Believers Evidences for Eternal Life

SECT. I.

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

Answ. This may be resolved, Negatively and Affirmatively.

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

1. Doubtless those persons who are truly regenerate and borne of God, they never any of them sin the sin against the Holy Ghost, nor can so sin. True, 1. They may commit such sins against light of mind and checks of conscience sometimes, Rom. 7. 15, 19. They may possibly have such blasphemous and wicked suggestions darted and injected into their thoughts, Matth. 4. 3, 6, 9. They may perhaps fall 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-heartedness and impenitency upon their souls notwithstanding all this, for a season; that from all these (Satan also subtly taking advantage thereby) they may have sad apprehensions and fears 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 root of this sin against the H. Ghost in particular in them; original sin being the proper seed, spawn and fountain of this sin as well as of any other whatsoever. How humbly, vigilantly, and cautiously therefore should all God's people walk before God, seeing this dangerous principle of original corruption still sticks in their hearts!

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

1. The Holy Ghost himself 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 unrighteousness is sin, and there is a sin not unto death. We know that whosoever is borne of God sinneth not, [viz, as Tertullian notes, not this sin unto death,] but he that is begotten of God, keepeth himself, and that wicked one toucheth him not, 1 John. 5. 16, 17, 18. In these and the two precedent verses the Apostle asserts more generally the privilege of believers in the point of prayer, viz. confidence in Christ, that they shall have whatsoever they ask according to God's will, verse. 14, 15. This done, he more particularly accmmodates this their privilege, declaring how prevalent their prayer shall be in particular for a lapsed brother, to obtain life and pardon for him, verse 16. This particular case of praying for a lapsed brother, is further amplified three ways, 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 God's 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 Tertullian hath observed) is irremissible, or unpardonable: Sin not unto death, is remissible or pardonable; & for this sort of sin we are to pray. Yet here the Apostles meaning is not to intimate that any sin is in its own nature not mortal; (as Papists fondly distinguish of mortal and venial sin;) for according to the merit, and proper nature of every sin, there can be no sin so small, but in it self it is mortal, and deserves death, even death eternal. Rom. 6. 23. For every sin is a transgression of the Law, 1 John 3. 4. and the least transgression of the Law, though but once admitted, in its own nature exposes to the curse, Gal. 3. 10. But though all sins are mortal meritoriously, yet some sins are not mortal eventually, viz. God is pleased not to inflict the punishment of eternal death for every sin, that deserves it (and this the Apostles sense here, as Calvin hath judiciously observed) though there is one kind of sin, which is mortal not only meritoriously in its own nature; but eventually, God always 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. seem plainly to speaks. (2.) By a caution, not to pray for the pardon of that sin unto death, verse. 10. For that were not to pray according to God's Will, inasmuch as God hath declared that of all sin he will not pardon that sin, Matth. 12. 31, 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered; not yet as considered concretely in this or that person, whom we can clearly and infallibly discover to have fallen into it. (3.) By confirmation, the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother, of any regenerate person; in that he that is borne of God never commits this sin unto death, this impardonable sin. Why? He that is begotten of God keepeth himself, and that wicked one toucheth him not, Vers. 18. It is not said, He tempteth him not: but he toucheth him not. How doth not Satan that wicked one touch him? Non tangit tactu qualitativo, i. e. Not with a qualitative touch, saith Cajetan in loc. but Calvin much more judiciously, He toucheth him not lethally, mortally. The regenerate is not quite exempted from Satan's wounding-touch, but by the shield of faith he guards himself from the mortal killing touch, that he is not stabbed to the heart. Whence is it that he is thus preserved? He keepeth himself, nay, God keeps him, as Christ prayed, John 17. 11. 1 Pet. 1. 5. Else woe, woe to every Christian, were he is own keeper. He keeps himself from this sin, whilst God keeps him; for he acts merely in God's strength, and no further. Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death. Make but sure to thy conscience that thou art borne of God, and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost.

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

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

2. Questionlesse those persons have not sinned the sin against the H. Ghost, who are perplexed, troubled, and afraid that they have fallen into it. That very jealousy, fear, solicitousness, and trouble of conscience, lest thou shouldest have already so sin'd, is an undoubted proof and evidence that thou never didst 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 religious fear, suspicion, jealousy or trouble of heart about it. They that so sin, sinning willfully, obstinately, maliciously and blasphemously against the Spirit of grace, without all color, shadow or possibility of remorse or repentance, Matth. 12. 31, 32. Heb. 6. 4, to 7. and 10. 26, to 31. These fears and tremblings of poor souls in this case, are signs indeed that they are very weak, and Satan very busy with them, abusing their weakness: but they are no signs of this sin committed by them, but rather of the contrary.

3. Those persons that are without the visible Church, and without the Gospel-ordinances, as Turks, Pagans, &c. (though some of the Ancients think even such may sin against the H. Ghost) as also those persons within the visible Church who have yet received little or no illumination by means of the ordinances or spiritual taste and power of them; they are not for present in immediate capacity of falling into this dreadful sin against the Holy Ghost (though the root of it, being original corruption, be in them wholly unmortified) for as much as it is not immediately▪ and actually incident but to such as are within the Church, and those therein who wanting true grace, have yet received some common grace of illumination, and taste of spiritual things, Hebrews 6.

Affirmatively, false-hearted, hypocritical Professors of Christ and Christianity, living in the bosom of the Church; who were never thoroughly renewed, Col. 3. 10. Tit. 3. 5. not partakers of the true life of God, Eph. 4. 18. and power of godliness; but only attained the form of godliness, 2 Tim. 3. 5. a name that they live, Rev. 3. 1. and some formal accomplistments of Hypocrites and temporary believers (who to human apprehensions may go very far) these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost; for such the Scripture describes them to be, who are particularly declared to be liable to this sin. Compare well these Scriptures together, Matth. 12. 24, 31, 32. Mark 3. 28, 29, 30. Heb. 6. 4, to 7. Heb. 10. 26, to 31. Luke 12. 10 In all which places Hypocrites, especially the formal Hypocrites, (who usually go furthest in their saintlike appearances) seem to be evidently characterized and intended. For Christ speaks plainly of the Pharisees, which were in the Jewish Church, but blasphemous Hypocrites: And the Apostle Paul speaks of temporary professors, which were in the Christian Church, but Apostatical Hypocrites.

More particularly take the Holy Ghosts own Character of these persons, which are in more near 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 righteousness. These who were once enlightened, Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion, immediately fore-recited, Ver. 1, 2. If we sin willfully after we have received the knowledge of the Truth, Heb. 10 26.

Which passages presuppose them that fall into this sin of sins to be knowing men in mysteries of Christianity, and notably illuminated; for this sin, is a sin against light, great light. There's a threefold light or illumination of men. 1. General and natural, viz. the light of reason; Thus the eternal Word, the Son of God is the true light, which enlighteneth every man that cometh into the world. Joh. 1. 9. 2. Special 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, John. 17. 3. 1 John. 2. 27. Col. 3. 10. 3. There's a kind of middle illumination betwixt these; more then mere natural, but less then true supernatural illumination; a common gift of the Spirit even to Hypocrites and temporary believers which have no true grace, whereby men may be able even to Prophesy, &c. of this the Apostle speaks; Though I have the gift of Prophecy, and understand all mysteries, and all knowledge,—and have not charity, I am nothing, 1 Cor. 13. 2. Judas 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 means of this knowledge have attained to much reformation in their lives and ways. They have escaped the pollution of the world through the knowledge of the Lord and Savior Jesus Christ, 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men, not inwardly renewed in the sight of God: sin was chained up, and restrained; not cast out, and mortified, as in Judas, who walked so unblameably, as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seems to be that which our Savior calls, the unclean spirits going out of a man. Matth. 12 43. h. e. Seemingly, though not really and in truth, or in some degree, but not thoroughly. An allusion to the ejection of the Devil out of the Demoniac, about which the Pharisees so blasphemed the Holy Ghost.

3. They are such as have tasted of the heavenly gift, Heb. 6. 4. By heavenly gift, b Ambr. understands the remission of sins Oecumenius, the remission of sins, which is in Baptism, for this (saith he) is an heavenly gift. Pareus, Faith; which is a gift bestowed from heaven upon them that are illuminated. Calvin, understands the things of Christ, which are above nature and above the world. And of all other, Christ by way of peculiar emphasis is called the gift of God, Joh. 4. 10. And may here principally be intended by the heavenly gift, for he came down from heaven for us, John. 6. 38, 50. Under which also Faith and remission of sins, may be implied and included; Remission of sins and such like benefits, being tasted in Christ; and Faith being the Organ whereby we taste them. And note, it is not said, have eaten, or drunk, but only tasted, i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ.

4. They are such as were made partakers of the Holy Ghost. Heb. 6. 4. By [Holy Ghost] here Interpreters unanimously understand, nor the special sanctifying graces of the Spirit: But the common gifts of the Holy Ghost, as commandment illumination, tongues, temporary faith, Faith of miracles, &c. Of which gifts the Apostle makes an enumeration, 1 Cor. 12. 3, to 12. Judas, Simon Magu •… , many hypocrites had such gifts in the Primitive times, Matth. 7. 22, 23. Act. 8. 13. In after-times, and even in our days, public Church-Officers (though hypocrites) may have the gift of formal preaching, expounding Scriptures, and praying in public: Yea, private professors may share in such gifts as to be able formally to pray, to resolve doubts, to comfort the feeble-mimded, to strengthen and encourage the timorous, to instruct the ignorant, and by profitable discourse to edify many, and all these by the common assistance of the Holy Ghost. Otherwise how should the Apostates here described, sin against the Holy Ghost; had they not in themselves some gifts and endowments of the Holy Ghost? See Ambrose, Occumonius, Piscator, Calvin, Pareus, thus interpreting.

5. They are such as have tasted the good word of God, Heb. 6. 5. i. e. The doctrine of the Gospel, saith Ambrose. the Doctrine of Christ, saith Occumenius: the Word of the Gospel styled good, i. e. pleasant, saith Piscator: the holy Scriptures, saith Parcus: (all come much to one) and Calvin thinks that the Gospel is here peculiarly intended: that being the good, the sweet Word, testifying the sweetness of God's love to poor sins; when the Law biterly thunders out nothing but death and curses. Now even hypocrites and cast awayes, hearing the Gospel powerfully and sweetly preached; the matchless love of God in Christ to sinners displayed; the worth and excellency of Jesus Christ and his benefits unfolded; oh how are they sometimes moved, pleased, and for present affected with some pangs and moods of joy! Herod •… rd John the 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. Most by [world to come] here understand the life to come in heaven; and by [the powers of the world to come,] the Resurrection of the Saints bodies, their blessed separation from the Goats, and sentence of Salvation from Jesus Christ, together with all that bliss, joy, glory, vision of God, and benefits of eternal life which they shall possess 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 God's 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] formal professors may taste, By Contemplation of them with some delight, and by Application to themselves (though falsely,) by a temporrary Faith, Luk. 8. 13. which for present may leave some tincture and relish of sweetness upon their spirits. Hence Balaam wished, Let me die the death of the righteous, and my last end be like his, Numb. 23. 10. But 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 〉 , i. e. the world come; For unto Angels hath he not subjected the world to come, of which we speak, Heb. 2. 5. By [powers of the world to come] in this sense they understand the Signs, wonders and miracles with which God did powerfully bear witness to the Apostles and their Doctrine, Heb. 2. 4. Mat. 16. 26. as Christ promised, Mar. 16. 17, 18. And those that had the gifts of working miracles in the primitive Church, are called, 〈 in non-Latin alphabet 〉 , i. e. powers, 1 Con. 12. 28, 29. Which is the self-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 doubtless Judas wanted not this gift, else the rest of the Apostles might have suspected him rather then themselves to betray Christ, which they did not. Now though this latter interpretation be plausible, and the expressions here used may well bear this sense, being elsewhere used to like purpose: y •… t the former exposition seems rather to be preferred, (1.) partly, pecause so the sense will 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 falls; (2.) partly, because so a •… tology will be prevented in these particular qualifications enumerated, which according to this latter interpretation cannot be avoided, understanding powers of miracles, which evidently come under the former particular of partakers of the Holy Ghost.

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

SECT. II

Next consider we,

What the sin against the Holy Ghost is, and wherein it consists? And here I may ingenuously confess with 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 an harder question then this is. And were it not, 〈◊〉 . That Scripture hath revealed something concerning it: And, 2. That it is necessary to endeavor the satisfaction of the weak scrupling Consoiences of some trembling Christians about it; that they have not fallen into it, and by the Grace of God •… ever shall 3. As also that it is a thing desirable, that all truly Regenerate persons may more clearly see the riches of God's grace, in his undoubted preserving all and everyone of them forever from committing it, that so they may walk the more thankfully, humbly and watchfully before the Lord: I say were it not for these considerations, I should most willingly have been silent herein. But these efford both warrant and encouragement to speak, so it be soberly, and according to Scripture.

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

SECT. III.

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

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

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 godliness, 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 always rise again.

5. They that sin against the Holy Ghost, sin willfully and maliciously: But (as hath been cleared) Regenerate persons sin out of weakness and infirmity, not of malice or willful obstinacy: they hate the evil which they do, Rom. 7. 15.

6. They that sin against the Holy Ghost, sin desperately against the saving Remedy, viz. both against the Ministry and Grace of the Holy Ghost, and also against the blood and merit of the Son of God, as was declared: But they that are regenerate, sin not thus against the saving Remedy.

7. They that sin against the Holy Ghost, are not in fear or trouble lest they have sinned that sin, but are wickedly hardened: Regenerate persons are oft perplexed and afraid, lest they should have sinned it.

8. They that sin against the Holy Ghost, so sin, that it is impossible to renew them again unto repentance: But they that are regenerate, repent of every sin which they fall into, before they die, in the general or particular.

9. They that sin against the Holy Ghost, sin unpardonably: But all the sins of regenerate persons are pardonable, and actually pardoned to them.

10. They that sin against the Holy Ghost, are tortered with a certain fearful looking for of judgment and fiery indignation, which shall devour 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, James 5. 16. 1 John. 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 Actual or Original sins, shall certainly and infallibly be saved, Rom. 8. 29, 30. There being no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit, Rom. 8. 1.

These and divers such like differences are very remarkable betwixt the sinning of Regenerate persons, and their sinning that sin against the Holy Ghost: whereby truly Regenerate Persons may discern how far they are from sinning that great sin, notwithstanding all their fears and perplexities about it. For whose satisfaction I have the more largely insisted upon this weighty Case.

Thus far of that 3. Evidence or sign of Regeneration, viz. The not committing of sin. They that are borne of God do not commit sin, nor can sin, in that sense, and in those respects, as have been explained.

IV.

Overcoming of Erroneous and Heretical Spirits, and their seducements; may be a fourth Sign or Evidence of Regeneration. Believe not every Spirit, but try the Spirits, whether they are of God: because many false Prophets are gone out into the world.—Ye are of God, little children, and have overcome them: because greater is he that is in you, then he that is in the world, 1 Joh. 4. 1. 4. In these 4 Verses the Apostles scope is to caution and encourage the faithful against all the seducements of erroneous and heretcall, spirits then abounding. To this end, (1.) He warns 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 Jesus Christ, v. 2, 3. For (as Calvin hath well noted) Christ is the scope at which faith aims, and also Christ is the rock against which all Heretics dash; either in respect of his Person, Offices, or Ordinances. (4.) He comforts and encourages them in their victory over these heretical 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 amplified, (1.) By the evidence that it gives them of their own Regenerate condition; Ye are of God, little children, and have overcome them. As if he had said, This is a pregnant token or pledge to you, that you are borne of God, Joh. 1. 13. that you are in a godly, gracious, regenerate condition; that you have overcome these heretics; 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 subtleties of Satan and his instruments?) but only from the power of God in them; for greater is he that is in you, then he that is in the world. Satan is in the world in the wicked, especially in false Prophet; and heretical Seducers, (who are therefores called his Ministers, 2 Cor. 11. 15.) blinding and deceiving them, instigating and instructing them to deceive others: But God, Christ, the Spirit, is in the people of God, anointing them to understand all things, 1 John. 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 poisoned with the error of the wicked. Thus GOD in them, is stronger then Satan in the world against them. In God's strength, not their own they overcome seducements to Error and Heresy; And this their victory discovers they are of God

Obj. But overcoming of Error, Heresy, and seducements thereunto, seems not to be a sure sign of Regeneration; for, 1. Sometimes even God's own children are overcome with erroneous opinions. One whom God had received into favor, and should be holden up, yet might erroneously hold himself bound in conscience to the legal difference of days and meats, under the Gospel, Rom. 14. 1, to 7. The Apostles themselves erroneously deemed, Christ should be a worldly King, Mar. 10. 37, 41. And this error was not cured in them, though they were eyewitnesses of his Passion and Resurrection, Act. 1. 6. And the Church of Galatia erred grossly in the point of Justification, mingling Moses with Christ, the works of the Law with Faith in justification, Gal. c. 3. c. 4. c. 5. Therefore all that are borne of God, do not overcome such errors and heretical seducements. And 2. sometimes even carnal unregenerate persons may hold, confess and maintain the truth: doubtless Jud as truly preached Christ, yea the Devils themselves believe there is one God, Jam. 2. 19. yea, confessed Christ to be the son of God, Mar. 1. 24. Therefore others overcome Error as well as God's people; and therefore, overcome •… ng erroneous heretical seducements, is no sure note of Regeneration.

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

1. A grecious Regenerate person may sometimes be overtaken with an Error of Opinion in lesser matters of Faith. As there are more weighty matters of the Law, Mat. 23 23. and less weighty: so there are more or less weighty matters of Faith, Fundamentals, and built upon the foundations. Proportionably there may be Error against fundamentals, not holding the Head, &c. Col. 2. 19. and there may be Errors only against lesser matters. These lesser Errors may possibly befall godly regenerate persons; as the Error about Legal days and meats in the times of the Gospel, incident to a dear child of God, Rom. 14. 1, to 6. And no wonder. For, (1.) God hath nowhere promised to the dearest of his servants an universal exemption from lesser or greater Errors. (2.) The best, and perfectest of God's people in this life have remaining in themselves the foundation of Error and Heresy, many relics of darkness, weakness, instability, &c, We know but in part.—We see through a glass darkly, 1 Cor. 13. 9, 12. All men are liars, Rom. 3. 4. 3. Unity of Faith, and of the knowledge of the Son of God, or oneness of Judgments in all points, is to be expected among all the Members of Christ's mystical body, till (as the Apostle intimates) we all come unto a perfect man, unto the measure of the stature of the fullness 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 Errors (though they are part of the misery and reproach of the Saints in this life, and diseases which they ought to labor against) may attend upon God's own people.

2. Regenerate persons may perhaps for a time be ensnared in some Errors that are more gross and dangerous, and that against fundamentals 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 error about Christ's Kingly office, taking it to be temporal rather then spiritual, Mark. 10. 37, 41. compared with Act. 1. 6. Justification by faith alone, a fundamental, R •… m. 3. 28. Gal. 5. 4, 5, 6. yet for a season the Galatians labored under that gross Error of the necessity of Legal works with Faith, to justification. So that to be drawn into some gross Errors 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 God's people to fall into such gross Errors. For, 1. hereby their Minds that should be treasuries of Truth, are darkened, Eph. 4. 18 corrupted, 2 Cor. 11. 3. bewitched, Gal. 3. 1. Now how grievous is it to have a man's mind corrupted! The Leprosy in the head, was the worst of all Leprosi •… s, Lev. 13. 44. If the mind, the light be darkness, how great is that darkness? Mat. 6. 23. It was God's heavy plague upon the Gentiles, to be given up [ 〈 in non-Latin alphabet 〉 ] to a mind void of judgment, Rom. 1. 28. 2. Hereby their souls, which Christ hath bought with his precius blood, shall be endangered: for Heresies are works of the flesh, destructive, damnable, and shutting out of God's 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 Errors, out of that good opinion they have of their piety. Error spreads and fret •… like a gangrene, 2 Tim. 2. 7. And it is no small sin to be guilty of seducing God's servants, Actively, Exemplarily, or but permissively. See Rev. 2. 20, 21, 22, 23. 4. Hereby in a word, the Name of God will be blasphemed, and the way of Truth evil spoken of, 2 Pet. 2. 1, 2.

3. Though God's people may fall into lesser, yea, sometimes into more gross Errors for a time: yet there is a great deal of difference betwixt the Elect and the children of God, and unregenerate, carnal, or hypocritical persons, in reference unto Erroneous opinions, and the embracing of them. For,

1. The true children of God are not so facile & apt to be carried aside into Error in opinion, especially against fundamentals, as carnal and hypocrites are apt to be. They are not so unstable, fickle, wavering, mutable, unsettled in matters of Faith and Religion, as carnal men are; not so easily tainted, and carried about with every wind of doctrine, &c. There shall arise false Christ's and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect, Mat. 24. 24. That comfortable Parenthesis, (if it were possible) intimates a possibility of deceiving others, yet an impossibility of deceiving the Elect. It's the property of Christ's 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 John testifieth clearly, They went out from us (viz. by embracing Antichristian doctrines, v. 18.) but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us, 1 Joh. 2. 19. And Paul testifying to the Corinthians, that there must be (not only divisions, but) also Heresies among them, that they which are approved may be made manifest among them, 1 Cor. 11. 19. implieth notably, That even in times and places wherein Heresies abound, yet God's 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 God's elect children are not so apt to be carried away with every wind of Error, as carnal hypocritical persons; for they are better ballasted then these are, they have many protections & preservations from Error, which carnal men have not. As, 1. God's election is their sure foundation to keep them from dashing upon the rocks of Error on which others split themselves. Compare and consider well these two places, Mat. 24. 24. and 1 Tim. 2. 17, 18, 19. 2. God's power through faith keeps them unto salvation, 1 Pet. 1. 5. not their own, nor any mere created power, but God's power keeps them as in garrison ( •… s the Greek imports) and this through faith apprehending & applying that Divine power. Faith imbarks the soul in the arms of God omnipotent, and so makes weakness strong. And as God's power through faith keeps them from other enemies and impediments to salvation, so from pernicious and damnable Heresies. 3. The spiritual anointing of the Holy Ghost given them, teacheth them all things, 1 Joh. 2. 27. The Spirit searcheth all things, even the deep things of God; So that through the Spirit they judge all things, and have the mind of Christ, 1 Cor. 2. 15, 16. So that hereby they are enabled to discern Truth, to detect and avoid Errors in judgment as well as in practice: which carnal men cannot do, wanting this Anointing and spiritual discerning. 4. Finally, The love of Truth in God's 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 loins are girt about with Truth, Eph. 6. 14. and therefore they are hereby notably fenced against Error. Whereas carnal and hypocritical 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 unrighteousness 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 Errors in opinion, but rather they are surprised and overtaken with them through infirmity, Rom. 14. 1. The remains of darkness in their minds sometimes dazzling 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 judgment they err not with an whole, but with an half-mind; the light of the mind being against the Error, which the prevalent darkness entertains. But carnal persons, whose whole minds are darkness, Eph. 5. 8 and enmity against God, Rom. 8. 7. having no spark of sanctified illumination in them at all; must needs embrace Error with more full compliance and approbation.

3. The true children of God do not tenaciously and obstinately persist in Errors, especially not in fundamental Errors, They may •… re through invincible frailty, but they will not willfully and pertinaciously persevere in their Error, as is the property of Heretical dispositions. Such have the anointing in them to teach them all things, which consequently will in due time convince and recover them out of Error, 1 John. 3. 27. A gracious heart is very ingenuous: Convince him but clearly of his Error, he is ready to •… cknowledge it and reform it. Solomon not only miscarried in his practice, but seems also to have erred grossly in his judgment, thinking that happiness, satisfaction or contentment was to be found in the empty bubble of the creature: But when his own large experience confutes his opinion, how fully doth he publish his Recantation to all Ages, in Ecclesi •… stes? David beholding the prosperity of the wicked, while the rod was tied to his own back, All the day long have I been plagued, and chastened every morning, Psa. 73. 〈◊〉 , 14. began to harbor an erroneous opinion of his own and their state: Verily I have cleansed my heart in vain, and washed my hands in innocence, v. 13. Thus he was ready even to condemn the generation of God's children, v. 15. But when he came into God's sanctuary, and had his eyes there opened, how ingenuously doth he fool himself, yea, beast himself 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 Errors of his Practice, which he had acted: so in his Retractations he condemns the Errors of his judgment, which he had written; In both discovering a gracious self-denying spirit, far from obstinacy in Error. That truth may be honored, he treads his own honor in the dust, and saith, None but an imprudent man will blame me for blaming mine own errors; 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 knows ought not to have been said. Yea, afterwards be cautions his Reader * not to imitate him in Erring, but in reclaiming his Error. But contrariwise, a graceless heart is wont to be obstinate in Error, will not yield, though oft admonished, though self condemned, Tit. 3. 10. As Augustine noted in his time, * An heretical spirit is an incurable spirit: So may we observe in all ages, and specially in this of our own, touching carnal men becoming heretical, how impenitently; stubbornly, hopel •… sly do they persist in their Errors and Heresies; how few, if any reclaimed? This is a wicked disposition. Did •… ey fear God (saith * Augustine) they would •… y, To err is human, but through animosity to persist in Error is diabolical. It were best, •… f we never erred; It were next that, that we •… mended our Error.

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

1. Carnal men oppose not Error, embrace not truth, from any supernatural illumination or spirit of discerning, but merely from carnal light, Natural or Acquired. For all that is in and from carnal men, is, as themselves, merely 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 darkness, Eph. 5. 8. Hence therefore the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. But the children of God oppose Error and Heresy, and embrace the contrary Truths, from principles supernatural, viz. from the Spirit of God revealing the things of God unto them, 1. Cor. 2. 10, 11, 12, 13, 15, 16. and enabling them to understand them so revealed, 1 Joh. 2. 27.

2. Carnal men hold not, confess not the truth from sincere love to it; for the carnal mind is enmity against God, Rom. 8. 7. and where the mind it self is enmity against God, can there be in the heart any sincere love to God's truth? Of carnal Heathens it's said, they liked not to retain God in their knowledge, Rom. 1. 28. and of carnal Gospellers it's said, Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion, 2 Thess. 2. 10, 11. But the children of God sincerely embrace and profess the truth, in love; they are [ 〈 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 notably observed: Behold, ye have heard in the Gospel what Peter said, Thou art Christ the Son of the living God, Mat. 16. 16. Read, and •… e shall find the Devils said, We know thee •… ho thou art, the Son of God, Mar. 1. 24. But Peter is commended, the Devils curbed: 〈◊〉 same voice, divers deeds. Where are these 〈◊〉 confessions differenced? Love is commended, Fear 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 Author elsewhere saith, This said Peter, this the Devils also: the same words, but not the same mind. 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 confess 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 profess or confess the truth: But they also act for the truth, 2 Cor. 13. 8. and walk in the truth, 2 Joh. 4. 3 Joh. 3, 4.

V.

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

All this is wonderful 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 honors, 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. Worm Jacob, Isa. 41. 14. (2.) What imbecility of the means of the Saints safety against the world; Faith? Faith, a self-emptying grace, a poor beggarly hand, only rich or strong in receiving from another, and perhaps a weak palsy trembling hand. But the battle is not to the strong. Remember David and Goliath; how weak and naked David, how strong, how harnessed was Goliath? 3 What successful prevalency, notwithstanding, of the Regenerate against the world? Not only their deliverance from, but defense against the world; Not only defense against, but victory over the world: Not only victory, but universal victory: Whatsoever is born of God evercometh the world. Happy Saints! puissant Faith! triumphant Victory! Dost thou overcome the world by faith in Christ? then thou, doubtless, art born of God.

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

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

Hast thou true faith in Christ? Victory 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 against the world? Everyone that is borne of God, hath so much skil and dexterity in the wielding of Faith, as in some measure more or less to overcome the world. All true Believers are conquerors, though not equal conquerors 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 frowns of the world. The worlds frowns are dangerous; but the worlds smiles are double dangerous: In those, the world professes itself an enemy; in these, pretends itself to be a friend: By those, we are alarmed to the battle; by these, we are enchanted into security, that we may be surprised. To conquer the worlds frowns, is a mighty victory; but to conquer its smiles, is a double victory. True faith acts and prevails victoriously against both.

1. True faith acts vigorously and victoriously against the smiles of the world. The world fights against us with its smiles, fawnings, flatterings, &c. of temporal prosperity. Syren- like it sings us, and sinks us: Judas- like it kisses us, and betrays us: Joab- like it kisses us, and smites us under the fifth rib. The honors, high rooms, pomp, splendor, wealth, pleasures, delights, and all the glory of this world, are but sweet poisons 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. Judas, Mat. 26. 14, 15, 19. yea, Solomon himself had almost surfeited of these sweet baits, and like the Be was almost drowned in his own honey.

Now faith victoriously acts against and prevails over all these subtle smiles, enchantments, and insinuations of the world, divers ways.

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

2. By holding, possessing and using the world, and the things of the world, self denyingly. Thus Abraham, Isaac, and Jacob, by faith overcame the world, whilst they so journed in the land of Promise as in a strange country, dwelling in tabernacles. Heb. •… 1. 9. They by faith dwelt in their own land, (it was their own by promise as if it had been a strangers land. Faith weans and loosens the heart from the world; Makes them that have W •… ves, be as though they had none, (as the Apostles exhorts,) Them that rejoice, as though they rejoiced 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, whereby he conquered the world, viz. by Christ crucified, The world was crucified to him, and he crucified to the world, Gal. 6. 14. i. e. Paul and the world had no more pleasure, comfort, contentment or satisfaction in one another, then two crucified persons can have in one another. When a man is crucified and dead, all his affections to the world, or things of the world are dead with him; all the delights, treasures, advancements of the world, are dead to him, He is not moved or troubled who have them, &c. This was Paul's self-denying victory over the world.

3. By parting with any, even the dearest worldly treasures or comforts readily for God, and at his command or appointment. Then a man overcomes the world, when he can at God's pleasure lay it aside, actually shake it off, and that without pain or difficulty; that's a sign 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 Country, (sweet to all) and that cheerfully; 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 tried, offered up Isaac: and he that had received the promises, offered up his only begotten son. Of whom it was said, that in Isaac shall thy seed be called, &c. Heb. 11. 17. Behold and consider this victorious act of Faith. In this Text are these seven amplifications. (1.) His Isaac, i. e. in Hebrew, his laughter; his joy, his delight. (2.) His Son, not his Sheep, or Oxen, or Servant, but his Son. (3.) His begotten Son, not an adopted Son. (4.) His only begotten Son; nor one Son among many, but his only Son by Sarah the Free-woman, by whom he had no more. (5.) This the Son of the Promise, in whom his seed should be called, and all the Nations of the earth be blessed. (6.) This Son sacrificed, (intentionally, though not actually) as a Burnt-Offering. (7.) And all this by Abraham his own Father. O glorious Faith that can make such a man, as Abraham, so part with, as to sacrifice; such a treasure, as Isaac! Canst thou thus part with, thus conquer the world, as Abraham? Excellently to this purpose said George Carpenter of Emering, Martyr in Bavaria, My wife and my children are so dearly beloved unto me, that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord God I will willingly forsake them.

4. Finally, By resting on God alone, at the only Rock and foundation of our true joy and comfort, both while the world is with us, and when the world shall leave us. (1.) While the world is with us, we conquer it by Faith, if we fetch our comforts from an higher & richer spring then the world, viz. God. David in midst of his Royal 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 forever, Psal. 73. 25. And elsewhere, Many say, Who will show us good? But, Lord, lift thou up the light of thy countenance upon us. Thou hast put more gladness in mine heart, then in the time when their Corn and New-wine increased, Ps. 4. 6, 7. (2.) When the world shall leave us, yet our joy and comforts leave us not, because our God forsakes us not. Thus we overcome the world, when though the world be down, our hearts are up. As Habakkuk, Although the Fig-tree shall not blossom, neither fruit be in the Vines; the labor of the Olive shall fail, 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 rejoice 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 frowns of the world. The world frowns against the Regenerate in all its common tribulations, or special persecutions, either by hating, reproaching, spoiling, imprisoning, tormenting, or murdering them. Thus it frowned upon righteous Abel, Gen. 4 8, 9, 10. Upon Isaac, Gal. 4. 29 Upon Israel, Exod. 1. &c. 2. Upon Joseph, Psal. 105. 17, 18. Upon Job, Job 1. Upon David, Psal. 73. 14. Upon all the Prophets, Acts 7. 52. Upon all the Apostles, 1 Cor 4. 9. Upon all that will live godly in Christ Jesus, 2 Tim. 3. 12. Yea, upon Jesus 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 frowns and storm,; and this many ways, viz.

1. By encouraging them against base carnal fears. Feares ofttimes more annoy the Saints, then feelings of distresses. Faith steels the gracious heart against these servile fears: and makes it exceeding magnanimous. As in Moses Parents; By faith Moses when he was borne, was hid three months of his Parents, because they saw he was a proper child, and they not afraid of the Kings commandment, Heb. 11. 23. In Moses himself; By 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 Kingdoms, wrought righteousness, obtained promises, stopped the mouths of Lions, quenched the violence of fire escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the Aliens, Heb. 11. 33, 34. We are not only (said 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 wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts, and in mountains, and in dens, and caves of the earth; these all having obtained a good report through faith, Heb. 11. 36, to 40.

Cyprian hath strange expressions of the Martyrs victorious faith in his days. The multitude present beheld with admiratinn the heavenly combat, the combat of God, the spiritual conflict, the war of Christ; his servants standing with a free voice, incorrupt mind, Divine strength, armed not with secular weapons, but with weapons of faith: The tormonted stood, stronger then the tormentors: the beaten and but chered members overcame the hands that did beat and butcher them. Cruel stripes oft repeated, long continued, could not overcome their impregnable Faith; no, not though their bowels were digged out, and not so much the members as the wounds of the servants of God were tormented. Their blood gushed out, which even quenched the burning of persecution, yea, extinguished the flames and fire of hell with a glorious stream.

3. By extenuating and asswaging the extremity of afflictions and persecutions. Faith so sustains and refreshes the inwards of the soul under distresses, that they are rather seeming, then real distresses; shadows, 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 despair; persecuted, but not forsaken; cast down, but not destroyed, 2 Cor. 4. 8, 9. And elsewhere more emphatically: As unknown, and yet well known; as dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing; 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 rejoicing, and yet in midst of mirth the heart is heavy, &c. Unbelief turns the rod into a serpent; Faith turns the serpent into a rod.

4. By persuading the hearts of the faithful that it is their great privilege, honor and happiness to suffer for Christ and Righteousness sake; according to those intimations of Scripture: To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake, Phill. 1. 29. Blessed are they that are persecuted for righteousness sake, &c. Mat. 5. 10, 11, 12. Rejoice, in as much as ye are partakers of Christ's 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 Council for preaching Christ, They departed from the presence of the Council, rejoicing that they were counted worthy to suffer shame for his Name. Acts 5. 40, 41. And what, but Faith, can •… d privilege, happiness, and matter of joy, in sufferings for Christ? How happy did Cyprian judge their Church, That it was made illustrious in his time with the glorious blood of Martyrs! it was (saith he) formerly white with the Brethren's 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 honor, that they may receive either white crowns for well-doing, or purple crowns for well-suffering.

5. By suggesting to the Soul the spiritual benefit of distresses. Faith makes the heart not only overcome them, but even glory in them: Being justified by faith,—we glory in tribulations; knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed, &c. Rom. 5. 1, 2, 3, 4, 5. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day: For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal 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. Ignatius said, I am God's wheat; let me be ground by the teeth of wild 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 arm, (saith the Church to Christ,) For love is strong as death, jealousy 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 oil 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 Cyprian) cannot more cast down, then God's 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 renowned Jews by faith overcame the fury, threats and fiery furnace of King Nebuchadnezzar, heated seven times hotter then usual. How victoriously do they express themselves! O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King: But if not, be it known unto thee, O King, that we will not serve thy gods, nor worship the golden Image which thou hast set up, Dan. 3. 16, 17, 18

8. By improving Christ's strength and assistance. All Samson's 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. 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 itself strong by embracing the Elm, the Ivy by clasping the Oak Christ's 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 amiss to a contented man. I know both how to be abased, and I know how to abound: everywhere, 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 terrors of the world. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, 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 conquerors through him that loved us, Rom. 8. 35, 36, 37. When in Christ's might, Christians go out against the world, they go but to encounter with a conquered adversary; they go not so much to Fight, as to Triumph and take the spoil.

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

Faith therefore having respect to the recompense of reward, behaves itself exceeding victoriously against all the tribulations of the world. For,

1. Hence, Faith under deepest sorrows keeps up the heart and spirits of God's children from fainting, 2 Cor. 4. 16, 17, 18.

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

3. Hence, Faith instructs them to judge Christ's reproaches greater riches then any earthly treasures: And the afflictions of Christians far sweeter then the pleasures of sin, which can but be for a season, Heb. 11. 26. Whereupon notably Ignatius, The confines of the world and kingdoms of the earth delight not me at all. It is better for me to die for Jesus Christ, then to reign over the ends of the earth.—For Jesus 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 certain valiant and faithful witnesses of Christ, that had endured great variety of sufferings, thus comforts them against their bonds, fetters, &c. These are not Bonds, but Ornaments: they tie not Christians feet to infamy, but fit them for the Crown. O feet happily bound, which not the Smith, but the Lord shall unbinde! Oh feel happily bound, which are directed by a saving journey to Paradise! Oh feet bound for present in this world, that they may be at liberty with the Lord for evermore!—All this deformity ugly and detestable to the Gentiles. with what splendor shall it be recompensed! This short and secular pain, how shall it be changed for the reward of bright eternal honor!

4. Hence Faith prevails with them to rejoice in their sufferings, and take with joy the spoiling of their goods, knowing in themselves that they have in heaven a better and more enduring substance, Heb. 10. •… 4. Hence that cruel Bishop Bonner, (observing how comfortably the Martyrs suffered) ofttimes 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 mouths, and put you in sacks, and drown you.

5. Hence, in a word, Faith so elevates their spirits above their troubles, That having hope of the glory of God, they even glory in Tribulation, Rom. 5. 2, 3. Hence Alice Driver, Martyr, having at the Stake the Ironchaine put about her neck, said, O Here's a goodly neckerchief, blessed be God for it. Hence Dr. Taylor Martyr, drawing towards the place of execution, leapt as men do in dancing, whereupon being asked by the Sheriff, how he did now, He answered, Well, God be praised, good M ^r . Sheriff. 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 Welc •… me the cross of Christ.— Then after she had touched it with her hand, she came and kissed it, and said, Welcome the sweet cross of Christ; and when the fire was kindled to her, she said, My soul doth magnify the Lord, and my Spirit rejoiceth in God my Savior. Hence M ^r . John Bradford at the Stake took up a Faggot and kissed it, and turned his head to the young man that suffered with him, said, Be of good comfort, brother, for we shall have a merry Supper with the Lord this night. And embracing the Reeds said, Straite is the way, and narrow is the gate that leadeth to eternal Salvation, & few there be that find it. Hence, also, That Blessed Ignatius for gaining Christ in glory, which is the highest reward, thus expresseth himself to the Romans, 〈 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 eat me up, (and not as with others be terrified, so as not to touch them) and if they would not, I would provoke them. Pardon me, I know what is expedient for me, I now begin to be a Disciple. I am solicitous for neither visibles nor invisibles so I may obtain Jesus Christ. Let fire, Cross, and the concourse of wild beasts, the cutting, separating and breaking of my bones, the dissipation of my members, the destruction of my whole body, and the torments of the Devil come upon me, only that I may obtain Jesus 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 die for Christ?

VI.

Doing, or practicing of Righteousness, may be a sixth Evidence of Regeneration. If ye know that he is righteous, ye know that everyone that doth righteousness is borne of him, 1 Joh. 2. 29. And in another chapter; In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness is not of God, 1 Joh. 3. 10. In these two places consider, 1. The Evidence or Sign of Regeneration laid down; Posively, He that doth righteousness is borne of God, Negatively, He that doth not righteousness is not of God. 2. The amplification of this Evidence: 1. By the universality of it: Everyone that doth righteousness,—Whosoever doth not righteousness. 2. By the perspicuity of it: In this the children of God are manifest, ane the children of the Devil. 3. By the ground of it: God regenerating is Righteous; therefore they that are regenerated of God must needs be righteous, the child like the father: New-created according to his image in righteousness, &c. Eph. 4. 24. Now in this 1 John. 3. 10▪ compared with v. 9. Righteousness (as Calvin well observeth) is opposed to sin; and doing or practicing of righteousness, to committing of sin. And therefore in this place, to do righteousness is nothing else but from the heart to fear God, and (so far as human frailty will permit) to walk in his precepts, not in a Legal exactness, which man cannot reach unto; but in an Evangelical uprightness, which God will accept.

So that everyone that leads a truly godly and righteous life, is borne of God. He that lives contrary, is the child of the Devil. For, 1. God's children are predestinate to be conform to the image of Christ, Rom. 8. 29, 30. being elect through sanctification of the Spirit to obedience, 1 Pet. 1, 2. 2. God's 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 God's, 1 Pet. 1. 18, 19. 1 Cor. 6. 19, 20. Luk. 1. 74, 75. 3. They are called unto holiness, 1 Thess. 4. 7. 2 Tim. 1. 9. And created in Christ Jesus unto good works, Eph. 2. 10. 4. Such as are men's persons, good or bad, such will be their works and conversations: Like tree, like fruit. Carnal 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 men's religion is but abominable hypocrisy, Tit. 1. 16.

But how may I know that I truly practice Righteousness, as becomes one that is borne of God?

Answ. They act or practice Righteousness truly who walk in paths of piety and righteousness, for (1.) Matter, (2.) Ground, (3.) Form, and, (4.) End, as Scripture requires of them.

I. Who act or practice 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 practiced, 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 practice Righteousness, who practice things Good, or Indifferent: But they practice unrighteousness, who practice things Evil. Ye are of your father the Devil, and the works of your father you will do, Joh. 8. 44.

II. Who do that which is materially righteous from a right Ground and Principle. Such as are men's Principles within, such are their Practices without, Mat. 12. 33, 34. Jehu 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 completely purified from all sin, which in this life is impossible, 1 John. 1. 8. Thus, Who can say he hath made his heart clean? Prov. 20. 9. But comparatively and respectively purified. So purified, as no carnal man's heart in the world is purified. 1. Purified by the blood of Christ sprinkled upon the heart by way of Justification, Zech. 13. 1. Psal. 51. 7. Act. 15. 9. 2. Purified by the Spirit of Christ; his gracious habits, as principles of purity, being infused. This is by way of Sanctification, 1 Cor. 6. 11. So faith is a principle of purity, Act. 15. 9. He that hath such a pure heart, mingles not with sin, but works it out and separates from it, as honey works out the wax, wine the lees, metal in the furnace the dross. Such regard not iniquity in their heart, Psal. 66. 18. Here's a right ground of righteous practices. Hast thou such a pure heart?

2. A good Conscience, viz. not metaphysically or naturally good; so every man's Conscience is good: But spiritually and supernaturally good. Conscience is supernaturally •… ood, 1. When it is by Christ's blood purged from dead works 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 endeavors to be completely, universally good: In all good conscience, Act. 23. 1. 4. When conscience approves it self good even in the sight of God, Act 23. 1. 1 Pet. 3 21. 5. When upon all this, Conscience gives a comfortable testimony of the Hearts simplicity and godly sincerity, able to support under greatest distresses and afflictions, 2 Cor. 1. 8, 9, 10, 11, 12. Actest thou now from such a good Conscience?

3. Faith unfeigned, without hypocrisy. 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 God's truths revealed, 1 John. 5. 10, 11 and Applying particularly those Truths assented to, John 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 righteousness 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 well performed, when they are done.

1. Spiritually and heartily, with heart and spirit, not with body only. This God requires, Prov. 23. 26. John. 4. 24. 1 Cor. 6. 20. This the godly perform, Rom. 1. 9. Psal. 25. 1. Phil. 3. 20. The carnal, mere corporal service God condemns, Ezek. 33. 31, 32. Mat. 15. 7, 8.

2. Sincerely and uprightly, as in the sight of God, and approving our hearts to him, Gen. 17. 1. as David, Psal. 18. 22. & 66. 18. Paul, 2 Cor. 2. ult. Peter, Joh. 21. 15, 16, 17.

3. Obedientially, because God commands the duty, therefore in conscience and love to the command obedience is performed: as in Noah, Heb. 11. 7. Abraham, Heb. 11. 8, 17, &c. David, Psa. 40 8. &. 119. 143. Paul, Rom. 7. 22.

4. Universally, fully, without reservations and exceptions. Hypocrites may do many things, as Jehu, 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. Zechariah and Elizabeth, Luk. 1. 6.

5. Constantly. Perseverance in well-doing crowns well-doing: true zeal like the fire in the sanctuary never goes out. See Psal. 1. 2, 3. Psal. 92. 13, 14. & 119, 20. Hypocrisy lasts not; like paint or varnish it will wash off, Job. 27. 10 Mat. 13. 20, 21. 1 Joh. 2. 19.

Dost thou practice Righteousness now, Spiritually, Sincerely, Obedientially, Universally, Constantly?

IV. Finally, Who practice Righteousness for right ends, viz. God's glory primarily, 1 Cor, 10. 31. Their own and others spiritual or eternal good secondarily, Mat. 5. 16. 1 Pet. 4. 2, 3, 4. Rom. 2. 7. Low base ends spoil the highest undertakings, as in Jehu 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 . Sign 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 everyone that loveth is born of God, 1 Joh. 4. 7. And further he addeth; We know that we have passed from death unto life, because we love the Brethren: He that loveth not his Brother abideth in death, 1 Joh. 3. 14.

This Evieence of Brotherly love will be more judiciously and comfortably improved, if we consider, 1. The general clearness of it. 2. What Brethren are here intended. 3. Some under-notes or discoveries of this Brotherly love.

I. The general clearness of this Evidence. Experience tells us, that usually the weakest and most timorous Christians, who can find small or no comfort in other Evidences of their gracious state, yet can discern some glimmerings here in their love of the brethren: And this one discovery hath supported many; because they evidently and experimentally feel in their own hearts that they cordially love the Brethren. He that loves his brother (said Augustine) better knows his love wherewith he loves, then his brother whom he loves.

II. What [Brethren] are here intended? Answ. There are (1.) Brethren by Nation, Act. 7. 23, 25. Rom. 9. 3. (2.) Brethren by nature, descended of the same natural 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 supernatural Regeneration, Philem. 16. Here understand Brethren in the last sense, for Brethren by grace; 1. Partly, inasmuch as the same Apostle speaking of this love of these hrethren elsewhere, calls 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 ways.

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 natural enmity betwixt the seed of the serpent and of the woman, Gen. 3. 15. betwixt them that are of the world, and them that are chosen out of the world, John. 15. 19.

2. Whilest we retain our carnal mind and heart which is enmity against God, his laws and ways, Rom. 8. 7. and cannot choose but from this antipathy hate righteousness and supernatural goodness in the Brethren, 1 John. 3. 12.

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

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

1. When we love them as such: The brethren for their spiritual brotherhood, 1 Pet. 〈◊〉 . 17. The Godly for Godliness sake, for God 〈◊〉 them: Christians, for Christianity, for Christ in them: The Saints for their 〈◊〉 , for their Sanctity of person and Con •… rsation. The spiritual children begotten, for their heavenly Fathers sake begetting them, 1 John. 5. 1, 2. When Grace is the principal loadstone of our affection; when for this we love them more, then for Beauty, sweetness of disposition, Birth, Breeding, learning, Wit, Parts, Gifts, Wealth, Honor, or any carnal, worldly Accomplishment whatsoever, then we love the Brethren as right.

2. Hence, When we love and delight inthem above all sorts of people on earth, as the most excellent people. David saith, Thou art my Lord: my goodness extendeth not to she; but to the Saints that are in the Earth, and to the Excellent in whom is all my delight, Psal. 16. 2, 3. Christ himself preferred them that heard the Word of God and kept it, as such, before his natural 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 nearest natural allies whatsoever; and are wont accordingly to esteem them: Paul loved Onesimas converted, as his Son, Philem. v. 10. as himself, ver. 17. yea, as his own bowels, ver. 12.

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

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

5. When we love the Brethren sincerely, unfeigned •… y, really; not only in word & tongue, but indeed and truth, 1 Pet. 1. 22. 1 Job. 3. 16, 17. being ready to express 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. 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 fear 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. God's command, Their Spiritual Relation, Their true Grace: So should their love still continue.

VIII.

Hope and assured apprehension in some measure that we shall be conform to God and to Christ in his glorious appearing, may be an eighth sign of Regeneration. Beloved, now are we the Sons of God; but it doth not yet appear what we shall be: But we know that when he shall appear, 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 Sons 〈◊〉 God. 2. The glorious perfections reserve •… for them for future: For Particular, not ye •… appearing to us exactly, completely; Fo •… General; It shall be a blessed conformity to him, in that full trans-forming Beatifi •… call vision of him at his appearance, which Vision (as Augustine hath noted) excel •… all earthly beauty of Gold, Silver, Woods▪ Fields, Sea, Air, Sun, Moon, Stars, or Angels: surpassing all, because all things hav •… their beauty from it. 3. The precognition, or knowledge which the Regenerate have of this even in this life. We know— Knowledge implies some measure of certainty o •… assurance hereof in God's children in thi •… life. As there are degrees of Faith, 2 Thes. 1. 3. So of assurance; the highest is full •… assurance, Col. 2. 2. Heb. 6. 11. & 10. 22. All the Regenerate arrive not at full assurance: who yet attain certainty. All reach the certainty of the object believed, viz. That the glory promised shall certainly be performed, i •… sure. All reach the certainty or assurance of the Subject believing in some sort, viz. Some, full assurance: Many, Assurance of sense and Evidence: But All reach Assurance of adherence whereby they certainly cleave to, and test upon the promises and the happiness •… 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?

Signs of this knowledge or hope in us of our •… formity to God in glory.

1. Peace with God, and joy in hope of this glory, Rom. 5. 1, 2.

2. Conformity to God in grace: purifying themselves, as God is pure, 1 John. 3. 2, 3.

3. A cheareful disposition to part with any earthly enjoyments for Christ, or to endure any afflictions or persecutions for him, Heb. 10. 34. & 11. 26. & ver. 35, to 40.

4. Leading on earth an heavenly conversation, Phil. 3. 20. Col. 3. 1, &c.

5. Frequent and fervent desires, breathings, groanings, longings after Christ's 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 ourselves as God is pure; may be a ninth or last Evidence of Regeneration. Now we are the Sons of God, but it doth not—And every man that hath this hope in him, purifieth himself, 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 himself as he is pure. In this Evidence of Self-purifying, Note, 1. The act performed, Purifyeth, [ 〈 in non-Latin alphabet 〉 ] A metaphor either from Goldsmiths purifying metals from dross, or from the Ceremonial purifications in time of the Law: denotes regenerate persons cleansing themselves more and more from corruption. 2. The object about which this act is to be exercised, Themselves; viz. not only their outsides, or only their minds, &c. but theirwhole man, soul and body, and consequently their whole conversation: They would be clean throughout. 3. The Rule or pattern of this act, according to which, in some imperfect resemblance, he purifieth himself, viz. God's purity, As God is pure. See, 1 Pet. 1, 13, &c. Augustine hath well observed, that the word [As] here, is not a note of Parility or equality, but of Resemblance and similitude: of quality, rather then of equality. As there is a Similitude betwixt the face it self, and the image of the face in the Glass; but no Equality. 4. The Ground, or Motive inciting the Regenerate to this self-purifying, viz. Hope of glory. Presumption, security, &c. purify not, Deut. 29. 19. Luke. 17. 26, &c. Hope doth; No unclean thing can enter into the Heavenly Jerusalem, Rev. 21. 27. therefore they that hope for heaven, cleanse themselves, that they may be fit to enter. Augustine saith well, The vessel must be cleansed of Vinegar, that God may fill it with Honey. If thou art full of Vinegar, 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 Signs of Self purifying, as God is pure, viz.

1. Frequent washing themselves in the Fountain opened for sin and uncleanness, viz. in the purifying blood of Christ by Faith and Hope as instruments applying Christ crucified, Zech. 13. 1. Heb. 9. 14. Psal. 51. 7. Whom God hath set forth to be a propitiation, through faith in his blood, &c. Rom. 3. 25.

2. Maintaining a constant spiritual combat by Faith, Hope and other Graces of the Spirit, against the flesh: and so by the Spirit mortifying the deeds of the flesh daily, crucifying the flesh with the affections and lusts, Gal. 5. 17. compared with, Rom. 8. 13. and, Galat. 5. 24, 25. Thus Hope as an inward Principle works out pollution and corruption, as being repugnant thereunto. As good honey separates, and works out the dross. A pure heart mingles not with corruption, Ps. 66. 18.

3. True endeavors to purify both soul and body, person and conversation from all corruption universally both in kind and degree. Let us cleanse ourselves from all silthinesse of flesh and spirit, 2 Cor. 7. 〈◊〉 . Hypocrites can wash the outside of the cup or platter, but inwardly they are full of extortion and excess, Mat. 23. 25, 26. can forsake some, not all corruptions.

4. Consciencious improvement of the Word for self purifying. The Word hath a purifying faculty in it. Ye are clean through the word that I have spoken to you, John 15. 〈◊〉 . The Word purifies, 1. As an Antidote against sin, Psal. 119. 11. 2. As a Lamp discovering the spot, Rom. 7. 7. 3. As a star conducting to Christ the fountain of purifying, 1 John 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 self-purifying, 2 Cor. 7. 1.

5. Contented bearing of heaviest afflictions, so that sin may be purged out, Psal 119. 67, 71. Such can say, Lord, humble me, break me, bruise me, do anything with me, that I may be more holy, less sinful.

6. Fervent desires and prayers for thorough purity. Cleanse thou me from secret faults, Psal. 19. 12. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter then snow, Psal. 51. 7. Hence, how often do the Regenerate long to be dissolved and to be with Christ, that they might never sin more, but have all spots and wrinkles wiped away for evermore.

I.

HAving an Unction from the Holy one, teaching us all things. They went out from us, but they were not of us:—But ye have an Unction from the Holy one, and ye shall know all things.—The Anointing which ye have received of him, abideth in you, 1 John 2. 19, 20, 27. For clearing this Evidence, consider herein: 1. How the Apostle brands some for their Hypocrisy, discovering it self 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 chaff mingled with the wheat, is wheat; when the fan comes, the chaff flies away. 2. How the Apostle commends those to whom he wrote, opposing them to these Hypocriticall Apostates, as having the Anointing of the Spirit from Christ abiding in them, and teaching them all things. These then having this Unction from the Holy one teaching them all things, are of the number of God's people: inasmuch as they here stand opposed to them that were not of God's 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 oil wherewith Christ was anointed above all his fellows, Kings, Priests, Prophets, Members, Psal. 45. 7. with Acts 4. 27. & 10. 38. his fellows then had some of this anointing, John 1. 14, 16. 2. The Fountain whence this Unction flows to them, viz. from the Holy-one, i. e. Christ. An allusion (thinks Calvin) to the Sanctuary, whence the oil was fetched to anoint the Priests. And Daniel describes Christ's coming to be the proper time for anointing the most Holy, Dan. 9. 24. 3. The Receptacle of this unction from Christ in whom it should abide; ye have an unction.— 4. The effect of this unction upon them, Teaching them all things, viz. All things necessary to salvation. If now we have this unction from Christ, teaching us all things, we are of the people of God.

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

1. When this unction the Spirit teacheth us with a Scripturr-knowlede, not with Enthusiasmes; or orher by-ways. 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, John 14. 17.

2. The Spirits teaching is clear and certain in necessaries to salvation, Prov. 22. 20, 21. John. 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 man's Spirit, I am. 3. 13. Psal. 25. 9. for it manifests still more and more ignorance and sin, Eph. 5. 13. Carnal knowledge swells, puffs up, 1 Cor. 8. 1.

5. The Spirits teaching floats not only 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 John. 4. 8. 1 Pet. 1. 8.

6. The Spirits teaching is, Practical. Brings not only to knowing, but to doing. It is very effective, alters and changes a man wonderfully; and diverts his course from sin, to sanctity. See Ephes. 4. 20, 21, 22, 23, &c. 2 Cor. 3. 18. Job. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. I am. 3. 17. Ier. 22. 16.

7. The Spirits teaching makes men come to Christ, and believe in him, Joh. 6. 44, 45. Make it evident thou comest to Christ, believest in him, thou art taught most effectually.

Finally, The true teaching of God's Spirit wonderfully strengthens and preserves against temptations and snares, Prov. 24. 5. See Prov. 2. 10, 11. compared with verse. 12. 15, 16.

Search, and consider; hath this Teaching Unction thus illuminated and instructed thee? doubtless thou art of the number of God's Church taught of God.

II.

The Testimony of an upright Heart, or Conscience touching our real and true love of the Brethren. My little children, let us not love in word, neither in tongue, but indeed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us. God is greater then our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God, 1 John 3 18, 19, 20, 21. Here are, 1. An exhortation to real and true Brotherly love, ver. 18. 2. A Demonstration hereby that we are of the Truth, viz. Borne of God, who is Truth; or, Having the truth of God in us, ver. 19 3. The Confirmation of this Evidence; By the testimony of our conscience concerning it, in the sight of God, and shall assure our hearts before him, verse 19. This is further streng •… hened by arguing from the double act of a well-guided conscience, viz. (1) Accusing, If conscience condemn us for not lo •… ing the brethren truly, or for any other thing, much more will God condemn us, ver. 20. (2.) Excusing, If Conscience clear us, we have confidence towards God, viz. that we are of the Truth.

The Testimony of our heart and Conscience for us, or against us, is most Comforting, or corroding. How was Judas tortured with an accusing conscience! Matth. 27. 3, 4, 5. How was Paul in deepest trials supported with an excusing conscience? 2 Cor. 1. 12. The Heathen could say, A clear conscience is as a wall of Brasse. The Proverb saith, A good conscience is a continual feast. With this Augustine comforted himself against Secundinus the Manichee, who aspersed him, saying, Think thou of Augustine what thou pleasest, so conscience only accuse me not in the sight of God. Canst thou now in thy conscience oppeale to God about thy love of the brethren, as sometimes Peter about his love of Christ, Lord, thou knowest all things, thou art greater then my conscience, thou knowest that indeed and in truth I love thy children? Hereby thou mayest know that thyself art of the truth.

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

III.

Finally, Perseverance with the faithful in Christ and in the truth. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: But they went out, that they might be made manifest that they were not all of us, 1 John 2. 19. He speaks of Ebion, Cerinthus, and such like Anti-Christian Heretics, who apostatizing from Christ and his truth, departed from the Church. They were once in the Church, but never truly of the Church, for then they would have persevered. Their Apostasy therefore evidenced their Hypocrisy. Whereas contrariwise, Perseverance is a sure Argument of our Sincerity, and that we are indeed anointed with the Spirit of truth. The anointing which ye have received of him, abideth in you; and ye need not that any man teach you: But as the same anointing teacheth you of all things, and is truth, and is no lie: And even as it hath taught you, ye shall abide in him, 1 John 2. 27. In which words as the Apostle testifies, that they shall persevere in Christ, that are truly taught by the anointing, which is truth and no lie: So he declares, that they were never of the true number of God's people, that through heresy and schism depart from the Communion of the Church and the Faithful; As Jude intimates, These be they who separate themselves, sensual, having not the Spirit, Jude verse. 19. False rotten Professors will thus Apostatize, but true sound members will persevere in the truth with the faithful, for Reasons formerly alleged.

Dost thou now backslide and separate through heresy or schism, from communion with the true Church of Christ? How canst thou think thyself to be of the true number of God's people? Notably Cyprian, Whosoever separated from the Church, is joined to an adultorous Church, is separated from the promises of the Church. Nor shall he come to the rewards of Christ, that leaves the Church of Christ. He is an Alien, he is profane, he is an enemy. He cannot have God for his Father, that hath not the Church for his Mother. If any could escape, that was without Noah's Ark: then may be escape that is without the Church. And afterwards he adds; Let no man think that the good can depart from the Church. Wind blows not away the wheat; nor doth the tempest subvert the well-rooted Tree, vain chaff is blown away with the wind, invalid trees are torn up with the whirlwind. These John the Apostle execrates and smites, saying, They went out of us, &c. Hence heresies have often been, and are, whilst a perverse mind hath not peace, whilst a discording perfidiousness holds not Unity.

I.

ACtuall interest in, and enjoyment of Jesus Christ, is an Evidence we are partakers of supernatural and eternal life. This is the Record that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son, hath not life, 1 John 5. 11, 12. Life is the sweetness of enjoyments; Eternal life, the best of lives that creatures can possess: Of this eternal life here are laid down, 1. The Primary Fountain of it, viz. God and his free grace. 2. The Mediatory Receptacle or Treasury, wherein God hath seated this eternal life for us, viz His Son 3. The way of conveyance of this life from Christ to us, viz. By having the Son. They have Christ, that believe in him, Joh. 1. 12, 13. They have him not that believe not in him. So they that believe in Christ have Christ: They that have Christ and actual interest in him, have eternal 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 natural Christless condition are dark, yea, darkness itself, Acts 26. 18. Eph. 5. 8. yea, dead in sin. Eph. 2. 1. Consequently from both these, they that have the Son, which is light and life, must needs have light and life. Now they have the Son that believe in him.

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

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

1. A true inward Covenant-right, Claim or Title to him, by spiritual union to him. Covenant and promises tender Christ, and that upon conditions Evangelical, John. 3. 16. Luk. 9. 23. Faith receives Christ tendered upon his own terms, John 1. 12. As Saul converted, for Christ denied himself, and all things, Phil. 3. 7, 8. Took up his Cross daily, 2 Cor. 11. 23, to the end, and followed Christ, 1 Cor. 11. 1. Now Christ being thus received, Christ and the Soul are thus united. Faith eats Christ, and assimilates the believer into his nature. Faith unites to Christ, so that he who is joined to the Lord, is one Spirit, 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ, and spiritual union to Christ?

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

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

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

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

4. They walk 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, 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 consorme to the image of his Son, that he may be the first-borne among many brethren, Rom. 8. 29. Conformity to Christ is either. (1.) In his gracious image, viz. in righteousness and true holiness, Eph. 4. 24. (2.) In his glorious image, viz. when we shall be like him in glory, Phil. 3. 20. 1 John 3. 2, 3. (3) In his afflicted image, viz. when we suffer with him, and for him, Rom. 8. 17. John 15. 18, to 22. and when we suffer for righteousness with Patience, Meekness, &c. as he suffered, 1 Pet. 2. 21. to the end. Are we thus conform indeed to the Son? then we have the Son Jesus Christ, and live by him.

II.

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

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

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

I.

FIrst, The real and sincere keeping of God's Commandments, evidenceth that we know God, and Jesus Christ aright. Hereby we do know that we know him, if we keep his Commandments. He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him, 1 John. 43, 4. This note is laid down, (1.) Affirmatively, and (2.) Negatively. He that keeps his Commandments knows him; yea, knows that be knows him. He that keeps not hi •… Commandments knows him not, yea, he lies if be saith he knows him. David concluded, He had more knowledge then his enemies, then the Ancients, then his Teachers, and all because he kept God's Commandments, Psal. 119. 98, 99, 100. They that truly know God cannot choose but keep his Commandments. For they know. (1.) The Authority of God commanding to be supreme, I am. 4. 12. (2.) The holiness, justness and goodness of God's laws commanded, Rom. 7. 12. (3.) The greatness of God's rewards in keeping of them, Psal. 19. 11. Deut. 28. 1, to 15. (4.) The seventy of God's wrath, against the willful 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 Commandments.
• 3. Signs of this keeping God's Commandments.

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 Son, Matth. 11. 27. In the life to come all the Elect shall thus know God, 1 John. 3. 2.

2. Nor true nor perfect, (in reference to him that knows,) but dubious, uncertain, hypocritical, and common to Reprobates, which is rather an opinion, then a knowledge of God, 1 Cor. 〈◊〉 . 14.

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

Here understand the last sort of knowledge.

II. Keeping of God's Commandments flows originally from the true knowledge of God, For we so far act as we affect or love, we so far love as we know. Hence from this threefold knowledge, ariseth a threefold obedience, viz.

1. Both true and perfect: Only by Christ on earth, by Saints and Angels in heaven, Phil. 2. 8. Mat. 6 10.

2. Nor true nor perfect, as the obedience of hypocrites and carnal men; who if they sails not in the matter of obedience, yet they still fail 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 main disposition of their hearts upright and unfeigned, (notwithstanding there be some gradual infirmities and imperfections,) As Zachariah, and Elizabeth walked in all the Commandments of God blameless, Luk. 1. 6. Here understand this third sort of keeping God's Commandments, to be a sign of true knowledge of God.

III. Signs of true keeping God's Commandments, whence we may know that we truly know God.

1. The Law and Commandments 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 Commandments without; As a Book written answers to his mind that writes it; As the impression on the wax, answers to the character engraven on the Seal, &c.

2. The inward man, viz. the sanctified mind and will, and the fixed disposition of them, delight in the Law and Commandments of God, (though that other law in the members rebel against it,) Rom. 7. 18, 21, 22, 23, 25. How did David delight in God's laws! Psal 119. 97. Delightfull loving, cordial obedience is the truest keeping of God's Commandments. They are far from keeping God's Commandments, whose minds are enmity against God's Law, Rom. 8. 7.

3. Turning from every evillway, for the keeping of God's Word, Psal. 119. 101.

4. Obeying God's Commandments Evangelically, for substance and circumstance, as he requires.

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

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

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

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

5. Universal unlimited respect to all God's Commandments; one as well as another, Psal. 119. 6. I am. 2. 10, 11. As Caleb, Numb. 14. 24. As Zachariah and Elizabeth kept all, Luke 1. 6.

6. Constancy and Perseverance in keeping God's Commandments, Psal. 1. 2, 3, and 119. 20. I have inclined my heart to do thy statutes always unto the end, Psal. 119. 112.

II.

Secondly, Not sinning or Denial, renouncing of sin aright, evidenceth we know God aright. They that commit sin, are grossly ignorant of God. Whosoever sinneth, hath not seen him, neither known him, 1 Joh. 3. 6.

This particular of [not sinning] as the property of the regenerate: Together with the distinctive differences betwixt the sinning of the regenerate, and of unregenerate persons, See fully opened, Chap. 2. Evidence 3. pag. 29, to p. 60.

III.

Thirdly, A right entertaining, and hearkening to the true Apostolical doctrine, is a notable evidence of the true knowledge of God in us; as the listening to false Teachers and doctrines rejecting the true, is a sign of ignorance of God, and of a carnal state, They, (viz. Anti-Christian Teachers, v. 3.) are of the world: therefore speak they of the world, and the world heareth them: We are of God: He that knoweth God, heareth us; He that is not of God, heareth not us: Hereby know we the Spirit of truth and the spirit of error, 1 John 4. 5, 6.

Signs of right entertaining and hearkening to true Apostolical doctrine.

1. When we entertain their doctrine discerningly, distinguishing and discriminating by help of Scriptures, their sound doctrine from all unsound opinions, divers and strange Doctrines of false teachers, Heb. 5. 14. 1 John. 4. 1. Act. 17. 11. Rev. 2. 2.

2. When discerning their doctrine, we entertain it believingly, the Word being mingled, contempered, or united with faith in the hearers, Heb. 4. 2.

3. When we entertain it readily, with all readiness of mind, Act. 17. 11.

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

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

6. When we entertain it obedientially; obeying from the heart that form of doctrine unto which we are delivered, Rom. 6. 17. being conformed, yea, transformed by the doctrine received, yielding professed subjection to the Gospel, 2 Cor. 9. 13.

7. When we so receive it as to retain it firmly, not leaking, or letting it slip, Heb. 2. 1. 1 Thes. 5. 20, 21.

IV.

Finally, Mutuall, Reciprocall, Brotherly love, Evinceth that we know God aright. Beloved, let us love one another, for love is of God: and everyone 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 child of God. For 1. He that loves his brother, is borne of God, 1 John 4. 7. and 3. 10, 14. and he that is borne of God, among other graces infused, hath illumination whereby he knows God. 2. He that loves his brother truly, knows God's image in his brother, how lovely it is in him, and therefore loves him, 1 John 5. 1. 3. He that loves his brother, knows God's Authority in his Command. And this Commandment we have from him, that he who loveth God, love his brother also, 1 Joh. 4. 21.

Signs of true brotherly love, See in Cap. II. p. 168, to 173. and Chap. 8. throughout.

I.

FIrst, Our true love to God, flows from God's love to us. Love breeds love as naturally as light breeds light, and fire breeds fire. We love him, because he first loved us, 1 John 4. 19. All equity, (saith Bernard) dictates, that the beloved should love the lover. Had not God first loved us, we should never have loved him, being naturally God-haters, Rom. 1. 30. and, 8. 7. But when once God pleaseth to shed abroad his love in our hearts, Rom. 5. 5. giving us some sense or taste of his love to us, viz. of his Electing love, Rom. 9. 13. Col. 3. 12, of his Redeeming love; Gal. 2. 20. Rev. 1. 5. of his Regenerating love, Tit. 3. 4, 5, 6. of his Adopting love. 1 John 3. 1, 2. &c. How can we choose but love him again, and love him much? Luk. 7. 47. I desire to love thee, (said Bernard) and love to desire thee, O amiable Lord, most worthy to be beloved. And thus I run to apprehend that wherein I am apprehended, viz. That I may perfectly love thee at last, who hast loved us first. But how or wherein did God love us first, he expresseth thus, saying, Whatsoover he did, whatsoever he spake on earth, to reproaches, spittings, buffetings, Cross and the grave, was nothing but God's language to us in his Son, by his love provoking and stirring up our love.

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

Signs of God's special love, of Christ's peculiar love actually applied to us.

1. Is this love of God shed abroad in thine heart by the holy Ghost, that thou hast an inward cordial experimental taste of God's love? Rom. 5. 5.

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

3. Hath this love of God adopted thee, that thou art numbered among the Sons of God? 1 John. 3. 1, 2.

4. Hath this love of God sanctified 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, contstrain, and even compel thee to be cheerfully serviceable to him in thy place and calling? 2 Cor. 5. 13, 14, 15, 16.

II.

Secondly, The rejecting or casting out of base sinful servile fear; evidenceth our true love to God and Jesus Christ. There is no fear in love, but perfect love casteth out fear: because fear 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. Fear may be considered, either,

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

2. Subjectively, As fear is subjected in us; Thus fear denotes, 1. The natural affection, or Passion of fear. Arising upon some apprehension of some evil as imminent, and hardly to be avoided. This fear is in it self, neither morally good nor bad: but as sanctified or mixed with diffidence, &c. Meer human fear was in Christ, yet without sin, Heb. 5. 7. Love casts not out this fear: for that were to put off human nature. 2. Fear the sanctified affection, whereby the Saints are afraid to offend God their heavenly Father, for his mercy, goodness, &c. through the love and reverence they bear to him for his eminency, and to true piety, Psal. 130. 4. and this fear springs from love, 3. A sinful servile slavish fear, whereby we inordinately, slavishly fear either God, Rom. 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 8. 15. as the Samaritans for his Lions, 2 King. 17. 25, 32, 33, 34. or the creature, Matth. 10. 28. This is the fear that love casts out. Love hath boldness and confidence in it; fear is full of diffidence and cowardliness. Hath thy love to God cast out this base fear? that's love indeed.

Signs that Hagar is ejected, that slavish fear is cast out.

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

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

3. The souls pacification by justifying faith. This allays tumultuous fears. 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 awful religious fear of God, swallowing up base fears of the Creature, Mat. 10. 28. Isa. 8. 12, 13.

5. Magnanimous courage and resolutions from love and zeal 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 been the love of Saints and Martyrs to Christ, that they have not feared to own and confess Christ in worst of times; nor feared to go with Christ both into prisons, and to death. Who will flee persecution, (said Tertullian) but he that fears? who fears, but he that doth not love? And elsewhere, He that fears to suffer, cannot be his that suffered: but he that fears not to suffer, he is perfect in God's love.

III.

Thirdly, Not loving the world, nor the things that are in the world, excessively, inordinately; discovers the love of God planted in our hearts. Love not the world, neither the things that are in the world: If any man love the world, the love of the Father is not in him, (viz. neither Passively: He is not beloved of the Father: nor Actively, He loves not the Father) 1 John 2. 15, 16. For, 1. God and the world, are two such contrary Masters, and each of them are so able to take up the whole man, that they cannot be intensively loved both at once, but the love of the one will prove the hatred of the other, Matth. 6. 24. I am. 4. 4. 2. God requires our whole love to himself, Luke 10. 27. and he is so jealous a God that he can endure no corrival with himself, in our hearts and affections. Excellently Bernard, The Spirit of Christ hates the lover of the world, flies from him whom he knows to love anything 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 equal 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 himself.

Wouldest thou know whether thou lovest God truly? Search then whether thou lovest not the world inordinately.

Signs 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-eagerness of our hearts after them when we want them, discovers it self in,

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

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

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

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

5. Pursuing after worldly shadows, more then after the Kingdom of God and his righteousness, 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, whilst we have them, setting our heart on them, Psal. 62. 10. evidenced by

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

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

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

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

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

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

IV.

Fourthly, Keeping of the Commandments of God, and that cheerfully, 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 Commandments, and his Commandments are not grievous, 1 John 5. 3. To this purpose said Clement Romanus, (the Apostles Companion, Phil. 4. 3.) He that hath love in Christ, will keep the Commands of Christ. And Bernard sweetly seconds him; By this may be known the love of Christ, if a man keep the Commands of Christ. He that hath my Commandments and keepeth them, he it is that loveth me. Who hath them in memory, and keeps them in life: who hath them in doing, and keeps them in persevering. Or, who hath them in words, and keeps them in manners: or who hath them in hearing, and keeps them in doing, he it is that loveth me. For many have the Lord's 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 Commandments, as the singular touch-stone of our love to him, exhibition of work, is the probation of love, John 14. 15, 21. Therefore if we keep not his Commandments, he will accept no love from us. 2. Love is obediential; the nature of true love to God, carries it spontaneously to the keeping of the Commands of God, Rom. 13. 8, 9. 3. Love is a lively cheerful Principle; what love acts, is acted without grievousness. It delights in doing anything 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 cheerfully 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 Commandments grievous to thee?

Signs of true keeping God's Word and Commandments. See Cap. V. Sign I. p.

Signs that his Commandments are not grievous to us.

I. When we have a dear and precious account of God's Word and Commandments, esteeming them more then our necessary food, Job 23. 12. sweetert hen honey and the honey-comb, Psal. 19. 9. and 119. 103. beyond great spoil, 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 judgments at all times, Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart, I delight to do thy will, Psal. 40. 8.

III. When it cuts and wounds our spirits, that others break God's Laws, Psal. P19s 53, 136, 139.

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

1. Willingly, will voluntariness 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 Commandments, Psal, 119. 60.

5. Constantly, Psal. 119. 20. I inclined mine heart to perform thy statutes always, even unto the end, Psal. 119. 112. Many begin, few persevere. They that thus behave themselves to God's Word and Commandments, count not his Commandments grievous, but joyous.

V.

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

1. The evidencing of true brotherly love, 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. God's exemplary love; God hath so loved us! shall we not then love one another? 4. God's Image is engraven upon his chiidren; therefore if we truly love the Father, we cannot choose but love the Fathers Image in his Children. Hence Bernard calls the love of God and of our Brethren, the two wings whereby the soul flies up to heaven. Love hath two wings, the right wing is the love of God: the left wing is the love of our neighbor. No man can fly to heaven with one wing. Why? because the love of God alone, without the love of our neighbor, or of our neighbor alone, without the love of God, avails not for attaining eternal happiness. Take thou both these wings, the love of God, and of thy neighbor, that thou mayest fly freely in well-doing, and come to the Country of the heavenly Kingdom.

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

I.

FIrst, The Holy Spirit of God and of Jesus 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 metaphorical expressions, denoting the sweet spiritual Communion betwixt God and us. For they that abide and dwell with one another, have fellowship together; but they that abide and dwell in one another, they have a more immediate and intimate Communion with one another: And thus it is betwixt God and his people.

How do we know and discover this our Communion with God by his Spirit given us?

Answ. His Spirit given us makes us know this many ways, viz.

1. As the inward, immediate, efficient cause of this Divine Communion with us. For, (1.) God dwells in us by his Spirit, Eph. 2. 22. (2.) Christ supplies his corporal absence from his Church by his Spirit, John. 14. 15, 17, 25, 26. and 16. 7, 8.

2. As an Anoynting teaching us all things, 1 John 2. 27. Revealing to us the things given us of God, 1 Cor. 2. 12. And illuminating us with light to receive them. Sometimes the Spirit evidences our fellowship with God, by such a clear, bright and immediate Ray, that it wonderfully assures us hereof, John 14. 21, 22, 23.

3. As a witness with our spirits, Rom. 8. 15, 16. And when the Spirit testifieth, (saith Chrysostom) what ambiguity remaineth?

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

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

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

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

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

1. We are, or have been effectually convinced by the Spirit of our own Natural misery; and of Christ's Supernatural Al-sufficiency to remove it, John 16. 7, to 12.

2. We are washed and sanctified by the Spirit, 1 Cor. 6. 11. mortifying the old man, vivifying the new man in us, Rom. 8. 13, 11.

3. We are acted, guided, led by the Spirit of God, Rom. 8. 14. That is to say, We make him the Guide and Governor of our whole life. As Oecumenius hath well interpreted in.

4. We mind the things of the Spirit, Rom. 8. 5. Our Thoughts, Projects, Contrivements, Ponderings, &c. do habitually fix here.

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

6. We combat by the Spirit against the flesh, Galat. 5. 17.

7. We are strengthened for every good word and work, with might in the inner man by the Spirit, Eph. 3. 16. Col. 1. 10, 11. And in particular by the Spirit we are notably enabled unto prayer, against all our infirmities, Rom. 8. 15, 26, 27.

II.

Secondly, The true abiding of the ancient Primitive Truth and Doctrine of Christ in us: So that we are not carried aside to unsound new-fangle opinions; notably discovers our Communion with God. Let that therefore abide in you: which ye have heard from the beginning: If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father, 1 John 2. 22, 23, 24. That which ye have heard,] viz. that Doctrine, that truth that hath been preached to you. From the beginning,] viz. from the beginning of the Doctrine of the Gospel by Christ, his Prophets and Apostles. We are not to heed what others have done or believed before us, but what Christ hath commanded us to do and believe who is before all. All novelties in Doctrine are to be censured by primitive truths, and brought to the ancient standard, [from ehe beginning it was not so,] for their regulation.

Now the abiding of the Primitive Doctrine of Christ in us, evidenceth our conti •… ance in Father and Son, and so our Communion with them. For, God is truth, Deut. 32. 4. Christ is truth, John 14. 6. The Spirit is truth, 1 John 5. 6. Yea, God is absolutely the first truth, cause of all truth in the world: therefore he that abides in truth which was from the beginning, truly and sincerely hath Communion with God, 2 John 9.

Signs 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 conscientious care to do nothing against the truth, but anything for the truth, 2 Cor. 13. 8. 2 John 10, 11.

3. An earnest contending for the faith once delivered to the Saints, Jude 3. Not for new up-start doctrines, and new coined opinions.

4. A bearing witness to the truth both verbally and really in worst of times, and against greatest of dangers. As did Paul, Phil. 1. 17. The Angel of Pergamos, Rev. 2. 13. yea, Jesus Christ himself bore witness to the truth to the death, John 18. 37.

III.

Thirdly, True confessing that Jesus is the Son of God, is an evidence that such have Communion with God. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God, John 4. 15.

Doubt. But how can this be? devils confessed Christ to be the Son of God, Mark 1. 24. Luke 4, 34, 41. yea, hypocrites may confess Christ, Matth. 7. 22, 23. yet neither hypocrites nor devils have, nor can have communion with God.

Answ. There's a double confessing that Jesus is the Son of God, viz.

1. Dogmatical, arising merely from the Assenting act of faith, that believes the truth of God's Record, or revealed Word touching Jesus Christ; that Scripture is true, and that Jesus is the Son of God, the true Messiah promised in the Scripture. Thus Devils and Hypocrites may confess Christ formally, dogmatically, in words, Tit. 1. 16. and in opinion they know him, Luke 4. 41. But this Assenting, knowing, or confessing of Christ, may be without all Communion with God and Christ.

2. Fiducial, arising not only from the Assenting, but also from the Applying act of faith: Confessing Christ with confidence, and trust in him for salvation, thus hypocrites and devils cannot confess him, This is here meant.

He that fiducially thus confesseth Jesus Christ,

1. He assents to the truth of all God's Record touching Christ, 1 John 5. 10, 11.

2. He applies Christ to himself, rests and lives upon him according to that Record, John 1. 11, 12. Gal. 2. 20. Peter (as was formerly noted out of Augustine,) confessed Christ, that be might embrace him: the devils confessed him, that he might depart from them. It is one thing to confess Christ to retain him; another to repel 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 Commandments. This is (saith Cyprian) to be a true Confessor of the Lord, this is to be a Martyr of Christ, to keep the solid firmness of his truth inviolate in all things: not to be a Martyr for the Lord, and endeavor to destroy the Precepts of the Lord.

4. He confesseth Christ, even unto sufferings and unto death, Acts 20. 23, 24. & 21. 13. Revel. 2. 13. In this regard, Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time, That among the various and exquisite torments of the secular power, the body being tortured, tormented and butchered, yet they confessed Christ with a free, though a departing spirit.

IV.

Fourthly. Not doing or practicing of sin, is a sign of Communion with God. Whosoever abideth in him, (there's Communion with God,) sinneth not; whosoever sinneth hath not seen him, neither known him.—He that committeth sin, is of the devil, for the devil sinneth from the beginning, 1 John 3. 6, 8. Consider now whether thou art a Practioner in sin.

Signs of doing or practicing of sin, as also what a vast difference there is betwixt the sinning of the regenerate and the unregenerate; See in Chap. II. Sign. III. p. •… 9, to. 60.

V.

Fifthly, Unfeigned lobe to God, and dwelling therein, discovers to us our true 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 Sign not only of God's cohabitation with us, but of his and our mutual inhabitation in one another, There's Communion. Habitual dwelling in the love of God, must needs be an indication of our Communion with God. For, 1. Our true love to God denotes a Reciprocation of mutual affections betwixt God and us; For we love him, because he first loved us, 1 Joh. 4. 19. 2. Our true love to God implies consequently, a Reciprocation of the genuine fruits and effects of love mutually. God loves us, and redeems, calls, adopts, sanctifies justifies, glorifies us; we love God, and trust in him, fear him, obey him, &c. both these import spiritual communion with God.

Admirably speaks Bernard of this love and this communion. Love makes thee the house of the Lord, and the Lord thine house. Love is an happy artificer, which can make such an house for its Maker. This house consists not of lime and brick, nor stone nor wood, nor gold, nor silver, nor precious stone. It surpasseth all gold and silver. Honey is but wormwood to its sweetness.—In this house the blind have sight, the lame walk, the crooked are made straight, the infirm have health, the dead have Resurrection, and all enterers happiness.

But how may we know that we truly dwell in God's love?

Answ. By these ensuing Signs, 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 anything at his Command, John 14. 15, 21, 23. 1 John 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 anything for his glory, Cant. 8. 6, 7. Acts 20. 23, 24. & 21. 13.

5. When we love him continually, in incorruption, (as the Original signifies,) Eph. 6. 24. when our love is like heart of Oak, or Cedar, will not worm eat, rot or putrefy, but constantly persevere incorruptible.

VI.

Sixthly, Walking in light and not in darkness, evidenceth our Communion with God.— God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, 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 Jesus Christ, his Son cleanseth ne from all sin, 1 John. 1. 5, 6, 7.

There's (1.) A darkness of gross ignorance and error, Eph. 4. 18. (2.) A darkness of sinfulness, 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 vain for such to pretend they have Communion with God.

Signs of walking in light, not in darkness.

1. When we are effectually translated from darkness to light. This is presupposed; for till a man be brought from natural state of darkness, 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 Armor of light, Rom. 13. 12, to the end. When we bring forth the fruit of light, (as some Original Greek Copies read it) Eph. 5. 9.

3. When we shun all fellowship with works of darkness 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 Captain, Heb. 2. 10) walked, is a further discovery of our fellowship with God and Christ. He that saith he abideth in him, ought himself also so to walk even as he walked, 1 John 2. 6. To walk as Christ walked, is to imitate Christ, to follow Christ; or as Oecumenius well expresseth it; so to live and behave ourselves in our life, as Christ did. To rectify our life according to Christ's course. Christ's actions were either, 1. Acts of divine power, as his miracles, turning water into wine, John 2. 7, &c. walking on the sea, Mark. 6. 48, •… 9. Raising the dead, John 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, John. 10. 15. Giving of the Spirit, John. 20. 22. Acts 2. Appointing his own officers in the Church, Eph. 4. 7, 10, 11. 4. Moral Acts, appertaining to the common nature of sanctification, as Mat. 11. 29. Eph. 5. 2, 3, 25. Or at least bottomed upon a moral consideration and ground, as in John. 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, inoffensively, both before God and man, Heb. 4. 15. and, 7. 26. Isa. 53. 9. Many took offense at Christ, Mat. 15. 12. Mark 6. 3. but Christ gave them no offense. 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 self-denyingly. Though he was rich, yet became poor for our sakes, 2 Cor. 8. 9. If it be possible, let this cup pass 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. John. 4. 34. Heb. 5. 8, 9. He became obedient to death, even the death of the Cross, Phil. 2. 8. He was so obedient, [ut vitam perdidit, ne obedientiam perderet] that he lost his life, that he might not lose his obedience. Our Savior (said Bernard) preferred this virtue of obedience before his life, choosing rather to lay down his life, then not to fulfil his obedience:

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

7. Walked most lovingly, tenderly, and compassionately towards poor sinners to win them and save them, Luk. 4. 18, 19, 20, 21. Mat. 12. 19, 20. and 11. 28, 29, 30. Luk. 7. 37, to the end.

8. Christ walked most spiritually and heavenly. He lived on earth, as if he had been still in heaven; Extracted heavenly contemplations, and spiritual lessons, from all sorts of earthly objects and occasions presented before him, John 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 Commandments discovers our communion with God. Whoso keepeth his word, in him verily is the love of God perfected. Hereby know we that we are in him, 1 Joh. 2. 5. And this is his Commandment, that we should believe on the Name of his Son Jesus 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.

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

Signs of true believing in Jesus Christ, See in Chap. 2. Sign 2. p. 23, to 29.

Signs of the brethren's true love to one another, See in chap. 2. Sign 7. p. 168, to 173. and, chap. 8. throughout.

IX.

Lastly, True brotherly love, is a sign of our Communion with God. For we love our brethren for God in them, that begat them, 1 John 5. 1. we love God, because he first loved us, 1 John 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. Sign 7. p. 168, to 173. and chap. 8. throughout.

I.

FIrst, True spiritual knowing of God. Beloved, let us love one another; for love is of God: and everyone 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. Everyone 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 God's Commandments. By this we know that we love the children of God, when we love God and keep his Commandments. For this is the love of God that we keep his Commandments, and his Commandments are not grievous, 1 John 5. 2, 〈◊〉 .

Evidences of keeping God's Commandments, See in Chap. 2. Sign 6. p. 162, to p. 168. and Chap. 6. Sign 4. p. 208, to 212.

IV.

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

Formal, verbal, complemental love to the brethren is vain, I am. 2. 15, 16. yea, abominable hypocrisy. Christ loved us really, when he so loved us as to die for us: and Christ's real love to us, instructs us to like reality in our love to one another. Here are three real demonstrations of our true brotherly love mentioned. 1. Communicating to the brethren's necessities. 2. Laying down our lives for them. 3. Approving our hearts sincerely to God in both. In the first, (as Augustine notes) we have the Inchoation; In the second, the Perfection; In the third, the Probation of our love to the brethren.

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

1. Doest thou communicate to the Saints necessities? they are in wants, straits, plunges, prisons, sicknesses dangers, death; thou hast this worlds good, wherewith thou mightest relieve them; are the bowels of thy compassion now shut against them, or open to them? If shut, how dwells either the true love of God, or of thy brother in thine heart? what thou withholdest from, or impartest to Christ's members, Christ takes as done to himself, Matth. 25. 35. to the end. If thou wilt not do anything for thy brothers sake, •… et do it (as Cyprian urgeth it) for Christ's sake, give Christ earthly garments, that thou mayest receive heavenly; give Christ temporal meat and drink, that with Abraham, Isaac and Jacob, thou mayest be admitted to the eternal banquet.

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 Augustine,) is the Perfection of love, and greater then this cannot be found. Greater love then this hath no •… an, then that a man lay down his life for his friend, said Christ, John 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 hazard or lay down our lives for the brethren?

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

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

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

3. One public Officer may hazard 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 hazard his life for the Spiritual and eternal good of another; as Augustine hath observed, for defense of his innocence & righteousness, for encouragement and confirmation of his faith and graces, &c. This (as Tertullian notes) is not so much to hazard 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 vain glory, or ostentation? As Augustine cautions, Possibly a man may give much, yea, give his body to death, and yet want love, 1 Cor. 13. but canst thou appeal to the heart-searching God, and say, Lord, thou knowest I truly love thee, and all thine for thee, and therefore I do, or endure this, for thee or them? Oh! if thus thou canst assure thy heart before him, then hast thou confidence towards God, 1 John 3. 18, 19, 20, 21.