Believers evidences for eternall life collected out of the first epistle of John which is catholique : explained and confirmed by very many subservient signes, or undernotes grounded upon Scriptures and illustrated by testimonies both of ancient fathers and modern writers whereby persons truly regenerate may divers wayes discover their present state of grace and title unto glory / by Francis Roberts.

BELIEVERS Evidences FOR Eternall Life: Collected out of the first E∣PISTLE of IOHN, which is Catholique.

IOHN is an Hebrew name, and signifies, The Lord hath been gracious; or, The grace of the Lord He was Son of Ze∣•…•…edee, brother of Iames; and called by Christ to the Apostolical office, Mat. 4. •…•…1. & 10. 2 Mar. 1. 19. Luk. 5. 10. which is •…•…he highest Ecclesiastical Office under the New Testament, 1 Cor. 12. 28: Ephes. 4. 11. Iohn was one of the three whom Christ took up with him to Mount Ta∣•…•…or to behold his glorious Transfigurati∣on,

Matth. 17. &c. Mark 9. 2. Luke 9. 28, &c. One of the two whom Christ sent to prepare his last Passeover, Luke 22. 8. and that Disciple whom Iesus peculiarly loved above all the rest, Iohn 13. 23. and 19. 29. and 20. 2. and 21. 7, 20. who leaned on Iesus breast at supper, to whom Christ by a private to∣ken discovered that Iudas should betray him, Iohn 13. 23, 24, 25, 26. and to whom alone Christ dying on the Crosse commended his owne Mo∣ther, Iohn 19. 25, 26, 27. This IOHN, (this compound of love an•…•… sweetnesse,) wrote this Epistle. A•…•… Epistle (saith * 1.1 Calvin) altogether worth of the spirit of that Disciple•…•… who w•…•… therefore beloved of Christ above the re•…•… that he might render himself more famili•…•… to us. A most sweet Epistle (saith * 1.2 Austin most memorable in the Church of God, becau•…•… love is there especially commanded. An Epi∣stle whose principal Scope and end is, T•…•… help the believers to a well-groun•…•… ed Assurance of their actual inter•…•… in eternal life; These things (sai•…•… John,) have I written unto you that b•…•… lieve on the Name of the Son of God, th•…•…

ye may know that ye have eternal life, 1 John 5. 13. To this end the holy Ghost by the Apostle hath replenished this precious Epistle with more variety and plenty of pregnant Marks, Signes, Characters or Evidences of Believers spi∣ritual estate, then any other Scripture of like quantity in the whole Book of God. So that it is a Rich Treasury for Christian-Assurance. 1 Assurance (if the fault be not our owne) is Attainable, John 14 21. Rev. 2. 17. 1 Cor. 2. 9, to 13. 1 Iohn 2. 3, 5. and 3 2, 14, 19, 24. and 4. 13. and 5. 19. 2 Assurance hath been actually attained by divers; Iob, ch. 19. 25, 26, 27. David, Psal. 22. 1. and 51 8, 12. Thomas, John 20. 28. Paul, 2 Tim. 1. 12. 2 Cor. 5. 1. Rom. 8. 37, 38. Gal. 2. 20. 1 Tim. 1. 13, 14. 16. The Church of Christ, Cant 2. 16. and 7. 10. 3 The nature of faith and hope tend and lead on unto Assurance, Col. 2. 2. Heb. 6. 11, 18, 19. Heb. 10. 23. 4 Hence all Christians ought to •…•…ontend after Assurance, 2 Cor. 13. 5. 〈◊〉〈◊〉 Assurance that eternal life is ours, actu∣ally attained, brings great glory to God, Rom. 4. 20, 21. is the glory of faith,

Rom. 4. 19, 20. overcomes greatest difficulties, Rom. 4. 17, 18. is an approved cordiall extraordinarily strengthening believers hearts in worst times, under saddest afflictions, yea, in the straits of death, Iob 19. 25, 26, 27. 2 Tim. 4. 7, 8. and in a word, is a Paradise on earth, the suburbs of Heaven, and sweetest glimpse of glo∣ry. Come hither therefore all ye doubting soules, and drooping Christi∣ans, that walk in darknesse, and have no light of Assurance and comfort; this bles∣sed Epistle is an Epistle for you; reade it and meditate upon it continually, till you be perswaded, setled, stablished, comforted. And for your further help peruse these evidences extracted out of it and familiarly digested by him whose comfort it will be, to be an Helper of your joy.

CHAP. I.

Evidences or Signes of Gods love to us.

CHrists being sent to lay down his life * 1.3 for us, that we might live by him: may be a first Signe of Gods love to us. Hereby perceive we the love of God, because he laid down his life for us, 1 Joh. 3. 16. In this was manifested the love of God towards us, because that God sent his only begotten Sonne into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitia∣tion for our sinnes, 1 Joh. 4. 9, 10. Hence when actually we live through Christ, we actually taste Gods free love in Christ.

Gods speciall love acts towards his be∣loved ones, chiefly three waies, (1.) In electing them before all time, elect of God, holy and belo∣ved, Col. 3. 12. which is more peculiarly ascri∣bed to the Father, 1 Pet. 1. 2. (2.) In redeem∣ing them in fulnesse of time, which is more peculiarly attributed to the Son, Ioh. 15. 12, 13. Gal. 2. 20. Rev. 1. 5. (3.) In immedi∣ate applying of Christ unto them in due time by sanctification, effectuall calling, &c. and this is more peculiarly given to the Holy Ghost, Tit. 3. 4, 5. 1. Pet. 1. 2. And in every of

these acts of love, God comes neerer and closer unto his, The Fathers love in electing, is love intended, and purposed; this is most remote: The Sonnes love in redeeming, is love actually demonstrated to the world; this is neerer: but the Holy Ghosts love in sanctifying, &c. is love effectually and pecu∣liarly applyed to individuall persons; this is most neare. Would we know our interest in the Fathers electing love? consider what part we have in the Sonnes redeeming love: would we discover our share in the Sonnes redeeming love? then let us accurately search what right and property we have in the Spi∣rits sanctifying love; when we spiritually live from the Father through the Sonne by the Spirit, then God gives us a taste of his love experimentally.

Excellently * 1.4 Salvian (that eminent Presbyter of the Massilian Church who flou∣rished in the fifth Century) discourseth of

this love of God to us. This is that which I said before, that God loves us more, then a Father his Sonne. Verily the thing is evident, that God loves us above the affection of sonnes, who for our sakes hath not spared his Sonne. And what adde I further? and this a just Son, and this an only be∣gotten Sonne, and this Son God, And what can be said more? and this for us; that is, for evill ones; for most wicked ones; for unrighteous ones. Who can estimate this love of God towards us, but that the justice of God is such, that no unjust thing can be incident unto him? For so far as humane reason may judge, any man had done an unjust thing, if for the worst servants he should haveput to death a good Sonne. So that in this the piety of God is more inestimable, and in this the vertue of God is more admirable, that so the greatnesse of his justice cannot by man be understood: in∣asmuch as to the apprehension of humane im∣becillity, the greatnesse of his justice seemes al∣most to have a shew of in justice. So he.

Adoption. That we should be reckon∣ed * 1.5 among the children of God, may be a second Signe of Gods love to us: Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sonnes of God! 1 Joh. 3. 1. Well said the Apostle [Be∣hold, what manner of love!] for here is not only love, but love to admiration. That we without strength, Rom 5. 6. we lost creatures, Luk. 15. last; we sinners, Rom. 5. 8. we in the bond of iniquity, Act. 8. 13. we dead in

trespasses and sins, Eph. 2. 1. we enemies to God by wicked works, Col. 1. 21. we children of wrath, even as others, Eph. 2. 3, &c. That we should be thus advanced in heavenly places in Christ, and accounted not only servants, which is much, Ioh. 12. 26. not only friends, which is more, Ioh. 15. 15. but also sonnes, and consequently heires and co-heires with Christ, which is most of all, Rom. 8. 16, 17. Gal. 4. 4, 5, 6. Let men behold, let Angels behold, let both adore and admire, what manner of love is this love. Shew thy sonne∣ship; this Son-ship demonstrates infalli∣bly Gods love unto thee. God takes none into this nearest relation, but whom he first took into his dearest affection. If thou art a Sonne of God, then (1.) Thou art born a∣gaine of the Spirit of God, Iohn. 1. 12, 13. and 3. 3, 5. (2.) Thou hast received Jesus Christ by believing on his Name, Ioh. 1. 12. (3.) God hath instilled into thee a Son-like Spirit of prayer, Rom. 8. 15, 26 (4.) Thou art conforme to Christ the first-borne among many bre∣thren, Rom 8. 29 (5.) Thou art acted, led, and guided by the Spirit of God, Rom. 8. 14.

Our not loving the world, not the * 1.6 things that are in the world, inordinately: may be a third Signe of Gods love to us. Love not the world, nor the things that are in the world; for if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the

eyes, and the pride of life, is not of the Father, but is of the world; and the world passeth a∣way, and the lust thereof; but he that doth the will of God, abideth for ever, 1. Ioh. 3. 15, 16, 17. The love of the Father is in him neither Actively nor Passively, who immediately loves the world. Not Actively, he loves not the Fa∣ther: not passively, he is not beloved of the Father; for who can be beloved of the Father and not reciprocally love the Father again? 1 Iohn. 4. 19. and who can entertaine the true love of the Father in the heart, but withall he must banish the excessive love of the world out of the heart? For, 1. The love of the Father and the love of the world are sore∣pugnant and inconsistent one with another, Iam. 44. Matth. 6. 24. 2. The love of the Fa∣ther and of the world, do each of them so forcibly exhaust and draw out the whole heart, that it is impossible that these two loves should at one and the same time in in∣tense degrees, dwell in one and the same heart. As * 1.7 Cyprian well observed: The love of God and the world cannot cohabit in one heart together: as the same eye cannot at once look up to heaven, and down to the earth to∣gether. But who do inordinately love the world, and things in the world? Answ. 1. They who are wont inordinately to desire and seek it when they want it, 1 Tim. 6. 9, 10. Matth. 6. 31, 32, 33. 2 Pet. 2. 1, 2, 3. 2. Kings 5. 20, 22. 1 Kings 21. 4. 9, 10, 16.

2. They who are wont inordinately and im∣moderately to set their hearts upon it, and a∣buse it whilest they have it, Ps. 62. 10. 1 Tim. 6. 17. Luk. 12. 16, to 22. Mat. 19. 21, 22, 23, 24. Iam. 5. 1, to 7. 34. 1. They who are wont exces∣sively to grieve and perplex themselves when they lose it, as Achitophel, who when he lost this worlds honours, went discontentedly and hanged himselfe, 2 Sam, 17. 23.

Our love to God, which is a sweet * 1.8 effect, a resulting ray, a reflexive beame of Gods love to us, may be a fourth Signe of Gods love to us. We love him, because he first loved us, 1 Joh. 4. 19. When God be∣gins to us in this sweet cup of love, we can∣not chuse but pledge him: but should not he love us first, and we also have some ap∣prehension of that his love, we should never love him at all. For, as Bernard saith, * 1.9 Men render not love to God loving them, till the spi∣rit of faith reveales to them Gods eternall pur∣pose, about their future salvation. As light breeds light, fire fire, so Gods love to us, begets love to God in us,

But how or wherein hath God loved us first? Answ. God the Father, Son, and holy-Ghost, hath eternally loved us, in electing us, Col. 1. 12. 1 Pet. 1. 2. Eph. 1. 3, 4, 5, 6, 7. In a more peculiar sort, God the Fathers love first shi∣ned forth towards us in giving Jesus Christ his own only Son, that Sonne of his love, (Col. 1. 13.) for us, Tit. 3. 4, 5, 6. Iohn 3. 16.

Hath God so loved us, as not to spare his •…•…wne Sonne, (as hath before been eviden∣•…•…ed) how can this chuse, but kindle in us re∣•…•…iprocall flames of love again to God, and •…•…ake us delight in his love? They more I •…•…rink (saith * 1.10 Bernard) of the love of God, the •…•…ore I am athirst, and cannot be satisfied with •…•…t; nor I, nor any one perfectly loving Christ. This love, the more it is eaten, the more it aug∣•…•…ents hunger; the more it's drunken, the more •…•…t incites thirst; it so inebriates that minde wherein it dwells, that it seeks, or loves nothing, •…•…or possibly can love besides him, who so loved •…•…he world, that he gave his only begotten Sonne, •…•…hat whosoever believes and loves him, might •…•…ot die, but live with him. And in a more spe∣•…•…iall manner, God the Son's love, first pre∣vented us, in his giving himselfe for us. When Christ stood by Lazarus his grave, and wept for him, the Jewes said, Behold, how he loved him! Iohn 11. 35, 36. much more may we say when Christ did more then weep for us, when he bled for us, when he dyed for us, Be∣hold, and admire how he loved us! Iohn 10. 11. and 15. 12, 13. Rom. 5. 8. Eph. 5. 25. Gal. 2. 20. Rev. 1. 5. Can we possibly look upon this love of Christ, and not be wholly over∣come with it, over-powered with it, ravisht

with it, and irresistibly constrained with it, t•…•… love Christ againe, 2 Cor. 5. 14, 15. Let 〈◊〉〈◊〉 say with * 1.11 Bernard, in his holy rapture o•…•… affections to Christ: Behold, how he loved u•…•… he chose to die for us, lest we should be doome•…•… to death eternall; he rose from the dead, that h•…•… might render us partakers of his resurrecti•…•…∣on; he ascended into heaven, that he might ad∣vance us into celestiall places; and he sits at th•…•… right hand of the Father, seating, and crowning gladding and placing there, such as he hath re∣deemed with his own blood, such as he hath joyn∣ed to himselfe with the cement of love, a•…•… the same right hand of the Father with himselfe. Therefore let us love, adore and affect thi•…•… Christ without measure, beyond measure; without bonds, beyond limits, daily, continu∣ally, with all the heart, with all the mind, wit•…•… all our power, with all our graces. Thus we shall love him, that first loved us.

Now then, dost thou truly love God with all thy heart and soul? or (if that be too high and hard a question) at least * 1.12 dost thou truly desire to love him, and love to desire

him? Doubtlesse this is an evidence that God loves thee. For nothing but his infinite •…•…ame of love to thee, kindles this spark of •…•…ve in thee.

Quest. But by what signes may I know, •…•…at I truly love God and Iesus Christ, or •…•…t least truly desire to love him?

Answ. Thou mayest know that thou tru∣•…•…y lovest him, or desirest to love him, if thou •…•…ovest him, or desirest to love him, (1.) At∣ractively. (2.) Intensively. (3.) Sincerely. •…•…4.) Purely. (5.) Obedientially. (6.) Invincibly. •…•…7.) Uncessantly.

1. Attractively and unitingly, when God •…•…nd Jesus Christ are so indeared to the •…•…eart, that the soule restlessely groanes •…•…nd pants after the enjoyment of them; As in David, As the Hinde panteth after •…•…he water brooks, so panteth my soule after •…•…hee O God, my soule thirsteth for God, for the •…•…iving God—, Psal. 42. 1. 2. As in Moses, I beseech thee shew me thy glory, Exod. 31, 18. As in the Church, Make haste my beloved, and •…•…e thou like to a Roe, or to a young Hart upon the mountaines of Spices, Cant. 8. 14. Christ saith, Surely I come quickly; The Church echoes, Amen, even so, come Lord Iesus, Rev. 22. 20. There is a principle of motion in bodies naturall; as in earth, that makes it descend to •…•…its center; in fire, that makes it ascend to its proper resting place: and (if impediments interpose not) they cannot rest till they be

united to them: thus that soule that tru•…•… loves God, hath an inward supernatur•…•… * 1.13 principle, drawing it after God. Nor can acquiesce, or center it selfe any where, but 〈◊〉〈◊〉 God; the most amiable God having scatte•…•… ed some sparks of his love in our hearts, a•…•… lures us after him: * 1.14 as fire drawes fire, o•…•… as the loadstone snatcheth the iron unto 〈◊〉〈◊〉 selfe, by its attractive, magnetick propert•…•… Doth Gods love and lovelinesse so snatc•…•… and steale away thine heart after God, th•…•… thou longest to enjoy God, to have union t•…•… him, and Communion with him? that's tru•…•… love; love is a cementing, soddering, * 1.15 mag∣netick grace. If thine be such, then (1.) Wha•…•… griefe hast thou in his absence? (2.) What de sire of his presence. (3.) What delight in his en∣joyment? A true uniting love discovers i•…•… selfe in all these. 1. What griefe is the ab∣sence of God, and Christ to thy soule? Davi•…•… laments, when God did hide his face, Psa•…•… 22. 1, &c. Psal. 13. 1, &c. It was as a sword i•…•… his bones, when the enemy said, Where i•…•… thy God? Psal. 42. 10. But God had ever broken his bones to shivers, when he had ta∣ken the joy of his salvation from him, Psal. 51. 8, 12. And the Church is heart-sick, sick o•…•… love, when Christ had but a little withdraw•…•… himselfe from her, Cant. 5. 6, 8. Where is thy paine, thy sicknesse, thy grief, thy tears in Gods withdrawings? Love is impatient o•…•… divorce or distance. * 1.16 Thou lovest him but 〈◊〉〈◊〉

little, if for his love thou dost not daily sigh •…•…nd weep; for his absence is wont to be a flood of •…•…ears to the loving spouse, when she seeks him, •…•…ut finds him not; calls, but he answers not; no∣•…•…hing pleaseth her but weeping. 2. What de∣•…•…ires and groanes hast thou after the presence of God, and Iesus Christ? My soule thirsteth for •…•…ee, my flesh longeth for thee.—My soule •…•…olloweth hard after thee, Psal. 63. 1, 8. Here was Davids love. I have suffered the losse of all things, and do count them but dung that I may winne Christ, Phil. 3. 8. Here was Pauls love. Let him kisse me with the kisses of his mouth, Cant. 1. 2. Draw me, we shall run after •…•…hee, verse 4. Turne, my beloved, and be thou like a Roe or young Hart upon the mountaines of Bether, Cant. 2. 17 Here is the Churches love. But where is thy love? where is thy de∣sires of the enjoyment of God and Jesus Christ? dost thou strive like the diseased * 1.17 wo∣man to draw near to Christ, that by a salutife∣rous touch of the hem of his garment thou may'st as it were, steale spirituall soundnesse to thy miserable soule? or like Thomas, that man

of desires, desirest thou to see and touch Christ and not only so, but to approach to the sacr•…•… wounds of his side, (that doore of the Ark which was made in the side,) that thou maye•…•… thrust in, not only thy finger, or thy whole hand but that thy whole self also mayest enter in•…•… the very heart of Iesus, into that holy of holies into that Arke of the Testament, into the golden pot, the soule of our humanity, wherei•…•… is the Manna of the Divinity? I mean, dos•…•… thou long for most intimate enjoyment o•…•… and Communion with Jesus Christ both God and man? this is love indeed. 3. Fi∣nally, what delight and contentment dost thou find in his * 1.18 injoyment? True love find•…•… most contentment in the enjoyment of the object most beloved; hence, David preferring•…•… the enjoyment of Gods face before any sublunary treasure, discovers his true love to God thus: Many say, Who will shew us good? Lord, list thou up the light of thy countenanc•…•… upon us; thou hast put gladnesse in mine heart, more then in the time that their corne and their New Wine increased, Psal. 4. 6, 7. And ye•…•… of all enjoyments of God & Christ; beloved, that enjoyment is sweetest, that succeeds his absence and estrangement. Health is alwayes sweet, but double sweet after sick∣nesse;

liberty alwayes pleasant, but double pleasant after imprisonment; life is alwayes comfortable, but to have return'd from death to life, is a double life: So to them that love God, his presence ever delectable, but his presence after his soul-afflicting ab∣sence is even ravishing. Hence David wrast∣ling out of an intricate temptation, and reco∣vering a sweet view of God, cryes out, Whom have I in heaven but thee? and there is none upon earth, that I desire besides thee. My flesh and mine heart faileth; but God is the strength of mine heart, and my portion for ever, Psal. 73. 25, 26. The Church enjoying Christ, saith, I sate down under his shadow with great delight, and his fruit was sweet unto my taste, Cant. 2. 3. but when after estrangement she found him whom her soul loved, how is she transported? I held him, and would not let him go, untill that I had brought him into my mothers house, into the ch•…•…mber of her that con∣ceived me. I charge you O ye daughters of Je∣rusalem, by the Roes, and by the Hindes of the field, that you stir not up nor awake my love •…•…ill he please, Cant. 3. 4, 5. that is, let him have no offence given him. that I should lose him any more. Canst thou truly say in thy en∣•…•…oyment of God, of Christ? O let his * 1.19 left hand be under my head, and his right hand em∣•…•…race me. Cant. 2. 9. Lord, let not the left hand •…•…f thy temporal consolation be wanting, but be •…•…nder my head for use: but let thy spirituall

right hand, thy consolation about spirituals and eternals, embrace me wholly, for enjoyment; * 1.20 and in the embracement of thy love, in the kis∣ses of thy sweetnesse, my soul shall rest and sleep in peace.—O it is good for us to be here; let us build three Tabernacles, one for Faith, one for Hope, and one for Love, but all for thee: This is right love to God indeed.

2. Intensively. God is the highest object of love, and challengeth the highest and most intensive acts of love: God is the su∣pream Good; yea, the only good; none good but one, that is God, Matth. 19 17. therefore he should have the supream affections, all the affections, all of the affections, and none but he. * 1.21 Thou shalt love the Lord thy God with all thy heart, and with all thy soul, an•…•… with all thy strength, and with all thy minde•…•… Luke 10 27. Deut. 6. 5. Matth. 22. 37. with these foure, heart, soul, might and minde and with all of every one of these, i. e. with all that is within thee; God, if truly loved is to be beloved of thee. Yea, let God, le•…•… Jesus Christ have the preheminence in th•…•…

soul, above all creatures let him possesse the throne of thine heart, and be a diadem on thy head; but let all things else sit down be∣low, at thy foot-stool, Prov. 12. 1. Psal. 73. 25. and 4. 6, 7. Matth. 10. 37. Luke 14. 26. no object is so amiable, no delight so dele∣ctable as God to him that loves him; true love can despise the world, yea, ten thousand worlds for him.

3. Sincerely and uprightly. When God is chiefly loved for * 1.22 himself, for his own in∣comparable Excellency, perfection, beauty, sweetnesse, lovelinesse and love: and other things are loved for him, and in order to him; then not so much they are loved, as God is loved in them, 1 Iohn 4. 19. We love him, because he loved us first. The Church loved Christ for himself, Cant. 5. 10. to the end. We may love Gods gifts, but must more love God the giver, else our love is mercinary, not upright.

4. Purely and bolily. God is truly loved, when purely affected: we love God purely, when we cordially hate that which God can∣not love, viz. Sin. Ye that love the Lord, hate evil, Psal. 97. 10. Lovest thou him,

(saith * 1.23 Augustine) thou oughtest to hate what he hates,—Hence it appeares thou truly lovest what is good, if thou beest found to hate what is evil.

5. Obedientally. When we so love God or Jesus Christ, as to indeavour really to keep all his Commandements. If you love me, keep my Cemmandements.—He that hath my Commandements and keepeth them, he it is that loveth me, John 15. 21, 23. That is, saies * 1.24 Augustine, He that loveth them in memory, and keeps them in life: who hath them in words, and keeps them in works: who hath them in hearing, and keeps them in doing: or who hath them in doing, and keeps them in persevering, He it is, saith he, that loveth me, Love is to be demonstrated by works, that 〈◊〉〈◊〉 be not an un∣fruitful usurpation of the name of love.

6. Invincibly, against all difficulties, op∣positions and persecutions. Love is strong as death, jealousie is cruel as the grave; the coales thereof are coales of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it, Cant. 8. 6, 7.

7. Uncessantly in incorruption. True love to Christ will not waste, putrefie, worm-eat or decay, but is uncorruptible: Grace be with all them that love the Lord Iesus Christ, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in incorruption, Eph. 6. 24. true love is a long-lasting, yea, an everlasting affection. Charity never faileth, 1 Cor. 13. 8.

CHAP. II.

Evidences or Signes of our Regeneration, New∣birth, Adoption, Son-ship, &c.

THat the world kneweth us not, if we * 1.25 be the children of God. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God! therefore the world knoweth us not, because it knew him not, 1 John 3. 1. By [World] here understand, that world of carnal, unregene∣rate persons that * 1.26 lieth in wickknesse, 1 John

5. 19. elsewhere called, the children of this world, in opposition to the children of light, Luk. 16. 8. This world knows not the heaven∣ly Father, adopting: nor his spiritual children, adopted, yea, therefore it knowes them not, because they are the children of such a Father. So that the worlds not knowing us in this sense, may help us to discover that God knows us, and ownes us as his children. To know implies first, sometimes a precise act of the minde, understanding, discerning, discovering, apprehending, comprehending things what they are, Iohn 21. 15. 17. 1 Cor. 8. 4. In this sense the carnal world knowes not God, nor Jesus Christ, nor the things of God, because they are spiritually discerned, Jer. 10. 25. 1 Cor. 2. 8, 11. Nor knowes it the children of God, and what pri∣viledges, comforts and happinesse belongs unto them, and that even in this life, in the state of grace, 1 Cor. 2. 9. 2. Sometimes an act also of the will; or a joynt act of the minde and will, regarding favourably, re∣specting, loving, affecting, approving things known, Psal. 101. 4. Thus God is said to know•…•… the way of the righteous, Psal. 1. 6. Christ know•…•… his sheep, Job. 10. 27. and so, not to love, no•…•… to approve, is not to know, Acts 7. 18. Matth. 7. 23. and 25. 12. In this sense the carn•…•… world knowes not God nor Christ, i. e. lov•…•… them not, cares not for them, but rathe•…•… hates them, Exod. 5. 2. Ier. 5. 4. And th•…•…

also the world knowes not the children of God; i. e. loves them not, cares not for them, but hates them, persecutes them, &c. because such, Iohn 15. 18, 19. 1 Iohn 3. 12. So that the more the world hates us for Gods sake, Christs sake, as Christians: the more encou∣ragement we may have, that we are not of the world, but chosen out of the world into Gods family, 1 Pet 4. 16, 17.

True believing that Iesus is the Christ, * 1.27 evidenceth that we are borne of God. Who∣soever believeth that Iesus is the Christ, is born of God, 1 John 5. 1. For clearing this evi∣dence of Regeneration, Consider these two Questions. 1. What is meant here by be∣lieving that Iesus is the Christ? 2. Whence it may be evinced, that whosoever does truly thus believe, is borne of God?

Quest. 1. What is it to believe that Iesus is the Christ?

Answ. Faith or believing as it relates to Christ, hath especially two primary and most remarkable acts, viz, Assenting and Ap∣plying. 1. The Assenting act of faith, is, that whereby faith assents to Gods whole Scri∣pture-Record touching Jesus Christ, as true, 1 Iohn 5. 10, 11. viz. That this Jesus which is revealed so fully to us in the New Testa∣ment, both in his Person and Offices, is no o∣ther then the Christ, the true Messiah, or an∣ointed of God, that was fore-promised, fore-prophesied of, and prefigured under all

periods of the Old Testament, from the fall of the first Adam, to the fulnesse of time for the incarnation of the second Adam, to be the only Mediatour betwixt God and man, and Saviour of the world. This some call Dogmaticall faith, some Historical faith, be∣cause it barely and precisely entertaines the Doctrine and History of Scripture as Truth: without any particular appropriation of any thing of Christ to them that so believe. Now this bare & naked assenting act of faith, cannot be a character of Regeneration, nor the faith here intended. For, (1.) Hypocrites may assent to the truth of the Record which God hath given touching Christ. For we read often of the faith of such, as, Luk. 8. 13. Acts 8 13. which believing of theirs, was at least an Assent; for Assent to truth revealed, is the least and lowest act of faith. (2.) De∣vils may assent to this truth Dogmatically, That Iesus is the Christ; yea, they have as∣sented to it, and known it to be so. See Mar. 1. 24. Luke 4. 34, 41. Yet nor Hypocrites, nor devils are regenerate. 2. The Apply∣ing act of faith is, that whereby faith ha∣ving assented to the truth of all Gods Re∣cord touching Christ, proceeds to apply and appropriate all particularly to a mans self, as did Paul; Who loved me, and gave himself for me, Gal. 2. 20. and Thomas; My Lord, and my God, John 20. 28. This appropriating act of faith, is sometimes called, believing on the

Son of God [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—i. e. into the Son of God,] 1John 5. 10. believing on his Name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—i. e. into his Name, 1 John 5. 13. John 1. 12. coming to him, John 6. 35. receiving him, John 1. 11, 12. having the Son, 1 John 5. 12. tasting him, 1 Pet. 2. 3. eating him, eating his flesh and drinking his blood, John 6. 53, 54, 56, 57. compared with ver. 47. all which expressions denote faith's ap∣propriating of Christ unto the particular indi∣vidual believing soul, as his Christ, Priest, Pro∣phet and King; as his Jesus, his Saviour, &c. from whom he expects and looks for, Re∣demption, Righteousnesse, Pardon, Holi∣nesse, Adoption, Peace, Comfort, Grace, Glo∣ry, and every thing that is promised, or is to be expected from the Messiah, as * 1.28 Calvin well observes; To believe that Iesus is Christ, is to hope for all those things from him, which were promised of the Messiah. This is true justifying faith, Rom. 5. 1. now this is the faith here meant; this is the true belie∣ving that Jesus is the Christ.

Discoveries or Characters of this true faith, are many. Take these seven which gradually depend one upon another, viz.

1. The habit of this faith is infused into the soul by God in Regeneration, Eph. 2. 8. Iohn. 1. 12, 13.

2. This habit infused is brought into act by the Fathers drawing the soul to Christ. Iohn 6. 44. This drawing is effected, 1. By

discovering the necessity of Christ to salva∣tion, Acts 4. 11, 12. 2. By displaying the sufficiency and alluring Excellency of Christ for salvation, Heb. 7. 25. Cant. 5. 10. to the end. 3. By manifesting the possibility of ob∣taining Christ and salvation by him, 1 Tim. 1. 16. 4. By propounding the willingnesse and readinesse of God and Christ to enter∣tain poor sinners, Matth. 11. 28, 29. Iohn 7. 37. Isaiah 55. 1. Iohn 6. 37. Luke 15. 20. to the end. 5. By disclosing the invaluable happinesse in gaining Christ, 1 Iohn 5. 12. Iohn 3. 16, 18, 36. And, 6. By stirring up ardent strong desires in the heart after Christ, that the soul is restlessely thirsting, till he be obtained, Isa. 55. 1. Iohn 7. 37.

3. Faith thus infused and acted, is perswa∣ded to accept Christ upon his own termes, viz. self-denyal, bearing the Crosse, and fol∣lowing Christ, and actually accepts him, Luk. 9. 23. Iohn 1. 12.

4. Faith having received Christ, tastes such sweetnesse and pleasantnesse in him, that Christ is most precious to the soule, 1 Peter 2. 3, 7. and all things in the world are but losse and dung unto him, Phil. 3. 8. Oh, how is the soul filled with joy and peace in believing! Rom. 15. 13. and 5. 1. and so it sits down under Christs shadow with great delight, and his fruit is sweet unto its taste, Cant. 2. 3.

5. Faith having thus taken and tasted

Christ notably enlivens and quickens the soule, that not so much the Believer lives, as Christ by faith lives in the Believer, Gal. 2. 20. Rom. 1. 17. Hab. 2. 4. Christ principally knows, wills, loves, prayes, and in a word per∣formes all spiritual motions in him. Oh that's a sweet life indeed, whereof Christ is both Au∣thour to give it, and Pilot to guide it.

6. Faith having enlivened the soul by Christ, it notably puts forth it self in vital operations from Christ. For true living faith, is a working and fruit-bearing faith, as Iames demonstrates, Iames 2. 14, to the end. Now faiths principal acts are these. 1. Cleansing and purifying the heart from all inward fil∣thinesse, so as not to approve it, or mingle with it, Acts 15. 9. 2. Calming and pacify∣ing the conscience, as once Christ said to the windes and waves, so faith in Christ saith to the troubled and perplexed soul, Peace and be still, and there is a great calme, Rom. 5. 1, 2, 3. Phil. 4. 7. 3. Acting and working by love, with a chearful respect and delightful enlargement to all Gods Commandements. Gal. 5. 6. 1 Iohn 5. 3.

7. Finally, Faith having attained to this spiritual strength and activity, contends af∣ter a fuller perfection, even after a full as∣surance,—Col. 2. 2. Heb. 10 22. Heb. 6. 11, 18, 19. which full-assurance is obtained by faith's reflecting upon its own acts, and seeing it self believe, I know whom I have

believed,—2 Ti•…•…. 1. 12. and though eve∣ry believer reacheth not this full assurance nor any one retaines it at all times: yet the nature of faith contends and leads all unto it most genuinely, whence * 1.29 Calvin was not afraid to say, that full assurance can no more be plucked from faith, then heat or light can be severed from the Sun.

Qu. 2. Whence may it be evinced that whosoever doth thereby thus beleeve, is born of God? Answ. From many grounds; take a few for all. 1. This believing thus described, is a receiving of Christ, and a be∣lieving on his Name: but every one that re∣ceives Christ and believes on his Name, is born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 12, 13. What need to be said more punctually? 2. This Faith thus described is one of the fruits of the spirit, enumerated as contra-distinct from the works of the flesh, Gal. 5. 22. Conse∣quently they that have this Faith, have the regenerating Spirit in them, whence this and the other fruits flow, and so are born of God. 3. This Faith and beleeving here described, is such as whereby the believer pleaseth God, Heb. 11. 6. Consider well the former par∣ticulars. Therefore they that so beleeve are regenerate; in the spirit, and not in the flesh, for they that are in the flesh cannot please God, Rom. 8. 8. 4. Finally, they that believe in Christ, as hath been described, shall be saved,

Mark. 16. 16. Joh. 3. 16. Therefore they must needs be borne of God; for, Except a man be •…•…orn againe, he cannot enter into the Kingdome •…•…f God, Joh. 3. 3, 5.

The not committing of sin, is the proper∣•…•…y * 1.30 of such as are truely regenerate. He that •…•…mitteth sin, is of the devil, for the devil •…•…nneth from the beginning; for this purpose the Son of God was manifested, that he might de∣stroy the workes of the devil. Whosoever is •…•…orn of God, doth not commit sin: for his seed •…•…maineth in him, and he cannot sin, because he 〈◊〉〈◊〉 borne of God, 1 Joh. 3. 8, 9. This note about •…•…ing, is for greater cleerenesse, and more •…•…phaticalnesse, laid down, Affirmatively, •…•…d Negatively: by that, detecting the chil∣dren of the divil; by this, the children of God. Contraries parallel'd serve to illustrate one •…•…nother.

1. Affirmatively, ver. 8. where consider, •…•…st, The Position it selfe. He that committeth 〈◊〉〈◊〉, is of the devil. i. e. He is the child of the 〈◊〉〈◊〉, and the divel his father, as, Ioh. 8. 44. and •…•…lkes according to the course of this world, ac∣cording to the Prince of the power of the Aire, •…•…e spirit that now worketh in the children of •…•…obedience. Eph. 2. 2. For this phrase [is 〈◊〉〈◊〉 the divel] is here opposed to that [is born 〈◊〉〈◊〉 God, ver. 1, 9] 2. The confirmation of it, by double Argument, viz. 1. From the devils •…•…ostasie, for the devil sinneth from the * 1.31 begin∣•…•… i. e. The devil sinned from the begin∣ning

of the world, compare, Ioh. 8. 44. wi•…•… Iude 6. He was the very first sinner in th•…•… world, and the cause of all other sinners 〈◊〉〈◊〉 the world. He drew his Apostate Ange•…•… with him; hence probably that phrase the D•…•… vil and his Angels, Mat. 25. 41. He deceive•…•… our first parents in the Serpent, and 〈◊〉〈◊〉 brought sin upon all the world, Gen. 3. An•…•… still, he as a roaring Lyon walketh about, see•…•… ing whom he may destroy, 1 Pet. 5. 8. Nor•…•… it said, he sinned; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he sinne•…•… from the beginning, i. e. indefinently, an•…•… with one continued act, as * 1.32 some we•…•… observe. Sin is the devils continuall trad•…•… without cessation or intermission. No•…•… the devil being such a sinner from the begi•…•… ning: they that commit sin (as meer natu•…•… men do,) must needs be the children of th•…•… devil. This the first Argument. 2. From Chris•…•… office, or the end of his first coming into th•…•… world. viz. To destroy the workes of the d•…•… vil. Sinne is the proper work of the dev•…•… Christ destroyed both, By the vertue a•…•… sufficiency of his merit, for all his elect at onc•…•… Rom. 8. 3. And By the vigour and efficien•…•… of his Spirit, Rom. 8. 2, 13. for every one 〈◊〉〈◊〉 his elect respectively when effectually calle•…•… So that hence it must needs follow, th•…•… those persons, in whom the dominion a•…•… power of sin is not subdued by Christ, b•…•… they still commit sin, they so continuing 〈◊〉〈◊〉 still remain the children of the devil; th•…•… present state is damnable.

2. Negatively, verse 9. where also note. 1. The Position it selfe containing the Cha∣racter of such as are borne of God; Who∣soever is borne of God, doth not commit sin, which also may thus be converted, Whosoe∣ver commits not sin, is borne of God. 2. The Confirmation of the Position by a double Argument. 1. A causâ conservante, from the conserving cause in him that keeps him from sinning, for his seed remaineth in him. By seed here, 1. Some understand the •…•…raduction of the divine essence to the Saints; whom therefore Beza deservedly brands as most ridiculous fanatick persons, for this •…•…bsurd dream. 2. Some understand by seed the Spirit of God, by whom we are regene∣rated, and our corruptions and flesh subdu∣ed, so that we walke not after the flesh, but af∣ter the Spirit. b 1.33 the streame of Interpre∣ters runnes this way. 3. Some finally by •…•…eed understand the Word and Spirit toge∣ther; the Word effectually applyed and ac∣tuated

by the operation of the Spirit; and this seems fullest: For the Scripture compa•…•… the word to seed, because it is Gods instru∣mentall Ordinance for our Regeneration, Being borne againe, not of corruptible seed, but of incorruptible, by the Word of God, which li∣veth and abideth for ever, 1 Pet. 1. 23. And this Word of God abiding in the heart, writ∣ten there, is a most prevalent Antidote a∣gainst Sinne. Thy Word have I bid in my heart, that I might not sinne against thee, Psa. 119. 11. So that the regenerate sinnes not, be∣cause his seed remaineth in him, i. e. Gods Wordcast into the heart by the operation of the Spirit, making a man to spring into a new crea∣ture, As that learned * 1.34 Master Perkins hath observed. Thus of the first Argument. 2. Ab impossibili, from the impossibility of his so sinning, that is born of God, and that from the state and nature of his regenerati∣on; and he cannot sinne, because he is borne of God, whereby he intimates that a sinful course and a state of grace are wholly incompa∣tible and inconsistent with one another. Here the Apostle riseth higher in his expres∣sion; clearly pronouncing, that the hearts of the godly are so efficaciously governed by his Spirit, that with an inflexible affection, they follow the conduct of the Spirit.—The Apostle doth not on∣ly teach that the regenerate are able not to sin 〈◊〉〈◊〉 but that the motion of the Spirit is so effectuall, that it necessarily retaines them in the constan•…•…

obedience of righteousnesse. As * 1.35 Calv. observes, not unsuitable to this of Iohn, is the tenor of the Covenant of grace, I will put my feare in their hearts, and they shall not depart from me, Jer. 32. 40.

Thus much for the distribution and explica∣tion of this cotext, wherein [not sinning] is made a note of regeneration. Now because this is a grand evidence of being born of God, that all such sin not, nor can sin: & because this hath much difficulty in it; as seeming to crosse, not onely the experience of all regenerate per∣sons (who feel they sin frequently, to the griefe of their soules,) but also divers Scrip∣tures, Psa. 19. 12, 13. Rom. 7. 15, 23, 24. Iam. 3. 〈◊〉〈◊〉. 1 Ioh. 1. 8, 9, 10. Therefore this is the prin∣•…•…ipall thing here to be opened and cleered convincingly to the Conscience, viz.

How or in what sense, He that is borne of •…•…od, doth not commit sin, nor can sin?

For more clear Resolution herein, consi∣•…•…er this thing, Negatively, and Affirmatively. Negatively, when the Apostle saith, He that born of God, doth not commit sin, nor can sin. •…•…ereby cannot be meant (as some have hence •…•…agined,) that the regenerate have no sin, all inherent in them, nor committed by •…•…em; but are perfectly holy even in this •…•…e. As of old the * 1.36 Maniche•…•…s and Cathari •…•…ought they could not so much as sin in •…•…ought. The Pelagians and Familists i∣•…•…gined themselves so free from sinne, that

they needed not to pray, forgive us our tres∣passes. The Adamites deemed themselv•…•…s as pure as Adam and Eve before their fa•…•…. And the Carpocratians dreamed that they were as free from sinne as Christ himsel•…•…e. Yea, even in these our dayes, * 1.37 some have held That he that believeth that Christ hath ta•…•… away his sin, is as clean without sin as Christ himselfe.—That, It is as possible for Christ himselfe to sinne, as for a child of God to sinne.—That, If a man by the Spirit know himse•…•…. to be in the state of grace, though he be dr•…•…, or commit murther, God sees no sin in him;—That, as well our workes as persons, are per∣fectly holy and good.—That, a Saint 〈◊〉〈◊〉 this life, without any addition hereafter, is per∣fectly just, perfectly holy, compleatly glorious 〈◊〉〈◊〉 this life, and is not capable of any addition 〈◊〉〈◊〉 ter death in the least degree, but onely of ma•…•… festation.

Against these fond and false imagination observe.

1. That the holy Scripture expressely tes•…•… fies the contrary, viz. That the most holy a•…•… regenerate persons in this life, have in the•…•… Sin Originall, and hence •…•…oo often fall i•…•… sin act•…•…all. Who can underistand his error Psal. 19. 12. Who can s•…•…y, I have made 〈◊〉〈◊〉 beare, clean, I am pure from my sin? Pro. 〈◊〉〈◊〉 9. There i•…•…. no man 〈◊〉〈◊〉 sinneth not, 1 K•…•… 8. 46. 2. Chron. 6. 36. In many things sin all, Iames 〈◊〉〈◊〉. 2. There is not a just man

on earth that doth good, and sinneth not, Ec∣cles•…•…y. 20. If we say that we have no sin [viz. originally] we deceive our selves. and the truth is not in us.—If we say we have not sinned, [viz. actually] we make him a liar, and his word is not in us, 1 Iohn 1. 8, 10.

2. The universall experience of the best of God, Saints in all ages, evidences that none of them all have been without sinne in this life. Not Abraham, Gen. 12. 13, 19. & 20. 2, 5. Not Isaac, Gen. 26. 7, 9. Not Ia∣cob, Gen. 27. 19, 20, 24. Not Moses and Aaron, Psal. 106. 33. Deut. 32. 50, 51. Ex∣od. 32. 2, 21. Not David, Psal. 51. 1, to 10. & 38. 3, 4. Not Peter, Matth. 26. 33, 34, 35, 70, to the end, Gal. 2. 11, 12, 13, Not Paul himselfe, Rom. 7. 18, 20, 23, 24, 25.

3. The nature of grace and sanctification in this life, is at perfectest but imperfect and growing on to perfection, 1 Cor. 13. 9, 10. Phil. 3. 12, 13. consequently, * 1.38 mortification is imperfect. Some Canaanites are still in the land; though the Kings are distroyed. There is a remnant of flesh, as well as a principle of spirit, Gal. 5. 17. The Church is not actually purged, but in purging from all defilements, and at last there shall be no spot nor wrin∣kle, nor any such thing, Eph. 5. 26, 27. Onely the man Christ Jesus in this world was with∣out sin, Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. 2 Cor. 5. 21.

4. Compleat purity from sin, and perfe∣ction

of holinesse is a glory, though to be de∣sired on earth, yet reserved for heaven, Rom. 6. 7. Eph. 5. 27. Heb. 12. 23. Rev. 21. 27.

5. Unto all which might be added the plentifull suffrage of * 1.39 Ancient Writers; take the sense of two or three for all. Lac∣tantius Firmianus, saith, None can be without sin, so long as he is burdened with the clothing of flesh. * 1.40 Hierom saith, If the outward man do what it would not, and acts what it hates, it shewes that the Command is good, and that he acts not what is evill, but sinne dwelling in his flesh, i. e. the vices of the body, and desires of pleasune. * Augustine saith, Search every one, though most righteous in this life, though he be worthy of the title of a just man, yet is he not without sin. And a little after: Whatsoever is sin, is formerly blotted out of us in baptisme; but because all iniquity is blotted out, doth no

infirmity remaine; if none remaine, we shouid live here without sinne; but who dare say this but a proud man? but one unworthy of the mercy of the pardoner? but he that will deceive him selfe, and in whom the truth is not? And in his book of the City of God, he saith, * 1.41 The words of such a master and our Lord are vigilantly to be considered; for he saith not, If you forgive men their sins, your Father will allso forgive you what sins soever; but he saith, your sins. For he taught adaily prayer, and spake to disciples justified. What is therefore [your sins] but the sins, with∣out which, even you are not, who are justified and sanctified? Blessed * 1.42 Cyprian also, that va∣liant Confessor and glorious Martyr of Jesus Christ, writing upon that Petition of the Lords prayer, And forgiveius our tres∣passes, &c. saith, How necessarily, how provi∣dently and wholesomely are we admonished that

we are sinners; who are urged to beg s•…•… our sinnes; that whilest a pardon is asked of God, our minde may be remembred of it's guiltinesse. Lest any should please himselfe as if he were in∣nocent, when there is none innocent; and by ex∣tolling himselfe, should be in more danger of perishing: he is instructed and taught that himselfe sins daily, whilest he is daily commanded to pray for his sins pardon.

Affirmatively, They that are borne of God de not commit sin, nor can sinne as they do, and cannot chuse but de, who re∣maine unregenerate, and continue the children of Satan. This position will comprehend the full sense of the Apostle, (who here plainly opposeth the regene∣rate to the unregenarate, the children and issue of God to the children and issue of the devil, and this peculiarly in the point of committing or not committing of sinne) and take in all the severall interpretations which are opposite and pertinent to the clearing of this place. Consider therefore, though both the children of God, and the children of the devill sin: yet there is a vast disparity and manifold difference be∣twixt the sinning of the one, and of the other; whereby we may clearly according to Scripture, distinguish betwixt the regenerate and the unregenerate: as,

I. They that are regenerate commit not sin, nor can sin against the Gospel-Remedy.

Jesus Christ is the Gospel-Remedy, Act. 4. 12. The going on in a state of unbeliefe and impenitency, not accepting of Christ by faith and repentance, as a Saviour and Me∣diatour, is sinning against this Gospel-Re∣medy, Mark. 1. 15. Act. 2. 38. with 16. 31. Iohn 1. 11, 12. with 3. 18, 36. and 16. 9. Now no truly regenerate person can thus sin against Christ, putting him away from them by unbelief and impenitency; because in that they are regenerate, it is inevitably implyed that they actually have believed and repent∣ed already; for repentance and faith are in∣gredients inseparable from regeneration, Iohn. 1. 12, 13.

But every regenerate man, whilest such, still sins against the Gospel-remedy, J. Christ, in not accepting him for salvation, Iohn. 1. 11, 12, 13. Iohn. 3. 18, 36. and 16. 9. Luk. 19. 14, 27. And they cannot chuse but thus sin against Christ by infidelity, because they are unregenerate, Rom. 8. 8.

II. Hence, They that are born of God, com∣mit not sin, nor can sin, as persons under the absolute Power, Reigne and Domi∣nion of sin. Sin may oft-times rebell in them, ye•…•…, sometimes tyrannize over them: as, Rom. 7. 23. Gal. 5. 17. But it doth not reigne in them, Rom. 6. 6, 11. 18. and 8. 2. The reigne of sin discovers it selfe chiefly in two respects, as the Apostle teacheth, Rom. 6. 12, 13. viz. 1. When men willingly obey it in the lusts

thereof: when the first motions, sustings and stirrings of sin in them are listned and assen∣ted to, approved, delighted in, &c. A King is willingly obeyed by his subjects; a Tyrant is obeyed unwil•…•…ingly. The regenerate they sin not willingly, but rather against their wills, Rom. 7. 15, 19. 2. When men readily take up armes for sin, and fight for sin to fulfill it, viz. when they yeeld their members (whether inward faculties of soule, or outward parts of their bodies) as armes or weapons of un∣righteousnesse unto sin fighting against the motions of the Spirit, commands of the Word, &c. When men thus readily fight sins battels, they are sins servants, under sins raigne and dominion; As men under the raigne of a King, readily take up armes for him; but under the usurpation of a Tyrant, they are readier to fight against him then for him. Now the regenerate do not fight for sin, nor yeeld their faculties and members to the service of it, but warre snd strive a∣gainst it. Rom. 7. 23, 24. Gal. 5. 17. Rom. 8. 13.

But on the contrary, unregenerare men, both (1) readily obey sins commands; obey it in the lusts thereof, Rom. 6. 19. Eph. 2. 2, 3. Tit. 3. 3. and (2.) as readily take up armes for sin, yeelding their members weapons of unrighteousnesse unto sin; and cannot chuse but so do, they cannnt cease from sin. 2 Pet. 〈◊〉〈◊〉. 14. They are * 1.43 captived-alive (like wilde beasts in a trap by the hunter) by Satan at

his will. 2 Tim. 2. 25, 26.

III. Hence, They that are borne of God com∣mit not sin, nor can sin [Voluntate plenâ, sed semi-plenâ.] with a whole will, but as it were with an halfe will, an unwilling willingnesse: not with a full consent, but with a dissenting consent, with much reni∣tency and reluctancy; not with a totall de∣light of heart, but with an unpleasing delight∣fulnesse. The evill that I would not do, that I do, Rom. 7. 19. When the will of a re∣generate person hath so farre consented to sin as to act it: yet even in acting it, there remaines in the will an inclination and prin∣ciple to act against it: for there is in the wombe of the beleeving soule a Iacob and an Esau, a good and bad part; habits of grace infused, and reliques of sin unmortified in every regenerate person; and this in eve∣ry faculty and affection of soule. Some sa∣ving light in the minde, and yet some carnall darknesse; some holy dispositions in the will, and yet some unholy inclinations, &c. So farre as the heart and will is regenerate, so farre it hates sin and declines it; so farre as it is unregenerate, so farre it loves sin, and in, clines unto it; hence the Apostle said, that which I do I allow not: for what I would, that do I not: but what I hate, that I do.—Now then it is no more I that do it, but sin that dwelleth in me, Rom. 7. 15, 17. No more I, viz. not I, so farre as regenerate, as spiri∣rituall.

A regenerate man as regenerate, commits not sin, nor can sin; grace produ∣ceth not sin, nor the Spirit flesh; such as is the cause, such is the effect; grace acts g•…•…aciously; Spirit, spiritually; as flesh acts carnally, sinfully. Hence from these two contrary parties within the regenerate, a∣riseth a constant spirituall combate betwixt the flesh and Spirit. The flesh lusteth against the Spirit, and the Spirit lusteth against the flesh; and these two are contrary the one to the other, Gal. 5. 17. Now where there's this lusting and combating against corruption, there can be no full and total consent of heart, or comply∣ance of will with corruption.

But unregenerate persons contrariwise com∣mit sinne with full consent of will, with to∣tall inclination of heart; for they have no principle of grace within, to with-hold them from fin; but onely principles of corruption to impell and push them upon sin: the rege∣nerate have sin in them; the unregenerate have nothing else but sin in them: yea, they are in the flesh, i. e. wholly plunged, ingulfed, swal∣lowed up of the flesh. Rom. 8. 5, 8. yea, they are nothing but flesh, Ioh. 3. 6. Now they being meere flesh, no spiritually good thing dwells in them, Rom. 7. 18. yea, every thing in them is evill, Gen. 6. 5. Consequently they cannot chuse but commit sin most willingly, having nothing in them to bridle, crosse or contra∣dict their corruptions.

IV. H•…•…nce, they that are borne of God, com∣mit not sin, nor can sin, Presumptuously and with wilfull obstinacy. If they sin not with a compleate willingnesse, much lesse do they sinne with an obstinate wilfulnesse: yea, they are afraid of sinning, proudly and presump∣tuously, with insolency, contempt and con∣tumacy against God, and therefore pray a∣gainst it, as David, Keep back thy servant also from * 1.44 presumptuous sins, let them not have do∣minion over me,—Psal. 19. 13. Their sins are rather sinnes of infirmities then of inso∣lency; sins of weaknesse rather then of wil∣fulnesse; they do not so much overtake faults as faults overtake them. If any man be over∣taken in a fault, Gal. 6. 1. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here properly signifies, If a man be antici∣pated, prevented or surprized unawares, by sin: viz. before he considered his danger, or sins deceit, or how to fortify himselfe against the temptation. Gods children may some∣times fall into pride and into grosse sins; but its not their manner to sin contumaciously & contemptuously against God.

But unregenerate persons are wont to sin pre∣sumptuously. Presumption, or sinning presum∣ptuously seems to imply, (1.) A mans vain self∣confidence of his own safe & good estate pre∣sent and future, upon occasion of Gods pa∣tience and providentiall blessings abused;

whereupon he encourages himselfe to go on in wayes of sin, (2.) Securely, (3.) Wilfully, (4.) Haughtily, & (5.) Contemptuously against God; his Word, and judgements; it seems to be made up principally of these five ingre∣diens, which lively also describe unto us the way of sin which unregenerate men u∣sually walk in.

1. Self-confidence of a mans safe and good estate present or future; The wicked flat∣tereth himselfe in his owne eyes, Psal. 36. 1, 2. Certain that trusted in themselves that they were righteous, and despised others.—God I thanke thee that I am not as other men are, Luk. 18. 9, 11, 12. And it come to passe when he heareth the words of this curse, that he blesse himselfe in his heart, saying, I shall have heace, though I walke in the imagination of mine heart to add drunknes to thirst,—Deut. 29. 19, 20. This vaine self-confidence usually ariseth from abuse of Gods patience and pro∣videntiall goodnesse and blessings: Because they have no changes, therefore they feare not God, Psal. 55. 19. And Ephraim said, Yet I am become rich, I have found me out substance; in all my labours they shall finde none iniquity in me, that were sin, Hos. 12. 8. The wicked live, be∣come old, yea, are mighty in power. Their seed is established in their sight with them,—&c. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy wayes. What is the Almighty, that we should

serve him? and what profit should we have if we pray unto him? Job. 21. 7, to 16. See also Psal. 73. 7, 8, 9, 12. Luk. 12. 16, to 21.

2. Security. From self-confidence it is that they go on securely without remorse or feare in wayes of sin. Soule, thou hast much goods laid up for many yeares, eate, drink, and be meary, Luk. 12. 19. The transgression of the wicked saith within my heart, that there is no feare of God before his eyes,—Psal. 36. 1, 2. Come ye, say they, I will fetch wine, and we will fill our selves with strong drinke, and to morrow shall be as this day, and much more abundant, Isai. 56. 12. Let us eate and drinke, for to morow we die, 1 Cor. 15. 32. Thus they that sinne presumptuously, sinne secure∣ly.

3. Wilfulnesse, obstinacy, resolvednesse in sin, is another poyson wherewith presump∣tion of wicked men is tempered. They that will be rich,—1 Tim. 6. 9 We will not have this man to reigne over us, Luk. 19. 14, 27. As for the word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth out of our owne mouth,—Jer. 44. 17.

4. Pride and haughtinesse also is intwisted in presumption. Wicked men sin proudly, disdainfully, with an high hand and much in∣solency; Who is the Lord, said Pharaoh, Exod,

5. 2. Who is the Almighty that we should serve him? said those wretches, Iob. 21. 15. Their tongue speakes proud things. Who have said, With our tongue will we prevail, our lips are our owne, who is Lord over us? Psal. 12. 3, 4. They speake wickedly concerning oppression, they speake loftily, they set their mouth against the heavens, and their tongue walketh through the earth.—Behold, these are the ungodly who prosper in the world,—Psal. 73. 8, 9, 12.

5. Finally, Contempt and contumacy against God, his Word, and judgments, is found in wicked mens presumption. Wherefore doth the wicked contemne God? Psalm. 10. 13. Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. But unto the wicked God saith What hast thou to do to declare my statutes, seeing thou hatest instruction, and castest my words behind thee? Psal. 50. 16, 17. Thus the unregenerate sin presumptuously, viz. Self-confidently, Securely, Wilffully, Haugh∣tily and Contumaciously against God. Yet these evils discover themselves more pal∣pably and remarkably in some unregenerate persons then in others. Whereas they that are borne of God do not thus commit sin, nor can sin.

V. They that are born of God do not commit sin, nor can sin habitually, customarily; sin is not their ordinary, usuall and common course, not their practice, trade, or businesse,

&c. It is one thing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to sin, another thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. to do or practise sin. That may proceed from inevi∣table, invincible infirmity, and is incident to the best of Saints: This flowes from sins do∣minion, and reigning prevalency, and is pe∣culiar to persons unregenerate. And in this sense the current of Interpreters do ander∣stand this pharse of Iohn, 1 Ioh. 3. 9. Whosoe∣ver is born of God [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pecca∣tum non facit, acts not sinne. Transl. ver. & Calv. Peccato non dat operam, gives, not di∣ligence to sin, Beza & Piscat. Sinneth not. Ge∣nev. Transl. But better our last English Transl. Doth not commit sin. And Beza * 1.45 well observes upon this chapter, that to commit sin, and to purify our selves, are opposed a∣goinst one another, 1 John 3. 3, 4. and there∣fore it denotes not such asinning as fals out through imbecillity of the Spirits strength in us, nor every sinning against knowledge: but such

sinning as is both against che•…•…ks of others, and their own consciences, wherein they are plain∣ly delighted, and in whom consequently sin reigns. In this sense the regenerate commit not sin, * 1.46 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] he is rather a patient then an agent in sinne. Sin is rather a stranger, a traveller that occasion∣ally comes to him, 2 Sam. 12. 4. then a fa∣miliar associate in whom he habitually de∣lights.

Now he that is truly born of God cannot sin habitually, habitual sinning being so in∣consisten with a regenerate condition; For,

1. Habituall sinning flowes from the in∣ward * dominion of sin in the soule, as habi∣tuall keeping Gods commandments from the inward dominion of grace. They that are after the flesh, do minde (viz. habitually) the things of the flesh: but they that are after the spirit, the things of the spirit, Rom. 8. 5. Sinning habitually flowes from the reigne of sin, the state of sin: sinning out of frailty or infirmity, frnm the reliques of indwelling sin, of rebelling sinne.

Now sin though it do [habitare] dwell in the regenerate, as Austin notes, yet it doth not [regnare,] reign over the regenerate. See Rom. 6. 14. and 8. 2.

2. They that sin habitually, they make sin their trade, their common course and pra∣ctice, they are workers of iniquity, Matth. 7. 23. Luk. 13. 27 an heart they have exercised

with covetous practices, here is their exercise, 2 Pet. 2. 14.

But regenerate persons are opposed to workers of iniquity, being workers of right∣eousnesse, doing the will of their Father which is in heaven, Matth 7. 21. Herein they exer∣cise themselves to have a conscience void of of∣fence towards God and towards man, Acts 24. 16. Their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their businesse, their conver∣sation is in heaven Phil. 3 20.

3. They that sin habitually, sin easily, rea∣dily, smoothly, &c. without difficulty. Habits facilitate any thing, make it easie. He that hath the habit of writing, the habit of wrast∣ling, the habit of any manufacture, &c. can write, wrestle, work. &c. with ease; it's no trouble or difficulty to him. So they that are habituated to sin, sin easily, they runne to all excesse,—1 Pet. 4. 4. Their feet are swift to shed blood, &c. Rom. 3. 15. they run a full carear, without stop, like a ship under saile with a full winde.

Now the regenerate, when they are over∣taken with sin, they do it aegrè, sin is difficult, grievous and hateful in their eyes, what I hate, that do I, Rom. 7. 15. there's much re∣luctancie, renitencie, and holy strugling of the regenerate part against it, Gal. 5. 17. it goes against the haire, against the streame with them, therefore they sin not habitu∣ally.

4. They that sin habitually, they sin with

pleasure and delight. They have chosen their owne wayes, [imply habitualnesse] and their soule delighteth in their abominati∣ons, Isa. 66. 3. Scorners [that implies the habit] delight in scorning, Prov. 1. 22. they are apt to take pleasure in doing that which they can do easily, smoothly: have small plea∣sure in that which is harsh and difficult; yea, they glory in sinne, Phil. 4. 19.

Now the regenerate delight not in sin, take not pleasure in it, &c. but hate it, Rom. 7. 15. Psal. 119. 104. abhorre it, Psal. 119. 163. bewaile it and bitterly mourne for it, Psal. 6. and 38. But they delight in God, in his lawes, in his wayes, Psal. 37. 4. Cant. 2. 3. * 1.47 Psal. 119. 16, 35. Rom. 7. 22. Psal. 40. 8.

5. They that sin habitually, have contract∣ed to themselves a kinde of cursed necessi∣ty of sinning, that they cannot cease their sinning: Sin is by custome become as ano∣ther nature, which cannot be laid aside•…•…. They may assoone cease living, or cease be∣ing, * 1.48 as cease sinning. Hence Peter describe•…•… the heretical seducers of which he prophe∣sies, 2 Pet. 2. 1, 14. as having eyes full of a∣dultery [or Gr. full of the whore] and that cannot cease from sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. which know not how to cease from sin∣ning. Bez. Restlesse to sinning, who are in∣temperately carryed on to sinning with 〈◊〉〈◊〉 restlesse motion. Calv. unceaseable 〈◊〉〈◊〉

sin. Laurent. i. e. quite unable to cease sin∣ning. Notably Solomon describes the way of the wicked; They sleep not except they have done mischief, and their sleep is ta∣ken away unlesse they cause some to fall, Prov. 4. 14 16. as if mischiefe were more naturall to them then their necessary sleep. Carnall men are so captivated by Satan. 2 Tim. 2. 25. Eph. 2. 2, 3. In such thral∣dome and bondage to iniquity, Acts 8. 13. Rom. 6. 16, 17. and this thraldome is so strengthened and aggravated by the deceits and graduall growth•…•… of sin. (1.) Suggestion winning consent. (2.) Consent procuring acts. (3.) Many acts breeding an habit. (4.) Habits growing unto custome. And (5.) Custome be∣comming an inevitable necessity; that how can it be possible that carnall men should cease from sin?

Now no such cursed necessity of sinning lies upon them that are borne of God: for they can cease to sinne; the thief converted ceased to revile and blaspheme Christ, and instead thereof justifies him, confesses him, prayes to him, trusts in him, Luke 23. 40, 41, 42. Saul converted, ceased to make ha∣vock of the Church, and to persecute Christ in his members; and instead thereof builds up the Church by preaching Christ crucified, Act. 9. 19, 20. yea, they can keep them∣selves (by grace received) from their iniquity, to which they are most inclined or tempted,

or wherein they have been most ensnared, Psal. 18. 22. yea, they can combat with the flesh, C•…•…l. 5. 17. and do hate every false way, Psal. 119. 104.

VI. They that are borne of God, do not sin, nor can sin so as to allow, approve or cherish themselves wittingly and knowingly in any one darling sin, bosome sin, or Beloved corruption predominating in the soule above all the rest. God requires the deniall of all ungodli∣nesse and worldly lusts, Tit. 2. 10, 11. And they hate every false way, Psalm. 119. 104. This was to David an evidence of his inte∣grity befo•…•…e God. •…•…was also upright bofore him, and kept my selfe from mine iniquity, Psalm. 18. 22. viz. I kept my selfe from that sin, which I might more specially call mine as being naturally more inclined to it; or being occasionally by reason of my cal∣ling, adversaries, afflictions or temptations more sollicited, seduced, provoked to it, as •…•…aul with others often provoked him to revenge &c.

The regenerate have in them the root of all sin, originall corruption and; (1.) may thence be inclined to one sin more then to another; (2.) may fall into invincible infirmities daily▪ yea (3.) may sometimes fall into grosse sins, as Noah, Lot, David: yea, perhaps: (1.) may have divers relapses (which yet is very sad and dangerous) into the same offence, as Peter thrice denied Christ. But notwith∣standing

all this they dare not •…•…allow them∣selves in any one known sin, though as dear as right hand or right eye.

But unregenerate men and hypocrites have still reserves in their seeming repen∣tance. Though they forgo many sins, yet still they retaine some secret bosome beloved sin or other; which they cannot endure to deny. As the young man his inordinate love to the world, Matth. 19. 22. The Pharisees, their covetousnesse, Luk. 16. 14. Matth. 23. 14. Herod, his incestuous course with Hero∣dias, Mark. 6. 17, 18, 19, 20. One Devill or other still remaines uncast out, keeps pos∣session, and exercises dominion over the un∣regenerate soule.

VII. They that are borne of God, sin not, nor can sin totally and finally. Not to call, (1.) either in respect of the Subject sinning; for they sin not with a totall and full consent of heart & will, but with an incompleat con∣sent, as was evidenced before, Num. 3. p. 41. (2.) Or in respect of the Object, Rule, or Law against which the sin; they sin not totally against the whole Law of faith; though they have many fears, doubts, jealousies, & infir∣mities in believing, yet they believe and have received Christ by beleeving being borne of God, Ioh. 1. 12, 13. And they can truly say with him, Lord, I believe, help my unbelief, Mark. 9. 24. Nor do they totally sin against the whole Law of obedience; for though they

may offend against this or that Precept, (yea, against every one of them in some sort, in respect of the legal exactnesse and accurate∣nesse required, Gal. 3. 13. Which no meere man since the fall of Adam could ever reach unto, Gal. 3. 21. 22. Rom. 8. 3.) Yet in respect of the Evangelical acceptance, they walk in all the commandments of God blameles, Luke 1. 6. The righteousnesse of the Law being fulfilled in them, (through Christ) who walk not after the flesh, but after the Spirit, Rom. 8. 4. The Law is written in their heart, Psal. 40. 8. Jerem. 31. 33. And from that principle within, they delight to do the whole Law; the frame and disposition of their soule respects the whole▪ Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law, even whilest in outward act he seems to keep it: so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law, even then when in outward act he seems to break it.

Nor Finally; Such as are borne of God may fall, and foully fall: but not finally fall away; they alwayes sooner or later rise a∣gain by repenting. David r 1.49 fell, 2 Sam. 11. but David rose again, 2 Sam. 12. 13. Psalm. 51. Peter fell, Mat. 26. 70, 〈◊〉〈◊〉 75. But Peter recovered himself; remem∣bred the words of Christ; went out and

wept bitterly, Matth. 26. 75. And after∣wards stuck so faithfully to Christ, that he thrice confessed him, Ioh. 21. 15, 16, 17. and at last by a bloody martyrdome glorified God, Iohn 21. 18, 19.

Nor is it possible that the truly regenerate should finally fall. For, 1. The nature of grace in them is for the substance of it incor∣ruptible and unperishable; called seed remain∣ing in them, 1 John 3. 9. And eternal life, John 17. 3. and 6. 54. 1 John 5. 13. called eternal, à parte post; because though it had beginning, yet it never shall have end. 2. They are founded upon a sure rock that cannot be shaken by tribulations, or all the powers of darknesse, Matth. 16. 18. and 7. 24, 25. 3. They are preserved and kept by the power of God to salvation, kept-as-in-a-gar∣rison, for so here the military terme [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] properly signifies, as is evident 2 Cor. 11. 32. And they are engarrisoned, not by men, Angels, or creatures; but by the power of God, 1 Pet. 1. 5. Hence they are invincible and impregnable; My Father which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hand, John 10. 29. 4. Finally, the promises of God are sure and cannot faile, 2 Cor. 1. 20. And these promises assure the regenerate of perseverance; My sheep hear my voice,—and I give unto them eternal life, and they shall never perish: neither shall any man pluck

them out of mine hand, John. 10. 28. All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A double negative, for great∣er emphasis, Iohn. 6 37. I will never leave thee, nor forsake thee, Heb. 13. 5. In Greek here are five negatives to the word; It might be rendered thus, I will not not leave thee, neither will I not not forsake thee: viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee.

But on the contrary, unregenerate men so remaining, sin totally, and finally.

Totally, with their whole heart and full consent of will, they being totally carnall, as was shewed before: and against the whole Rule or Law of both Faith and Obediance; of Faith; by not beleeving in Christ, and re∣ceiving him, Iohn. 16. 9. and 1. 11. And of Obedience, being children of disobedience, fulfilling the wils of the flesh, &c. Eph. 2. 2, 3. Yea, the carnall minde is enmitie against, God; for it is not subject to the Law of God, neither indeed can be, Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law, and do accordingly put this disposition into act and execution, where they have opportunity, and are not re∣strained, running to all excesse of riot, 1 Pet. 4. 4.

Finally also they sin without sincere re∣pentance or reformation; formally they

may seem to repent, as Ahab, 1 Kings 21. 27, 29. Iudas, Matth. 27. 3, 4, 5, But they onely seem to repent. For really, they would (if it were possible) sin ever, and repent never; but after their hardnesse and impenitent heart, treasure up to themselves wrath against the day of wrath, Rom. 2. 5. They hate instruction, and cast Gods words behind them, Psal. 50. 16, 17.

VIII. Finally, They that are borne of God do not sin, nor can sin only; and do nothing else but sin. For as they have a Principle of sin in them, viz. the reliques of the old man, whence they too often, Rom. 7. 17. 20, 23, 24. So they have a Principle of grace in them, the Law of their minde, the inner man; whence they delight in the Law of God, and withstand sinning, Rom. 7. 15, 20, 22. Whence the Apostle concludes of his owne person, as every regenerate man may of his; So then, with the minde I my selfe serve the Law of God: but with the flesh, the Law of sinne, Rom. 7. 25.

But its far otherwise with the unregenerate. They onely sin, and can do nothing else but sinne. This is evident; For,

1. The Scriptures plainly testify thus much, They that are in the flesh, cannot please God, Rom 8. 8. Why, therefore they are without Faith, and without faith it's im∣possible to please God, Heb. 11. 6. For whatso∣ever is not of faith is sin, Rom. 14. 23. All their

works, words, and thoughts are sinne, whe∣ther in civil or Religious affaires. The plow∣ing of the wicked is sin, Pro. 21. 4. Yea, their whole course, The way of the wicked is abomi∣nation to the Lord, Pro. 15. 9. Yea, The Sacri∣fice of the wicked is abomination to the Lord, Pro. 15. 8. See Isa. 1. 11, to 16. & 66. 3. Yea, the very thoughts of the wicked are an abomi∣nation to the Lord, Pro. 15. 26. Yea, every imagination of the thoughts of his heart are onely evil continually, Gen. 6. 5. s 1.50 How em∣phaticallyl (1.) not the thought, but thoughts: (2.) not only the thoughts, but (if there be any thing before, or beyond the thoughts) the imagination of the thoughts of his heart: (3.) not onely some, or many, but every ima∣gination of the thoughts: (4.) is not evill in,

the concrete, but malice, or evilness it selfe in the abstract, as the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may im∣port: 5. Nor evilnesse in some respect, as if there were some mixture or relique of good∣nesse remaining; but only evil, meer ma∣lice: 6. Nor all this only for some season, in fit of temptation, &c, but continually; all the day long, and every day, so that carnal men so remaining can do nothing but sin, in all they act, speak, or think.

2. Their persons and all their inward principles are meerly carnal, corrupt, and o∣dious to God; not only sinners, but dead in trespasses and sinnes, Eph. 2. 1. Not only dark, but darknesse it selfe, Eph. 5. 8. Not only carnal or fleshly, but flesh it self, Iohn 3. 6. And in the flesh dwells no good thing, Rom. 7. 18. Now such as are the persons of carnal men, such are all their actions, meerely carnal and sinful. So is this people, and so is every work of their hands, and that which they offer there is unclean, Hagg. 2. 14. A cor∣rupt tree cannot bring forth good fruit. How can ye being evil speak good things?—An e∣vil man out of the evil treasure, bringeth forth evil things, Matth. 12. 33, 34, 35. To them that are defiled, and unbelieving, is nothing pure: but even their minde and conscience is defiled;—being abominable, and disobedient, and to every good work reprobate, Tit. 1. 15, 16.

Thus farre of the difference betwixt the sinning of the regenerate, and unregenerate,

and how they that are borne of God sinne not, nor can sinne. Whereof I have treated the more largely, that in this note which is of no small consequence, the Conscience of the regenerate may be satisfied the more fully.

A Case of Conscience touching the Sinne against the Holy Ghost, what it is, and whether they that are born of God fall into it?

But before we passe from this Character of them that are borne of God, (viz. That they do not commit sinne, nor can sinne;) to another: it may be very usefull to lend a lit∣tle help to the weake, timerous, and trem∣bling Christian, against that perplexing temptation, that would perswade him, that he hath sinned against the Holy Ghost.

Alas! (saith he) If they that are borne of God, commit not sinne as the unregenerate do, if this be a signe of Regeneration, what may I thinke of my selfe? I am greatly afraid that I have sinned that very unpardonable Sinne against the Holy Ghost. For, (1.) I have sin∣ed against my light, and the checks of my Consci∣ence. (2.) I have sinned against the experimen∣tall tastes of spirituall things. (3.) I have cruci∣fied Christ afresh. (4.) I have bad many blas∣phemous thoughts in mine heart. (5.) I have fearefully fallen away from my first love; and

(which kils my soule.) (6.) under all this I find my heart as hard and obdurate as an Adamant, without all Repentance or remorse for all this. Have not I just cause to conclude that doubt∣lesse I am an unregenerate Person?

Answ. Poor soul, forbear a little thy hard conceits of thy self, and suspend thy censures. They that have worst thoughts of themselves are not always in the worst conditiō towards God. Every one that feares he hath sinned a∣gainst the H. Ghost, must not presently be con∣cluded to have committed that horrid sin of sinnes. All this may arise, (1.) partly from thy weaknesse, not knowing either thy owne spirituall estate, or the nature of this sinne, truely and distinctly. And (2.) partly from Sa∣tans wickednesse, abusing thy weaknesse, to make thee believe this of thy self, that so (if it were possible) he might drive thee to despaire. But credit neither thine owne weaknesse, nor Satans wickednesse, to the ruine of thy precious soule.

For a more cleare and satisfactory resolu∣tion in this case, consider these particulars, 1. Who or what kind of persons are they that are in danger of sinning this sin against the Holy Ghost. 2. What this sin against the Holy Ghost is, and wherein it consists. 3. What a vast difference there is betwixt the sinnes or falls of a regenerate person yea, though against knowledge, and their sinnes, that sinne against the H. Ghost. Take this in three several Sections.

SECT. I.

I. Who, or what kinde of persons they are that are in danger of sinning this sin a∣gainst 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 tru∣ly regenerate and borne of God, they ne∣ver 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 blasphe∣mous and wicked suggestions darted and in∣jected 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 sub∣tilly taking advantage thereby) they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost. 2. They also that are borne of God, as they have the root of all actual sin still in them, viz. Original corruption dwelling in

them, Psalm. 51. 5. Rom. 7. 17, 18, 21, 23, 24 so they have the very roote of this sin against the H. Ghost in particular in them; originall sin being the proper seed, spawne and fountaine of this sin as well as of any o∣ther 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 a∣gainst 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 t 1.51 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 pray∣er, viz. confidence in Christ, that they shall have whatsoever they ask according to Gods will, vers. 14, 15. This done, he more par∣ticularly accmmodates this their priviledge, declaring how prevalent their prayer shall be

in particular for a lapsed brother, to obtain life and pardon for him, verse 16. This par∣ticular 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 u 1.52 Tertullian hath observed) is irremissible, or unpardon∣able: Sin not unto death, is remissible or par∣donable; & for this sort of sin we are to pray. Yet here the Apostles meaning is not to inti∣mate 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 mor∣tall, 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 trans∣gression of the Law, though but once ad∣mitted, in its owne nature exposes to the

curse, Gal. 3. 10. But though all sins are mortall meritoriously, yet some sins are not mortall eventually, viz. God is pleased not to inflict the punishment of eternall death for every sin, that deserves it (and this the Apostles sence here, as * 1.53 Calvin hath judi∣ciously observed) though there is one kinde of sin, which is mortall not onely merito∣riously 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, in∣asmuch 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 A∣postle gives a reason why we should pray for pardon of the sin of a lapsed Brother, of any regenerate person; in that he that is borne of God never commits this sin unto death, this impardonable sin. Why? He that is begotten of God keepeth himselfe, and

that wicked one toucheth him not, Vers. 18. It is not said, He tempteth him not: but he touch∣eth 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 * 1.54 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 testi∣fies that they that are borne of God sin not this sin to death. Make but sure to thy con∣science that thou art borne of God, and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost.

2. Should it come to passe that the regene∣rate 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 faith∣fulnesse 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 salva∣tion 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 con∣demnation 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. There∣fore they shall never fall into the sin against the H. Ghost; for they that fall into that sin, cannot possibly escape condemnation.

2. Questionlesse those persons have not sinned the sin against the H. Ghost, who are perplexed, troubled, and afraid that they have fallen into it. That very jealousie, fear, solicitousness, and trouble of conscience, lest thou shouldest have already so sinn'd, is an undoubted proof and evidence that thou never did'st commit that sin in all thy life: for no person that indeed ever sinned against the Holy Gost, either was or could be afraid, perplexed or troubled in spirit about it; such

trouble being inconsistent with the nature of that sin, which leaves no place for any reli∣gious feare, suspicion, jealousie or trouble of heart about it. They that so sin, sinning wil∣fully, obstinately, maliciously and blasphemously against the Spirit of grace, without all co∣lour, shadow or possibility of remorse or repentance, Matth. 12. 31, 32. Heb. 6. 4, to 7. and 10. 26, to 31. These feares and trem∣blings of poor soules in this case, are signes in∣deed 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 vi∣sible Church, and without the Gospel-ordi∣nances, as * 1.55 Turks, Pagans, &c. (though some of the Ancients * 1.56 think even such may

sin against the H. Ghost) as also those per∣sons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and pow∣er of them; they are not for present in im∣mediate capacity of falling into this dread∣full 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 illumina∣tion, and taste of spirituall things, He∣brewes 6.

Affirmatively, false-hearted, hypocriti∣call 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 Hy∣pocrites 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 Scrip∣tures

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 Hypo∣crites, (who usually go furthest in their saint∣like appearances) seem to be evidently chara∣cterized 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. en∣lightened with the knowledge of divine Truths and fundamental principles of Chri∣stian Religion, immediately fore-recited, Ver. 1, 2. If we sinne wilfully after we have received the * 1.57 knowledge of the Truth, Heb. 10 26.

Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity, and notably illu∣minated; for this sin, is a sin against light, great light. There's a threefold light or il∣lumination of men. 1. General and natural, viz. the light of reason; Thus the eter∣nall Word, the Sonne of God is the true light, which enlighteneth every man that cometh into the world. Joh. 1. 9. 2. Spe∣ciall 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 illumi∣nation betwixt these; more then meere natu∣ral, but lesse then true supernatural illumina∣tion; a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace, whereby men may be a∣ble 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 refor∣mation in their lives and wayes. They have escaped the pollution of the world through the

knowledge of the Lord and Saviour Iesus Christ, 2 Pet. 2. 20. Here they were out∣wardly 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. Seem∣ingly, 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 Pha∣risees so blasphemed the Holy Ghost.

3. They are such as have tasted of the hea∣venly gift, Heb. 6. 4. By heavenly gift, b Ambr. understands the remission of sins * 1.58 Oecume∣nius, the remission of sinnes, which is in Ba∣ptisme, for this (saith he) is an heavenly gift. * 1.59 Pareus, Faith; which is a gift bestowed from heaven upon them that are illuminated. * 1.60 Calvin, understands the things of Christ, * 1.61

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 in∣cluded; Remission of sins and such like bene∣fits, 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 re∣lish or small sense by a temporary faith of the excellency of Christ and the things of Christ.

4. They are such as were made partakers of the Holy Ghost. Heb. 6. 4. By [Holy Ghost] here Interpreters* 1.62 unanimously understand, nor the speciall sanctifying graces of the Spi∣rit: 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 enumerati∣on, 1 Cor. 12. 3, to 12. Iudas, Simon Magu•…•…, many hypocrites had such gifts in the Pri∣mitive times, Matth. 7. 22, 23. Act. 8. 13.

In after-times, and even in our dayes, publick Church-Officers (though hypocrites) may have the gift of formal preaching, expound∣ing Scriptures, and praying in publick: Yea, private professours may share in such gifts as to be able formally to pray, to re∣solve doubts, to comfort the feeble-mimded, to strengthen and encourage the timerous, to instruct the ignorant, and by profitable dis∣course to edify many, and all these by the common assistance of the Holy Ghost. O∣therwise how should the Apostates here de∣scribed, sinne against the Holy Ghost; had they not in themselves some gifts and endow∣ments 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 * 1.63 Ambros. the Doctrine of Christ, saith * 1.64 Occumenius: the Word of the Gospel stiled good, i. e. pleasant, saith * 1.65 Pis∣cator: the holy Scriptures, saith * 1.66 Parcus: (all come much to one) and * 1.67 Calvin thinks that the Gospel is here peculiarly intended: that being the good, the sweet Word, testifying the sweetnesse of Gods love to poor sinnes;

when the Law biterly thunders out nothing but death and curses. Now even hypocrites and cast awayes, hearing the Gospel power∣fully 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 some∣times 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. * 1.68 Most by [world to come] here understand the life to come in heaven; and by [the powers of the world to come,] the Resurrecti∣on of the Saints bodies, their blessed separa∣tion from the Goates, and sentence of Salva∣tion from Jesus Christ, together with all that blisse, joy, glory, vision of God, and be∣nefits of eternall life which they shall possesse in heaven: All which may be well called [powers of the world to come,] partly (1.) because then they shall appear to be glorious effects of Gods power; partly (2.) because Christ the mighty God, Isa. 9. 6. hath made it a powerful Kingdom, which cannot be shaken; partly (3.) because now the very apprehensions and hopes of them work powerfully effects of

comfort, joy, delight &c. in the hearts of them that expect them, Rom. 5. 1, 2. These [powers of the world to come] formall professours may * 1.69 taste, By Contemplation of them with some delight, and by Application to them∣selves (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 * 1.70 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 under∣stand 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 mi∣racles in the primitive Church, are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. powers, 1 Con. 12. 28, 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a

teste of such powers of miracles, &c. Matth. 7. 22, 23. And doubtlesse Iudas wanted not this gift, else the rest of the Apostles might have suspected him rather then themselves to betray Christ, which they did not. Now though this latter interpretation be plausible, and the expressions here used may well bear this sense, being elsewhere used to like pur∣pose: 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 particu∣lar qualifications enumerated, which accord∣ing to this latter interpretation cannot be a∣voided, understanding powers of miracles, which evidently come under the former par∣ticular of partakers of the Holy Ghost.

Thus much for the first thing to be open∣ed, viz. Who they are that have a more im∣mediate 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 * 1.71 Augustine writing upon the blasphemy of the Holy Ghost, what

it should be, that happily in the whole sacred Serip•…•… th•…•… is scarce found a greater and * 1.72 an harder question then this is. And were it not, 〈◊〉〈◊〉. That Scripture hath revealed some∣thing concerning it: And, 2. That it is neces∣sary to endeavour the satisfaction of the weak scrupling Consoiences of some trem∣bling Christians about it; that they have not fallen into it, and by the Grace of God •…•…e∣ver 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 wil∣lingly 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 Grie∣vousnesse of this sin against the Holy Ghost

I.

The Name or Names given to this sin in holy Scripture. * 1.73 Names, properly given

do much notify or make known the things intended by them. The more remarkable •…•…mes given to it are these, viz.

1. Blasphemy against the holy Ghost, or blasphemy against the Spirit; But the blasphe∣•…•… against the H. Ghost shall not be forgiven unto men: which is after expounded, by speak∣ing against the Holy Gost, Mtth. 12. 31, 32. See also Mark 3. 30, 31, 32. and Luk. 12. 10. [Blasphemy] is originally a Greek word, * 1.74 derived as some think from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. a bad fame, an uselesse fame, &c. or as others, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. from •…•…rting the fame, good name or reputation of any, God or man. Thus it signifies in the generall notation of the word; but used more strictly (as here) it denotes a more grievous and hainous reproaching, slander∣ing or reviling of the Holy Spirit. and this purposely and maliciously against know∣ledge. This the Apostle elsewhere calls, des∣piting the Spirit of grace, Heb. 10. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which properly notes a petulancy and frowardnesse of reproaching. See H. Steph. Th•…•…sur. G. Ling. Now this sin is pecu∣liarly called Blasphemy of the Spirit, or a∣gainst the Holy Ghost: rather then blasphe∣my against the Father or the Son;

Not in respect of the divine essence, or per∣sonall subsistence of the Holy Ghost. For he that sins against any one person of the blessed Tri∣•…•…ty, sins against every person for they are all

one in unity of essence. 1. Iohn. 5. 7. He that blasphemes the H. Ghost, blasphemes also both the Father and Son, inasmuch as all three are co-essentiall, and therefore co-equall and co-eternall in majesty, glory and all divine perfections, as * 1.75 Ambrose hath well noted.

But in respect of the Ministery and office of the Holy Ghost. (1.) The Ministery of the Spirit is the Gospel, and the glorious truth there∣in contained. See 2 Cor. 3. 8. From which truth hypocrites fall away; and against which truth they maliciously and blasphe∣mously oppose and set themselves who sinne against the Holy Ghost, as after will appear. 2. Th•…•… Office of the Spirit, is to convince, Joh. 16, 9. To illuminate and furnish with vari∣ety of gifts and spirituall endowments, Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into mens hearts, in use of Ordinances, and otherwise, as, Math. 13. 20. Mark. 6. 20. they had some motions of joy. Act. 26. 28. Agrippa almost perswaded to be a Christian. Against which light, gifts and motions of the Spirit they directly and wilfully sinne, that sin a∣gainst the Holy Ghost.

2. An Apostasie or falling away: If they shall fall away, Heb. 6. 6. It is the highest

and worst Apostasie of all other. As after we shall further see. This presapposes some en∣tertainment of Christian Religion whence they make defection, viz. in the forme, and profession of it. As for them that have embraced it in truth and power, they shall never fall, Iohn 10. 28.

3. The sin unto der•…•…h; Theres a sin unto death, and there is a sin not unto death, 1 Ioh. 5. 16, 17. Why thus called, was formerly explained, p. 63, 64, 65. Thus of some of the principall names.

II.

The Nature of this sin, and wherein it properly and especially consists; comes next to consideration. Here lies the Cardo con∣trover•…•…sie, the very knot and stresse of the Case. Both Ancient and Moderne Writers; he•…•…e in manifest much discrepancy land disa∣greement with one another; and among divers of them is •…•…o be found small satisfa∣ction in this point. s 1.76 Augustine, much he∣sicates about it, but at last conceives it to be a Final impenitency. t 1.77 Ambrose some∣times intimates it to be, a blasphemous deni∣al of the H. Ghost. Somtimes interprets it to be u 1.78 an a•…•…pions, Heretical and Schism•…•…cal sepa∣re•…•… from the Church of Christ. x 1.79 Gregory thinks it is, the not beleeving remission of sins. y 1.80 Th•…•…s thinks, He sins against th•…•… H. Ghost, th•…•… not only speaks against the Majesty of God. and th•…•… pe•…•…son of the Holy Ghost: But also that obstinately and maliciously persist: in his sins

impenitent to the point of death, rejecting all the Holy Ghosts provisions for suppression of his sins. And he with other of the * 1.81 Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost, viz. (1.) Despaire; (2.) Presumption; (3.) An obstinate Purpose of continuing in sin; (4.) A firme and fixed Will never to repent; (5.) An impugning or opposing of the knowne truth; and (6.) An envying of our Brothers Graces. All which (they say) may be for∣given, but that finall obstinacy in sinning. Estius * 1.82 is of opinion,

That the sin against the Holy Ghost generally taken, is whatsoever is purposely, maliciously and blasphemously com∣mitted against God in thought, word or deed.

In midst of all this variety of opinions, especially in so difficult a subject as this, where shall we pitch? I like * 1.83 Agustines item well in this very case, Let us begge light for exposition of this matter from the Lord. For more distinct Resolution, Consider (1.) By way of Remotion, or Negation of what it is no (2.) By way of position, or Affirmation of what it is, and both very briefly.

I. By way of remotion, or negation of what it is not. The sin against the Holy Ghost, strictly and properly taken, seemes not to be any of these particular sins following, viz.

1. It is not every blasphemous temptation injected and darted by Satan into the thoughts, against God Father, Son or H. Ghost. For (1.) The dearest Saints and

servants of God may be buffetted and sifted with such sad temptations and horrid inje∣ctions of the Devil; frequent experience tells us thus much. How many gracious soules come to Ministers, lamenting the many hor∣rid suggestions of blasphemy cast into their imaginations! * 1.84 One of singular experience in soule-distresses, saith; I have knowne him, who did bite in and keep close in his bosome, this temptation of blasphemy, the space of a∣bout 20. yeares, All which while the Devill did tyrannize extreamly, and keep him al∣most in continuall terrour. He thought there was never man had such vile and prodigious thoughts as he, &c. 2. Blasphemous sug∣gestions were injected into the imagination of Jesus Christ himselfe (who was so far from sinning against the Holy Ghost; that he never sinned at all, nor could sin, Isai. 53. 9. Heb. 7. 25, 26. 2 Cor. 5. 21.) viz That he who was the spotlesse Son of God, in whom the fulnesse of the Godhead dwelt bo∣dily; i. e. personally. Col. 2. 9. Who was the Brightnesse of the Fathers glory, and the expresse Character of his person, Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God. Phil. 2. 6. that he should fall downe and worship the Devil in person, Matth. 4. 9. Never Christian had, nor could have more black and hideous blasphemy cast into his thoughts. Yet Christ in the least degree yielded not to this blas∣phemous

suggestion; but conquered it; that his Members hereby might be more then Conquerours, even Triumphers, over like temptations, through Christ that loves them. 3. Blasphemous suggestions injected into our hearts, yet not consented to by us, but rather trembled at, execrated and ab∣horred, are the Devils sins, not ours; they are our sorrowes, our afflictions and miseries; but not our sins. A pious soule is no more guilty of them (saith d 1.85 one) then Benjamin of Josephs cup, put into his saok. Blasphemous thoughts (saith Mr. e 1.86 Perkins.) not consented to by us, are not our sins, but the Devils. Men must not feare those kinde of thoughts overmuch;—because though indeed they be their crosses, yet are they not their perso∣nall sins, for which they shall incurre the wrath and displeasure of God. And saith Mr. Dyke, f 1.87 Satan must answer for this himself. Hereto subscribe both Ancient & Modern Writers. g 1.88

2. It is not every sinning against the Deity or Personality of the Holy Ghost; As h 1.89 Au∣gustine observes, That the Sadduces denied the Holy Ghost; That the Arrians, Euno∣mians and Macedonians contended, that the Holy Ghost was a creature, not a Creator: That the Sabellians (called also Patripassians, because they held that the Father suffered) deny the Trinity, assert only the Father, that he is sometimes called the Son, some∣times the Holy Ghost: That the Photinians, denying the Trinity, say the Father onely is God, the Son onely man, but deny the Holy Ghost altogether. These are hideous blasphemous and damnable heresies, but it would be somewhat hard to prove that these are the sin against the Holy Ghost, because this sin properly is not so much against the •…•…ssence or subsistence of the H. Ghost, as against the Ministery and Office of the H. Ghost.

3. Not every sin against knowledge is that sin against the Holy Ghost. For though knowledge adde an aggravating circum∣stance to sin, Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without; and violence of corru∣tion

within, may sometimes so farre be borne down as to do those things which they know they should not do, as in Paul, Rom. 7. 15, 19. 20, 23. In Peter, he knew he ought not to deny his Lord and Master Jesus Christ, and resolved peremptorily the contrary, but sudden feare prevailed over him, Matth. 26. 69, to the end. In David, he knew he should not commit adultery, nor kill; yet strength of corruption and temptation push∣ed him upon both; yet none of these sinned the sin against the Holy Ghost. 2. Sins against knowledge admit both of repentance and pardon, as in all these three cases men∣tioned; David pardoned, 2 Sam. 12. 13. Peter restored after his bitter tears; by a three∣fold feare he denied Christ, by a threefold love he confessed Christ, Matth. 26. last. Iohn. 21. 15, &c. Paul delivered from his body of death by Jesus Christ his Lord, Rom. 7. 24, 25. 3. Besides, sinning against knowledge and illumination, divers other sin∣full poysons are complicated and contained in the sin against the H. Ghost, Heb. 6. 4, 5, 6. 10. 26, 29. Matth. 12. 31.

4. Not every sinning against the Truth of Christ and the Gospel, is the sin against the Holy Ghost. For, 1 Those that know most of the truth of Christ in this world, know but in part.—See but as through a glasse darkly, 1 Cor. 13. 9, 12. and therefore they may possibly erre from the truth, in some

things. 2. Divers have sinned against the truth, yea, sometimes against fundamentals, and yet are not challenged to have sinned a∣gainst the Holy Ghost, but were accounted as of the visible Church; as those in the Church of Corinth, that denied the resurrection, 1 Cor. 15. 12. And those in the Church of Porgamus, that held the Doctrine of Balaam, and the Doctrine of the Nicolaitanes: Yet are not counted hopelesse, but invited to re∣pent of these damnable opinions, Rev. 2. 14, 15, 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification, as well as of Faith; which gave occasion to Paul of writing that excel∣lent Epistle to the Galatians. See Gal. 1. 6, &c. 2. 16. &c. 3. 1, &c. Yea, the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome, and that till after his resurrection, Act. 1. 6. 3. Erro∣neous persons, are called to repentance, Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves, if God peradventure will give them repent∣ance to the acknowledging of the truth, 2 Tim. 2. 24, 25, 26.

5. Not every sinning against the gracious motions, strivings and operations of the Ho∣ly Ghost, is this peculiar sin against the Holy Ghost here spoken of; For, (1.) It's possible that men may thus sin, and sometimes with

an high hand, and yet not be charged by the Scripture, with sinning against the Holy Ghost. The Proto-martyr St•…•…phen thus chal∣lenges his hearers, Ye stiffe-necked and uncir∣cumeised in heart a•…•…e eares, ye do alwayes resist the Holi Ghost: as your fathers did, so do ye. Which of the Prophets have not your fathers persecuted, &c. Acts 7. 51, 52. They are charged with alwayes resisting the Holy Ghost; an heavy charge, an hainous sin doubtlesse. But yet are not charged with that sin against the Holy Ghost. 2. All carnal men in the visible Church, whilest carn•…•…l, still resist the Holy Ghost in his Gospel. Ministery, often quenching his Conv•…•…ctions, Motions and Holy Suggestions to their soules: yet it would be an hard and false sentence, to say all such sin the sin against the Holy Ghost here intended. Possibly they may do it in ignorance, and afterwards come to repent∣ance. Saul whilest a carnal Pharisee, was a blasphemer, 1 Tim. 1. 13. and compelled the Saints to blaspheme, and being exceedingly mad agaiast them, persecuted them to strange Cities, Acts 26. 10, 11. He so farre withstood the Spirits Ministery and Tenders of grace, that he persecuted it to the death; yet all this he did ignorantly, repented of it, and obtained mercy, 1 Tim. 1. 13, 16. Which could not have been, if in this height of his wick∣ednesse he had sinned this grand sin against •…•…he Holy Ghost. 3. Who knows not, but

even the dear children of God, are in dan∣ger in some measure of sinning against the Spirit of God, by grieving him, and quench∣ing him; hence the Apostle so cautions them, Quench not the Spirit, 1 Thes. 5. 19. And, Grieve not the holy Spirit of God, wherby ye are sealed unto the day of redemption, Eph. 4. 30. Yea, actually some have quenched the Spirit in some measure; As the Angel of Ephesus had left his first love, &c. Rev. 2. 4, 5. As David, who therefore prayes, Restore unto me the joy of thy salvation, and stablish me with thy free Spirit, Psal. 51. 12.

6. Not every sinning against Grace re∣ceived, is presently the sinne against the Holy Ghost; For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities; as doubts, feares, distracting thoughts, distempered passions, &c. 2. They may too often quench the Spirit, 1 Thes. 5. 19. and grieve him, Eph. 4. 29, 30. by suppressing his good motions, sacred stirrings and strivings in their hearts. 3. They may gra∣dually decay and decline in their graces and gracious affections to God and Jesus Christ, (though this be very sad and dangerous) Rev. 2. 5. and yet not be utterly cast out of Christs affection. The Angel of Ephesus had left his first love, and first works; though otherwise much commended and approved by Christ, Rev. 2. 1, to 8. 4. They may

grosly fall, and even breake their bones by falling (which is much to be lamented) yet not quite fall away. As Noah to drunkenness, Gen. 9. 21. Lot to incest, Gen. 19. 33, &c. David to murder and uncleannesse, 2 Sam, 11. with Psal. 51. * 1.90 Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost; which opinion he justly re∣jects, because in such cases the door of re∣pentance is not quite shut. 5. Yea, it's possi∣ble that those who are borne of God, and are kept from sinning this sin unto death, may yet relapse againe and againe. Lapses are dangerous, Relapses double dangerous. To break a bone is hazzardous, but to break it again in the same place is extreamly peril∣lous. yet even repeated and reiterated sins may finde pardon upon repentance. Iacob twice told a lye for compassing of the bles∣sing, Gen. 27. 19, 21. Lot twice made drunken committed incest with both his Daughters, Gen. 19. Peter thrice denied his Master, and every time worse then other, Matth. 26. These are recorded to caution

them that stand, that they fall not; and to comfort them that have relapsed, that they despair not.

7. Not every malicious opposing and perse∣cuting of the Church and wayes of Christ (though this be an high pitch of Wicked∣nesse) is the sin against the Holy Ghost. For, 1. We have two eminent instances in the New Testament to the contrary. Saul con∣sented to Stephens death, Act. 8. 1. Breathed •…•…ut threatnings and slaughter against the Dis∣ciples of the Lord, Act. 9. 1, &c. When they were put to death, he gave his voice against them, and punished them oft in every Syna∣gogue, and compelled them to blaspheme, and be∣ing exceedingly mad against them, persecuted them even unto strange Cities, Act. 26. 10, 11. and yet the Lord had mercy on him, 1 Tim. 1. 13, 16. Yea, he had such mercy on him, as to convert and save him, when he was in his course of subverting and destroying his Church, Act. 9. 1, 2, 3, &c. and 26. 12, 13. Behold, here a wonder of mercy. And yet here's a greater wonder, the persecutors and murderers of Jesus Christ himselfe finde mercy, and are converted, Act. 2. 36, &c. Let Heaven and Earth, Men and Angels adore this mercy. He pittied him that was cruel to his Saints: yea, he pardoned them that crucified himselfe; who would despaire, when Christ opens to such a doore of hope? who would presume to sin and spurne against

such bowels of commiserations? 2. Such sins may be committed by them that have not been Evangelically illuminated. Paul obtained mercy, because he did it ignorantly, 1 Tim. 1. 13. and, had they known, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8, 9. And properly the sin against the Holy Ghost is not committed till after the Gospel. illumination, Heb. 6. 3. Such Delinquents sometimes finde mercy, that Christ may make them Presidents for mercy to all that after shall believe, 1 Tim. 1. 16.

None of all these are this sin against the Holy Ghost; which we seek after, yet are we not therefore to embolden our selves in them. Though Treason bring the most shameful and cruel death, yet felony is Ca∣pital: and the easiest death, is an heavy pu∣nishment; and though none of these sins be that sin of sins, which excludes all hope of salvation: yet every one, even the least of them, are such sins as in their own nature deserve damnation, Rom. 6. 23. Consider this, thou trembling Christian, thou thinkest thou hast sinned against the Holy Ghost; nay stay, the Lord hath thus farre kept thee from many of these recited evils; and Que∣stionlesse the sin against the Holy Ghost is farre beyond them all. But what is it? see∣ing thus far we see what it is not.

II. By way of Position or Affirmation. Con∣sider now what it is. The sin against the Ho∣ly

Ghost is not a single, but a compounded wickednesse; tempered and made up of ma∣ny deadly poisons, whereby it becomes ex∣tremely damnable. There's a Concurrence and Complication of many pernicious disea∣ses in it, which make it out of measure deadly.

There are some special Scriptures that peculiarly delineate the nature of this hor∣rid sin unto us, viz. These that follow, For it is impossible for those which were once en∣lightened, and have tasted of the heavenly gift, and were made Partakers of the Holy Ghost, •…•…d have tasted the good Word of God, and tho powers of the world to come: If they shall fall away, to renew them again unto repent∣ance: Seeing they crucifie to themselves the Son of God afresh, and put him to an open shame, Heb. 6. 4, 5, 6. And afterwards in the same E∣pistle it is said: Not forsaking the assembling of our selves together, as the manner of some is. For if we sin wilfully, after that we have recei∣ved the knowledge of the Truth, there remain∣•…•…th no more sacrifice for sins: but a certain fear∣ful looking for of judgement, and fiery indigna∣tion which shall devour the adversaries. He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer pu∣nishment, suppose ye, shall he be thought wor∣thy, who hath troden under foot the Son of God; and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing;

and hath done despite unto the Spirit of Grace? Heb. 10. 25, 26, 27, 28, 29. The Apostle Iohn also saith, If any man see his brother sin a sin which is not unto death, he shall aske, and he shall give him life for them that sinne not unto death. There is a sinne unto death: I do not say that he shall pray for it. All unrigh∣teousnesse is sin, and there is a sin not unto death. We know that whosoever is borne of God, sinneth not: but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not, 1 Iohn 5. 16, 17, 18. Our blessed Sa∣viour having healed one possessed of a devil, blinde and dumb; The Pharisees malicious∣ly reviled him, and said, This fellow doth not cast out Devils, but by Beelzebub the Prince of the Devils. And Iesus knew their thoughts, and said unto them, Every Kingdom divided against it selfe is brought to desolation.—Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be fergiven him: but whosoever speaketh a∣gainst the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come, Matth. 12. 22, 24, 25, 31, 32. Com∣pare herewith Mark. 3. 22, 28, 29. who addes this as an expresse Reason, Because they said, He hath an unclean spirit, ver. 30. And Luk. 12. 10. The sin against which our Saviour thus

severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most strictly and properly so called. For (1.) It is denominated blasphemy against the Holy Ghost. And (2.) Is by Christ declared to be that one only unpardonable sin. That sin also against which the Author of the Epistle to the He∣brews, and Iohn in the three fore-cited texts speak, must needs be granted to be the same sin against the Holy Ghost, in as much as it is in all the three places, laid down as a dreadfull and unpardonable sin, of which it's impossible to repent, Heb. 6. 4. 5. 6. for which there remaines no more sacrifice, Heb. 10. 25. 26. And for pardon whereof we must not pray, 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost, we may from them all, considered together, draw this Description of that horrid Sin against the Holy Ghost, most properly and strictly so called; viz.

The sin against the Holy Ghost is an u∣niversall, finall and wilfull falling away of Hypocriticall Professours; From the Truth and common graces of the Holy Ghost once Received and Professed; To the blasphemous despiting of the Spirit of Grace, horrid contempt and malice a∣gainst the Son of God, and violent perse∣cution of the way of Christianity.

This description of the sin against the Ho∣ly Ghost, is so clearly grounded upon the for∣mer Scriptures, that much need not be said for evincing thereof. 'Only for unfolding the nature of this sin, Consider in this descripti∣on these ensuing particulars, viz.

• 1. The general Nature of it, A falling away.
• 2. The more special Nature of it, where∣by it is differenced or distinguished from other sins, viz. By
  • 1. The peculiar Subject of it: Hypocri∣tical Professours.
  • 2. The properties of this falling away, which are three. It is
    • 1. Universal.
    • 2. •…•…ll.
    • 3. Wilfull.
  • 5. The Termini of Terms of this Aposta∣sy or falling away, which are 2. viz.
    • 1. Terminus à Quo. The term frō w•…•…; or the Good from which he falls, viz.
      • 1. Truth.
      • 2. Cōmon Graces of the Holy Ghost.
      Once re∣ceived & professed.
    • 2. Terminus ad Qu•…•…. The term to which: or the evil to which he back∣slides, which is 3 fold, viz. to
      • 1. Blasphemous de∣spiting of the Spi∣rit of Grace.
      • 2. Horr•…•… contempt and malice against the Son of God.
      • 3. Violent persecuti∣on of the way of Christianity.

These are the particulars in this Descri∣ption, let us briefly consider how clearly they are grounded on Scripture; and then we shall see that in Scripture sense, this is the true nature of the sinne against the Holy Ghost.

I. The generall nature of this sin against the Holy Ghost, viz. A falling away, or an Apostasy. There's a manifold falling away, as, 1. From truth to errour and heresie, Gal. 1. 6, 7. and 3. 1. 2 Thess. 2. 10, 11. 1 Tim. 1. 19, 20. 2. From purity of wor∣ship, to superstition and idolatry, as Israel often fell, in the dayes of Aaron, Exod. 32. of the Iudges, of the, Kings, &c. See Acts 7. 39, to 44. 3. From some holy degrees and he∣roick perfections of first love, to carnal slug∣gishnesse, remissenesse and negligence. As the Angel of Ephesus, Rev. 2. 4, &c. the Church her selfe, Cant. 5. 2, 3, 4. Or into some erroneous offences, as sometimes the dear servants of God fell, as David, Peter, &c. 4. From temporary faith and profes∣sions, to loosenesse and profanenesse, world∣linesse, &c. As the bearers compared to the stony ground, Matth. 13. 20, 21, Luk. 8. 6, 13. Yea, all the ground, (save the good ground) fell away. 5. From all truth, common-graces, and all profession of them, to a ma∣licious, obstinate and incurable opposition thereof. And this is that notorious A∣postasy and sin against the Holy Ghost. Now

there being many sorts of falling away. This sin is ranked among Apostasies for the generall nature of it, for herein it agrees with them.

That the sin againg the Holy Ghost is an Apostasy or falling away, is plaine in Scri∣ptures, that speake particularly of this sin. Such as commit this sin, are said to * 1.91 sin wil∣fully, after they have received the knowledge of the truth, Heb. 10. 25. There's a falling away intimated, viz. After truth knowne, and professed; a wilfull sinning against that truth, yea, a forsaking of publick Assemblies, verse 24. So dangerous it is to make sepa∣rations from the Church of Christ, and to fall off from Communion with true Church-Assemblies, that it fearfully prepares and disposes to this great sin; yea, they that com∣mit this sinne, are expressely said to fall a∣way; for it is impossible for those who were once enlightened,—If they shall fall away, &c. Heb. 6. 4, 5, 6. So that the generall nature of this sin is Apostasy or falling away. Apo∣states and Backsliders they are in the highest degree, that sin this sin. How dread∣full is the sin of Apostasy! (1.) Sharply threat∣ned of God, Prov. 14. 14. Heb. 10. 38, 39. And (2.) Severely plagued, Matth, 12. 43, 44, 45. compared with 2. Pet. 2. 20, 21, 22.

II. The more speciall Nature of this Sin a∣gainst the Holy Ghost, whereby it's distin∣guished from other sins, is considerable in

the (1) Subject, (2) Properties, and (3) Termes of this Apostasy.

1. The peculiar Subject of Apostatizing, or falling away, is, Hypocriticall professours, viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church, who have received some large measure of il∣lumination, and common gifts or graces of the Holy Ghost. These are the men (who not having a true foundation of grace) are in greatest and neerest hazard of any other of falling into the Sin against the Holy Ghost, by their Apostasy; For 1. No other sort of persons are in this hazzard and dan∣ger, as was evidenced afore, Sect. 1. pag. 62, &c. 2. Scripture plainly teacheth us that Hypocriticall professours, especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost, are the very persons that com∣mit this sin. Who were they that our Savi∣our so warnes of their blaspheming of the Holy Ghost? But the Pharisees, Ma•…•…th. 12. 24, 25, 31, 32. And the Scribes, Mark 3. 22, 28, 29. And what were the Scribes and Pharisees but notorious Hepocrites? Mat. 5. 20. & 23. 13, 14, 15. 23, 25, 27, 29. Who were those whom the Apostle intimates to be likely to sin this sin, but such as were once enlightened, and have tasted of the heavenly gift, & were made p•…•…rtakers of the H. Ghost, and have tasted the good word of God, and the powers of the world to

come? Heb. 6. 4, 5, 6. Who also forsaking the publique Church-Assemblies, sin wilfully after they have received the knowledge of the Truth, and after they have been sanctifyed with the blood of the Covenant, Heb. 10. 25. 26, 29. How sanctified? Not inwardly, truly, and savingly sanctified, (as * 1.92 Interpre∣ters observe) but only externally, seemingly, and in appearance; consisting in externall pro∣fession of faith, & participation of the Sacra∣ments; wherby they were visibly severed from Pagans and Heathens, & reputed in the judg∣ment of charity, Christians. Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites, or Hypocriti∣call professours. And yet these are the very men who sin against the Holy Ghost. Not that all such Hypocrites run into this sinne; but that none but such Hypocrites thus sin. Convenit soli•…•…sed non omni: Prop. secundo modo, This is the subject sinning, or falling-away.

2. The properties of this falling-away, which render it the most dangerous and pernicious Apostasy in the world; are these three. It is, 1. Universall. 2. Finall; and 3. Wil∣full or Malicious.

1. An universall Apostasy, or falling-away. This is a first property of this Sinne against

the Holy Ghost. This the height of a Apostasy, that it is Universall. Partiall, particular fal∣lings away from some truths onely, to some errours; from some degrees of profession, of grace, of obedience, onely to some graduall defects or decayes therein, &c. may befall a Daid, a Peter, or the exellentest Saint un∣glorifyed, and yet be pardonable: but this unpardonable Sin is a Totall, absolute, univer∣sall falling-away. Universall both in respect of the (1.) Truth, and (2) Graces of the Holy Ghost. They that sinne against the Holy Ghost, they fall away both from the (1.) Pro∣fession, and (2.) Approbation of all (1.) Truth, and (2) Grace, once received and professed,

Possibly there may remaine in them some principle of truth, as That God is; that Iesus Christ is: that there shall be a judgment: that there shall be another life after this, &c. Some reliques also of common grace may re∣maine in them un obliterated, irritating and aggravating their malice and wickednesse so much the more, as some beams of illuminati∣on and conviction, which they would faine totally extinguish, being full of vexation and madnesse at themselves that they know so much: but it's one thing to have these re∣maining in them, another thing to professe them and approve them. Now that this their falling-away is so universall▪ is notably hinted to us, Heb. 6. 1, to 7. For first, here the principles of Christianity or the fundament∣all

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Doctrines of Christ, are summarily enu∣merated, viz. (1.) Repentance from dead workes: (2.) Faith towards God: (3.) The Doctrine of Bap∣tisms; (4.) and of laying on of Hands; (5.) and of the Resurrection of the dead; (6) and of Eternall judgment, ver. 1, 2. These are very comprehen∣sive principles, in which all other Evangelicall truths may be well comprised; These seeme to be the heads of the Apostles Catechisme in the primitive Church. Secondly, Here are also rec∣koned up many common gifts and Gra∣ces of the Holy Ghost, and that so compre∣hensively also, that all the common graces of the Spirit may be easily included therein; viz. (1.) Enlightening. (2.) Tasting the heavenly gift. (3.) Partaking of the Holy Ghost. (4.) Tast∣ing the good word of God, (5.) and the powers of the world to come, ver, 4, 5. Thirdly, here is inti∣mated a possibility of falling away both from all these truths, and all these common Graces of the Holy Ghost, to that unpardonable Sinne, ver. 4, 5, 6. This falling-away is af∣terwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth, Heb. 10. 26. Which may well imply both falling from truth and grace.

Thus that judicious * 1.93 Calvia, understands the Apostle here, not of some Particular, but of an Universall defection; the Faith of Christ, and grace of Christ being wholly cast off. And elsewhere he saith * 1.94, It is to be no∣ted,

there is a double falling-away, Particular and universall. He that in any kind, or seve∣rall wayes offends; he fals from the state of a Christian man, therefore all sins are so manyfals. But the Apostle doth not here dispute of Theft, or Perjury, or Murther, or Drunkennesse, or A∣dultery; but he notes an universall defection from the Gospel, when a sinner offends not God in some one respect, but withdrawes him∣self from his grace altogether. And that this may be the better understood, the Antithesis be∣twixt the graces reckoned up, and this falling away, is to be observed. For he fals away, that makes defectian from the Word of the Lord, that extinguisheth the light of it, that deprives himselfe of the taste of the heavenly gift, that forsake the participation of the Spirit: And this is to r•…•…sounce God totally. Now we see whom he sec•…•…des from hope of pardon: viz. Apo∣states

who withdraw themselves from the Grace of God, and the Gospel of Christ which they had formerly embraced; which befals no man, but he sins against the Holy Ghost. So he. Thus also those learned Interpreters, * 1.95 Beza, and * 1.96 D. Paraeus understand here, An universall Apostasy: let the Reader consult their words. Thus also Master * 1.97 Deering in his excellent Lectures on the Hebrewes, counts this an u∣niversall Apostasy, of which here the Apostle speakes; because his book is scarce, I have here annexed his words in the Margin. So that this falling away is not Partial, but universall.

2 A Finall Apostasy. A departure from God, Christ, grace, the Church, without re∣turne: A ruine without repaire: An Apo∣stasy to the end of a mans life without reco∣very; A backsliding for ever. David fell, but David rose againe; Peter fell and that fearfully, but it was but for a while, for a few houres; He went out and wept bitterly, Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost, is not only universall, but also Finall. For, 1. It is impossible to renew them againe unto repentance, Heb. 6. 4, 5, 6. And they that so fall, as to fall beyond the possibility of rising againe by repentance, must needs fall finally. 2. There remaines no possibility of pardon to such. He that shall blaspheme against the Holy Ghost, hath never forgivenesse, but is in danger of eternall damnation, Mark. 3. 29. Luk. 12. 10. If we sin wilfully after we have received the know∣ledge of the truth, there remaineth no more sa∣crifice for sinnes, Heb. 10. 26. And where there's no place for pardon, that's finall of∣fence. 3. Death eternall is the certain and inevitable reward and event of this sinne. See 1 Iohn 5. 16. Mark. 3. 29. Heb. 10. 27. Thus this falling away is not onely universal, but Finall.

3. A wilfull and malicious Apoctasy, viz. Not Apostasy or falling away through meer ignorance, inconsideratenesse or in∣firmity, against the deliberate Resolution and habitual disposition of heart and will, or through violent push of temptation, which may be incident, even to the best of Saints; But an obstinate falling away out of a mans owne free spontaneous Election, against knowledg and conscience, out of a malicious wilfulnesse of spirit; fixedly and perempto∣rily resolved to cast off the truth and wayes of God, whatever God or man shall say or do to the contrary. Such is their Apostasy that sin against th•…•… Holy Ghost as these words intimate, For if we sinne wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,—Heb. 10. 26. The word. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] translated sinning wilfuly; implies thus much in the judgement of learned men. Here (saith * 1.98 Pareus) He understands not e∣very sin, but secession from the Church; nor e∣very secession out of infirmity, feare or igno∣rance,

but that which is done wilfully; and Phi∣losophers tell us those things are done wilfully, which are done neither through violence nor ig∣norance, but by the spontaneous motion of the will. He understands therefore a Defection not extorted by Tyrants through violence, or admitted through feare or ignorance (because he presently addes, after we have received the knowledge of the Truth) but wilfully, i. e. maliciously committed by deliberate will and counsell. So he. To the like purpose also that learned * 1.99 Beza expoundeth this word. This word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ultroneously] is said of them, who do any thing without any cause or shew of cause. Therefore it agrees to them, not who simply sin knowingly; (for then farewell David and Peter. And by this reason who should not be an hundred thousand times man∣cipated to eternall death?) but to them who professedly and universally departed from Christ, are delighted in impiety, and make war against the knowne Truth, as did Saul, Julian the Apostate, Arius and others of execrable memory. Thus their falling away is wilfull, i. e. Not onely committed with knowledge, but also with free consent, obstinacy, yea, and maliciousnesse of will. And this inter∣pretation

is the more confirmed by the Apo∣stles subsequent expressions, of treading under foot the Sonne of God, of counting the blood of the Covenant an unholy thing, and of doing despight to the Spirit of Grace, vers. 29. in the forehead of which actions malice is engra∣ven in Capitall Letters. Thus this falling a∣way is not onely universall and finall, but also wilfull and malicious.

These three Properties of this grand Apo∣stasy, viz. (1.) Universalnesse. (2.) Finalnesse, and (3.) Maliciousnesse, must be taken con∣junctim non divisim, joyntly altogether, not dis-joyntly or severally one from another, if by them we would describe the Sin against the Holy Ghost, and rightly understand the Scrip∣ture about it; for its possible that men may fall totally and finally, and yet not commit this sin against the Holy Ghost, unlesse also they fall maliciously. Excellently that learned * 1.100 D. Paraeus expresseth himselfe to this point; wherewith I shall close up this branch. We must note that there are divers degrees of falling, and as it were foure kinds. 1 Partiall falls into some error or some sin, as many Fa∣thers, Irenaeus, Lactantius, &c. fell into the Heresie of the Chiliast's; David fell into mur∣der and adultery. Of these the Apostle speaks not; it is not impossible to repent of these. 2. A totall Fall or renouncing of the whole Christian faith: but through infirmity; and therefore not finall. As Peter by denying

Christ seemes to fall totally: but he repeneed with tears. So Marcellinus fell through in∣firmity to idolatry, and many other Christians under persecution, but afterwards repented. And when Novatus understood this saying of such, (viz. Heb. 6. 4, 5, 6.) he erred, and the event evidenced, that it was ill wrested against them. Nor was it impossible for Peter, Mar∣cellinus, and others lapsed truly to repent. As Cyprian, Oratione de lapsis, and histories do testifie. 3. A totall and finall fall, but not malicious; i. e. not done of purposed malice, but from other causes, which Christ adumbra∣ted in his Parable of the seed falling on rocky and thorny ground, Matth. 13. Some are deter∣red by persecutions, others are withdrawn from Religion, by hopes of honours, Pleasures, and th•…•… cares of this life, and that finally: yet with∣out blasphemy and persecution, rather through a kind of security and sluggushnesse. So di∣vers departed from Christ, and walked no more with him, being offended at his Sermon about eating his flesh, Ioh. 6. Properly the A∣postle doth not speak of these, because though these be not renewed by repentance, yet is it not impossible for them to be renewed. And some∣times God gives these grace, to returne into the way 4. A totall, finall, and malicious fal∣ing away. A defection from the truth cer∣tainly acknowledged; not through feare or in∣firmity: but of purposed malice and counsell, joyned with the finall hatred, blasphemy and

Persecution thereof. As we read, Iulian the Apostate, Lucian and Porphyry, to have fal∣len, and as many other Apostates to this day have fallen. This falling is that which Christ cals the sin against the Holy Ghost; Iohn, The sinne to death, for which we are not to pray, because it is irremissible. Thus he, And thus much touching the three proper∣ties of this sinne against the Holy Ghost, this dreadfull Apostasy, which is (1.) Univer∣sall, (2.) Finall, and (3.) Malicious.

III. The Termini. i. e. The Termes of this Apostasy or falling away, laid downe in this description, are of two sorts, viz. (1.) The Terme from waich they fall, and (2.) The Terme to which they fall. That, denotes what good they forsake: This, what evill they embrace.

1. The Terminus à Quo, or Terme from which they fall, denoting the good they cast off, viz. The Truth, and Common Gra∣ces, once Received and Professed. They fall both from the Profession and Approbation of the whole Truth, and all Grace received, Heb. 6. 1, to 7. compared with, Heb. 10. 26. This hath been sufficiently cleared before; espe∣cially in opening the first property of this Apostasy, viz. Universality of it.

2. The Terminus ad quem, Or the Terme to which they fall, containing the evill which they embrace, and practise, who sin against

the Holy Ghost, which is chiefly threefold, •…•…d all extreamly wicked and desperate. 〈◊〉〈◊〉 Blasphemous despiting of the Spirit of Grace. 〈◊〉〈◊〉 Horrid contempt and malice against the •…•…nne of God. And 3. Violent Persecution of the way of Christianity.

1. Blasphemous despiting of the Spirit of Grace. This is one extremity to w^ch such Apostates fall. Hence our blessed Saviour cals it A speak∣ing against the Holy Ghost,—and The Blas∣•…•…hemy against the Holy Ghosh, Matth. 12. 31, 32. The Apostle calls it, doing despight unto the Spirit of Grace, Heb. 10. 29. Blaspheming and D•…•…spiting for substance come much to one (see these termes formerly opened in the names given to this sin, p. 63, 64.) so that I put them both together. It is a Blasphe∣•…•…s despiting, or a despiting blasphemy of the Spirit of Grace. Oh how much malice and rankling venome is couched in this sinne! To blaspheme man is sinfull: what is it then to blaspheme the great God of Heaven and earth? what to despite that holy Spirit, by whom (if ever) we must be illuminated clearly, santified graciously, and comforted sweetly?

2. Horrid contempt and malice against the Sonne of God. The Spirit of Grace is the Spirit of Christ, communicated from Christ the head, to his whole mysticall body, and all his true members. See Rom. 8. 2, 9. 2 Cor. 〈◊〉〈◊〉. 17, 18. Therefore this sweet Spirit of

grace cannot be thus villainously blasphemed and reproachfully vilified; but therein also Jesus Christ who sends forth this Spirit of grace, must needs be blasphemed, and most intolerably debased. Now this grand con∣tempt and indignity, which they that sin a∣gainst the Holy Ghost cast upon Jesus Christ, is set forth in foure most pathetick expressi∣ons in Scripture, viz.

1. They crucify to themselves the Sonne of God afresh, Heb. 6. 6. What is it to crucify the Son of God afresh? Answ. To commit such a sinne as did Iudas, Pilate, the Iewes, the souldiers, in betraying and murdering of Je∣sus Christ the Lord of glory, and this by a painfull, shamefull, and cursed kinde of death: To murder a son of man, is so dreadfull a sin, that it cries to God for venge∣ance, Gen. 4. 10. what is it then to murther the Sonne of God? what to crusify him, which is a double murder? yet this do all Apostates that sin against the Holy Ghost, by denying the Son of God, which was once crucified for our sins; they will not be saved by his death, they count it invalid, insuffici∣ent, accept it not, but reject it, &c. and therefore for them Christ must be crucified a second time, (which is impossible; for Christ dieth no more) if ever they be saved, there being no salvation or redemption, but by him and his blood, Act. 4. 12. Heb. 9. 22. But, what is it to crucify the Sonne of

God to themselves? Answ. * 1.101 Crucifigunt in ip∣sis. i. e. quantum in ipsis est. That is, as much as in them lies. Though they do not actually crucifie Christ, as once the Jewes and soul∣diers did; yet they would, were it possible, even dethrone him, and pluck him from his Fathers right hand, and destroy him, as once the Jewes did for an impostor, a seducer, a blasphemer, and a seditious person, their ma∣lice is such against him, that were it possible, they would do all this unto him; According to that knowne maxime, * 1.102 Every Apostate is an Hater and Persecutor of his owne Or∣der.

2. They put him to an open shame, Heb. 6. 6. The Greek word here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly signifies to diffame, or to expose to igno∣minie, or to make one a publick example, or infamous example. Thus its said of Ioseph in reference to Mary, he would not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. make her a publick example. Matth. 1. 19. Thus they that crucified Jesus Christ, did put him to an open shame by scornes, scoffes, raunts, jeares, revilings, &c. whilest he hanged upon the crosse. Thou that destroyest the Temple and buildest it in three dayes, save thy selfe: If thou be the Sonne of God, come down from the crosse.—He saved others, himselfe he cannot save: if he be the King of Israel, let him now come downe from the Crosse, and we will believe him.—Matth. 27. 39, to 45. Much like to them do base

Apostates by vile scornes, reproaches and blasphemies, put Christ to an open shame, wickedly counting him not a Saviour, but an impostor; not freely paying a price for our sins, but duly sustaining the deserved pu∣nishment of his owne sins, &c. horrid blas∣phemies! Thus Iulian the Apostate in scorne called him Galilaean, The Carpenter, The Carpenters son, &c. shall not the just God that avengeth the injuries of his Saints, a∣venge the blasphemies of his Son?

3. They tread under foot the Son of God, Heb. 10. 29. This is an higher degree of in∣solency and contempt of the Lord Christ, then both the former. The villanous Jewes and souldiers did crucifie Christ and put him to an open shame, yet we read not that they trod under foot the Son of God. The pride, impudency and malice of these Apo∣states against Christ farre transcends theirs; for they tread the Son of God under foot; they trample upon him. i. e. they account of him, and deale with him, most visely, abjectly, contemptibly, despicably, as the filth and off∣scouring of the world; not prizing him as a Saviour, nor fearing him as a Judge, not accepting and believing in him as a Me∣diatour. For, as * 1.103 Ambrose observes, They are things of basest and vilest account, which we tread under foot; we tread not gold, pearles or Jewels, but mire and dirt under foot. What? shall dust and ashes, sinfull

wormes lift up themselves so desperately, as to tread under foot the ever-blessed Son of God? hear oh heavens!—yet this is the fruit of this cursed Apostasy.

4. Finally, They count the blood of the Co∣venant wherewith they were sanctified, an un∣holy thing, Heb. 10. 29. (1.) The blood of Christ is called the blood of the Covenant, be∣cause the N. Covenant, or New Testament was ratified and confirmed by the blood and death of Christ the Testator, Heb. 9. 15, 16, 17. Hence Sacramentally the cup in the Lords Supper; is called the New Testa∣ment in his blood, or his blood of the New Testament, Mat. 26. 28. 1. Cor. 11. 25. because it signifies, seales and exhibits to the believer Christs blood. whereby the N. Testament was stablished. (2.) Apostates, are said to be san∣ctified by this blood of the Covenant, not real∣ly and indeed, but formally and in appea∣rance, in respect of their visible profession; whence in judgement of charity men took them to be sanctified (3.) To count this blood of the Covenant [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] i. e. com∣mon blood, is to count it not pure, sacred, meritorious blood: but prophane, impure, unholy. Compare Acts. 10. 15. (4.) Apo∣states thus vilifie Christs invaluable blood shed for our redemption, accounting it but as the blood of a common man, or as of a de∣linquent, or as the blood of the theeves cru∣cified whith him. This blood of Christ they

practically prophane, whilest they return af∣ter a holy profession of Christ, with the dog to the vomit and the sow to the wallowing in the mire (as * 1.104 Ambrose interprets it;) not wil∣ling to cleanse themselves by repenting.

Thus they that sin against the Holy Ghost, (1.) Crucify the Son of God afresh: (2.) Put him to an open shame: (3.) Tread him under foot: and (4.) count his blood an unholy thing. O what horrid contempt and malice is this against the Son of God!

3. Uiolent Persecution of the way of Chri∣stianity. Such and so extreame is the mad∣nesse and malice of these back-sliders both against the Spirit of Grace and the Son of God, that they break off from profession to Persecution of Christianity, and to a deadly hatred of the Church and members of Jesus Christ. And hence some think the A∣postle stiles these Apostates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The adversaries, Heb. 10▪ 27. because they are the sworn enemies of Christ, the Gos∣pel•…•… and all Christians, and (if it were possi∣ble) would destroy them. As Iulian the Apostate, who (as the * 1.105 Centuriators observe out of Eutropius) was from his childhood trained up in piety, and when he came to the Empire, he carryed himselfe with much clemency towards Christians; He called home such as Constantius had banished for religi∣on; caused their goods to be restored to them; commanded it to be proclaimed to his

people that they should not hurt the Christi∣ans, nay, nor reproach them. But afterwards (as is noted out of Hierom) he denyed Christ in France, and turned a most bloody & barbarous butcher to the poor Christians; * 1.106 of which the Centuriators record divers dreadfull instances; afterwards going to warre against the Persians, he swore he would make warre against the Christians, if he returned conquerour. But there his army was first distressed through wan•…•… of corn; and afterwards himselfe by a Persians subtilty being led into a desert, was deadly wounded either by a blow from the Devill•…•… (as some think) or by a speare, or by an arrow▪ shot from heaven; whereupon, taking an handfull of his owne blood, he flung it up into the aire, •…•…nd burst out into that wicked contemptu∣ous expression against Christ, Vicisti Galilaee: 〈◊〉〈◊〉. Thou man of Galilee, thou hast overcome 〈◊〉〈◊〉; and so miserably dyed.

And thus much for opening the Nature of •…•…is sin against the Holy Ghost; that we might see wherein it properly consists.

III.

The Grievousnesse of this sin against the Holy Ghost, comes next to be considered. And Surely this is such a sin of sins, such a Centaur of transcendent malice and wicked∣nesse, such an extract of deadly poyson, that 〈◊〉〈◊〉 pen, nor tongue, nor thought of man can •…•…ly reach it. My present scope in this small

Tractate, will not permit me to expatiate: and therefore let me succinctly propound only these few Aggravations of this horrid sinne.

1. This is the highest sinne against the sa∣ving Remedy. The lapsed state of man in the first Adam, •…•…s of all other in this world our deepest and most desperate malady, Act. 8. 13. Eph. 2. 1, 2, 3. Jesus Christ, and the Spirit of g•…•…ce, are of all other the most effe∣ctuall and only sufficient remedy; Jesus Christ by meritorious working out of com∣pleat Redemption and salvation for us, Heb. 〈◊〉〈◊〉. 12, •…•…3, 14. and 10. 12, 13, 14. Heb. 7. •…•…5. Act. 4. 12. The Spirit of grace by immediate and effectuall application of Christ and all his grade unto us, Ioh. 16. 9, &c. Gal. 4. 4, 5, 6. Rom. 8. 2, 15, 16, 26, 27. Without these all the world cannot afford us Redemption, Adoption, Iustification, Sanctifica∣tion, true Consolation or eternall salvation; but by Christ and his Spirit we have all. Now they that sin this sin, they sin against the Remedy, and that wilfully, maliciously, in∣curably. As for Jesus Christ, (1) They crucified him afresh; (2.) They put him to an open•…•… 〈◊〉〈◊〉; (3.) They tread him under foot; and (4.) Count •…•…is blood of the Covenant•…•…an unholy thing, Heb. 6. 6. and 10. 29. As for the Spirit of grace, (1.) They depart from his truth; (2.) They fall a∣way from his grace; (3.) They despite him; (4) They blaspheme him, Heb. 6. 1, to 7. and

10. 29. Matth. 12. How should such sinners ever be redeemed, called, justified, sanctified, or saved, that thus sin against the very Re∣medy? unbelief and impenitency are sins a∣gainst the Gospel-Remedy, but not aggra∣vated with that obstinacy and maliciousnesse, as this sin is. That Patient that is so farre from applying, that he hates and abhorres the Remedy that should cure him, flings the Physick to the ground, curses and reviles the Physician, yea, and treads him under foot; is he ever likely to be cured? So in this case spiritually.

2. Hence, This sin never is, never can pos∣sibly be repented of. So the Apostle tells us, For it is impossible for those who were once en∣lightened,—if they shall fall away, to renew them againe unto repentance, Heb. 6. 4, 5, 6. As if he should say, It is impossible for such Apostates to repent. Note, he saith not, It is improbable, unlikely, or difficult for them to repent: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is impossible to renew them to repentance. To whom is it impossible? (1.) Impossible to themselves, to re∣new themselves, for if carnall men that ne∣ver thus relapsed, cannot renew themselves, no more then a blackamore can change his skin, and the leopard his spots, it being im∣possible a bad tree should bring forth good fruit; how much lesse can such Apostates renew themselves to repentance? (2.) Impossi∣ble to their Teachers to renew them to repen∣ance

with all their Exhortations, Promises, Threats, Prayers or ministeriall Administra∣tions. They are but instruments, planting, watering, only God gives the increase. 1 Cor. 3. 6, 7. Only God gives Repentance, 2 Tim. 2. 25. Yea, 3. Impossible (in some sense) unto God himselfe, as some thinke; not through any impotency in God, but in re∣spect of his infinite justice, which cannot chuse but take vengeance of such heynous and malicious offenders. And the Apo∣stle gives two great Reasons of the impossibi∣lity of such back-sliders Repentance. 1. From the atrocity and grievousnesse of the sin committed, viz. a sin of extreame malice against Jesus Christ, Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Which words have been formerly explained, p. 112, &c. 2. From the just judgement of God inflicted upon them, set forth under the metaphor of good and bad ground; For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thornes and bri∣ars, is rejected, and is nigh unto cursing, whose end is to be burned, Heb. 6. 6, 7, 8. i. e. As an hus∣bandman that tils, manures, waters, plants, be∣stowes much cost and pains upon ground, and after all it brings forth nothing but bri∣ars; thorns; nettles, weeds, &c. he will ne∣ver

bestow more cost upon it, its worthy to be cursed, and burnt up: so after God hath by his Gospel-ordinances bestowed much husbandry upon men, and afforded them also many heavenly influences, viz. common gifts & graces of his Spirit, & they notwithstand∣ing bring forth nothing but thornes and bri∣ars of this cursed Apostasie, God will give them up to finall impenitency and hardnesse of heart, to their own Destruction.

3. Hence, This sin against the Holy Ghost is unpardonable. So Christ tells us, The blas∣phemy against the Holy Ghost shall not be for∣given, neither in this world, neither in the world to come, Matth. 12. 32. that is, as Mark expresseth it, He that shall blaspheme against the Holy Ghost, hath never forgive∣nesse, Mark. 3. 29. This sin is Unpardonable, not as if it were in its own nature beyond Gods pardoning mercy, or beyond Christs purging merit, both which are infinite: but because it is alwayes accompanied with finall impenitency, and therefore God will not be∣stow his pardon, Christ will not apply his merit. To like effect the Apostle saith, If we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, Heb. 10. 26. This sins unpardonablenesse heightens this sins grie∣vousnesse above all other sins in the world. What other sin but hath been repented of, and upon repentance pardoned? This be∣yond

all Manasses sins, they were repented of, and pardoned; beyond all Sauls sins, 1 Tim. 1. 13, 16. Act. 26. 9, to 12. they were repented of, and pardoned; beyond their sins that murdered Christ through ig∣norance, for they repented and were forgi∣ven, Act. 2, 36, 37, 38, 41. but this shall ne∣ver be forgiven.

4. Hence, This sin is inevitably damnable. If this sin be never repented of, never pardoned, it must needs alwayes be punished with dam∣nation and eternall death, and that inavoid∣ably. He that shall blaspheme against the Ho∣ly Ghost, hath never forgivenesse, but is in dan∣ger of eternall damnation, Mark. 3. 29. If we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins; But a certain fearefull looking for of judgement and fiery indignation which shall devour the Adversaries. He that despised Moses Law, dyed without mercy, un∣der two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought wor∣thy, who hath troden under foot the Son of God, &c? Heb. 10. 26, 27, 28, 29. Here's, 1. Judg∣ment, fiery indignation, and that devour∣ing, yea, much sorer punishment, then death without mercy; what can this be but eter∣nall damnation? 2. Here's the certainty of it, and that without hopes, or place remain∣ing for any more Sacrifice for sin; what is this but inevitable damnation? Hence such

as sin against the Holy Ghost, are resembled to ground nigh unto cursing, whose end is to be burned, Heb. 6. 8. Thinke now sadly of the inevitablnesse of eternall damnation ever attending upon this sin, and then consider how grievous it must needs be.

5. Hence, This sin is usually a most intolerable torture to the Conscience; This plainly flows frō all the former. For this being (1.) The highest sin against the saving Remedy; (2.) Never re∣pented of; (3.) Unpardonable; & (4.) Inevitably damnable; How can the concience, reflecting upon all this, chuse but be unspeakablytortured in this present world, with horrour, terrour, despaire and self-Confusion? Which the Apostle calls A certain fearfull looking for of judgement, and fiery indignation, which shall devour the adversaries, Heb. 10. 27. Oh what a torment, what a rack, what an hell afore∣hand is this to the Conscience, to think that Hell is inevitable, and yet intolerable? the furious horrour hereof made Iudas restlesse till he had hanged himselfe, Matth. 27. 1, to 7. Yea, sometimes the anguish and sting of Conscience is so intolerable, that they despe∣rately wish themselves in hell, that they might not be so overwhelmed with tortu∣ring fears, but feele the worst; but alas! when they shall come into hell, their worme of Conscience will never dye, but fret and g•…•…aw the heart-strings of the soule for ever∣more.

6. Finally, this sin is so heynous, that the pardon of it is not to be prayed for. There is a sin unto death (saith Iohn) I do not say ye shall pray for it, 1. Joh. 5. 16. And that sin which may not be prayed for, is counted desperate and past remedy; for Prayer is one reme∣dy: now the more remedilesse, the more grievous.

Thus far of the second thing to be evi∣denced, viz. What the sin against the Holy Ghost is, and wherein it consists, viz. of (1.) The Names, (2.) Nature, and (3.) Grievousnesse of it.

SECT. III.

Now briefly to the third and last thing propounded for clearing this Case of Con∣science, viz. to shew, What a vast difference there is betwixt the sinning of Regenerate per∣sons, and their sinning that sin against the Holy Ghost. And this results by way of Corollary from all that hath been already spoken. To hint some particulars may be sufficient; as,

1. They that sin against the Holy Ghost, are such as are under the reign & dominion of sin, viz. Hypocrites that never had in them any power of godlinesse, but only a forme, remaining still in their carnall condition: But Regenerate persons (though sometimes they may fall grievously, 〈◊〉〈◊〉 yet) are delivered from the dominion and reign of sin, as hath been shewed.

2. They that sin against the Holy Ghost, were never advanced beyond the degree of Hypocrites, as hath been evidenced: But Regenerate persons are sincere and upright, Psal. 18. 22. 2 Cor. 1. 12. they partake of the truth of grace, power of godlinesse, life of GOD.

3. They that sin against the Holy Ghost, universally fall away both from Profession and Approbation of Truth and grace, as hath been proved: But the Regenerate never fall away thus universally, but only partially, and in some particular respects only.

4. They that sin against the Holy Ghost, apostatize and fall away finally: But though Regenerate persons sometimes fall Wofully, yet never finally; they alwayes rise again.

5. They that sin against the Holy Ghost, sin wilfully and maliciously: But (as hath been cleared) Regenerate persons sin out of weaknesse and infirmity, not of malice or wil∣full 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 decla∣red: 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 sin∣ned

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 regene∣rate, 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 rege∣nerate 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 condem∣nation

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 Rege∣nerate 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 re∣spects, as have been explained.

IV.

Overcoming of Erroneous and Here∣ticall * 1.107 Spirits, and their seducements; may be a fourth Signe or Evidence of Regene∣ration. 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 a∣gainst all the seducements of erroneous and

heretcall, spirits then abounding. To this end, (1.) He warnes them of their danger, Many false Prophets being gone out into the world, v. 1. (2.) He directs them how to prevent harm by them; Negatively, Believe not every spirit; Positively, Prove the spirits, &c. v. 1. (3.) He gives them one eminent character of a true, and false spirit, viz. the confessing, or not confessing of Iesus Christ, v. 2, 3. For (as * 1.108 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 Or∣dinances. (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 over∣come them. As if he had said, This is a preg∣nant token or pledge to you, that you are borne of God, Joh. 1. 13. that you are in a god∣ly, 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

depths and subtilties of Satan and his instru∣ments?) 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 instruct∣ing 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 disco∣vers 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 errone∣ous opinions. One whom God had received into favour, and should be holden up, yet might er∣roneously hold himself bound in conscience to the legall difference of dayes and meats, under the Gospel, Rom. 14. 1, to 7. The Apostles them∣selves erroneously deemed, Christ should be a worldly King, Mar. 10. 37, 41. And this error was not cured in them, though they were eye∣witnesses

of his Passion and Resurrection, Act. 1. 6. And the Church of Galatia erred grossely in the point of Iustification, mingling Moses with Christ, the works of the Law with Faith in justification, Gal. c. 3. c. 4. c. 5. There∣fore all that are borne of God, do not overcome such errours and hereticall seducements. And 2. sometimes even carnall unregenerate per∣sons 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 Opi∣nion 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 mat∣ters. These lesser Errours may possibly be∣fall godly regenerate persons; as the Errour about Legall dayes and meats in the times of

the Gospell, incident to a dear child of God, Rom. 14. 1, to 6. And no wonder. For, (1.) God hath no where promised to the dear∣est 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 founda∣tion 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 expect∣ed among all the Members of Christs my∣sticall body, till (as the Apostle intimates) we all come unto a perfect man, unto the mea∣sure 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 funda∣mentals of faith. Christ and his Offices are fundamentals, 1. Cor. 3. 11. Eph. 2. 20. yet

the Apostles, till the sending of the Holy Ghost upon them, were in an errour about Christs Kingly office, taking it to be tempo∣rall 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 un∣der that grosse Errour of the necessity of Le∣gall 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 peo∣ple 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to a mind void of judgement, Rom. 1. 28. 2. Hereby their soules, which Christ hath bought with his precius blood, shall be en∣dangered: for Heresies are works of the flesh, destructive, damnable, and shutting out of Gods kingdom, if not repented of, Gal. 5. 19, 20, 21. with 2 Pet. 2. 1, 2. 3. Hereby many weak

ones are endangered to be carried with them into the same Errours, out of that good opi∣nion 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 per∣missively. See Rev. 2. 20, 21, 22, 23. 4. Hereby in a word, the Name of God will be blasphe∣med, 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 be∣twixt 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, espe∣cially against fundamentals, as carnall and hypocrites are apt to be. They are not so unsta∣ble, fickle, wavering, mutable, unsetled in mat∣ters of Faith and Religion, as carnall men are; not so easily tainted, and carried about with e∣very 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 de∣ceiving the Elect. It's the property of Christs

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 Co∣rinthians, that there must be (not only divi∣sions, but) also Heresies among them, that they which are approved may be made manifest a∣mong them, 1 Cor. 11. 19. implyeth notably, That even in times and places wherein He∣resies 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 a∣way with every wind of Error, as carnall hy∣pocriticall persons; for they are better bal∣lasted then these are, they have many pro∣tections

& 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 con∣sider 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 pow∣er. 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 impe∣diments to salvation, so from pernicious and damnable Heresies. 3. The spirituall anoint∣ing of the Holy Ghost given them, teacheth them all things, 1 Joh. 2. 27. The Spirit search∣eth 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 judge∣ment as well as in practice: which carnal men cannot do, wanting this Anointing and spirituall discerning. 4. Finally, The love of Truth in Gods people is much; they are the children of Truth, 1 Joh. 3. 19. They can do nothing against the Truth, but for the Truth, 2 Cor 13. 8. Their loynes are girt about

with Truth, Eph. 6. 14. and therefore they are hereby notably fenced against Errour. Whereas carnall and hypocriticall men are either, (1) Men of corrupt minds, destitute of the 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 Er∣rour, which the prevalent darknesse enter∣tains. 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 com∣pliance and approbation.

3. The true children of God do not tenaci∣ously

and obstinately persist in Errours, especi∣ally not in fundamentall Errours, * 1.109 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 conse∣quently will in due time convince and re∣cover 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, think∣ing that happinesse, satisfaction or contentment was to be found in the empty bubble of the crea∣ture: But when his own large experience confutes his opinion, how fully doth he pub∣lish 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 opini∣on 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 ingenu∣ously doth he foole himselfe, yea, beast himselfe for it? So foolish was I and ignorant, I was

as a beast before thee, Psal. 73. 22. 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 Retra∣ctations 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, * 1.110 None but an impru∣dent 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 re∣claimed?

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 over∣coming of erroneous hereticall spirits, is a signe or evidence of such as are born of God. For,

1. Carnal men oppose not Errour, embrace not truth, from any supernatural illumination or spirit of discerning, but meerly from carnal light, Natural or Acquired. For all that is in and from carnal men, is, as themselves, meerly carnal they are in the flesh, Rom. 8. 8. they are nothing but flesh, That which is born of

the flesh, is flesh, Joh. 3. 6. They are very dark∣nesse, 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 em∣brace the contrary Truths, from principles supernaturall, viz. from the Spirit of God re∣vealing the things of God unto them, 1. Cor. 2. 10, 11, 12, 13, 15, 16. and enabling them to un∣derstand 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 em∣brace and professe the truth, in love; they are [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 * 1.111 no∣tably observed: Behold, ye have heard in the Gospel what Peter said, Thou art Christ the

Son of the living God, Mat. 16. 16. Read, and •…•…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 commend∣ed, 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 * 1.112 Author elsewhere saith, This said Peter, this the Devils also: the same words, but not the same minde. But whence was it? because Peter spoke this with love; for the faith of a Christian is with love: But the Devils faith is without love. How without love? Peter said this, that he might embrace Christ: the Devils said it, that Christ might depart from them, &c.

3. Carnal men, though they confesse 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 * 1.113 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 over∣cometh 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 por∣tion in this present life, Psal. 17. 14. These lie in wickednesse, 1 Joh. 5. 19. these hate the Saints, because they are not of the world, but chosen out of the world by Christ, Joh. 19. 19. Understand then wicked worldlings, with all

their persecutions of the righteous. 2 Partly 〈◊〉〈◊〉 worlds lusts, the lust of the flesh, the lust 〈◊〉〈◊〉 the eyes, and the pride of life, 1 Joh. 2. 16. * 1.114 The lust of the flesh, i. e. not only carnal cor∣ruptions, but all the pleasures, delights, and c•…•…ntentments that the flesh or body desires The lust of the eyes, i. e. not only libidinous lust∣full 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, osten∣tation, bragging, self-admiring, contempt of others, ca•…•…nal confidence, arising from confluence of worldly enjoyments. These now are the two adversaries, viz. the Rege∣nerate, 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;

Faith? Faith, a self-emptying grace, a poor beggerly hand, only rich or strong in recei∣ving 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! puis∣sant 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 whe∣ther 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 * 1.115 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?

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 * 1.116 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 Be∣lievers are conquerours, though not equal con∣querours 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 * 1.117 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 pre∣vailes victoriously against both.

1. True faith acts vigorously and victorious∣ly against the smiles of the world. The world fights against us with its smiles, fawnings, flatterings, &c. of temporal pro∣sperity. 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, splen∣dor, wealth, pleasures, delights, and all the glory of this world, are but sweet poysons that

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 pre∣vailes over all these subtile smiles, inchant∣ments, and insinuations of the world, divers wayes.

1. By valuing all the prosperity, pomp and splendor of the world, meanly and abjectly in com∣parison of Christ, and of spirituals. The world prevails upon us when we set too high an e∣stimate 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 what∣soever] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 daugh∣ter, (a great worldly honour) by faith over∣came 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 re∣proach

of Christ greater riches then the trea∣sures in Egypt, Heb. 11. 24, 25, 26. What? Re∣fuse 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 com∣forts, 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 imi∣tate Moses? Excellently said Galeacius * 1.118 the Noble Marquesse of Vico, being tempted with gold to forsake Christ, and returne to Pope∣ry: 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 ex∣horts,) Them that rejoyce, as though they re∣joyced not; and them that buy, as though they

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, where∣by 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, * 1.119 are dead to him, He is not moved or troubled who have them, &c. This was Pauls self-de∣nying 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

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 victo∣rious 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 Pro∣mise, 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 glori∣ous Faith that can make such a man, as Abra∣ham, 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 Car∣penter

of Emering, Martyr in Bavaria, * 1.120 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 com∣fort, 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 counte∣nance 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 com∣forts 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 la∣bour 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:

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 com∣mon tribulations, or speciall persecutions, either by hating, reproaching, spoiling, imprison∣ing, 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. Up∣on 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 * 1.121 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 magnani∣mous. As in Moses Parents; By faith Mo∣ses 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 command∣ment, Heb. 11. 23. In Moses himself; By

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 righteous∣nesse, 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 * 1.122 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.

* 1.123 Cyprian hath strange expressions of the Martyres victorious faith in his dayes. The multitude present beheld with admiratinn the

heavenly combate, the combate of God, the spiri∣tual conflict, the war of Christ; his servants standing with a free voice, incorrupt minde, Di∣vine 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 repeat∣ed, long continued, could not overcome their im∣pregnable Faith; no, not though their bowels were digged out, and not so much the members as the wounds of the servants of God were torment∣ed. 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 ex∣tremity * 1.124 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;

we are perplexed, but not in despaire; persecu∣ted, 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 al∣wayes 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 re∣joycing, and yet in midst of mirth the heart is heavy, &c. Unbelief turns the rod into a ser∣pent; Faith turns the serpent into a rod.

4. By perswading the hearts of the faithful that it is their great priviledge, honour and hap∣pinesse to suffer for Christ and Righteousnesse sake; according to those intimations of Scri∣pture: 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.

Acts 5. 40, 41. And what, but Faith, can •…•…d priviledge, happinesse, and matter of joy, in sufferings for Christ? How happy did Cy∣prian judge their Church, * 1.125 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 expe∣rience 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, work∣eth for us a far more exceeding and eternall weight of glory, 2 Cor. 4. 16, 17. Faith saith,

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. * 1.126 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 * 1.127 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

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 re∣nowned Jewes by faith overcame the fury, threats and fiery furnace of King Nebuchad∣nezzar, heated seven times hotter then usual. How victoriously do they express themselves! O Nebuchadnezzar, we are not careful to an∣swer 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 assi∣stance. 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. * 1.128 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 a∣bound:

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 perse∣cution, 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 con∣quered adversary; they go not so much to Fight, as to Triumph and take the spoile.

9. Finally, Faith in the Regenerate wonder∣fully conquers the frownes of the world, by fixing a steady eye upon that eternall joy set be∣fore them, upon that great recompence of re∣ward: Reckoning that the afflictions of this pre∣sent 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 e∣ternal weight of glory, to the far more exceeding and eternall weight ef glory? 2 Cor. 4. 17.

Faith therefore having respect to the re∣compence of reward, behaves it self exceed∣ing

victoriously against all the tribulations of the world. For,

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

2. Hence, Faith enables to undergo, not or∣dinary 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 Chri∣stians farre sweeter then the pleasures of sin, which can but be for a season, Heb. 11. 26. Whereupon notably Ignatius, * 1.129 The confines of the world and kingdomes of the earth delight not me at all. It is better for me to die for Ie∣sus 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 en∣dured great variety of sufferings, thus com∣forts them against their bonds, fetters, &c. * 1.130 These are not Bonds, but Ornaments: they tie

not Christians feet to infamy, but fit them for the Crown. O feet happily bound, which not the Smith, but the Lord shall unbinde! Oh feel happily bound, which are directed by a saving journey to Paradise! Oh feet bound for present in this world, that they may be at liberty with the Lord for evermore!—All this deformity ugly and detestable to the Gentiles. with what splendour shall it be recompensed! This short and secular pain, how shall it be changed for the reward of bright eternall honour!

4. Hence Faith prevailes with them to rejoyce in their sufferings, and take with joy the spoiling of their goods, knowing in them∣selves that they have in heaven a better and more enduring substance, Heb. 10. •…•…4. Hence that cruel Bishop Bonner, (observing how com∣fortably the Martyrs suffered) * 1.131 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 Dri∣ver, Martyr, having at the Stake the Iron∣chaine put about her neck, said, * 1.132 O Here's a goodly neckerchief, blessed be God for it. Hence * 1.133 Dr. Taylor Martyr, drawing towards

the place of execution, leapt as men do in dan∣cing, 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 * 1.134 Welc•…•…me the crosse of Christ.—Then after she had tou∣ched 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 * 1.135 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 e∣ternall Salvation, & few there be that find it. Hence, also, That Blessed Ignatius for gain∣ing Christ in glory, which is the highest re∣ward, thus expresseth himselfe to the Ro∣mans, * 1.136 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] O that I were with the wild beasts prepared for me; which I wish may be a compendium to me. And I would allure them speedily to eate me up, (and not as with others be terrifyed, so as not to touch them) and if they would not, I would

provoke them. Pardon me, I know what is ex∣pedient for me, I now begin to be a Disciple. I am solicitous for neither visibles nor invisi∣bles so I may obtaine Iesus Christ. Let fire, Crosse, and the concourse of wild beasts, the cut∣ting, 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 Righteous∣nesse, may be a sixth Evidence of Regenera∣tion. 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 ma∣nifest, and the children of the Devil: whosoe∣ver 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 amplificati∣on

of this Evidence: 1. By the universality of it: Every one that doth righteousnesse,—Who∣soever 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 regene∣rated 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 * 1.137 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 Evangeli∣cal 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 con∣form 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 holi∣nesse,

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 abomina∣ble 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 righte∣ousnesse, for (1.) Matter, (2.) Ground, (3.) Form, and, (4.) End, as Scripture requires of them.

I. Who act or practise things for substance & matter righteous. Possibly the matter may be sometimes good, when the manner and circumstances are naught: but nothing can be good, if the matter be naught. Matters practised, are in their own nature either 1. Good, as things prescribed, Exod. 20. 2. Evil, as things prohibited, Exod. 20. 3. Indifferent, as things left at liberty, Rom. 14. 2, 3. For matter, they practise Righteousnesse, who practise things Good, or Indifferent: But they practise unrighteousnesse, who practise things Evil. Ye are of your father the Devill, and the works of your father you will do, Joh. 8. 44.

II. Who do that which is materially righte∣ous 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 respe∣ctively purified. So purified, as no carnal mans heart in the world is purified. 1. Puri∣fied 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 prin∣ciple 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 metaphy∣sically

or naturally good; so every mans Conscience is good: But spiritually and su∣pernaturally good. Conscience is supernatu∣rally •…•…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 com∣pleatly, 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, Consci∣ence gives a comfortable testimony of the Hearts simplicity and godly sincerity, able to support under greatest distresses and affli∣ctions, 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 Ap∣plying particularly those Truths assented to, Ioh 1. 11, 12 Gal. 2. 20. 〈◊〉〈◊〉. When it produceth effects of a living Faith, viz. Good works; without which fruits, whatsoever faith is pretended, it is but feigned faith, a dead faith, Jam. 2. 20, 26. Hast thou such a Faith whence

all thy righteous actions spring?

III. Who for form and manner do righteous∣nesse 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 re∣quires, 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 reservati∣ons 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 Eliza∣beth, Luk. 1. 6.

5. Constantly. Perseverance in well-doing crowns well-doing: true zeal like the fire

in the sanctuary never goes out. See Psal. 1. 2, 3. Psal. 92. 13, 14. & 119, 20. Hypocrisie lasts not; like paint or varnish it will wash off, Job. 27. 10 Mat. 13. 20, 21. 1 Joh. 2. 19.

Dost thou practise Righteousnesse now, Spiritually, Sincerely, Obedientially, Uni∣versally, 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 ad∣deth; 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 impro∣ved, if we consider, 1. The generall clearnesse of it. 2. What Brethren are here intended.

3. Some under-notes or discoveries of this Brotherly love.

I. The generall clearnesse of this Evidence. Experience tels us, that usually the weakest and most timerous Christians, who can find small or no comfort in other Evidences of their gracious state, yet can discerne some glimmerings here in their love of the brethren: And this one discovery hath supported ma∣ny; because they evidently and experimen∣tally feel in their own hearts that they cor∣dially love the Brethren. He that loves his brother (said * 1.138 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 na∣ture, 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 Re∣generation, Philem. 16. Here understand Brethren in the last sense, for Brethren by grace; 1. Partly, inasmuch as the same A∣postle speaking of this love of these hrethren elsewhere, cals them the children of God, 1 Joh. 5. 2. And, Begotten of him, 1 Joh. 5. 1. 2. Partly, because love to any other Brethren by Nation, Nature, Office, &c. (which are relations common to persons unregenerate with the Regenerate) may be incident to

carnal persons and hypocrites, and so can be no distinctive character betwixt them that are borne of God, and them that are not.

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

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

1. Whilest we continue the seed of the serpent, and are of the world; for there is naturall enmity betwixt the seed of the ser∣pent 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 ha∣tred against the Brethren, by reproaching them, spoiling them in their goods, imprison∣ing 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 Bre∣thren, the true children of God:

1. When we love them as such: The bre∣thren

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

Onesimas converted, as his Son, Philem. v. 10. as himself, ver. 17. yea, as his own bowels, ver. 12.

3. Hence; When we love all such as we ap∣prehend to be the children of God. For he that loves one child of God, as a child of God, * 1.139 consequently loves every child of God, whe∣ther 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 per∣son 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 allure∣ment. Jesus loved all his Disciples, Ioh. 13. 1. but Iohn eminently gracious he loved pecu∣liarly 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, un∣feigned•…•…y, really; not only in word & tongue, but indeed and truth, 1 Pet. 1. 22. 1 Iob. 3. 16, 17. being ready to expresse all amiable respects, and acts of love towards them, Act. 4. 32.

6. When we peculiarly love their Society; •…•…ing most intimate, contenting delight in •…•…r communion, above all other. * 1.140 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 ap∣pearing, may be an eighth signe of Rege∣neration. 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 ap∣peare, we shall be like him: for we shall see him as he is, 1 Joh. 3. 2. Here are, 1. The gracious Relation of the Regenerate unto

God for present; Now they are Sonnes 〈◊〉〈◊〉 God. 2. The glorious perfections 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 * 1.141 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—Know∣ledge 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 adhe∣rence whereby they certainly cleave to, and

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: puri∣fying 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 conversati∣on, Phil. 3. 20. Col. 3. 1, &c.

5. Frequent and fervent desires, breath∣ings, 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 * 1.142 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, purify∣eth himselfe, even as he is pure, 1 Joh. 3. 2, 3. So that every child of God having the hope

of glory, and of conformity to God and to Christ therein: Thereupon from that hope purifieth himselfe as he is pure. In this Evi∣dence of Selfe-purifying, Note, 1. The act performed, Purifyeth, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] A meta∣phor either from Goldsmiths purifying met∣tals from drosse, or from the Ceremonial pu∣rifications in time of the Law: denotes re∣generate persons cleansing themselves more and more from corruption. 2. The object about which this act is to be exercised, Them∣selves; 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 through∣out. 3. The Rule or pattern of this act, according to which, in some imperfect re∣semblance, he purifieth himselfe, viz. Gods purity, As God is pure. See, 1 Pet. 1, 13, &c. Augustine * 1.143 hath well observed, that the word [As] here, is not a note of Parility or equality, but of Resemblance and similitude:

of quality, rather then of equality. As there is a Similitude betwixt the face it selfe, and the image of the face in the Glasse; but no Equality. 4. The Ground, or Motive in∣citing 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. * 1.144 Augustine saith well, The vessell must be cleansed of Vineger, that God may fill it with Honey. If thou art full of Vineger, where wilt thou put the Honey, &c? Hope in Christ, excites to purity; because it conducts us straight to Christ, the perfect pattern of all purity; saith Calvin. in loc.

Now in the Regenerate that have Hope of Glory, consider these ensuing Signes of Selfe purifying, as God is pure, viz.

1. Frequent washing themselves in the Fountaine opened for sinne and uncleanness, viz. in the purifying blood of Christ by Faith and Hope as instruments applying

Christ crucified, Zech. 13. 1. Heb. 9. 14. Psal. 51. 7. Whom God hath set forth to be a pro∣pitiation, through faith in his blood, &c. Rom. 3. 25.

2. Maintaining a constant spirituall com∣bate 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 in∣ward Principle works out pollution and cor∣ruption, as being repugnant thereunto. As good honey separates, and works out the drosse. A pure heart mingles not with corru∣ption, Ps. 66. 18.

3. True endeavours to purifie both soule and body, person and conversation from all corruption universally both in kinde and de∣gree. Let us cleanse our selves from all sil∣thinesse of flesh and spirit, 2 Cor. 7. 〈◊〉〈◊〉. Hy∣pocrites can wash the outside of the cup or platter, but inwardly they are full of extor∣tion and excesse, Mat. 23. 25, 26. can forsake some, not all corruptions.

4. Consciencious improvement of the Word for selfe purifying. The Word hath a purifying faculty in it. Ye are cleane through the word that I have spoken to you, John 15. 〈◊〉〈◊〉. The Word purifies, 1. As an Antidote against sinne, Psal. 119. 11. 2. As a Lamp discovering the spot, Rom. 7. 7. 3. As

a starre conducting to Christ the fountaine of purifying, 1 Iohn 2. 1, 2. Zech. 13. 1. 4. As a Rule according to which we are heedfully to order our conversation, Psal. 119. 9. And, 5. As a Motive, especially in the promises of it, unto selfe-purifying, 2 Cor. 7. 1.

5. Contented bearing of heaviest af∣flictions, 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 tho∣rough 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 dissol∣ved and to be with Christ, that they might ne∣ver sin more, but have all spots and wrinkles wiped away for evermore.

CHAP. III.

Evidences or Signes that we are of the Truth; And of the number of Gods own People.

I.

HAving an Unction from the Holy one, teaching us all things. They went out * 1.145 from us, but they were not of us:—But ye have an Unction from the Holy one, and ye shall know all things.—The Anoint∣ing which ye have received of him, abideth in you, 1 John 2. 19, 20, 27. For clearing this Evidence, consider herein: 1. How the A∣postle 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 A∣postle commends those to whom he wrote, opposing them to these Hypocriticall Apo∣states,

as having the Anointing of the Spi∣rit from Christ abiding in them, and teach∣ing them all things. These then having this Unction from the Holy one teaching them all things, are of the number of Gods peo∣ple: 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, Mem∣bers, Psal. 45. 7. with Acts 4. 27. & 10. 38. his fellowes then had some of this anoint∣ing, Iohn 1. 14, 16. 2. The Fountain whence this Unction flowes to them, viz. from the Holy-one, i. e. Christ. An allusion (thinkes * 1.146 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 un∣ction from Christ in whom it should abide; ye have an unction.—4. The effect of this unction upon them, Teaching them all things, viz. All things necessary to salvation. If now we have this unction from Christ, teaching us all things, we are of the people of God.

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

1. When this unction the Spirit teacheth us with a Scripturr-knowlede, not with En∣thusiasmes; 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 igno∣rance and sinne, Eph. 5. 13. Carnall know∣ledge 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 wonder∣fully; and diverts his course from sinne, to

sanctitie. See Ephes. 4. 20, 21, 22, 23, &c. 2 Cor. 3. 18. Iob. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. Iam. 3. 17. Ier. 22. 16.

7. The Spirits teaching makes men come to Christ, and believe in him, Joh. 6. 44, 45. Make it evident thou comest to Christ, be∣lievest in him, thou art taught most effectual∣ly.

Finally, The true teaching of Gods Spi∣rit wonderfully strengthens and preserves a∣gainst 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 * 1.147 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 be∣fore 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 ex∣hortation

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 con∣science 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 con∣science, viz. (1) Accusing, If conscience con∣demne us for not lo•…•…ing the brethren tru∣ly, or for any other thing, much more will God condemne us, ver. 20. (2.) Excusing, If Conscience cleare us, we have confidence to∣wards God, viz. that we are of the Truth.

The Testimony of our heart and Con∣science for us, or against us, is most Com∣forting, or corroding. How was Iudas tor∣tured 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, * 1.148 A cleare conscience is as a wall of Brasse. The Proverb saith, A good conscience is a conti∣nuall feast. With this Augustine comforted himselfe against Secundinus the Manichee, who aspersed him, saying, * 1.149 Think thou of Augustine what thou pleasest, so conscience on∣ly accuse me not in the sight of God. Canst thou now in thy conscience oppeale to God

about thy love of the brethren, as sometimes Peter about his love of Christ, Lord, thou knowest all things, thou art greater then my conscience, thou knowest that indeed and in truth I love thy children? Hereby thou mayest know that thy selfe art of the truth.

Signes of true brotherly love, see in chap. 2. Sign. VII. p 168, to 173.

III.

Finally, Perseverance with the faithfull * 1.150 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 conti∣nued 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 He∣reticks, 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 perse∣vered. Their Apostasy therefore eviden∣ced their Hypocrisie. Whereas contrari∣wise, Perseverance is a sure Argument of our Sincerity, and that we are indeed anointed with the Spirit of truth. The anointing which ye have received of him, abideth in you; and ye need not that any man teach you: But as the same anointing teacheth you of all

things, and is truth, and is no lie: And even as it hath taught you, ye shall abide in him, 1 John 2. 27. In which words as the A∣postle testifies, that they shall persevere in Christ, that are truly taught by the anoint∣ing, 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 inti∣mates, 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 * 1.151 for∣merly alledged.

Dost thou now backslide and separate through heresie or schisme, from commu∣nion with the true Church of Christ? How canst thou think thy selfe to be of the true number of Gods people? Notably Cyprian, * 1.152 Whosoever separated from the Church, is joyn∣ed 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 pro∣fane, he is an enemy. He cannot have God

for his Father, that hath not the Church for his Mother. If any could escape, that was without Noah's Arke: then may be es∣cape that is without the Church. And after∣wards he addes; * 1.153 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 he∣resies have often been, and are, whilest a per∣verse minde hath not peace, whilest a discord∣ing perfidiousnesse holds not Unity.

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CHAP. IV.

Evidences or Signes of being in Light, not in Darknesse; in Life, not in Death.

I.

ACtuall interest in, and enjoyment of * 1.154 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; Eter∣nall life, the best of lives that creatures can possesse: Of this eternall life here are laid down, 1. The Primary Fountaine of it, viz. God and his free grace. 2. The Mediatory Receptacle or Treasury, wherein God hath seated this eternall life for us, viz His Son 3. The way of conveyance of this life from Christ to us, viz. By having the Sonne. They have Christ, that believe in him, Joh. 1. 12, 13. They have him not that believe

not in him. So they that beleeve in Christ have Christ: They that have Christ and actuall interest in him, have eternall life from him, yea, and saving light in him. For, (1.) Christ is light, John 1. 4, 9. light of the world, John 8. 12. Christ also is light, John 5. 26. and 11. 25. and 14. 6. The Prince of life, Acts 3. 15. (2.) Men in their naturall Christlesse condition are dark, yea, darknesse itselfe, Acts 26. 18. Eph. 5. 8. yea, dead in sinne. Eph. 2. 1. Consequently from both these, they that have the Sonne, which is light and life, must needs have light and life. Now they have the Sonne that believe in him.

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

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

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 ten∣dred upon his own termes, Iohn 1. 12. As Saul converted, for Christ denyed himselfe, and all things, Phil. 3. 7, 8. Took up his Crosse daily, 2 Cor. 11. 23, to the end, and followed Christ, 1 Cor. 11. 1. Now Christ being thus received, Christ and the Soule

are thus united. Faith eates Christ, and assi∣milates 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 bles∣sings 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 af∣fections 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, * 1.155 that he believes in Christ, (saith Cyprian) that doth not what Christ commanded to be done? or how shall he come to the reward of faith, that keeps not the faith of the Command?

3. Finally, A sweet conformity to him in his Son-ship. They that have the Son are con∣sorme to the image of his Sonne, that he may be the first-borne among many brethren, Rom. 8. 29. * 1.156 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 glo∣ry, Phil. 3. 20. 1 John 3. 2, 3. (3) In his afflict∣ed 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 con∣forme indeed to the Son? then we have the Son Jesus Christ, and live by him.

II.

Loving and not hating of our brother, * 1.157 is another Sign we are in light, not in dark∣nesse; in life, not in death. He that saith he is in the light, and hateth his brother, is in

darknesse even until now. He that loveth his brother, abideth in the light, and there is no occasion of stumbling in him; but he that hateth his brother is in darknesse, and know∣eth not whither he goeth, because that dark∣nesse hath blinded his eyes, 1 John. 2 9, 10, 11. And elsewhere; We know that we have pas∣sed from death to life, because we love the bre∣thren: 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 illuminati∣on and grace,) and that we have already pas∣sed from death in sinne, to life supernaturall in Christ, We know that we have passed, &c. And contrariwise the not loving, or hating our brother, an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death. Make sure of true brotherly love, you are in true light and life indeed.

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

CHAP. V.

Evidences, or Signes of our true knowledg of God, and of Jesus Christ, The knowledge of whom is life e∣ternall, John 17. 3.

I.

FIrst, The reall and sincere keeping of * 1.158 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.) Affirma∣tively, and (2.) Negatively. He that keeps his Commandements knows him; yea, knows that be knows him. He that keeps not hi•…•… Com∣mandements 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 be∣cause

he kept Gods Commandements, Psal. 119. 98, 99, 100. They that truly know God cannot choose but keep his Comman∣dements. For they know. (1.) The Authority of God commanding to be supream, Iam. 4. 12. (2.) The holinesse, justnesse and good∣nesse of Gods lawes commanded, Rom. 7. 12. (3.) The greatness of Gods rewards in keep∣ing 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 Commande∣ments.

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 know∣ledge of God, 1 Cor. 〈◊〉〈◊〉. 14.

3. True, but •…•…mperfect; whereby all re∣generate persons do truly, though weakly, know God in this life, Ier. 31. 34. Iohn 6. 45. 1 Cor. 13. 9. 12.

Here understand the last sort of know∣ledge.

II. Keeping of Gods Commandements flowes originally from the true knowledge of God, For we so farre act as we affect or love, * 1.159 we so farre love as we know. Hence from this threefold knowledge, ariseth a threefold obe∣dience, 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, (notwithstand∣ing there be some graduall infirmities and imperfections,) As Zachariah, and Eliza∣beth walked in all the Commandements of God blamelesse, Luk. 1. 6. Here understand this third sort of keeping Gods Commande∣ments, to be a signe of true knowledge of God.

III. Signes of true keeping Gods Command∣ments, whence we may know that we truly know God.

1. The Law and Commandements of God

are written in the heart of that person that truly keeps them, Ier. 31. 33. Psal. 40. 7, 8. The heart within, answers to the Com∣mandements without; As a Book written answers to his minde that writes it; As the impression on the wax, answers to the cha∣racter engraven on the Seale, &c.

2. The inward man, viz. the sanctified minde and will, and the fixed disposition of them, de∣light in the Law and Commandements of God, (though that other law in the members re∣bell 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 Evan∣gelically, for substance and circumstance, as he requires.

For Matter, what he requires, Iohn 1. 5. 14.

For Ground, and root of obedience, 1 Tim. 1. 5.

For Manner, how he requires, Iohn 4. 24.

For end, which we should aime at in all obedience, 1 Cor. 10. 32.

5. Universall unlimited respect to all Gods Commandements; one as well as another, Psal. 119. 6. Iam. 2. 10, 11. As Caleb, Numb. 14. 24. As Zachariah and Elizabeth kept all, Luke 1. 6.

6. Constancy and Perseverance in keep∣ing 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, re∣nouncing * 1.160 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 sin∣ning of the regenerate, and of unregene∣rate persons, See fully opened, Chap. 2. E∣vidence 3. pag. 29, to p. 60.

III.

Thirdly, A right entertaining, and * 1.161 hearkening to the true Apostolicall do∣ctrine, is a notable evidence of the true know∣ledge of God in us; as the listening to

false Teachers and doctrines rejecting the true, is a signe of ignorance of God, and of a carnall state, They, (viz. Anti-Christian Teachers, v. 3.) are of the world: therefore speak they of the world, and the world heareth them: We are of God: He that knoweth God, heareth us; He that is not of God, hear∣eth not us: Hereby know we the Spirit of truth and the spirit of errour, 1 John 4. 5, 6.

Signes of right entertaining and heark∣ning to true Apostolical doctrine.

1. When we entertaine their doctrine dis∣cerningly, 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 en∣tertaine it believingly, the Word being ming∣led, contempered, or united with faith in the hearers, Heb. 4. 2.

3. When we entertaine it readily, with all readinesse of minde, Act. 17. 11.

4. When we entertaine it reverentially, with awfull trembling at it, as the Word of God, Isa. 66. 2. 1 Thes. 2. 13.

5. When we entertaine it with a singular love, affectionatenesse ond estimation, Gal. 4. 13, 14, 15. contrary is that in 2 Thes. 2. 10, 11.

6. When we entertaine it obedientially; obeying from the heart that forme of doctrine

unto which we are delivered, Rom. 6. 17. be∣ing conformed, yea, transformed by the do∣ctrine 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, Brother∣ly * 1.162 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 bro∣ther truly, knowes Gods image in his bro∣ther, 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 Com∣mand. 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.

II. p. 168, to 173. and Chap. 8. throughout.

CHAP. VI.

Evidences or Signes of our true love to God, and to Jesus Christ.

I.

FIrst, Our true love to God, flowes from Gods love to us. Love breeds * 1.163 love as naturally as light breeds light, and fire breeds fire. We love him, because he first loved us, 1 John 4. 19. * 1.164 All equity, (saith Bernard) dictates, that the beloved should love the lover. Had not God first lo∣ved us, we should never have loved him, be∣ing 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. gi∣ving us some sense or taste of his love to us, viz. of his Electing love, Rom. 9. 13. Col. 3. 12, * 1.165 of his Redeeming love; Gal. 2. 20. Rev. 1. 5. of his Regenerating love, Tit.

3. 4, 5, 6. of his Adopting love. 1 John 3. 1, 2. &c. How can we chuse but love him againe, and love him much? Luk. 7. 47. * 1.166 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, * 1.167 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 stir∣ring 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 ef∣fect dost thou find of the special love of God or Christ upon thee.

Signes of Gods speciall love, of Christs pe∣culiar

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 rege∣nerated 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 com∣pell 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 * 1.168 of base sinfull servile feare; evidenceth our true love to God and Jesus Christ. There is no feare in love, but perfect love cast∣eth out feare: because feare hath torment. He that feareth, is not made perfect in love, 1 Joh. 4. 18, 19.

Quest. But what fear is it now, which is

thus inconsistent with love, which love casts out?

Answ. Feare may be considered, ei∣ther,

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 cherish∣eth them in the soul.

2. Subjectively, As feare is subjected in us; Thus feare denotes, 1. The naturall affection, or Passion of feare. * 1.169 Arising upon some apprehension of some evill as immi∣nent, 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 hu∣mane nature. 2. Feare the sanctified affe∣ction, 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 e∣minency, * 1.170 and to true piety, Psal. 130. 4. and this feare springs from love, 3. A sinfull servile slavish feare, whereby we inor∣dinately, slavishly feare either God, Rom.

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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 confi∣dence 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 re∣moving 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, swal∣lowing 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.

* 1.171 Who will flee persecution, (said Tertullian) but he that feares? who feares, but he that doth not love? And elsewhere, * 1.172 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 * 1.173 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 Fa∣ther is not in him, (viz. neither Passively: He is not beloved of the Father: nor Active∣ly, He loves not the Father) 1 Iohn 2. 15, 16. For, 1. God and the world, are two such

contrary Masters, and each of them are so able to take up the whole man, that they cannot be intensively loved both at once, but the love of the one will prove the ha∣tred 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 * 1.174 Bernard, The Spirit of Christ hates the lover of the world, flies from him whom he knowes to love any thing besides him. He will be so loved, as nothing should be loved besides him. He will be perfectly loved, that will be alone loved: He will have no sharer in his love, that hath no equall in the reward of love. He will be so loved, that all things also may be loved with him: and yet he will so be loved, that nothing be beloved besides him. The Creature should be loved for the Creator that made it, The Creator in the Creature for himselfe.

Wouldest thou know whether thou lo∣vest 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 con∣dition, Heb. 13. 5.

2. Enviousnesse at others prosperity and enjoyments, as in Ahab, 1 King. 21. 4. Da∣vid 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. evi∣denced by

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

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

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

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

5. Sordid detaining, not being willing to part with worldly things, though upon most just occasions of piety, charity or ne∣cessity, 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 him∣self, 2 Sam. 17. 23.

IV.

Fourthly, Keeping of the Command∣ments * 1.175 of God, and that chearfully, notably discovers our true love to God and to Jesus Christ; But whoso keepeth his word, in him verily is the love of God perfected, 1 John. 2. 5. And elsewhere: This is the love of God, that we keep his Commandements, and his Commandements are not grievous,

1 John 5. 3. To this purpose said Clement * 1.176 Romanus, (the Apostles Companion, Phil. 4. 3.) He that hath love in Christ, will keep the Commands of Christ. And * 1.177 Bernard sweetly seconds him; By this may be known the love of Christ, if a man keep the Com∣mands of Christ. He that hath my Comman∣dements and keepeth them, he it is that lo∣veth me. Who hath them in memory, and keeps them in life: who hath them in doing, and keeps them in persevering. Or, who hath them in words, and keeps them in manners: or who hath them in hearing, and keeps them in doing, he it is that loveth me. For many have the Lords Commandments, but keep them not; many have them in their book, but keep them not in their breast: many have them in word, keep them not in work: many have them in memory, keep them not in life: &c. truly these are not of the lovers of Christ.

And no wonder, For 1. Christ requires our keeping of his Commandements, as the

singular touch-stone of our love to him, * 1.178 ex∣hibition 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 spontaneous∣ly to the keeping of the Commands of God, Rom. 13. 8, 9. 3. Love is a lively chearfull Principle; what love acts, is acted with∣out grievousnesse. It delights in doing any thing for the object beloved, and stands not upon difficulties, Gen. 29. 20. Therefore true love to God thinks no duty too much for God, none enough for God. 4. True love can chearfully endure for Christ, much more do for Christ, Cant. 8. 6, 7. Acts. 20. 23, 24, and 21. 13.

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

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

Signes that his Commandements are not grievous to us.

I. When we have a dear and precious account of Gods Word and Commande∣ments, esteeming them more then our necessa∣ry food, Job 23. 12. sweetert hen honey and the honey-combe, Psal. 19. 9. and 119. 103. be∣yond 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 de∣light to do thy will, Psal. 40. 8.

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

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

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

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

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

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

5. Constantly, Psal. 119. 20. I inclined mine heart to performe thy statutes alway, even unto the end, Psal. 119. 112. * 1.179 Many begin, few persevere. They that thus be∣have themselves to Gods Word and Com∣mandements, count not his Commande∣ments grievous, but joyous.

V.

Lastly, Our true love to the Brethren, * 1.180 the Children of God, for the heavenly Fa∣thers sake who begat them; Evidenceth our true love to God. Every one that lo∣veth 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 com∣passion 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,

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 exem∣plary 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 * 1.181 Bernard calls the love of God and of our Brethren, the two wings whereby the soule flies up to heaven. Love hath two wings, the right wing is the love of God: the left wing is the love of our neighbour. No man can fly to heaven with one wing. Why? because the love of God alone, without the love of our neighbour, or of our neighbour alone, without the love of God, availes not for attaining eternal happinesse. Take thou both these wings, the love of God, and of thy neighbour, that thou mayest fly freely in well-doing, and come to the Countrey of the heavenly Kingdome.

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

CHAP. VII.

Evidences or Signes of our Fellowship and Com∣munion with God and with Jesus Christ.

I.

FIrst, The Holy Spirit of God and of * 1.182 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 me∣taphoricall 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 a∣bide

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 Com∣munion 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 ab∣sence 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 gi∣ven 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 * 1.183 Chrysostome) what ambiguity re∣maineth?

4. As a Seale upon our hearts, Ephes. 1. 13.

5. As the earnest, first-fruits and handsel of our Adoption and endlesse Communi∣on with God in glory, Ephes. 1. 14. Rom. 8. 23.

6. Finally, As the original cause and root of all these spiritual fruits, which are onely found in them that have Communion with God, Gal. 5. 22, 23.

But by what signes or evidences may we know that the Spirit of God and Christ, (which is one and the same, Rom. 8. 9.) is given to us?

Answ. Hereof there are many discove∣ries. For if the Spirit of God be given us; Then

1. We are, or have been effectually con∣vinced by the Spirit of our own Natural mise∣ry; and of Christs Supernatural Al-sufficien∣cy 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, * 1.184 We make him the Guide and Governour of our whole life. As Oecumenius hath well interpre∣ted in.

4. We minde the things of the Spirit, Rom. 8. 5. Our Thoughts, Projects, Contrive∣ments, Ponderings, &c. do habitually fix here.

5. We bring forth the fruits of the Spirit. The Spirit cannot be barren, nor bring forth bad fruit, Eph. 5. 9. Gal. 5. 22, 23.

6. We combate by the Spirit against

the flesh, Galat. 5. 17.

7. We are strengthened for every good word and work, with might in the inner man by the Spirit, Eph. 3. 16. Col. 1. 10, 11. And in particular by the Spirit we are not∣ably enabled unto prayer, against all our in∣firmities, Rom. 8. 15, 26, 27.

II.

Secondly, The true abiding of the an∣cient Primitive Truth and Doctrine of * 1.185 Christ in us: So that we are not carried aside to unsound new-fangle opinions; no∣tably 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. * 1.186 We are not to heed what others have done or believed before us, but what Christ hath commanded us to do and believe who is before all. All novelties in Doctrine are to be censured by primitive truths, and brought to the ancient standard, [from ehe beginning it was not so,] for their regulation.

Now the abiding of the Primitive Doctrine of Christ in us, evidenceth our 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: there∣fore he that abides in truth which was from the beginning, truly and sincerely hath Com∣munion 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 opini∣ons.

4. A bearing witnesse to the truth both verbally and really in worst of times, and a∣gainst 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 * 1.187 the Son of God, is an evidence that such have Communion with God. Whosoever

shall confesse that Iesus is the Sonne of God, God dwelleth in him, and he in God, John 4. 15.

Doubt. But how can this be? devils con∣fessed Christ to be the Son of God, Mark 1. 24. Luke 4, 34, 41. yea, hypocrites may con∣fesse Christ, Matth. 7. 22, 23. yet neither hy∣pocrites nor devils have, nor can have com∣munion with God.

Answ. There's a double confessing that Je∣sus 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 confes∣sing of Christ, may be without all Communi∣on 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 hypo∣crites 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 Re∣cord

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 for∣merly noted out of * 1.188 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. * 1.189 This is (saith Cy∣prian) 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 suffe∣rings 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, * 1.190 That among the various and exquisite torments of the secular power, the body being tortured, tormented and butchered, yet they

confessed Christ with a free, though a departing spirit.

IV.

Fourthly. Not doing or practising of sin, * 1.191 is a signe of Communion with God. Whoso∣ever 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. Con∣sider now whether thou art a Practioner in sin.

Signes of doing or practising of sinne, as al∣so what a vast difference there is betwixt the sinning of the regenerate and the unregene∣rate; See in Chap. II. Sign. III. p. •…•…9, to. 60.

V.

Fifthly, Unfeigned lobe to God, and dwelling therein, discovers to us our true * 1.192 Communion with God. And we have known and believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 John 4. 16. God is love;] what more precious! He

that dwells in love, dwelleth in God;] what more gracious! and God in him,] what more glorious! Love to God, is a Signe not only of Gods cohabitation with us, but of his and our mutual inhabitation in one another, There's Communion. Habitual dwelling in the love of God, must needs be an indication of our Communion with God. For, 1. Our true love to God denotes a Reciprocation of mu∣tual 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 consequent∣ly, a Reciprocation of the genuine fruits and effects of love mutually. God loves us, and redeems, calls, adopts, sanctifies justifies, glo∣rifies us; we love God, and trust in him, fear him, obey him, &c. both these import spiri∣tual communion with God.

Admirably speaks * 1.193 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 con∣sists not of lime and brick, nor stone nor wood, nor gold, nor silver, nor precious stone. It sur∣passeth all gold and silver. Honey is but worm∣wood 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 hap∣pinesse.

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, * 1.194 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 * 1.195 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 Com∣munion 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 * 1.196 fruit of light, (as some Original Greek Copies read it) Eph. 5. 9.

3. When we shun all fellowship with works

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 * 1.197 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 * 1.198 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 * 1.199 actions were either, 1. Acts of divine power, as his miracles, turning wa∣ter 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 offi∣cers in the Church, Eph. 4. 7, 10, 11. 4. Moral Acts, appertaining to the com∣mon nature of sanctification, as Mat. 11. 29. Eph. 5. 2, 3, 25. Or at least bottom∣ed upon a moral consideration and ground, as in Ioh. 13. 14, 15. According to these moral acts of Christ, we are to follow

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, in∣offensively, 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 obe∣dient, [ut vitam perdidit, ne obedientiam per∣deret] that he lost his life, that he might not lose his obedience. * 1.200 Our Saviour (said Ber∣nard) 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 com∣passionately

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 hea∣venly. He lived on earth, as if he had been still in heaven; Extracted heavenly con∣templations, and spiritual lessons, from all sorts of earthly objects and occasions pre∣sented 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 Comman∣dements discovers our communion with * 1.201 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 Com∣mandment, 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.

CHAP. VIII.

Finally, Evidences or Signes of the unfeigned e 1.202 love of the Brethren: (viz. the true children of God, begotten of him. Com∣pare 1 Iohn 4. 20, 21. with 1 Iohn 5. 1, 2.)

I.

FIrst, True spirituall knowing of God. 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.

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

II.

Secondly, Sincere loving of God. E∣very 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 Com∣mandements. 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 Command∣ments, 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 peculi∣arly 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.

See this further cleared, p. 170, 171.

V.

Finally, When we love them, not verbal∣ly and complementally, but really and sin∣cerely. Opening tender bowels of Com∣passion 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•…•…ut∣teth up his bowels of compassion from him, how dwelleth the love of God in him? My little chil∣dren, 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 real∣ly, 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 bro∣therly 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 * 1.203 Augustine notes) we have the Inchoa∣tion; In the second, the Perfection; In the third, the Probation of our love to the bre∣thren.

Examine now thine heart. Doest thou with this reality love the brethren?

1. Doest thou communicate to the Saints ne∣cessities? they are in wants, straits, plunges, prisons, sicknesses dangers, death; thou hast this worlds good, wherewith thou mightest re∣lieve them; are the bowels of thy compassi∣on 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 * 1.204 Cyprian urgeth it) for Christs sake, give Christ earthly garments, that thou mayest re∣ceive heavenly; give Christ temporal meat and drink, that with Abraham, Isaac and Jacob, thou mayest be admitted to the eternall ban∣quet.

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 h 1.205 Augustine,) is the Perfection of love, and greater then this can∣not 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 bre∣thren; 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. hazzard∣ed 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

the Philippians for Paul an Apostle, Phil. 2. 30.

4. One private Christian may hazzard his life for the Spiritual and eternal good of ano∣ther; as i 1.206 Augustine hath observed, for defence of his innocency & righteousness, for encou∣ragement and confirmation of his faith and graces, &c. This (as k 1.207 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 ostenta∣tion? As l 1.208 Augustine cautions, Possibly a man may give much, yea, give his body to death, and yet want love, 1 Cor. 13. but canst thou ap∣peale 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 con∣fidence towards God, 1 John 3. 18, 19, 20, 21.

Notes

• * 1.1

  Calvin in Argum∣in ep. Jo∣han.
• * 1.2

  August. Praefa•…•…. in 1. Johan. Epist.
• * 1.3

  I.
• * 1.4

  Hoc est ergo illud quod supra dixi, quia plus non a∣mat Deus, quam filium pater. Evidens quippe re•…•…est quod su∣per affectum filiorum nos Deus diligit, qui propter nos filio non pep•…•…rcit. Et quid plus addo? & hoc filio justo, & hoc filio unige∣nito, & hoc filio Deo. Et quid dici amplius potest? & hoc pro nobis, id est, pro malis, pro impiissimis, pro iniquis. Qu•…•…s aesti∣mare hunc erga nos Dei amorem queat, nisi quod j•…•…stitia Dei tan∣ta est, ut in eum aliquid injustum cadere non possit? Nam quan∣tum ad rationem humanam pertinet, injustam rem homo quilibet fecerat, si pro pessimis servis filium bonum occidisset. Utique hoc magis inaestimabilis pietas, & hoc mirabilis magis Dei virtus est, quod ita intelligi ab homine magnitudo justitiae suae non potest•…•…ut quantum ad imbecillitatem humanam pertinet, penè injustitiae speciem magnitudo justitiae habere videatur. Salvian. Massil. De Gubern. Dei. Lib. 4. p. 121, 122. Oxon. 1629.
• * 1.5

  II.
• * 1.6

  III.
• * 1.7

  Mundi e∣nim amor & Dei pa∣riter in u∣no corde, cohabita∣re non possunt: quemad∣modum iidem ocu∣li, coelum pariter ac terram nequa∣quam con∣spiciunt. De 12. A∣busionibus seculi Cy∣priano adscript. cap. 7.
• * 1.8

  IV.
• * 1.9

  Deo a∣man•…•… ho∣mines vi∣cem amo∣ri•…•… non re∣pendunt, nisi reve∣lante els Spirimper fide aeter∣num Dei Propositū super sa∣lute illo∣rum fu∣tura. Bernard. Epst. 107.
• * 1.10

  De dile∣ctione Dei quo plus bibi, plus sitio, & ea saturari non pos∣sum, nec ego nec a∣liquis per∣fecte dili∣gens Chri∣stum. Ipse quo plus editur, plus fa∣mem ex∣auget: & quanto plus ipse bibitur, plus sitim inacuit; ipsam quā inhabitat mentem sic inebri∣at, ut ni∣hil jam quaeratvel diligat, nec deligere possit nec valeat praeter eum, qui sic mundum di∣lexit, ut filium suum unigenitum daret ut omuis qui credit & •…•…ligit illum, non moriatur, sed vivatcum eo. D. Ber•…•…rd. in c•…•…a Dom. Serm. 13. ad init.
• * 1.11

  Ecce quomodo dilexit nos! pro nobis elegit mo∣ri, nè nos morted•…•…m naremur aeterna; Resurrex∣it à mor∣tuis, ut suae nos resurrecti∣onis tribu∣eret esse participes: Ascendit in coelum, ut nos pro∣veheret ad palatia coe∣li; Et se∣det ad dex∣tram Pa∣tris, coro∣nans & lo∣cans, laeti∣ficans & collocans illic, quos proprio cruore redemit, quos gl•…•…∣tino sibi charitatis asseruit secum in eadem dextra Patris. Ipsum igitur Christum, sine modo, ultra modum, absque meta, ultra metam; assidue, continue, toto corde, tota mente, totis vi∣ribus, totis virtutibus diligamus, veneremur & amemu•…•…. Bern in Coen. Dom. Serm. 12. sub. fin.
• * 1.12

  Domine, certè certus sum•…•… per gratiam tuam; desiderium desiderii tui, & amorem amoris tu•…•… habere me in toto corde, & in tota anima mea. Huc usque te fa•…•… ciente profeci, ut desiderem desiderare te, & amemamare te. Bern. Soliloq. Sect. 5. p. 511. G. Luteti•…•…. 1640.
• * 1.13

  Amor meus pon∣dus meum illo feror, quocun{que} feror. Aug.
• * 1.14

  Natura est rapax sui.
• * 1.15

  Est mag∣nes magni magnus a∣moris a∣mor.
• * 1.16

  Parum diligis, si pro ejus a∣more quo∣tidie non ploras & ge mis •…•…naā illius ab∣sentia spō saediligen∣ti solet slu∣vius esse lacryma∣•…•…um cum illū quaerit & non invēit, vo∣cat & non respondet, nil nisi fle∣re cam de∣lectat. Ber. in Caen. Dō. Serm. 9. p. 1341. H.
• * 1.17

  Sed cum accedere gestio ad cum, & vel sicut haemorrho issa illa, in∣firmae & miserae a∣nimae meae salutifero tactu vel simbriae ejus, quasi furari gestio sanitatem; vel sicut Thomas •…•…ille vir desideriorum, totum eum desidero videre & tangere, & •…•…non solum, sed accedere ad sacrosanctum lateris ejus vulnus, os∣tium arcae quod factum est in latere; ut non tantum mittam di∣gitum, vel totam manum, sed totus intrem usque ad cor ipsum •…•…esu, in Sanctum Sanctorum, inarcam Testamenti, ad mannam auream nostrae animam humanitatis, continentem intra se Man∣na Divinitatis, Heu, dicitur mihi, noli me tangere. Be•…•…ard. Soli. •…•…oq. Sect. 4. p. 510. C. D. Lutet. 1640.
• * 1.18

  Haec est gloria, hae sunt divi∣liae in do∣mo Beati amatoris tui: quia praesto est desideran∣ti, & aman∣ti, quod desiderat & quod a∣ma•…•…: ideo∣que & qui desiderat semper a∣mat desi∣derare; & qui amat semper desiderat amare. Et desideranti & amanti, quod desid•…•…∣rat & amat, sio facis abundare, O Domine, ut nec anxietas de∣siderantem, nec fastidium affligat abundantem. Bern. Soliloq•…•… Sect. 7. p. 512. K.
• * 1.19

  Laeva temporalis consolati∣onis tuae Domine non de sit, sed sit sub capite meo ad uten∣dum. Dex∣tra, verò tua spiri∣tualis, de spirituali∣bus & ae∣t•…•…rnis con∣solatio tua totum me amplecta∣tur ad fru∣endum, & inamplexu charitats tuae, in os∣culis dul∣ce •…•…inis. 〈◊〉〈◊〉, in 〈◊〉〈◊〉 ce in 〈◊〉〈◊〉
• * 1.20

  sum do•…•…∣miat & re∣quiescat a∣nima mea—Sed O Domine, si quando (quodquā rarum est) me in ali∣qua hujus gaudii parte invenio: clamo, vociferor; Domine bo∣num est nos hic esse, faciamus hic tria tabernacula, fidei unum, amori unum, spei unum. Nunquid nescio quid dicam cum dico; bonum est nos hic esse; Bern. Soliloq. Sect. 1. &. 6.
• * 1.21

  Quatuor in Deum 〈◊〉〈◊〉 nobis & toti exi∣guntur af∣rectus. In eo quod dicit, ex toro corde tuo totam sibi vendi∣cat volon∣tatem: in tota anima to um a∣morem: in omnibus viribus, virtutem designat •…•…tatis: In tota mente, fruitionem sapientiae: prim•…•…m eni•…•… 〈◊〉〈◊〉 Deum volunta•…•… animam mov•…•…t; amor promovet, charit•…•… •…•…templatur, sapientia f•…•…uitur. Bern. de Natur. & D•…•…gnit. amor•…•… •…•…ni, cap. 10 ad ini•…•….
• * 1.22

  Recedat itaque ab animamea omnis in∣justitia, ut te diligam dominum deum meum ex toto corde meo, & ex tota anima mea, & ex omnibus viribus meis: re cedat omnis zelotypia, nè tecum aliquid amem, quōd propte∣te non amem. O vere unice amor, & vere domine: cumr vero propter te aliquid amo, non illud amo, sed te propter quem amo quod amo, Bernard. lib. de amore dei. cap. 6. ad init.
• * 1.23

  Amas il∣lum? de∣bes odisse quod odit.—Hinc apparet te diligere quod bonum est, si inventus fueri•…•… odisse quod malum est. D. August. Enarrat. in Ps. 96.
• * 1.24

  Qui ha∣bet in me∣moria, & servat in vita: qui habet in sermoni∣bus, & ser∣vat in mo∣ribus: qui habet au∣diendo, & servat faciendo: aut qui habet faciendo, & servat perseverando, Ipse est, inquit, qui diligit me. Opere demon∣stranda est dilectio, ne sit infructuosa nominis Appellatio. Aug. in Evang. Iean. Tract. 75.
• * 1.25

  I.
• * 1.26

  Non fine causa A∣postolus clamat, Se∣culum to∣tum in ma∣lo positum est. 〈◊〉〈◊〉 Johan. 5. 19. & verum est. Meritò e∣•…•…im totum esse in malo dicitur, ubi boni locum habere non •…•…ossunt. Siquidem ita totum iniquitatibus plenum est, ut aut •…•…ali sint qui sunt; aut qui boni sunt, multorum persecutione •…•…tucientur, Salvian, de Gubern. Dei, lib. 4. p. 113. Oxon. 1629.
• * 1.27

  II.
• * 1.28

  Credere quod sit Christus, est ab eo sperare quaecun∣que de Messia promissa sunt. Calv. Com∣ment. in 1. Iohan. 5. 1.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non potest àfi∣de magis avelli, quā asole calor & lu∣men. Calv. Comment. in Col. 2, 2,
• * 1.30

  III.
• * 1.31

  Vide E∣stium in sentent. l. 〈◊〉〈◊〉 Distinct. 〈◊〉〈◊〉 Sect. 3. 4, 5
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. qua∣si dicat in∣definenter & conti∣nuo actu. Pisc•…•…t. in 1 Ioh. 3. 8 Non di∣cit pecca∣vit sed pec∣cat, nam in eo assi∣duè perse∣verat, sicut & ipsius fi∣lii. Huic opponitur qui non modò non peccat, sed etiam ve∣nit ut pec∣catadissol∣veret. Bez. Annot. in col.
• b 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Meta∣phoricè de signat Spi∣ritum sanctum, cujus vire gignimur Vorst. Com∣ment. in 1 Iohan. 3. 9. in schol. Spiritus dei peccan∣di libidi∣nem corri∣git, idque intelligit Apostolus per•…•…semen Dei. Sic enim for∣mat Dei Spiritus pio•…•…um corda ad rectos effectus, ut non praeval•…•…at caro •…•…um suis concupiscentiis, sed domita quasi sub jugo, cohibeatur. Ioh. Calv. Comment. in loc.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] id est. Spiritus sanctus, cujus viregenitus est. Piscat. Schol. in loc.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic vocatur Spiritus sanctus ab effectu, quod ejus virtute tanquam ex semine quodam, novi homines efficia∣•…•…: co•…•…ruptae nostrae qualitates instaurentur per Christum, •…•…ui p•…•…r fidem sumus conjuncti, ut peccato mortui vivamus Deo. •…•…aque hic quoque mirè se ridiculos praebent illi fanatici, qui divinae essentiae traducem imaginantur, B•…•…za Annot. in loc.
• * 1.34

  Mr. Per∣kins in his case of Con∣science. called The first Ep. of Iohn in forme of a Dialogue Vol. 1. p. 425. Lon. 1626.
• * 1.35

  Joh. Cal∣vin. Com∣ment. in loc.
• * 1.36

  e Rogers on Artic. 15. of Church of •…•…n∣gland, p. 64.
• * 1.37

  See the Testimo∣ny, &c. of the Lon∣don Mini∣sters, p. 16. 17. eviden∣cing all these
• * 1.38

  Constat sic inchoa∣ri in nobis regenera∣tionem, ut ad morte usque ve∣teris ho∣minis reli∣quiae ma∣neant. Quod si nondum plena est ac solida regenera∣tio, non nisi pro modo suo à peccati servitute nos ex∣imit, &c. Calv. com. in 1 Iohn: 3. 9.
• * 1.39

  Nemo esse sine delicto potest, quamdiu indumen∣to carnis oneratus est, La∣ctant. de vero cultu, lib. 6. c. 13.
• * 1.40

  Si autem extorior facit quod non vult, & opera∣tur quod odit, ost∣eudit bo∣num esse mand•…•…um, & non se operari quod malum est, sed habitans in sua carne peccatum, hoc est, vitia corporis, & deside∣ria voluptatis. Hieornym. •…•…om. 3. in epist. ad Algasiam, Quaest. 8. Quemlibet valde justum discutias in hac vita; quamvis jam sit dignus justi vocabulo, non est tamen sine peccato. August. Tom. 9. Tractat. 42. in Iohan. p. 210. Froben. 1529.—Quic quid peccatum est a nobis antea deletum est in baptisme. Nunquid quia deleta est tota iniquitas, nulla remansit infirmitas? Si non remansisset, sine peccato hic viveremus. Quis. autem audeat hoc dicere, nisi superbus? nisi misericordia liberatoris indignus? nisi qui seipsum vult decipere, & in quo veritas non est? id. ibid. Quamdiu vivis, peccatum necesse est esse in membris tuls, sal∣tem illi regnum auferatur, non facit quod jubet: Surgit ira, noli dare irae I•…•…guam ad maledicendum, noli dare irae manum aut pe∣dem, ad feriendum: Non su•…•…geret ista ita rationabilis, nisi pec∣catum esset in membris. August. ibid. pag. sequent.
• * 1.41

  Verba tanti ma∣gistri & Domini nostri vi∣gilanter inmenda sunt. Non enim ait; Si dimisoritis peccata hominibus, & Pater vester dimitte vobis qualiacunque peccata; sed ait, pec∣cata vestra. Quodi lianam quippe orationem docebat, & justifica∣tis utique discipulis loquebatur. Quid est ergo [peccat•…•… vestra] nisi peccata sine quibus nec vos estis qui justificati & sanct•…•…fica∣ti estis? August. de Civit. Dei. lib. 21. cap. 27.
• * 1.42

  Quam necessariò, quam providenter & salubritet admonemur, quod peccatores su∣mus, qui pro peccatis rogare compellimur, ut dum indulgentia de Deo petitur, conscientiae suae animus recordetur? Ne quis si∣bi quasi inocens placeat, cum innocens nemo sit & se extollendo plus pereat: instruitur & docetur peccare se quotidie, dum quo∣tidie pro peccatis jubetur orare. D. Cypriar. de oratione Domin. Sect, 16. p. 314 le Preur. 1563.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ver∣bum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprè est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. vivum cari, id{que} tanquam venando Pisc. schol. in loc.
• * 1.44

  Intelligit per inso∣lentias, manifest•…•… delicta seuapertas transgres∣siones, qui∣bus adjun∣cta est con tumacia; quas vo∣cat super∣bias & ar∣rogantlas, eo quod te∣merario ausu ac fa∣stu, cum Dei & ho∣minū con∣tēptusiant contuma∣citer. Qua∣si diceret, non possūt omniapec∣cata vi•…•…ari; sed mi Deus, custodi me, ne deditâ operâ sciens & volens grave quid & enorme admi•…•…tam. Andr. Rjvet. Comment. in Psal. 19. v. 14.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dave ope∣ram pecca∣to & puri∣ficare se, opponuntur. Itaque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 differt hoc loco ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simpliciter accepto: sed de •…•…s demum dicitur qui non im∣becilitate virium Spiritus nec etiam quicunque scientes peccant, sed qui etiam vel ab aliis, vel à sua ipsorum conscientia repre∣hensi ipsi malo planè delectantur, & in quibus propterea di∣citur illud peccatum peccans regnare: idque ita esse, non mo∣do liquet ex antithesi, sed etiam ex eo quod supra commemo∣ravit, 1. 8. & 2. 1. ex tota denique Scriptura, & rei ex perientiâ perpetuâ. Itaque non homines, sed monstra hominum, sunt Pela∣•…•…iani, Cathari, C•…•…lestiani, Donatistae, Anabaptistae, Libertini, qui ex hoc loco perfectionem illam somniant, à qua absunt ipsi omnium hominum longissime. Bez. Annot. in 1 Iohn. 3. 4.
• * 1.46

  Aliud est in Johanne peccare & peccatum facere; hoc est, concu∣piscentias pravas & desideria peccatricis carnis per∣ficere: ali∣ud vero peccatum habere, hoc est, concu∣piscentiae motus sentire. Felix ani∣ma, quae sentiens peccatum non con∣sentit pec∣cato. Ger-•…•…oc. Com. Tom. II. De peccatis actualibus cap. 20.
• * 1.47

  * Consue∣tudo quasi secunda, & quasi affabricata natura di∣citur. Au∣gust. lib. 6. de Music.
• * 1.48

  Quia pec∣cando ces∣sare nesci∣ant. B•…•…z. Annot. In∣•…•… •…•…d peccan∣dum. Calv in loc. In∣cessab les peccati. Iac. Lau∣rent. in col.
• r 1.49

  Multi volunt ca∣dere cum David, sed nolunt surgete cum Da∣vid. Aug. enarrat. in Psal. 50.
• s 1.50

  Singula habet em∣phasin & auxesin; saepe im proba suut & scelera∣ta homi∣num opera & tamencor non plane malum, & mica bonae mentis super est: at hi•…•… etiam fontem operum cormalum, & nequam ac corrptum fuisse air, Nec dicit cor malum; sed tantum malum, non nisi malum, nulla ex parte quicquam in eo boni fuiss. Nec solum dicit cor, sed cogi∣tationes cordis. Et addit insuper ad auxesin, sigmentum cogitali∣onis cordis; metaphora ducta à figulo vas fingente: id est, quicquid imaginatur, instituit, suscipit & molitur, quod est velut fingere figuli, animo suo; omnem animi propensionem, conatum ac institutum, quicquid animo volvitur. Haebraeorum quidam faciunt duplex figmentum, bonum & malum, unde natum quod nostri dicunt cuique homini duos Angelos datos, unum ad eum tuendum, alterum qui eum oppugnet & ei adversetur. Sed a∣lii rectus dicunt non esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nisi in malum. Tota enim hominis natura (etiam sons, u•…•…pote cor) est corrupta, nec boni quic∣quam ex se vel cogitate, nedum fa•…•…ere potest. Omni die, sunt qui accipiant omni tempore jam inde ab infantia; sed malo in∣telligere, in dies cresc•…•…re corum malitiam etiam in corde eorum ut jam planè sint deplorati. Merceri Fraelection. in Genes. 6. 5.
• t 1.51

  Scimus autē quod omnis qui exDeo na∣tus sit non delinquit scilicet de∣lictū quod ad mortem est. Tertul. lib de Pu∣dicitâ, cap. 19.
• u 1.52

  Iohannes docebit: Si quis scit fratrem su∣um. delin∣quere deli∣ctum non ad mortem, postulabit & dabitur vita ei: quia non ad mor∣tem delin∣quit, hoc erit remis∣siblle: Est delictum ad mortem: non pro illo dico ut quis postulet, hoc erit irremissibile. Ita ubi est postulationis, illic etiam re∣missionis. Ubi nec postulationis, ibi aequè nec remissionis. Se∣cundùm hanc differentiam delictorum, poenitentiae quoque con∣ditio discriminatur. Alia crit quae veniam consequi possit, in de∣licto scilicet remissibili: alia quae consequi nullo modo possit, in delicto scilicet irremissibili. Tertull. lib. de Pudicit. cap. 2. pag. 601, 602. Francker•…•…, 1597.
• * 1.53

  Pecca∣ta negat mortifera esse, quae etsi morte digna sint, non tamen tam atro∣citer à Déo puniūtur. Ideo pec∣cata in se non aesti∣mat: sed judicium de illis ex paterna Dei indul∣gētia facit, quae reat•…•… condonet, ubi tamen culpaerati Den que morti non addicit quos De∣us erigen∣do restitu∣it in vitā, quamvis per •…•…os non steterit quò minus à vita alienati essent. Iob. Calv. Comment in loc▪
• * 1.54

  Hinc au∣tem infer∣re voluit, orandum pro omni∣bus Dei fi∣liis esse: qui ad mortem non pec∣cant. Addi∣tur proba∣tio. Quòd quisquis ex Deo ge∣nitus est, •…•…ipsum fervat: hoc est, conti∣net se in Dei timo∣re: 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.
• * 1.55

  We may conclude, that Turks and Infi∣dels, that all Athe∣ists & Epi∣cures they have not yet sinned against the H. Ghost, not Pha∣ra•…•…h a ves∣sel 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 ful∣filled the full measure of these Pagans sin•…•…, but have also contem∣ned the graces which were given unto them, and despised the Spi∣rit, 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.
• * 1.56

  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, blas∣phemaverit Spiritum Sanctum, non remittetur ei ne{que} in hoc saecu∣lo neque in fu•…•…ure. D. August. de verbis Domini. Serm. 11. cap. 4.
• * 1.57

  Quo pri∣mum docet Peccatum in Spiri∣tum san ct•…•…m non admittini∣si post ve∣ritatcm E∣vangel•…•… agnitam & approbatā in Consci∣entia. Non igicur ad∣mittunt il lud, qui ex ignorantia peccant vel •…•…efici∣unt. Dein∣de docet collatio, magnificis illis do∣nis nihil nisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veritatis •…•…gnitionem describi: quae quidem ad veram regenerationem non sufficit: Nam etiam ca∣nibus & porcis ad vomi•…•…um ac volutabrum redeuntibus, h. e. Hy∣pocritis & Apostatis continge•…•…e potest. D. Pareus in loc.
• * 1.58

  Et g•…•…∣stastis do∣num coe∣leste; hoc est, remis∣sionem peccato∣rum acce∣pistis. D. Ambr. Com me•…•…t. in Heb. 6.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen. Comment. in Heb. 6•…•…. 356. B. Lutēt. Pa•…•…is. 1631.
• * 1.60

  Donum coelcite] quod est fides, quae coelitus datur illuminatis▪ Par. Com. in H•…•…b. 6.
• * 1.61

  * Gustum doni coelestis] Quo significat supra naturam & mun∣dum esse quae nobis in Ch•…•…isto conferuntur: & tamen fide gusta∣ri. Calv. Comment in. He•…•…. 6.
• * 1.62

  Spiritus sancti] in distributi∣onem do∣norum Dei quae in E∣pistola ad Corinthi∣os beatus Paulus e∣numerat, 1 Cor. 12. D. Ambros. Com. in Heb. 6. id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• * 1.63

  Bon•…•… verbum Dei,] hic doctrinam dicit Evá∣gelicam. Ambros. Comment. in Heb. 6.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Occumen. com. in Heb. 6
• * 1.65

  Piscat. S•…•…bol. in Heb.
• * 1.66

  Par. Comment. in Heb. 6.
• * 1.67

  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; quc∣niam illa nihil praeter severitatem & judicium continet: hoc au∣tem suave est divini erga nos amo•…•… is & paternae indulgentiae te∣stimonium. Calv. in loc.
• * 1.68

  As Am∣bros. & Oe∣cumen. in Heb. 6. & Calv-Com. in Heb. 6.
• * 1.69

  Gustave∣rint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. 1 Tim. 4. 1 Est autem imprimis notanda emphasis hujus ver∣bi. Nam aliud est vere cre∣dere, uti Lydia illa cujus cor aperuit Dominus, Acts 16. 14. Aliud verò gu∣stum ali∣quem ha∣bere, quamvis ne hoc quidem nisi ex Spititus sanctigra∣tia fieri possit) verumquae fructum non ferat, quod eamre probi statim evomant. Beza Annot. iu Heb. 6. 5.
• * 1.70

  D. Pareus in Comment. in Heb. 6. 5. Sic D. Chrisostomus in 〈◊〉〈◊〉.
• * 1.71

  Forte in omnibus
• * 1.72

  Sanctis Scripturis nulla ma∣jor quae∣stio, nulla difficilior invenitur; unde ut vobis ali∣quid de me ipsofatear, semper in sermoni bus quos ad popu∣lumhabui, hujus questionis difficulta∣tem mole∣stiamque vitavi: non quia nihil haberem quod inde utcunque cogitarem; neque enim in re tanta petere, qua∣rere, pulsare negli•…•…em: sed quia ipsi intelligentiae, quae mi∣hi aliquautum ape•…•…iebatur, verbis ad horam occurrentibus me posse sufficere nor putarem. Agustin. de verbis Domin•…•…, Serm. 11. cap. 5.
• * 1.73

  Nomina sunt quasi rerum no∣tamina.
• * 1.74

  Blasphe∣mia] est convitium in Deum, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fu∣tilis, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fama; vel ut alii volunt à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasilaesio fa•…•…ae. D. Pare. Com. in Apocal. 13. 1.—Blasphe∣mia est convi•…•…ium vel male∣dictū gra∣vius, ver∣bis contu∣meliosis in Deum vel proximū à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, le∣derefamā, vel nomen Dei aut proximi. D. Pare. Comment. in Matth. 12. 31.
• * 1.75

  Nunquid alia est of∣fensa filii, alia Spiri∣tus Sancti? sicut enim una Divinitas, sic una injuria. Ambros. De Spiritu Sancto, lib. 1. cap. 3.
• s 1.76

  August. De verbis Domini, Serm. 11. videatur •…•…it.
• t 1.77

  Ambros. De Spiritu Sancto. l. 1. c. 3.
• u 1.78

  Ambr. De Poeni∣tent. l. 2. c. 4.
• x 1.79

  Gregor. in Psal. 51.
• y 1.80

  Thoms Aquin. se∣cunda se∣cundae quaest. 14. artic. 1. &c
• * 1.81

  Estius in lib. 2. Sent. Distinct. 43. sect. 2.
• * 1.82

  Estius, quòsupra.
• * 1.83

  Lumen ergò ex∣positionis à Domino requira∣mus. Aug. de verbis Domini. Serm. 11. cap. 4.
• * 1.84

  Mr Bol∣ton in his Instructi∣ons for a right com∣forting of Afflicted conscinces pag. 550. London, 1631.
• d 1.85

  Dr. Sibs Pruised Reed, pag. 125.
• e 1.86

  Mr. Perk∣ins cases of conscience Book 1. chap. 10. sect. 2.
• f 1.87

  Dan. Dyke in his Michael and Dra∣gon.
• g 1.88

  In illis cogitationibus, quae repugnanti & invito animo fug∣geruntur, quibus mens cun•…•… ho•…•…rore quodam renititur ac iesi∣s•…•…t, non est peccatum fine consensu voluntatis. Aug. epist. 142. Cùm ille insatiabili•…•… homicida ab exteriore sensualitate se videt exclusum, interiora collectis viribus aggreditur. Sed spiritua∣lis homo, qui omnia jud•…•…cat, illius astutias non ignorat. Re∣primit quod potest: quod autem non potest reprimere, tole∣rat, quia etsi latratum canis sustinet, morsum non timer. La∣tratenim cùm suggerit; tune verò morder, cum ad consensum pertrahic: sed cùm non ingerit quod suggessit, tunc non vu•…•…ne∣rat, sed coronat: quia etsi sentientem cruciat, non obligat non consentientem. Bernard. lib. de Consc. cap. de multipl. Varietat. Cogitat. Quod si externis hisce & adve•…•… co∣gitationibus non assentiamur, non sunt nostra peccata reputand•…•…, sed Diaboli, qui illas suggerit. Alsted. Theo•…•…. cas. cap. 24. Hujus∣modi cogitationes execrandae blasphemiae non sunt hominis, sed Diaboli eas suggerentis, unde nec imputabuntur homini ad de∣meritum, &c. Quicquid nempe hominem affligit contra suam vo∣luntatem, & non placet nec delectat, non facilè in talibus tenta∣tor nocere potest. Gers. tract. de remed. contra Pusillan.
• h 1.89

  Aug. de verbis Domini, Serm. 11. c. 3.
• * 1.90

  Noanul∣lis videtur eos tan∣tummodo peccare in Spiri∣tum San∣ctum, qui lavacro regenera∣tionis ab∣luti in Ec∣clesia, & accepto Spiritu Sancto, velut tan∣to postea dono Sal∣vatoris ingrati, mortifero aliquo peccato se immerserint; qualia sunt adulteria, vel homicidia, vel ipsa discessio, sive emni modo à nomine Christiano, sive à Catholica Ecclesia. Sed iste sensus unde probari possit ignoro: cum & poenitentiae quorumque criminum locus in Ecclesia non negetur, & ipsos haereticos ad hoc utique corripiendos dicat Apostolus, 2 Tim. 2. 25, 26. Quis enim est fructus correctionis sine ulla spe remissionis? Augustin. de verb. Dom. Serm. 11. cap. 4.
• * 1.91

  Peccan∣tes vocat Aposto∣lus: non qui iu quovis ge∣nere delin∣quunt, sed qui pror∣sus deserta Ecclesia se à Christo alienant, Calv. in •…•…eb. 10. 26.
• * 1.92

  Erat au∣tem San∣ctificatio Apostata∣rum non internased externain professio∣ne fidei & participa∣tione Sa∣cramento∣rum exter∣na consi sten•…•…. Erāt sans•…•…fica∣ti, h. c. à Judaeis & Paganis perfossi∣ne segre gati, & pro veri•…•… Chri∣stiani•…•… ha∣bit. Loqui tur enim secundum judicium charitatis, quae omnes de Doctrina foris consentien∣tes habet pro Sanctificatis, licet non omnes cordibus verè sint Sanctificati. D. Pa•…•…us in Comment. ad H•…•…b. 10. 29.
• * 1.93

  Calv. in Comment. in Heb. 10. 26.
• * 1.94

  Notan∣dum est duplicem esse lapsum: alter est Particularis, alter universal is. Qui in specie aliqua, ut etiam pluribus modis deliquit, a Chri∣stiani hominis, statu lapsus est. Itaqne omnla peccata totidem sunt lapsus. Verum Apostolus non de furro, aut perjurio, aut caede, aut ebrietate, aut adulterio hic disputat, sed notat univer∣salem ab Evangelio defectionem, ubi non aliqua in parte Deum offendit peccator, sed ejus gratia se penitus abdicat. Atque ut hoc melius intelligatur, subaudienda est Antithesis inter Dei gratias quas recensuit, & hunc lapsum. Labitur enim qui de∣ficit à verbo Domini, qui lucem ejus extinguit, qui se gustu Doni coelestis privat, quiparticipationem Spiritus deserit. Hoc autem èst in totum Deo renunciare. Nunc videmus quosnam à spe veniae excludat: nempe Apostatas qui se à Christi Evange∣lio quod prius amplexi erant, & à Dei gratia alienarunt; quod nemini contingit quin peccet in Spiritum Sanctum. Io. Calvin. Comment. in Heb. 6. 6.
• * 1.95

  T. Bez. in anno∣tat. ad Heb. 6. 4, & 6.
• * 1.96

  David Paraus in Comment. i•…•… Heb. 6. 6
• * 1.97

  Now let us see the manner of rebellion, how farre they fall away: first, we must observe what points the Apostle hath before named. In the beginning of the Chapter he men∣tioneth Repentance from dead works, Faith towards God, The Do∣ctrine of Baptismes, and laying on of hands, and Resurrection from the dead, and eternall judgement; which here he calleth the be∣ginning and foundation of Christianity. Then, he speaketh of an Apostasy or, falling-away from all these point•…•… here named, even from the foundation and first beginnings of the Christian Faith; so that all the former light is quite put out, and the first understanding is all taken away. They laugh now at Repentance; and the first Faith they account it foolishnesse; They esteem not of our Baptism, no more then of the washing of their hands; and for any Confirmation or solemn receiving them into the Church of God, th•…•…y are not for it; The Resurrection of the Dead doth but feed them with merry conceit; they think pleasantly with them∣selves what manner of bodies they shall have; The Eternall judg∣ment, though it make them sometimes afraid, yet they encourage themselves again, and say, Tush, it is agreat way off. Thus have they turned light into darknesse, knowledge into ignorance, Hope into Error, Faith into infidelity, Glory into shame, and Life into death. Speak to them of the Son of God, they make a jest with the mau of Galilee: Tell them of the Saviour of the world, they will call him the Carpenters Son: Such a Generall Apostasy the Apo∣stle speaketh of, and this he calleth the fall, from which men can∣not rise againe by Repentance. Mr. Deering in his Readings on Heb. 6. Lect. 27. London 1597.
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sivolunta∣rie pecca∣verimus. Hic intel∣lig it peccatum non quodvis, sed secessionis ab ecclesia: nec se∣cessionem quamvis ex infirmitate, metu aut ignorantia, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 factam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 autem •…•…eri docent Philosophi ca, quae nec violentiâ nec ignorantiâ, sed sponteano voluntatis motu fi∣unt. Ergo defectionem intelligit, non violenter extortam à Ty∣rannis, aut me•…•…u factam, aut ex ignorantia admissam [quia mox addit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] sed voluntarie, hoc est, deliberatâ voluntate & consilio malicio•…•…e commissam. D. Pareus in Comment. ad Hebr. 10. 26.
• * 1.99

  Vltro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chinnam Quod de iis dicitur qui sine ulla causa, aut etiam causae spe∣ciealiquid faciunt. I∣taque iis convenit, non qui simpliciter scientes peccant (a∣lioquin a∣ctum fuis∣set de Davide & Petro. Et quis tandem centies millies non esset hâc ratione aeternae morti mancipatus?) Sed iis demum qui ex professo resilientes in universum à Christo, delectantur impietate & bellum indicunt perspectae viritati, uti fecit Saul, Julianus Apostata, Ariu•…•…, & alii, quorum execranda est memo∣ria. B•…•…z Annotat. in Heb. 10. 26.
• * 1.100

  D. Par. Comment. in Epist. Pauli ad Hebr. c. 6. ver. 6.
• * 1.101

  Calvin. Comment. in Epist, ad Heb. c. 6. 6. D. Parus in Commen. in Heb. 6. 6.
• * 1.102

  Omnis Apostata est osor & Persecu∣tor sui or∣dinis.
• * 1.103

  Quomo∣do concul∣catquis Fi∣lium Dei? Quando enim eoin∣dignè par∣ticipatur per Sacra∣meta, nē∣ne grande pecatū cō∣mittit? nō∣neillū con∣culca•…•…? nō∣ne ipsū con tenit? sicut enim ea quae con∣culcamus, nullius momenti pendimus sic & qui libere pec∣cant abs{que} timore & absquetoe∣nitentia, Christum nullius momenti exislimant nec eum judicē fu∣turū for∣midant. D. Ambr. Cō. in Ep. od •…•…br. 10.
• * 1.104

  Factus est pergra∣tiam cor∣pus Chri∣sti, & scip∣sum facit corpus di∣aboli & sanguinē. Christi, polluit, in eo quod mundatus est, & ad vomitum revertitur pristinum: & seipsum per poeni∣tentiam i∣terū mun∣dare neg∣lextrit, spi∣ritum gra∣tiae injuri∣•…•…ns. D. Am∣bros. Com∣men▪ in Epist. ad Hebr. 10.
• * 1.105

  Histor. Ecclesias•…•…. Magde∣burg. Cēt. 4. c. 3. p. 64. ad 7 〈◊〉〈◊〉 B•…•…sil. 1624.
• * 1.106

  Histor. Ecclesiast. Magde∣burg. Cen. 4. c. 3. p. 89 Basil. 1624
• * 1.107

  IV.
• * 1.108

  Specia∣lem notam apponit, quâ meli∣us discer∣nere veros Prophetas a falsis li∣ceat.—in Christum scillicet, si cuti scopus est ad quem re∣cta fides collimat, ita scopu∣lū esse ad quem im∣pingunt omnes hae∣retici. Calv. Com∣ment. in 1. Epist. Ioan. 4. 2.
• * 1.109

  Errare possum, Haereticus esse nolo.
• * 1.110

  Nec enim quisquam nisi impru∣dens, ideo quia mea errata r•…•…∣prehendo, me repre∣hendere audebit: sed si dicit, non ea de∣buisse à me dici, quae postea mi∣hi etiā dis∣plicerent: verum di∣cit, & me∣cum facit. Eorum quippe re∣prehensor est, quorū & ego. Ne∣que enim ea repre∣hendere debe•…•…em, si dicere de∣buissem. Sed qui primas non potuit ha∣bere sapi∣entiae, se∣cundas ha∣beat partes modestiae: ut qui non voluit om∣nia impoe∣nitenda di∣cere, saltē poeniteat quae cog∣noverit 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 nun∣quam erraremu•…•…; sed vel quod secundum est faciamus, ut erro∣•…•…em aliquando emendemus. Aug. de ver•…•…. Apost. serm. 22. c. 10.
• * 1.111

  Ecce mo∣do audist•…•…s in Evange∣lio, quod ait Petrus, Tu es Chri∣stu•…•… filius Dei vivi: Legite, & invenietis dixisse dae∣mones, Scimus qui sis, filius Dei Petrus tamē lau∣datur, Daemon compescitur. Una vox, facta diversa. Unde se∣parantur istae duae confessiones? Laudatur amor, damnatur •…•…mor. Non enim amore diacebant hoc Daemones, Tues filius Dei: timore hoc dicebant, non amore. Denique illi in confes∣sione dicebant, Quid nobis & tibi? Petrus autem, Tecum sum 〈◊〉〈◊〉 ad mortem. Aug. de verb. Apost. ser. 31. c. 9.
• * 1.112

  Dicit Petrus, Tu es Chri∣stus, filius Dei vivi: dicunt & Daemones scimus qui scis, fiius Dei & sanctus Dei. Hoc Petrus, hoc & daemones, eadem verba, non idem animus. Et unde con∣stat? quia hoc Petrus cum dilectione dicebat, quia fides Chri∣stiani cum dilectione est, Daemonis au tem sine dilectione. Quo∣modo sine dilectione? Hoc dicebat Petrus, ut Christum ample∣cteretur; 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 Chri∣stum; aliud confeteri Christum, ut repellas à te Christum. Aug. expos. in epist. 1 I•…•…annis, Tract. 10 de cap. 5.
• * 1.113

  V.
• * 1.114

  Iohan. calvini in loc. & Hier. Zanch. in loc.
• * 1.115

  I.
• * 1.116

  II.
• * 1.117

  Mundus quippe iste periculosi∣or est blan∣dus quam molestus, & magis cavend•…•…s cum, se il∣lici•…•…diligit, quam cam admonet cogitque contemni. Aug. Ana∣sta•…•…. epist. 144.
• * 1.118

  Hist. of Galeacius.
• * 1.119

  Eum sibi crucifixum dicit Pau∣lus: quo sensu alibi testatur, omnia se reputasse pro ster∣coribus. Crucifixio enim mundi est contem∣ptus & ab∣jectio. Ad∣dit vicissim se mando crucifixum, quo intel∣ligit sibi susque deque esse, quod nihil fiat, firque tanquam in nihilum redactus: quia nihil ad mortuum pertnea•…•…. Vel certe se mor∣tificatione veteris hominis renunciasse mundo. I. Calvin. in Ep. ad Gal. 6. 14.
• * 1.120

  Acts & Monu. vol. 2. p. 113. Edit. Cond. 1641.
• * 1.121

  Unicum habuit fi∣lium sine peccato, nullum si∣ne flagel∣lo.
• * 1.122

  Hostes veritatis jam non tantum non per∣horresci∣mus, sed provo•…•…a∣mus; & inimicos Dei jam hocipso quod non cessimus, vicimus. Cypria. Epist. 26. Edit. Goulart. 1593.
• * 1.123

  Vidit admirans praesenti∣um multi∣tudo coe∣leste cer∣tamen, certamen Dei, spiri∣tale certa∣men, prae∣lium Chri∣sti; stetisse servosejus voce libe∣rā, mente incorru∣ptâ, virtu∣te divinâ; telis qui∣dem secu∣laribus 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 ge∣hennae glorioso cruore sopiret. Cyprian. ad martyres, &c. de Mag∣palio. Ep. 9. edit. Goulart. 1593.
• * 1.124

  Iames Bainham Martyr, as he was at the stake in the midst of the fla∣ming 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 mira∣cle; 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.
• * 1.125

  O bea∣tam eccle∣siam no∣stram, qua sic honor divinae dignatio∣nisillumi∣nat, quam tempori∣bus nostris gloriosus martyrum sanguis il∣lustrat! E∣rat ante in operibus fratrum candida; nunc facta est in martyrum cruore purpurea. FLOR•…•…VS EIVS NEC LILIA NEC ROSAE DE∣SVNT. 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. Gou∣lart. An. 1593.
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ignat. Ep. ad Ronan. p. 84, 85. Edit. Oxon. 1644.
• * 1.127

  Nec plus ad dejici∣endum po∣test terre∣na poena, quàm ad erigendum tutela di∣vina, Cypri. an, epist. 9. edit. Gou∣lart. 1593.
• * 1.128

  Qui pro nobis se∣mel mor∣tem vicit, semper vincit in nobis. Cyprian. E∣pist. 9. edit. Goulart. 1593.
• * 1.129

  Ignat. E∣pist. ad Ro∣man. p. 86, 87. Edit. Oxon. An. 1644. & Appendix Ignatian. p. 24. Lond. 1647.
• * 1.130

  Orna∣menta sunt ista, non vincula; nec Chri∣stianorum pedes ad infamiam copulant, sed clarifi∣cant ad coronam. O pedes foeliciter vincti, qui non à fabro, sed à Domino resolvun∣tur! 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 & te∣tra Gentilibus, quali splendore pensabitur! Secularis haec & bre∣vis poena, quam clari & aeterni honoris mercede mutabitur! Cypri•…•… 〈◊〉〈◊〉 ad Nenasianum, &c. epist. 77. edit. Goulartian. An. 1593.
• * 1.131

  Acts & Monumen. Vol. 3. pag. 881. Edit. Lond. An. 1641.
• * 1.132

  Acts & Mon. Vol. 3. p. 888. Lond. 1641.
• * 1.133

  Acts &. Mon. vol. 3. pag. 177. Edit. Lond. 1641.
• * 1.134

  Act & Mon. Vol. 3. p. 853. Edit. Lond. 1641.
• * 1.135

  Acts & Mon. Vol. 3. p. 307. Lon. 1641.
• * 1.136

  Ignat. in Epist. ad Roman. p. 86. Edit. Oxon. An•…•… 1644. & Appendix Ignatian. 24. Edit. Londin. 1647.
• * 1.137

  Facere justitiā, & facere; peccatum, sut hic in∣ter se op∣posita. Ita∣que facere justitiam nihil aliud est quam ex animo Deum ti∣mere, & ambulare in ejus praeceptis, quantum fert huma∣na fragili∣tas, &c. Calvin, comment in 1. ep. Ioan. 3. 10.
• * 1.138

  Qui dili∣git fratrem magis no∣vit dilecti∣onem qua diligit, quā fratrē quem dili∣git. Aug. de Trinitat. l. 8, c. 8.
• * 1.139

  Quate∣nusipsum, includit de omni.
• * 1.140

  Nosci∣tur ex so∣cio, qui non dig∣noscitur ex se.
• * 1.141

  Visuri sumus quandam visionem fratres, quam nec oculus vi∣dit, nec auris au∣divit, nec in Cor ho∣minis as∣cendit. Visionem praecellen∣tem omnes pulchritu∣dinesterre∣nas Auri, Argenti, Nemorum atque Campo∣rum; pul∣chritudi∣nem ma∣ris, & 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•…•….
• * 1.142

  IX.
• * 1.143

  Debetis nosse quid est [Sicut] Quia non semper (sicùt) ad parilitatē & aequali∣tatem re∣fertur, v. g. Videte quantum sit inter fa∣ciem ho∣minis & i∣maginem 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 perpetu∣itate, nos justi credendo in quem non vedemus, ut aliquando vi∣•…•…mus. August expos. in epist. Ioan. Tract. 4. de. cap. 3.
• * 1.144

  Bono im∣plendus es, funde malum. Puta quia melle te vult im∣plere De∣us. 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 voca∣tur: Et quod dicimus Deus, quid diximus? Duae istae sylla∣b•…•… sunt totum quod expectamus, &c. Aug. ibid. Paulò sub.
• * 1.145

  I.
• * 1.146

  Calvin, Comment, in loc,
• * 1.147

  II.
• * 1.148

  —Hic murus a∣heneus e∣sto, Nil conscire si∣bi, nullâ pallescere culpa. Ho∣rat. lib: 1. Epist. 1▪
• * 1.149

  Senti de Augustino quicquid libet, sola me in 〈◊〉〈◊〉 Dei conscien∣t•…•… non ac∣cus•…•…t. Aug. con•…•…a S•…•…∣cundinum Man ch. lib. c. 1.
• * 1.150

  III.
• * 1.151

  Seep 133, &c.
• * 1.152

  Quisquis ab Ecclesiâ segrega∣tus adul teraejungi∣tur, à pro∣missis Ec∣clesiaesegre gatur. Ne•…•… perveniet ad Christi praemia, qui relinquit Ecclesiam Christi. Al•…•…enus est, profanus est, ho∣stisest. Habere jam non potest Deum Pat•…•…em, qui Ecclesiam non h•…•…betmatrem. Si potuit evadere quisquam qui extra ar∣cam Noe fuit; & qui extra Ecclesiam foris fuerit, eva•…•…it. D. Cyprian. de unitate Ecclesiae. lib. Sect. 5.
• * 1.153

  Nemo existimet, bonos de Ecclesia posse disce▪ dere. Tri∣ticum non rapit ven∣tus; Nec arborem solida ra∣dice funda∣tamprocel∣la subver∣tit. •…•…nanes paleae tem∣pestate jactantur, invalidae arbores turbinis incursione ever∣tuntur. 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 uni∣tat. Eccles. lib. Sect. 8. 9.
• * 1.154

  1.
• * 1.155

  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.
• * 1.156

  Confor∣mare ima∣gini Filii sui, nempe tum in forma, h. e. justitia & sanctitate: tum in fi∣ne, i. e. fae∣licitate & gloria•…•…tum in medtis ad finem, i. e. afflicti∣onibus & cruce. Christus enim justus & sanctus per crucem ingressus est in Glo∣riam, Dav. Pareus in Rom. 8. 29.
• * 1.157

  11.
• * 1.158

  I.
• * 1.159

  Tantum diligimus, quantum cognosci∣mus.
• * 1.160

  II.
• * 1.161

  III.
• * 1.162

  IV.
• * 1.163

  I.
• * 1.164

  Omnis equitas di∣ctat, ut di∣lectus di∣ligentem diligat, & amatus a∣manti mu∣tuam cha∣ritatem impendat. Bern. De Coen. Dom. Serm. 13. p. 1358.
• * 1.165

  O stu∣penda Dei∣miseratio! verbum •…•…arnem, Deus cinerem, figulus lutum, vita morticini∣um induit, ut jumenra mandutarent panem Angelorum. Ber∣nard in Coen. Dom. 1678, Antverp.
• * 1.166

  Deside∣ro itaque amare, & amo desi∣derare te: & hoc mo∣do curro ut appre∣hendam in quo ap∣prehensus sum, scili∣cet ut a∣mem te perfectè aliquan∣do, O qui prior nos amasti, amande, & amabilis Domine. Ber∣nard. Soliloq. Sect 6. p. 511. M. Antverp. 1616.
• * 1.167

  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 & sus∣citans amorem nostrum.—Qui docuit nos amare se, cum prior dilexit nos: A mando & diligendo suscitans nos ut ame∣mus eum, qui prior usque in finem dilexit nos, &c. Bern. Soliloq. Sect. 11. p. 513. E. F. A. B.
• * 1.168

  II.
• * 1.169

  Si ma∣lum natu∣rae quod est cor∣ruptivum, apprehen∣datur ut propin∣quum, & tamen cum ali∣qua spe e∣vasionis tunc time∣bitur. A∣quin. prim. s•…•…cundae, Q. •…•…42. Artic. 2. Conc•…•…us.
• * 1.170

  Oderunt peccare boni vir∣tutis amo∣re▪ Ode∣runt pec∣care mai•…•… formicine poenae. Ho∣rat.
• * 1.171

  Denique memor A∣pocalypsis suae, in qua timi∣dorum ex∣itum audi∣erat, 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.
• * 1.172

  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.
• * 1.173

  III.
• * 1.174

  Am•…•…o∣rem mun∣di odit Spiritus Christi, ab illo fugit quemaliud nisi seip∣sum ama∣re cognos∣cit. Ita vult ama∣ri, ut nihil aliud prae∣ter ipsum ametur. Perfectè vult amari, qui solus vult diligi: non vult consor∣tem habere in amore, qui parem non habet dilectionis retri∣butione. Et tamen sic vult amari, ut cunctae res simul amentur cum ipso: & sic vult amari, ut nihil praeter ipsum ametur. Om∣nis 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, posses∣sionem, vatiam supellectilem, ita ut haec sint sibi causa amo∣ris, profecto non est in illis charitas Patris. Diligendus est er∣go 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.
• * 1.175

  IV.
• * 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Rom. 1 Epist. ad Cor. p. 63. Edit. Ox∣on. 1633.
• * 1.177

  In hoc cognosci∣tur amor Christi, si quis ser∣vat prae∣cepta Christi. Qui habet mandata mea & servat ea, ille est qui diligit me. Qui havet in memoria, & servat in vita: Quui ha∣bet faciendo, & servat perseverando; vel qui habet in sermoni∣bus, & servat in moribus: vel qui habet audiendo, & servat facien∣do, 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 me∣moria, 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.
• * 1.178

  Illum in veritate diligimus, si ejus mandata servamus. Et si ejus non serva∣mus man∣datum, cerrè nec diligimus eum. Non potest ex una parte diligi, & ex altera parte con∣temn.—Non vos fallat, di∣lectissimi, vestis religiosa: mihi credite, non diligitis Deum, si illius man∣data hon observatis. Quomodo possumus Dominum diligere ha∣bitu, si eum contemnimus actu? Dilectio Dei non quaerit ve∣stem, 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.
• * 1.179

  Incipere multorum est, perse∣verate pau∣corum. De virt. obed. Bern. Ad∣script. pag. 1715. Ant∣uerp.
• * 1.180

  V.
• * 1.181

  Dilectio habet du∣as alas. A∣la dextra est dilectio Dei: Sini∣stra ala est dilectio proximi. Nulius ho∣minū cum una ala po∣terit volare ad coelum. Quare? quia nec sola dile∣ctio Dei si∣ne dil•…•…cti∣one 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.
• * 1.182

  I.
• * 1.183

  Chrysost: in Rom. 8.
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oecu∣men. Com∣ment. in Rom. 8. 14
• * 1.185

  II.
• * 1.186

  Non est attenden∣dum quid alii ante nos fece∣rint, sed quid Chri∣stus, qui ante omnes est facien∣dum prae∣ceperit. Cypr.
• * 1.187

  III.
• * 1.188

  See this in Cap. 11. Sign. 4. p. 141 more fully.
• * 1.189

  Hoc est esse con∣fessorem Domini, hoc est esse martyrem Christi, servare vocis suae inviolatam circa omnia & solidam firmitatem; nec propter Dominum martyrem fieri, & praecepta Domini destru∣ere conari, &c. Cyprian. Epist. 25 sect. 3. p. 57. Edit. Goulart. 1593.
• * 1.190

  Quid e∣ntm glori∣osius, quid ve felicius ulli homi∣num pote∣rit ex di∣vina dignatione contingere,—quam inter saevientia secularis potestatis varia & exquisita tormenta, etiam extorto, & excru∣ciato, & excarnificaro corpore, Christum Dei Filium, etsi rece∣dente, sed tamen libero spiritu confiteri? Cypr. Epist. 26. sect. 2. p. 59. Edit. Goulart. 1593.
• * 1.191

  IV.
• * 1.192

  V.
• * 1.193

  Charitas te domum Domini fa∣cit, & Do∣minum domum ti∣bi. Foelix artifex charitas, quae con∣ditori fuo talem do∣mum po∣tens est fa∣bricare. 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 lapi∣des pretiosi vilescunt, nil est quod valeat comparari pulchritudi∣ni ejus & speciositari. Mel comparatum dulcedini ejus, sic est quasi absynthium comparatum dulcedini mellis; om∣nia quae sunt, quantumlibet pulchra, quantumlibet speciosa, in ejus comparatione, nec reputari debent.—In hac domo caeci lu∣men, claudi gressum, curvi rectitudinem, infirmi sanitatem, mor∣tui resurrectionem, cuncti qui intrant felicitatem accipiunt; nullus miser in ea, in ea cuncti beati. Bern. in Coen. Dom. Serm. 9. p. 1341. Antuerp. 1616.
• * 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ad incorrupti∣bilitatem. Bez. Grae∣cus scholi∣astes per∣petuum amorem intelligit. ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 positum sit, pro adver∣bio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, percun•…•…ter. Bez. Annot. in loc.
• * 1.195

  VI.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Quam le∣ctionem in Claromon∣tano, & ali∣is duobus veteribus libris in∣venimus, ut & apud Syrum In∣terpretem. Bez. Annot. in l•…•…c.
• * 1.197

  VII.
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen. com. in loc.
• * 1.199

  Videatur N. jus di∣vinum Regimin. Eccles. p. 18, 19. edit. 2.
• * 1.200

  Vitae quoque ipse salva∣tor praetu∣lit hanc virtutem [viz. o∣bed.] Eli∣gens ma∣gis animā ponere, quam o∣bedienti∣am non implere. Bern. de verb. Ecce nos reliq. p. 994. C.
• * 1.201

  VIII.
• e 1.202

  Quid va∣leat cha∣ritas, om∣nis Scrip∣tura com∣mendat: sed nescio si alicubi amplius quàm in∣ista epi∣stola com∣mendetur. Aug. in ep. Ioan. Tra. 〈◊〉〈◊〉.
• * 1.203

  Ecce un∣de incipit charita; si nondum es idoneus mori pro fratre: jam idoneus esto da re de tuis facultatibus fra∣tri. 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 fu∣turae vitae nutrietis, pervenie•…•… ad illam perfectionem, ut paratus sis animam tuam ponere pro fratribus tuis. Aug. Expos. in Epist. Ioan. Tract. 6.
• * 1.204

  Q•…•…i re∣spectu fra∣tris in Ec∣clesia non movetur, vel Chri∣sti con∣templati∣one moveatur: & qui non cogitat in labore, atque in egestate conservum, vel Dominum cogitet in ipso illo quem despicit con∣stitu 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.
• h 1.205

  Haec est perfectio charitatis: & major omninò non potest inveniri, Aug. in ep. Ioan. Tract. 6.
• i 1.206

  Tempo∣ralem pla∣nè vitam suam pro aeterna vi∣ta proxi∣mi non dubitabit Christia∣nus amit∣tere. Aug. de mendacio ad Consentium. l. c. 6.
• k 1.207

  Oportet enim quomodo Christus animam suam po•…•…uit pro nobis, ita fieri pro eo & à no∣bis: nec tantum pro ipso, imò etiam pro fratribus propter ip∣sum. 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.
• l 1.208

  Potest esse mani∣festius o∣pus quam tribuere pauperi∣bus? Mul∣ti hoc ja∣ctantiâ fa∣ciunt, non dilectio∣ne. Potest esse majus opus quam mori pro fratribus? & hoc multi volunt putari facere jactantiâ nominis comparandi, non vis∣ceribus 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 testimo∣nium oculus qui penetrat cor. quo homo attendere non potest. Aug. Expos. in epist. Ioan. Tract. 6.