzard his life for another of more important concernment in the Church. As Epaphroditus a Pastor of [Page 233] the Philippians for Paul an Apostle, Phil. 2. 30.

4. One private Christian may hazzard his life for the Spiritual and eternal good of ano­ther; as Tempo­ralem pla­nè vitam suam pro aeterna vi­ta proxi­mi non dubitabit Christia­nus amit­tere. Aug. de mendacio ad Consentium. l. c. 6. Augustine hath observed, for defence of his innocency & righteousness, for encou­ragement and confirmation of his faith and graces, &c. This (as Oportet enim quomodo Christus animam suam po [...]uit pro nobis, ita fieri pro eo & à no­bis: nec tantum pro ipso, imò etiam pro fratribus propter ip­sum. Quod Joannes docens, non est pro fratribus numerandum, sed moriendum potius pronuncia vit. Tertull. de Fuga in Persecut. l. c. 12. p. 587. Franek. 1597. Tertullian notes) is not so much to hazzard life for the brethren for themselves, as for the brethren for Christ.

III. Finally, Canst thou in all this love, in giving to, or dying for thy brethren approve thy heart sincerely unto God; that thou doest or endurest thus for them, from entire love to them, and not from vaine glory, or ostenta­tion? As Potest esse mani­festius o­pus quam tribuere pauperi­bus? Mul­ti hoc ja­ctantiâ fa­ciunt, non dilectio­ne. Potest esse majus opus quam mori pro fratribus? & hoc multi volunt putari facere jactantiâ nominis comparandi, non vis­ceribus dilectionis. Restat ut ille diligat fratrem, qui ante Deum ubi solus videt, cordi suo persuadet, & interrogat cor suum an ve­ [...]è propter fratrum dilectionem hoc faciat: & perhibet illi testimo­nium oculus qui penetrat cor. quo homo attendere non potest. Aug. Expos. in epist. Ioan. Tract. 6. Augustine cautions, Possibly a man may give much, yea, give his body to death, and yet want love, 1 Cor. 13. but canst thou ap­peale to the heart-searching God, and say, Lord, thou knowest I truly love thee, and all thine for thee, and therefore I do, or endure this, for thee or them? Oh! if thus thou canst assure thy heart before him, then hast thou con­fidence towards God, 1 John 3. 18, 19, 20, 21.