BELIEVERS Evidences FOR ETERNAL LIFE; Collected Out of the First Epistle of JOHN which is Catholic: Explained and confirmed By very many Subservient Signs, or Under-Notes Grounded upon Scriptures, and Illustrated by Testimonies both of Ancient Fathers, and Modern Writers. Whereby Persons truly Regenerate may divers ways Discover their present State of Grace, and Title unto glory.  
By FRANCIS ROBERTS, A. M. Pas●…or of the Church at Augustine's, LONDON.  
The second Impression.  
Brethren, Give Diligence to make your Calling and Election sure,  2 Pet. 1. 10. 
Examine yourselves, whether ye be in the Faith: Prove your own selves. KNOW ye not your own selves, How that Jesus Christ is in you except ye be repro●…ates?  2 Cor. 13. 5. 
London, Printed by T. R. and E. M. for George Calvert, and are to be sold at his shop at the Sign of the Half-Moon in Paul's Churchyard near the little North-door. 1655.   

To the RIGHT HONOURABLE, HENRY Earl of KENT, And to his Right Noble Consort Amabella Countess of Ken●…; All Confluence of Blessings both for the life that now is, and for that which is to come; from the Father of Mercies, and God of all Consolations.  
Right Honourable,  
OF all people in the world, that's the only 
a Ps. 144. 15.  happy people whose God is the LORD; the Lord being that, suprem 
b Mat. 19 16, 17.  good, in whom alone are concentred all beatifical 
c Gen. 17. 1 Mat. 5. 48.  Perfections. No people can enjoy the Lord as their God, but by Covenant in Christ jesus, that only 
d Joh 14. 6.  way unto the Father. Covenant-Interest in Christ cannot actually be pleaded by any person, but only such a●… are actually seized of a gracious 
e Jer. 31. 3. 4.  Covenant-State; th●… Grace of the Covenant i●… us, being the surest Pledg●… of God's entering into the Co●… venant of Grace with us. S●… that to be in a Graciou●… State is true happiness: B●… to know ourselves to be such a State, is true happiness double upon us.  
Hereupon, that I might lend some help to true believers, for reading and discerning their own spiritual Evidences of their State of Grace, I have been persuaded to publish this bundle of Believers Evidences for Eternal Life in the ensuing Treatise. Whereunto I have been the more inclinable, that my lines might be of use,  
1. To 
f 1 Thos. 5. 14  support the weak, and comfort the feeble-minded, who 
g Ps. 22. 1. and P●…. 77. and Ps. 88  walk heavily and disconsolately in the paths of grace, through want of Assurance; That they hereby coming in some measure 
h 1 Cor. 2. 12.  to know the things that are freely given to them of God, may 
i Heb. 12. 12.  lift up the hands that hang down, and the feeble knees, and 
k Ps. 119. 32.  run with enlarged hearts the way of God's Commandments.  
2. To confute really the enthusiastical fancies, the ignorant anti-scriptural opinions of some, who cry up (I know not what) imaginary Raptures, Revelations, and other Dreams of their own, as the only Characters of Election and Justification: decrying, as carnal, all discoveries of believers spiritual estates by marks and Signs of Sanctification. For this 
l In ipsa epistola satis dulci omnibus, quibus sanum est palatum cordis, ubi sapiat panis Dei, & satis memorabili in sancta Ecclesia Dei, maxim charitas commendatur. Aug. Praefat. in 1. Epist. joan.  sweet Epistle of John the 
m Joh. 13. 23. and 19 26. and 20. 2. and 21. 7, 20.  beloved Disciple is full of such marks; as in this book is evident. Christ hath taught us to judge of 
n Mat. 7. 16, 17, 18.  the tree by the fruits. And Reason directs us to discover the Cause by the effect.  
3. To divert the distempered minds of men a little (if it be possible) from jejune, empty, 
o 1 Tim. 6. 5.  perverse disputes, 
p 1 Tim. 1. 6.  vain janglings, brainsick notions and speculations, (the calamity of these crazy times,) to exercise themselves upon that wholesome necessary practical business of 
q 2 Pet. 1. 10.  making their calling and Election sure. We have laid out far too much 
r Isa. 55. 2  for that which is not bread, for that which satisfieth not.  
4. And finally, to rouse up myself, and all sorts of Christians in this Kingdom, in these slippery days, (wherein both Lives, Liberties, Health, Friends, Wealth, Pleasures, Honours, Crowns, Sceptres, and all sublunaries are in such extremity of extraordinary uncertainties,) to 
s 1 Tim. 6. 12, 19  lay hold and make sure of eternal life; that in the midst of all terrestrial Concussions and Revolutions, we may have a celestial unshaken foundation of true spiritual Peace and Consolation.  
Your Honour's noble respects, and undeserved favours heretofore manifested unto me, have commanded me to Dedicate and Present unto you this small Testimonial of my unfeigned gratitude. And wherein can I be more truly serviceable to your Honours, then in such sincere endeavours to promote your Assurance of eternal salvation? Now the 
t 1 Pet. 5. 10.  God of all Grace, fill your hearts with all the 
u Gal. 5. 22, 23.  fruits of his Spirit, 
x Col. 2. 2.  unto all riches of the full assurance of understanding, and 
y Heb. 10. 22.  faith, and 
z Heb. 6. 11, 18, 19  hope in this life: And at last crown you both, with ineffable glory in the life to come, in the full enjoyment of himself, who is the Heaven of heaven, and Glory of glory. So prayeth  
Augustine's, London. Octob. 9 1648. Your Honour's humble and faithful servant in the Lord, FRAN. ROBERTS.   

The Evidences Methodised.  
The chief Scope of his Book 〈◊〉, To Pro●…te Believers Assu●…nce of ●…eir true ●…te of Grace. To his end herein are ●…folded, 

I. The Saint's Assurance itself in General. viz. the 

1. Nature of it. Preface, Pag 14, 15, ●…6.  
2. Trial of it. Pref. p. 16. to 22.  
3. Way of Attaining it. Pref. p. 22. to 26.  
4. Inducements to it. Pref. p. 26. to 30.    
II. The Evidences or Signs in Particular: Leading to Assurance of Eternal Life. These discover, 

I. Gods Gratuitous Love to us in Jesus Christ, How he loved us first. pag. 10, 11, 12. 200. where 

1. IV Signs of God's love to us, pag. 5. ●…o 21.  
2. VI Signs of Gods love Applied to us, pag. 201, 202.    
TWO, Our Gracious state towards God, according to his love in Christ. viz in our, 

I Enjoyment of the Spirit of Christ himself. The immediate Author of all Grace. where, 7 Signs of the Spirit given unto us. pag. 216, 217.  
II. Enjoyment of the gracious effects of the Spirit. viz. 

I. Regeneration, or New-birth, at our Conversion, Here 

1 How the Soul is brought to Christ by 7 steps, pag. 25. to 28.  
〈◊〉. How the Father draws the Soul to Christ in six particulars, pag. 25, 26.  
3. 〈◊〉. Signs of Regeneration, pag. 21. to 180.    
II. Sanctification our Persons; by 

1. Mortifying of the Old man, 

1. In general, Sin; where 

1. How Regenerate persons Sin not like the unregenerate, in eight distinctive Characters, pag. 38. to 60.  
2 How Regenerate persons may possibly Sin against Grace; in five degrees, pag. 89, 90.  
3 How the Regenerate Sin not the Sin against the Holy Ghost. pag. 60. to 127.    
2 In Particular, 

1. Errors. How far the Regenerate overcomes them, pag. 127 to 139.  
2. Love of the World. 15. Signs of inordinate love of the world, pag. 9, 10. 207, 208. Many Signs of overcoming the world's Smiles, and Frowns pag. 142 to 162.  
3. Slavish Fear. 5 Signs that it is cast out, pag. 203, 204, 205.  
4. Bosome-Sinne, pag. 52, 53.      
2. Vivifying of the New man. Some holy habits whereof, are 

1 Know ledge, p. 70. 71. here consider 

1. VIII Signs of the Spirits Teaching us, pag. 181, 182, 183.  
2. IIII Signs of true knowledge of God and Jesus Christ, pag. 193, to 200  
3. VII. Signs of entertaining true Apostolical Doctrine, pag. 198, 199.  
4. How the Regenerate entertain the Truth, pag. 139, to 142, 217, 21●….    
2. Fai●…. 7 Signs of true Faith, p. 23, to 28. And 13 Signs of Faith's victory over the world, p. 145, to 162.  
3. Hop of glory. 5 Signs of it, p. 173, 174, 175.  
4. Lov to God. 12 Signs of it p. 13. to 21. And p. 2●…0, to 21●…. 5 Signs of dwelling in God's love, p. 223.  
5. Bro●…erly love. 3. Negative Signs, p. 170. & 15. Affirmati●… Signs, p. 170, to 173. And p. 228, to 233.      
III. Adoption, or Son-shirto God. 14. Signs of it, p. 7, 8. & 21. to 180.  
FOUR Union to Christ. 7 Si●…nes that Christ is ours, p. 188. to 192.  
V. Communion with God and Christ. IX. Signs of it. p. 214 to 228.      
III. Our real Gratitude to God (who hath brought us into a gracioustate) in our 

1. Imitation of Christ. 8 Signs of walking as Christ walked, p. 225, 226, 227.  
2. Walking in light, not in darkness. 4 Signs of it, p. 224, 225.  
3. Confession of Christ sincerely▪ 4 Signs of it. p. 218, to 222.  
4. Right Hearing of the Word. 7 Signs of it. p. 198, 199.  
5. Practising of Righteousness sincerely. 4 sorts of Signe●… hereof, p. 164. to 168.  
6. True keeping Gods Commandments. 6. Signs of it, p. 195, 196, 197.  
7. Cheerful obedience. 8 Signs that God's Commandments are not grievous to us, p. 210, 211, 212▪        
(Place this before the Preface, at p. 11.)   

THE PREFACE, Touching the SAINT'S Assurance: Succinctly unfolding 

1. The Nature of it.  
2. The Trial of it.  
3. The way of Attaining it.  
4. Inducements to it.    
NO State on earth is so sweet and 
a Psal. 1. 2, etc. 144. 15  happy as the State of true grace, bestowed upon God's Elect; Such 
b Eph. 5. 8.  were darkness, but are light; 
c Luk. 15. 32.  were lost, are found; were dead, are alive again; 
d 1 Pet. 2. 10.  had not obtained mercy, but now have obtained mercy; were not a people, but now are the people of the living God. They are New created 
e Eph. 4. 24 Col. 3. 10.  according to the image of God; They partake of 
f 2 Pet. 1. 4.  the Divine Nature; They live the 
g Eph 4. 18  life of God; The Father disdains 
h 2 Cor. 6. 18.  not to count them his Sons and Daughters; The Son is 
i Heb. 2. 11  not ashamed to call them Brethren, and the Holy Ghost is pleased to make them 
k 1 Cor. 3. 16, 17. 2 Cor. 6. 6  his Holy Temples. They are 
l Rom. 8. 29, 30.  called effectually, justified freely, sanctified gracionsly, and shall be glorified eternally. They are 
m John 12. 26.  servants of God and Christ, to do his work; not only servants, but 
n John 15. 14, 15  friends to know his secrets; nor only friends, but 
o 1 John. 3. 1, 2. Eph. 2. 19  Sons, adopted into the household of God; Nor only Sons, but 
p Rom. 8. 17. Gal. 4. 7  Heirs of God, to inherit his Kingdom; nor only Heirs, but Coheirs with Christ, to reign together with him for evermore. 
q Psal. 34. 9, 10  No good thing shall be withheld from them. 
r Rom. 8. 1  No condemnation shall befall them. Nothing in the world 
s Rom. 8. 35, etc.  shall separate them from the love of God in jesus Christ. All things in the world 
t Rom. 8. 28  shall work together for their good. All the surest 
u 1 Tim. 4. 8. 2 ●…et. 1. 3. 2 Cor. 1. 20  Promises are theirs, All the richest Graces are theirs, All the sweetest Comforts are theirs, All the highest Privileges are theirs, All the noblest Hopes are theirs; what shall I say? Theirs is Christ, and in Christ 
x 1 Cor. 3. 22, 23. Rom. 8. 32  all things. 
y Psal. 144 15.  O Happy, happy is that people, that thus have the Lord to be their God  
This sweet and blissful State of Grace is rendered double sweet unto the faithful, when once they come to know themselves to be in such a State. Assurance of our State of grace, is grace doubled. But in evil times (such as are come upon us,) when we can promise ourselves no certainty of any sublunary enjoyment: pleasures being quickly drowned in 
z Prov. 24 13  bitterness; 
a Pro. 23. 5  Riches taking to themselves wings; Honours wheel suddenly turning upside down; Crowns toppling off the Heads, and Sceptres dropping out of the hands of Princes; The 
b Isa. 23. 9  Pride of all glory being stained; and the strongest foundations and pillars of Kingdoms being shaken; friends, liberties, life and all we have, exposed to much hazard and jeopardy: In such seasons when we can be sure of nothing on earth, yet then to be sure of grace and glory, is grace trebled, and in some measure glorified.  
To Advance this spiritual happiness among the Israel of God; in midst of our temporal miseries, this small ensuing Treatise is published; Spiritual certainties being the best antidote against Temporal uncertainties. Though the Platform of these Evidences be confined to the compass of this sweet Epistle (as 
c August. Praef. in. 1. Ep. joan.  Augustine styles it) of the sweetest Apostle; yet the amplifications and demonstrations of the several particulars in much variety, are borrowed from other Scriptures, and so far extended that they do amount to a large Anatomy of the spiritual state of a Christian; as may appear in the foregoing Table, wherein the Evidences are methodised.  
Before the perusal of particulars, be pleased to pause a little to take view of Assurance in the General; and herein of, (1.) The nature of it. (2.) The trial of it. (3.) The way of attaining and retaining of it. And (4.) The Inducements persuading to it.  

I. Of the nature of Assurance.  
Assurance or Certainty is twofold, viz.  
The assurance or Certainty of the object believed; That 
d Deut. 32 4 Joh. 17. 3  God is true, and 
I.  what he hath 
e Rom. 4 21. 2. Tim. 1. 12. 2 Cor. 1. 20.  promised shall certainly and faithfully be performed. This is not the Assurance we inquire after; though certainty of the object, be the ground and foundation, whereupon certainty of the subject is primarily bottomed.  
The Assurance or Certainty of the subject believing. This is the Assurance 
II.  we are to consider of.  
This Assurance hath several Denominations in Scripture, viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
f Rom. 8. 38.  A Persuasion; rendered 
g Eph. 3. 11  Confidence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith hath its name from Persuading, because thereby the heart is persuaded. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A perspicuous manifestation, viz. when 
h Joh. 14. 21, 22, 23  Christ manifests himself to the soul that loves him, as not to the world. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
i 1 John 3. 2, 14, 19, 24. & 1 Joh 5. 13, 19 & 2. 3, 5.  Knowledge, thus it's often styled. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
k H●…b. 4. 16 Eph. 312.  Boldness; so it's usually translated, importing an undaunted (yet humble and dutiful) looking God in the face, etc. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Full-assurance, when Faith acts strongly, without 
l Rom. 4 19, 20, 21.  staggering through unbelief. This is called, sometimes 
m Col. 2. 2.  Full assurance of understanding: Sometimes 
n Heb. 6. 11. 18, 19  Full assurance of Hope: And sometimes 
o Heb. 10. 2●…  Full assurance of Faith. For Knowledge, Faith and Hope do all contribute their influence to the making up of Full assurance.  
Of this Assurance or certainty of the Subject, there are certain kinds, or rather degrees: principally these three.  
1. A certainty of Adherence and Application; when we certainly apply and adhere to the promise, and to Christ therein: peremptorily devolving, and casting ourselves upon him for salvation, though perhaps without evident and sensible comforts. This is 
p Jo●…. 1. 12  receiving of Christ, 
q Act. 11. 23  cleaving to the Lord with full purpose of heart; if we must perish, we will perish believing. 
r Job 13. 15  Though he kill me, etc. This is the minimum quod sic, viz. the lowest step of Assurance, and is so of the nature of faith, that faith cannot be without it in the weakest believer. Every true believer hath this assurance.  
2. A Certainty of Evidence or Experience. When by the reflection of conscience and faith upon themselves and their own acts, or by the Testimony of the Spirit of God, we evidently see we are in a gracious State, experimentally discerning what God hath done for us, and that upon such and such grounds, effects of grace, or other discoveries. As being 
s 2 Cor. 5 17  new creatures, 
t 1 Joh. 1. 7.  walking in the light, 
u Rom. 8. 1  walking after the spirit, not after the flesh, 
x 1 John 3. 14  loving the brethren, etc. This some call Assurance of Internal vision. 
y Menti nostrae fides nostra conspicua est. Aug. Ep. 112. c. 3. Eamfidem tenet certissimâ scientiâ, cla matque conscientia.  Agustine counts this a clear evidence, saying, that our faith is conspicuous to our own mind, and that a man holds his faith by certain knowledge, and attestation of conscience. And (saith 
z Qui fidei suae sensum in cord habet, hic scit Christum Jesum in se esse. Ambros. in Ep. 2. ad Corinth. cap. 13. ver. 5.  Ambrose) He that hath the sense of faith in his heart, knows that Christ is in himself. This Assurance is usually attended with much comfort, and sweet joy upon the soul that hath it. Yet every Christian reacheth it not, as the former: though all should contend earnestly for it. It seems to pertain rather to the well-being, then to the mere being of faith and grace.  
3. An unstaggering certainty, or a Full assurance; when there's such a full persuasion, that overcomes all doubts, fears, staggerings of unbelief, as in 
a Rom. 4. 17, 18, 19, 20  Abraham the father of the faithful. This is the maximum quod sic, viz. The highest Pinnacle of Assurance in this life, next unto celestial enjoyment, and very few attain unto it.   

II. Of the Trial of Assurance.  
The Trial of the truth of our assurance, is of great importance and necessity. For, 1. Many Christians have some degree of assurance, who think they have none at all. Let such but be convinced of what they have, they are comforted. 2. Many have no true assurance at all, who yet pretend thereto most of all. Carnal men and hypocrites. As 
b Host 8. 1, 2, 3  Israel, Solomon's 
c Prov. 14. 16  fool, the 
d L●…k. 18. 11, 12  selfe-justifying Pharisee; and the 
e Rev. 3 17  Laedicean Angel. Such should be convinced of what they want, that they might be humbled and replenished. All graces, and so Assurance, have their countefeits; we had need try them, lest we take shadows for substances, Copper for gold.  
Try Assurance, by the, (1) Qualification of the subject assured. (2.) Grounds or Causes of Assurance. (3.) Fruits or effects of Assurance.  
I. The subject of Assurance, must be duly qualified, ere he can be capable of Assurance. Persons are previously and preparatorily qualified for Assurance.  
1. By kindly humbling of the soul, breaking of the heart, and troubling of the conscience, with fears about their natural condition. 
f Rom. 8. 15, 16. compared with Matth. 11. 28. Isa. 61. 1, 2.  The spirit of bondage to fear, goes before the spirit of adoption, witnessing with our spirit our Sonship. More or less thus God deals with all that come by assurance. Where's thy true humbling?  
2. By furnishing the humbled broken heart, with saving faith. 
g Eph. 〈◊〉. 13.  First we believe, then are after sealed with the Spirit of promise. Where's thy true faith?  
3. By giving them the Spirit; they must first have the Spirit of God, ere 
h 1 Cor. 2. 12  by the Spirit they can know the things given them of God Hath God truly given thee his Spirit?  
II. The Grounds or Causes of assurance, must not be, 1. Ignorance 
i Rom. 7. 9 Rev. 3. 17  of our miserable state. 2. Nor carnal confidence upon common things, viz. 
k Host 12. 7, 8  worldly prosperity, 
l Matth. 7. 22, 23. Luke 18. 9 to 13 Mat. 19 20. Phil. 3  outward acts of religion: or 
m Heb. 6. 4, 5  common inward gifts of the Spirit. Illumination, Taste of the good Word of God, etc. those and like are the false grounds of hypocrites. But Grounds of true assurance, are either,  
1. Divine Testimony by audible voice. Thus Christ assured the 
n Ma●…. 9 2, 5, 6. Luk. 5. 20, 23  Palsie-man. and 
o Luke 7. 47, 48  the penitent woman of pardon, and the 
p Luke 23. 42, 43  Convert thief of Paradise. But this vocal Testimony was extraordinary. To expect the like now, or else to reject other grounds of assurance, were to tempt God.  
2. The lively exercise of faith, reflecting upon its own acts, and ●…seeing itself believing. Faith's acts are, 1. Direct; and these either (1.) Receptive 
q Joh. 1. 12  of Christ; or (2.) Operative 
r Acts 15. 9 Rom. 5. 1. Gal. 5 6  from and by Christ received. 2. Reflexive, when faith returns upon itself, looks back upon its own acts, thus receiving Christ, thus working, as Paul 
s 2 Tim. 1. 12  knew whom he had believed. Doth thy faith thus act?  
3. The Testimony of our own sanctified 
t Rom. 8. 16. 1 Joh. 3. 19, 20, 21. 2 Cor. 1. 12.  spiritual heart or conscience, according to the Word of God, of our good spiritual estate. 
u Prov. 20 27.  The spirit of man is as the candle of the Lord, searching all the inward parts of the belly, 
x 1 Cor. 2. 10, 11, 12.  knows what's in him. This Testimony of our sanctified conscience is usually obsolved by Ratiocination or discourse in a Practical experimental Syllogism, thus,  
The Proposition being taken out of the Word, viz. Some eminent Scripture▪ Sign or Character of grace, (as in 2 Cor. 5. 17. Acts 15. 9 1 john 1. 7. and 3. 14. He that loves the brethren is passed from death to life) this is dictated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. The Conservative Treasury of conscience treasu●…ing up such Principles.  
The Assumption is drawn from our own ●…nown state and experience in the things of Christ, etc. As; But I love the brethren. This is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. Con●…cience, as conscious of a man's state, and frame ●…f heart.  
The Conclusion, containing the hearts sen●…ence hereupon, (Therefore I am transla●…d from death to life,) is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement, or judiciary sentence of con●…ience upon the Premises. Doth thy con●…ience thus assure thee by the Word?  
4. The Testimony of the Spirit of God, which 
y 1 Joh. 3. 24. and 4. 13. 1 Cor. 2. 12  purposely given us to this end, that we ●…ay know the things that are given us of ●…od. Now the Spirit becomes the Author ●…d ground of our Assurance, 1. As a Seal, ●…aling us after we believe, by his holy and 
a Eph. 1. 13  heavenly impression. 2. As an 
b Eph. 1. 14 Rom. 8. 23  earnest of our eternal inheritance. First-fruits of the true Canaan, or Handsell of heaven. 3. As 
c Rom. 8. 16  a joint witness with our spirits and consciences both 
d 1 Cor. 2. 9, 10, 11, 12, 14.  clearing up our spiritual evidences to our minds, and 
e 1 John 2. 27.  opening our minds to discern them as a teaching unction, enabling us to know all things. Hast thou such a Testimony from the Spirit of God?  
III. The fruits or effects of true assurance, distinguishing it from counterfeit assurance, Presumption, are these and such like;  
1. True assurance wherever it be, mightily incites to selfe-purifying, to accurate sanctification in heart and life. Now 
f 1 John 3. 2, 3.  we are the Sons of God,— but we know that whe●… he shall appear, we shall be like him.— An●… every man that hath this hope in him, purifie●… himself, even as he is pure. See this selfe-purifying 
g See page 175, to 179.  hereafter more fully opened. 
h Deut. 29. 18, 19  Presumption encourageth in sin and impurity.  
2. True assurance stirs up fervent d●… fires and longings in such hearts after th●… Gospel of Jesus Christ, They that once ha●… truly tasted the Lords graciousness, [pleasan●…ness, goodness, &c] they 
i 1 Pet. 2. 2, 3.  as newborn babes lo●… for the sincere milk of the Word that they m●… grow thereby. But Presumption or car●… confidence, breeds rather 
k Psal. 50. 16, 17.  disaffection, th●… true affection to the Word; Such either d●…sire it not at all, or not the pure sincere Wor●… or not in reference to their growth.  
3. True assurance makes the soul incomparable to prise Communion with God and jesus Christ; 
l Cant. 2. 6, 7, 16, 17 compared with Cant. 3. 1, to 6. and 5. 2, 10 c. 6. 4.  when the Church had obtained Christ's sweet embracements, and perceived herself lodged in the bosom of her dearest Love, and knew that her beloved was hers, and she his: how jealous is she lest any should disturb him, or drive him from her; so earnest is she to be filled with his fellowship; and upon his withdrawing in any measure from her, how restless is she till his return! David was a man of much heavenly experience and assurance; when his evidences were dimmed by his fall, how pathetically doth he cry! 
m Psa. 51. 8, 12.  Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.— Restore to me the joy of thy salvation, and uphold me with thy free Spirit. Presumption knows not what Communion with Christ's means.  
4. True assurance notably engages those that have it to serve and honour God in their places to the uttermost. God assured joshua 
n ●…osh. 1. 15.  that he will never leave him nor forsake him; and joshua resolves (what ever others do) that 
o ●…osh. 24. 15.  he and his house will serve the Lord. Sense of Christ's love 
p 2 Cor. 5. 14, 15.  constrained Paul to all zeal in his ministry. David said 
q Ps. 118. 28.  Thou art my God, and I will praise thee, thou art my God, and I will exalt thee. Presumption provokes and contemns God; 
r Job 21. 14, 15  what is the Almighty that we should serve him? etc.  
5. True assurance singularly supports and comforts the heart in deepest tribulations. As is remarkably evident in 
s Job. 19 25, etc.  job, and 
t 2 Cor. 1. 12  Paul. Carnal confidence in such cases is a miserable Comforter.  
6. True assurance 
u Rom. 5. 1, 2, 3, 4, 5  fills with joy in hope of glory, after tribulation hath done its worst. They that have no more than carnal confidence, have indeed 
x Eph. 2. 12  no hope of another world.   

III. Of the way how to attain and retain Assurance  
Having thus seen the Character of true Assurance; next consider we How to compass and conserve it. To this end faithfully follow these and such like directions; viz.  
1. Be much in selfe-examination, frequen●… in selfe-Probation, that you may find where your evidence clearly lies, 
y 2 Cor. 13. 5  Examine you●… selves, prove your own selves: know ye no●… that jesus Christ is in you except ye be re●… probates? If a man's Title of land be questioned, how will he search and examine hi●… evidences, and also take the best counse●… upon them? A Merchant that would exactly know his own State, he often examine●… and casts up his Books. So should Christians be much in casting up and examinin●… their spiritual evidences, that would obtai●… assurance of their good estate to God.  
2. 
z 1 Thes. 5  Quench not, 
a Eph. 4. 30  grieve not the Spirit of God, by any known corruption, but still entertain him with all holy acceptableness; for the Spirit of God is therefore given us, 
b 1 Cor. 2. 10, 11, 12, etc.  that we by him might be assured, and know the things given us of God, and he 
c Rom. 8. 16 Eph. 1. 13, 14. with 1 Joh. 3. 24 and 4. 13.  assures us most convincingly, clearly, satisfactorily.  
3. Cherish and improve all your graces, (for every grace hath an evidence in it) but peculiarly your special Assuring graces, viz. 
d Col. 2. 2  Knowledge, 
e Heb. 10. 22  Faith, and 
f Heb. 6. 11, 18, 19  Hope. By knowledge we discern ourselves: By faith we reallize and appropriate to ourselves for present the things as yet not seen; and by hope we patiently wait for full enjoyment. All tend to assurance.  
4. Constantly 
g Act. 23. 〈◊〉 〈◊〉 24. 16  exercise yourselves herein, to have a conscience void of offence towards God and man, in all the parts of well-doing. 
h Rom. 8. 16. 1 John 3. 18, 19, 20, 21. 2 Cor. 1. 12  A good conscience, and 
i Isai. 32. 17. Prov. 14. 26  a gracious upright Conversation, are singular grounds and helps to Assurance; 
k Psal. 50. 23  To him that ordereth his conversation aright, will I show the salvation of God. And Christ saith, 
l John 14. 21  He that hath my Cemmandements, and keepeth them, he it is that loveth me; and he that loveth me, shall be beloved of my Father, and I will love him, and will manifest myself unto him.  
5. Remember former experiences of Assurance: the days of old, the years of Gods right hand; these will support and persuade our hearts against doubtings. God's 
m Ps. 7●…. 7, 8, 9, 10. and Psal. 143, 5, 6. and 61. 2, 3. and 71. 5, 6, 20.  people have taken this course in their wants of assurance.  
6. Labour to getout of those conditions which are prejudicial and obstructive to assurance. These are four, viz. 1. The Infancy of grace. Infants in nature, live, move, grow, etc. long before they actually know it: So Babes in grace have not their spiritual 
n Heb. 5. 13, 14.  senses exercised to discern their condition. Labour to 
o 1 Cor. 14. 20. 2 Per. 3. ●…8.  be men in growth, both in grace and knowledge. 2. The spiritual slumber or sleep of security. In natural sleep our senses are so tied up that we discern not our natural or civil State: In the spiritual slumber of security, our assurance is suspended, our evidences sleep with us, as in the 
p Cant. 3. 1, 2. and 5. 2, 3, 6.  Church in her spiritual security. Awake thyself out of security. 3. The spiritual Swoon of Desertions. In a Swoon, when our spirits and sense fail us, we discern not our natural life: In 
q Psal. 22. 1. and 77. and 88  spiritual Desertions, when God withdraws the light of his countenance and sweet presence, we discern not our spiritual life. Labour to remove Desertions, the Conflicts of temptations, and other soule-distempers. When the body is in deep distempers, hath been astonished with dangerous falls, etc. it is not comfortably sensible of its corporal condition; no more is the soul in deep Temptations, Afflictions, especially Relapses, apprehensive of its good spiritual condition. As in 
r Ps. 51. 8, 12, etc.  David upon his fall. Therefore wrestle out of temptations and relapses.  
7. Diligently and skilfully improve those notable. Assuring Ordinances, the Word, Lords Supper, and Prayer, To help on all the former directions in reference to assurance, 1. The Word was therefore written 
s 1 Joh. 5. 13. Joh. 15 11. and 1 Joh. 1. 4.  that believers might know they have eternal life. 
t Col. 3. 16  Let it therefore dwell in you richly in all wisdom. 2. The Lord's Supper, particularly and individually seals up 
u Mat. 26. 27, 28.  remission of sins, 
x 1 Cor. 10. 16, 17.  Communion with Christ, and interest in 
y 1 Cor. 11. 24, 25.  the New Testament. Be at the Lords table frequently, but still manage it worthily. And, 3. Prayer not only spreads open a man's heart to himself, but pierceth the heavens, creeps into the bosom of God, and often furnisheth the doubting spirit with 
z Joh. 16. 24  Assurance in the very exercise of it. Therefore labour to be mighty men in prayer; Pray always and faint not. How oft do the servants of God 
a Psal. 6. 1, etc. 8. 9 & 31. 21, 22. and 13. 1, 2, 5, 6.  begin their prayer, doubting and perplexed: but conclude assured and persuaded! David begins, O Lord, rebuke me not in ihine anger, neither chasten me in thy hot displeasure, etc. and he ends, The Lord hath heard the voice of my weeping. The Lord hath heard my supplication.  
By these and such like means, true Assurance may be obtained by the people of Go●… when they want it, recovered when they hav●… lost it, and retained when they have go●… possession of it.   

IV. Inducements unto Assurance.  
I. Non-Assurance of God's favour in Christ and of our true state of grace in him, is a ma●… nifold misery and prejudice to the dear childre●… of God. For,  
1. This is a bad Sign.  
1. Sometimes of the defectïvenesse an●… weakness of grace in such, that they are bu●… babes, not grown men in Christ, because 
b Heb. 5. 13, 14  thei●… spiritual senses are not as yet exercised, so fa●… as to discern 
c 1 Cor. 2. 10, 11, 12  the things of God in them●… selves, and that they want very much o●… the 
d 1 John 2. 27. 1 Cor. 2. 11  Anointing of the Spirit, to reveal unt●… them the things of the Spirit. Now Chri●… stians should strive to get out of their infa●… cy and imbecility of grace, not still remaining 
e 1 Cor. 14. 20 Eph. 4. 12 to 17. 2. Pet. 3. 18  children and babes in faith and know●… ledge, but labouring to become men in Christ growing up unto perfection.  
2. Sometimes of the strength and pretended of corruption and temptation; when 
f 2 Samu. 11. with Psa. 15 8, 12  D●… vid had relapsed, he lost the joy of God's salvation: Great falls aftonish and amaze bot●… corporal and spiritual senses. And it muc●… concerns all Christians to wrestle again●… entangling temptations, and recover the●… selves out of Relapses.  
3. Sometimes of spiritual desertions, that the Lord hath in some measure forsaken the soul, and withdrawn himself, as in the case of 
g Psa. 22. 1  David, 
h Psal. 88  Heman, 
i Psal. 77.  Asaph, and the 
k Cant. 3. 1, 2. and 5. 6, 7, 8  Church herself. Now spiritual desertions are such overwhelming afflictions to the soul, that hath once truly tasted of the sweetness of Christ's presence, that the gracious heart is wholly restless till it be again re-embraced in the dearest arms of love and favour.  
2. This is one great cause of Christians dejectedness and uncomfortableness; that though they are in a state of grace, yet they cannot discern themselves to be in such a gracious State. To be in the true State of grace, is the happiest ground of comfort: but till there be some apprehension and knowledge of that our State, ofttimes we have small sense of comfort. As 
l Gen. 21. 16, 19  Hagar, (when her bottle of water was spent, and her child ready to die,) she sat down full of perplexity, and yet there was a Well in the place, the Well did not comfort her, though close by her, till the Lord opened her eyes to see it. How 
m Luk. 24. 14, 15  pensive and sad were the two Disciples going towards Emmaus, about Christ's death, though Christ risen from the dead, was in their company and talked with them, whilst their eyes were holden, that they should not know him? How did 
n Joh. 20. 14, 15.  Mary Magdalene stand weeping by Christ's Sepulchre, supposing that his dead body was thence stolen away, though Christ revived and risen, stood close by her; and why? Christ was present, but she did not know him. So if we be close by the Well of grace, if Christ be present with us, yea, in us, if yet we know it not, we are still in our discomforts, our tears and sorrows are still flowing. David was told by the Prophet, 
o 1 Sam. 12 13.  The Lord hath put away thy sin; but because David had not the sense and apprehension hereof, he wanted 
p Psal. 51. 8, 12.  the joy of God's salvation, and groaned still under his broken bones a good while after.  
II. God hath often charged his people to contend after the security and assurance of their Spiritual State. 
q 2 Pet. 1. 10  Give diligence to make your calling and election sure.— 
r 2 Cor. 13 5  Examine yourselves whether you be in the faith, etc.— 
s Heb. 10. 22  Let us draw near with a true heart in full assurance of faith.— 
t Heb. 6. 11  We desire that every one of you do show the same diligence, to the full assurance of hope unto the end.  
III. It is Possible that such as are in a state of grace may (if the fault be not their own) come to know and be assured they are in such a state. For, 1. Many 
u Joh. 14. 21. Rev. 2. 17. 1 Cor. 2. 9 Rom. 13 1 Joh. 2. 3, 5. and 3. 2, 14, 19 and 4. 13. and 5. 13, 19  Scriptures intimate this. 2. The Nature of saving Knowledge, Faith, and Hope 
x Col. 2 2 Heb. 10. 22 and 6. 11.  tend to this. 3. Many Gracious persons have sometimes attained to this, though at other times not without their doubtings and infirmities. As 
y Job 19 25, 26, 27.  job, 
z Psal. 22. 1. and 51. 8, 12.  David, 
a 2 Kings 20. 3.  Hezekiah, 
b John 20. 28.  Thomas, 
c John 21. 15, 16, 17.  Peter, 
d 2 Tim. 1. 12.  Paul, 
e Cant. 2. 16. and 7. 10.  the Church herself.  
Finally, Assurance of our gracious state is richly worth all earnest endeavours after it. They that once attain to it, (as hereafter is 
f See p. 3, 4.  manifested) find a Jewel of great price, and 
g Pro. 14. 10.  no stranger shall intermeddle with their joy.    

The Summary Contents of the several Chapters in this Book.  

CHAP. I. Evidences of God's love to us.  
1. CHrists being sent to die for us, that we might live by him, 1 Joh. 3. 16. and 4. 9, 10.— page, 5.  
2. Adoption, 1 joh. 3. 1.— p. 7.  
3. Our not loving the world, etc. inordinately, 1 joh 3. 15, 16, 17. p. 8.  
4. Our true love to God, 1 joh. 4. 19— p. 10.   

CHAP. II. Evidences of our Regeneration, Adoption, Sonship.  
1. That the world knoweth us not, 1 joh. 3. 1.— p. 21.  
2. True believing that Jesus is the Christ, 1 John 5. 1.— p. 23.  
3. Not committing or practising of sin, 1 john 3. 8, 9 p. 29.  
4. Overcoming erroneous heretical spirits and their seducements, 1 john 4 1, 4. p. 127.  
5. Overcoming the world by faith, 1 john 5. 4, 5. p. 142.  
6. Doing or practising of righteousness, 1 john 2. 29. and 3. 10.— p. 162.  
7. True love of the Brethren, 1 john 3. 10. and 4. 7. and 3. 14.— p. 168.  
8. Hope and assured apprehension in some measure, that we shall be conform ●…o God and Christ in his glorious appearing, 2 john. 3. 2.— p. 173.  
9 In hope of glory, purifying ourselves as he is pure, 1 john 3 2, 3. p. 173.   

CHAP. III. Evidences that we are of the truth, and of the number of God's people.  
1. Having an Unction from the Holy One teaching us all ●…hings, 1 john 2. 19, 20, 27. p. 180.  
2. The Testimony of our heart touching our true love of the ●…rethren, 1 john 3. 18, 19, 20, 21. p. 183.  
3. Perseverance with the faithful in Christ and in the truth, 〈◊〉 joh. 2. 19   

CHAP. IU. V. Evidences of being in light, not in darkness; in life, not in death.  
1 Actual interest in, and enjoyment of Jesus Christ, 1 john 〈◊〉. 11, 12. p. 188.  
2. Loving and not hating of our brother, 1 joh. 2. 9, 10, 11. and 〈◊〉. 14, 15. p. 191.   

CHAP. V. Evidences of our true knowledge of God, and of jesus Christ.  
1. Real and sincere keeping of God's Commandments, 1 john 〈◊〉. 3, 4. p. 193.  
2. Not sinning, 1 joh. 3. 6.— p. 197.  
3. A right entertaining and harkening to the true Apostolical ●…octrine, 1 joh. 4. 5, 6. p. 197.  
4. Brotherly love, 1 joh. 4. 7, 8. p. 199.   

CHAP. VI Evidences of our true love to God, and to jesus Christ.  
1. When our love to God, flows from God's love to us, 1 john 〈◊〉. 19 p. 200.  
2. Casting out of base servile fear, 1 john 4. 18, 19 p. 202.  
3. Not loving the world, etc. excessively, 1 joh. 2. 15. 16.— p. ●…05.  
4. Keeping Gods Commandments, and that cheerfully, 1 joh. 〈◊〉 5. and 5. 3.  
5. Our true love to God's children, for the heavenly Father●… sake who begat them, 1 john 5. 1. and 4 11, 12, 20, 21. and 3●… 17.   

CHAP. VII. Evidences of our Communion with God and with jesus Christ.  
1. The Holy Spirit of God and of Jesus Christ given us▪ 1 john 3. 24. and 4. 13.— p. 214.  
2. The true abiding of the ancient Primitive truth and doctrine of Christ in us, 1 joh. 2. 22, 23, 24. p. 217.  
3. True confessing that Jesus is the Son of God, 1 joh. 4. 15.— p. 218.  
4. Not doing or practising of sin, 1 joh. 3. 6, 8. p. 221.  
5. Unfeigned love to God and dwelling therein, 1 john. 4. 16.— p. 221.  
6. Walking in light, not in darkness, 1 john 1. 5, 6, 7. p. 224.  
7. Walking as Christ walked, 1 john 2. 6.— p. 225.  
8. Keeping his Word and Commandments, 1 joh. 2. 5. and 3●… 23, 24. p. 227.  
9 True brotherly love, 1 john 4. 12.— p. 228.   

CHAP. VIII. Evidences of the unfeigned love of the Brethren.  
1. True spiritual knowing of God, 1 john 4. 7, 8. p. 228.  
2. Sincere loving of God, 1 john 5. 1, 2. p. 229.  
3. Right keeping of God's Commandments, 1 john 5. 2, 3. p. 229.  
4. Loving the brethren peculiarly, as they are begotten 〈◊〉 God, etc. 1 john 5. 1, 2. p. 229.  
5. When we love them not verbally and complementally, b●… really and sincerely; Opening tender bowels of Compassion 〈◊〉 our brother in need, yea, if they cause require, hazarding o●… dearest lives for the children of G●…d, 1 john 3. 16, 17, 18, 19 p. 230.    

BELIEVERS Evidences FOR Eternal Life: Collected out of the first EPISTLE of JOHN, which is Catholic.  
JOHN is an Hebrew name, and signifies, The Lord hath been gracious; or, The grace of the Lord He was Son of Ze●…edee, brother of james; and called by Christ to the Apostolical office, Mat. 4. ●…1. & 10. 2 Mar. 1. 19 Luk. 5. 10. which is ●…he highest Ecclesiastical Office under the New Testament, 1 Cor. 12. 28: Ephes. 4. 11. john was one of the three whom Christ took up with him to Mount Ta●…or to behold his glorious Transfiguration, Matth. 17. etc. Mark 9 2. Luke 9 28, etc. One of the two whom Christ sent to prepare his last Passeover, Luke 22. 8. and that Disciple whom jesus peculiarly loved above all the rest, john 13. 23. and 19 29. and 20. 2. and 21. 7, 20. who leaned on jesus breast at supper, to whom Christ by a private token discovered that judas should betray him, john 13. 23, 24, 25, 26. and to whom alone Christ dying on the Cross commended his own Mother, john 19 25, 26, 27. This JOHN, (this compound of love an●… sweetness,) wrote this Epistle. A●… Epistle (saith 
* Calvin in Argumin ep. Johan.  Calvin) altogether worth of the spirit of that Disciple●… who w●… therefore beloved of Christ above the re●… that he might render himself more famili●… to us. A most sweet Epistle (saith 
* August. Praefa●…. in 1. Johan. Epist.  Austin most memorable in the Church of God, becau●… love is there especially commanded. An Epistle whose principal Scope and end is, T●… help the believers to a well-grounded Assurance of their actual inter●… in eternal life; These things (sai●… John,) have I written unto you that b●… lief on the Name of the Son of God, th●… ye may know that ye have eternal life, 1 John 5. 13. To this end the holy Ghost by the Apostle hath replenished this precious Epistle with more variety and plenty of pregnant Marks, Signs, Characters or Evidences of Believers spiritual estate, than any other Scripture of like quantity in the whole Book of God. So that it is a Rich Treasury for Christian-Assurance. 1 Assurance (if the fault be not our own) is Attainable, John 14 21. Rev. 2. 17. 1 Cor. 2. 9, to 13. 1 john 2. 3, 5. and 3 2, 14, 19, 24. and 4. 13. and 5. 19 2 Assurance hath been actually attained by divers; job, ch. 19 25, 26, 27. David, Psal. 22. 1. and 51 8, 12. Thomas, John 20. 28. Paul, 2 Tim. 1. 12. 2 Cor. 5. 1. Rom. 8. 37, 38. Gal. 2. 20. 1 Tim. 1. 13, 14. 16. The Church of Christ, Cant 2. 16. and 7. 10. 3 The nature of faith and hope tend and lead on unto Assurance, Col. 2. 2. Heb. 6. 11, 18, 19 Heb. 10. 23. 4 Hence all Christians ought to ●…ontend after Assurance, 2 Cor. 13. 5. 〈◊〉 Assurance that eternal life is ours, actually attained, brings great glory to God, Rom. 4. 20, 21. is the glory of faith, Rom. 4. 19, 20. overcomes greatest difficulties, Rom. 4. 17, 18. is an approved cordial extraordinarily strengthening believers hearts in worst times, under saddest afflictions, yea, in the straits of death, job 19 25, 26, 27. 2 Tim. 4. 7, 8. and in a word, is a Paradise on earth, the suburbs of Heaven, and sweetest glimpse of glory. Come hither therefore all ye doubting souls, and drooping Christians, that walk in darkness, and have no light of Assurance and comfort; this blessed Epistle is an Epistle for you; read it and meditate upon it continually, till you be persuaded, settled, established, comforted. And for your further help peruse these evidences extracted out of it and familiarly digested by him whose comfort it will be, to be an Helper of your joy.  

CHAP. I.  
Evidences or Signs of God's love to us.  
CHrists being sent to lay down his life 
I.  for us, that we might live by him: may be a first Sign of God's love to us. Hereby perceive we the love of God, because he laid down his life for us, 1 Joh. 3. 16. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 Joh. 4. 9, 10. Hence when actually we live through Christ, we actually taste Gods free love in Christ.  
God's special love acts towards his beloved ones, chiefly three ways, (1.) In electing them before all time, elect of God, holy and beloved, Col. 3. 12. which is more peculiarly ascribed to the Father, 1 Pet. 1. 2. (2.) In redeeming them in fullness of time, which is more peculiarly attributed to the Son, joh. 15. 12, 13. Gal. 2. 20. Rev. 1. 5. (3.) In immediate applying of Christ unto them in due time by sanctification, effectual calling, etc. and this is more peculiarly given to the Holy Ghost, Tit. 3. 4, 5. 1. Pet. 1. 2. And in every of these acts of love, God comes nearer and closer unto his, The Father's love in electing, is love intended, and purposed; this is most remote: The Son's love in redeeming, is love actually demonstrated to the world; this is nearer: but the Holy Ghosts love in sanctifying, etc. is love effectually and peculiarly applied to individual persons; this is most near. Would we know our interest in the Father's electing love? consider what part we have in the Sons redeeming love: would we discover our share in the Sons redeeming love? then let us accurately search what right and property we have in the Spirits sanctifying love; when we spiritually live from the Father through the Son by the Spirit, than God gives us a taste of his love experimentally.  
Excellently 
* Hoc est ergo illud quod supra dixi, quia plus non amat Deus, quam filium pater. Evidens quippe re●…est quod super affectum filiorum nos Deus diligit, qui propter nos filio non pep●…rcit. Et quid plus addo? & hoc filio justo, & hoc filio unigenito, & hoc filio Deo. Et quid dici amplius potest? & hoc pro nobis, id est, pro malis, pro impiissimis, pro iniquis. Qu●…s aestimare hunc erga nos Dei amorem queat, nisi quod j●…stitia Dei tanta est, ut in eum aliquid injustum cadere non possit? Nam quantum ad rationem humanam pertinet, injustam rem homo quilibet fecerat, si pro pessimis servis filium bonum occidisset. Utique hoc magis inaestimabilis pietas, & hoc mirabilis magis Dei virtus est, quod ita intelligi ab homine magnitudo justitiae suae non potest●…ut quantum ad imbecillitatem humanam pertinet, penè injustitiae speciem magnitudo justitiae habere videatur. Salvian. Massil. De Gubern. Dei. Lib. 4. p. 121, 122. Oxon. 1629.  Salvian (that eminent Presbyter of the Massilian Church who flourished in the fifth Century) discourseth of this love of God to us. This is that which I said before, that God loves us more, than a Father his Son. Verily the thing is evident, that God loves us above the affection of sons, who for our sakes hath not spared his Son. And what add I further? and this a just Son, and this an only begotten Son, and this Son God, And what can be said more? and this for us; that is, for evil ones; for most wicked ones; for unrighteous ones. Who can estimate this love of God towards us, but that the justice of God is such, that no unjust thing can be incident unto him? For so far as humane reason may judge, any man had done an unjust thing, if for the worst servants he should haveput to death a good Son. So that in this the piety of God is more inestimable, and in this the virtue of God is more admirable, that so the greatness of his justice cannot by man be understood: inasmuch as to the apprehension of humane imbecility, the greatness of his justice seems almost to have a show of in justice. So he.  
Adoption. That we should be reckoned 
II.  among the children of God, may be a second Sign of God's love to us: Behold, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God 1 Joh. 3. 1. Well said the Apostle [Behold, what manner of love!] for here is not only love, but love to admiration. That we without strength, Rome 5. 6. we lost creatures, Luk. 15. last; we sinners, Rom. 5. 8. we in the bond of iniquity, Act. 8. 13. we dead in trespasses and sins, Eph. 2. 1. we enemies to God by wicked works, Col. 1. 21. we children of wrath, even as others, Eph. 2. 3, etc. That we should be thus advanced in heavenly places in Christ, and accounted not only servants, which is much, joh. 12. 26. not only friends, which is more, joh. 15. 15. but also sons, and consequently heirs and coheirs with Christ, which is most of all, Rom. 8. 16, 17. Gal. 4. 4, 5, 6. Let men behold, let Angels behold, let both adore and admire, what manner of love is this love. Show thy sonship; this Sonship demonstrates infallibly God's love unto thee. God takes none into this nearest relation, but whom he first took into his dearest affection. If thou art a Son of God, then (1.) Thou art born again of the Spirit of God, john. 1. 12, 13. and 3. 3, 5. (2.) Thou hast received Jesus Christ by believing on his Name, joh. 1. 12. (3.) God hath instilled into thee a Sonlike Spirit of prayer, Rom. 8. 15, 26 (4.) Thou art conform to Christ the firstborn among many brethren, Rome 8. 29 (5.) Thou art acted, led, and guided by the Spirit of God, Rom. 8. 14.  
Our not loving the world, not the 
III.  things that are in the world, inordinately: may be a third Sign of God's love to us. Love not the world, nor the things that are in the world; for if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world; and the world passeth away, and the lust thereof; but he that doth the will of God, abideth for ever, 1. joh. 3. 15, 16, 17. The love of the Father is in him neither Actively nor Passively, who immediately loves the world. Not Actively, he loves not the Father: not passively, he is not beloved of the Father; for who can be beloved of the Father and not reciprocally love the Father again? 1 john. 4. 19 and who can entertain the true love of the Father in the heart, but withal he must banish the excessive love of the world out of the heart? For, 1. The love of the Father and the love of the world are sorepugnant and inconsistent one with another, jam. 44. Matth. 6. 24. 2. The love of the Father and of the world, do each of them so forcibly exhausted and draw out the whole heart, that it is impossible that these two loves should at one and the same time in intense degrees, dwell in one and the same heart. As 
* Mundi enim amor & Dei pariter in uno cord, cohabitare non possunt: quemadmodum iidem oculi, coelum pariter ac terram nequaquam conspiciunt. De 12. Abusionibus seculi Cypriano adscript. cap. 7.  Cyprian well observed: The love of God and the world cannot cohabit in one heart together: as the same eye cannot at once look up to heaven, and down to the earth together. But who do inordinately love the world, and things in the world? Answ. 1. They who are wont inordinately to desire and seek it when they want it, 1 Tim. 6. 9, 10. Matth. 6. 31, 32, 33. 2 Pet. 2. 1, 2, 3. 2. Kings 5. 20, 22. 1 Kings 21. 4. 9, 10, 16. 2. They who are wont inordinately and immoderately to set their hearts upon it, and abuse it whilst they have it, Ps. 62. 10. 1 Tim. 6. 17. Luk. 12. 16, to 22. Mat. 19 21, 22, 23, 24. jam. 5. 1, to 7. 34. 1. They who are wont excessively to grieve and perplex themselves when they lose it, as Achitophel, who when he lost this world's honours, went discontentedly and hanged himself, 2 Sam, 17. 23.  
Our love to God, which is a sweet 
IV.  effect, a resulting ray, a reflexive beam of God's love to us, may be a fourth Sign of God's love to us. We love him, because he first loved us, 1 Joh. 4. 19 When God begins to us in this sweet cup of love, we cannot choose but pledge him: but should not he love us first, and we also have some apprehension of that his love, we should never love him at all. For, as Bernard saith, 
* Deo aman●… homines vicem amori●… non rependunt, nisi revelante else Spirimper fide aeternum Dei Propositum super salute illorum futura. Bernard. Epst. 107.  Men render not love to God loving them, till the spirit of faith reveals to them God's eternal purpose, about their future salvation. As light breeds light, fire fire, so God's love to us, begets love to God in us,  
But how or wherein hath God loved us first? Answ. God the Father, Son, and holy-Ghost, hath eternally loved us, in electing us, Col. 1. 12. 1 Pet. 1. 2. Eph. 1. 3, 4, 5, 6, 7. In a more peculiar sort, God the Father's love first shined forth towards us in giving Jesus Christ his own only Son, that Son of his love, (Col. 1. 13.) for us, Tit. 3. 4, 5, 6. john 3. 16. Hath God so loved us, as not to spare his ●…wne Son, (as hath before been eviden●…ed) how can this choose, but kindle in us re●…iprocall flames of love again to God, and ●…ake us delight in his love? They more I ●…rink (saith 
* De dilectione Dei quo plus bibi, plus sitio, & ea saturari non possum, nec ego nec aliquis perfecte diligens Christum. Ipse quo plus editur, plus famem exauget: & quanto plus ipse bibitur, plus sitim inacuit; ipsam quam inhabitat mentem sic inebriat, ut nihil jam quaeratvel diligat, nec deligere possit nec valeat praeter eum, qui sic mundum dilexit, ut filium suum unigenitum daret ut omuis qui credit & ●…ligit illum, non moriatur, sed vivatcum eo. D. Ber●…rd. in c●…a Dom. Serm. 13. ad init.  Bernard) of the love of God, the ●…ore I am athirst, and cannot be satisfied with ●…t; nor I, nor any one perfectly loving Christ. This love, the more it is eaten, the more it aug●…ents hunger; the more it's drunken, the more ●…t incites thirst; it so inebriates that mind wherein it dwells, that it seeks, or loves nothing, ●…or possibly can love besides him, who so loved ●…he world, that he gave his only begotten Son, ●…hat whosoever believes and loves him, might ●…ot die, but live with him. And in a more spe●…iall manner, God the Son's love, first prevented us, in his giving himself for us. When Christ stood by Lazarus his grave, and wept for him, the Jews said, Behold, how he loved him! john 11. 35, 36. much more may we say when Christ did more than weep for us, when he bled for us, when he died for us, Behold, and admire how he loved us! john 10. 11. and 15. 12, 13. Rom. 5. 8. Eph. 5. 25. Gal. 2. 20. Rev. 1. 5. Can we possibly look upon this love of Christ, and not be wholly overcome with it, overpowered with it, ravished with it, and irresistibly constrained with it, t●… love Christ again, 2 Cor. 5. 14, 15. Let 〈◊〉 say with 
* Ecce quomodo dilexit nos! pro nobis elegit mori, nè nos morted●…m naremur aeterna; Resurrexit à mortuis, ut suae nos resurrectionis tribueret esse participes: Ascendit in coelum, ut nos proveheret ad palatia coeli; Et sedet ad dextram Patris, coronans & locans, laetificans & collocans illic, quos proprio cruore redemit, quos gl●…tino sibi charitatis asseruit secum in eadem dextra Patris. Ipsum igitur Christum, sine modo, ultra modum, absque meta, ultra metam; assidue, continue, toto cord, tota ment, totis viribus, totis virtutibus diligamus, veneremur & amemu●…. Bern in Coen. Dom. Serm. 12. sub. fin.  Bernard, in his holy rapture o●… affections to Christ: Behold, how he loved u●… he chose to die for us, lest we should be doome●… to death eternal; he rose from the dead, that h●… might render us partakers of his resurrecti●…on; he ascended into heaven, that he might advance us into celestial places; and he sits at th●… right hand of the Father, seating, and crowning gladding and placing there, such as he hath redeemed with his own blood, such as he hath joined to himself with the cement of love, a●… the same right hand of the Father with himself. Therefore let us love, adore and affect thi●… Christ without measure, beyond measure; without bonds, beyond limits, daily, continually, with all the heart, with all the mind, wit●… all our power, with all our graces. Thus we shall love him, that first loved us.  
Now then, dost thou truly love God with all thy heart and soul? or (if that be too high and hard a question) at lest 
* Domine, certè certus sum●… per gratiam tuam; desiderium desiderii tui, & amorem amoris tu●… habere me in toto cord, & in tota anima mea. Huc usque te fa●… ciente profeci, ut desiderem desiderare te, & amemamare te. Bern. Soliloq. Sect. 5. p. 511. G. Luteti●…. 1640.  dost thou truly desire to love him, and love to desire him? Doubtless this is an evidence that God loves thee. For nothing but his infinite ●…ame of love to thee, kindles this spark of ●…ve in thee.  
Quest. But by what signs may I know, ●…at I truly love God and jesus Christ, or ●…t least truly desire to love him?  
Answ. Thou mayest know that thou tru●…y lovest him, or desirest to love him, if thou ●…ovest him, or desirest to love him, (1.) Atractively. (2.) Intensively. (3.) Sincerely. ●…4.) Purely. (5.) Obedientially. (6.) Invincibly. ●…7.) Uncessantly.  
1. Attractively and unitingly, when God ●…nd Jesus Christ are so endeared to the ●…eart, that the soul restlessely groans ●…nd pants after the enjoyment of them; As in David, As the Hind panteth after ●…he water brooks, so panteth my soul after ●…hee O God, my soul thirsteth for God, for the ●…iving God—, Psal. 42. 1. 2. As in Moses, I beseech thee show me thy glory, Exod. 31, 18. As in the Church, Make haste my beloved, and ●…e thou like to a Roe, or to a young Hart upon the mountains of Spices, Cant. 8. 14. Christ saith, Surely I come quickly; The Church echoes, Amen, even so, come Lord jesus, Rev. 22. 20. There is a principle of motion in bodies natural; as in earth, that makes it descend to ●…its centre; in fire, that makes it ascend to its proper resting place: and (if impediments interpose not) they cannot rest till they be united to them: thus that soul that tru●… loves God, hath an inward supernatur●… 
* Amor meus pondus meum illo feror, quocunque feror. Aug.  principle, drawing it after God. Nor can acquiesce, or centre itself any where, but 〈◊〉 God; the most amiable God having scattered some sparks of his love in our hearts, a●… lures us after him: 
* Natura est rapax sui.  as fire draws fire, o●… as the loadstone snatcheth the iron unto 〈◊〉 self, by its attractive, magnetic propert●… Doth God's love and loveliness so snatc●… and steal away thine heart after God, th●… thou longest to enjoy God, to have union t●… him, and Communion with him? that's tru●… love; love is a cementing, soddering, 
* Est magnes magni magnus amoris amor.  magnetic grace. If thine be such, then (1.) Wha●… grief hast thou in his absence? (2.) What the sire of his presence. (3.) What delight in his enjoyment? A true uniting love discovers i●… self in all these. 1. What grief is the absence of God, and Christ to thy soul? Davi●… laments, when God did hide his face, Psa●… 22. 1, etc. Psal. 13. 1, etc. It was as a sword i●… his bones, when the enemy said, Where i●… thy God? Psal. 42. 10. But God had ever broken his bones to shivers, when he had taken the joy of his salvation from him, Psal. 51. 8, 12. And the Church is heart- sick, sick o●… love, when Christ had but a little withdraw●… himself from her, Cant. 5. 6, 8. Where is thy pain, thy sickness, thy grief, thy tears in God's withdrawings? Love is impatient o●… divorce or distance. 
* Parum diligis, si pro ejus amore quotidie non ploras & ge mis ●…naā illius absentia spō saediligenti solet sluvius esse lacryma●…um cum illum quaerit & non invenit, vocat & non respondet, nil nisi flere cam delectat. Ber. in Caen. Dom.. Serm. 9 p. 1341. H.  Thou lovest him but 〈◊〉 little, if for his love thou dost not daily sigh ●…nd weep; for his absence is wont to be a flood of ●…ears to the loving spouse, when she seeks him, ●…ut finds him not; calls, but he answers not; no●…hing pleaseth her but weeping. 2. What de●…ires and groans hast thou after the presence of God, and jesus Christ? My soul thirsteth for ●…ee, my flesh longeth for thee.— My soul ●…olloweth hard after thee, Psal. 63. 1, 8. Here was David's love. I have suffered the loss of all things, and do count them but dung that I may win Christ, Phil. 3. 8. Here was Paul's love. Let him kiss me with the kisses of his mouth, Cant. 1. 2. Draw me, we shall run after ●…hee, verse 4. Turn, my beloved, and be thou like a Roe or young Hart upon the mountains of Bether, Cant. 2. 17 Here is the Church's love. But where is thy love? where is thy desires of the enjoyment of God and Jesus Christ? dost thou strive like the diseased 
* Sed cum accedere gestio ad cum, & vel sicut haemorrho issa illa, infirmae & miserae animae meae salutifero tactu vel simbriae ejus, quasi furari gestio sanitatem; vel sicut Thomas●…ille ●…ille vir desideriorum, totum eum desidero videre & tangere, & ●…non solum, sed accedere ad sacrosanctum lateris ejus vulnus, ostium arcae quod factum est in latere; ut non tantum mittam digitum, vel totam manum, sed totus intrem usque ad cor ipsum ●…esu, in Sanctum Sanctorum, inarcam Testamenti, ad mannam auream nostrae animam humanitatis, continentem intra se Manna Divinitatis, Heu, dicitur mihi, noli me tangere. Be●…ard. Soli. ●…oq. Sect. 4. p. 510. C. D. Lutet. 1640.  woman to draw near to Christ, that by a salutiferous touch of the hem of his garment thou may'st as it were, steal spiritual soundness to thy miserable soul? or like Thomas, that man of desires, desirest thou to see and touch Christ and not only so, but to approach to the sacr●… wounds of his side, (that door of the Ark which was made in the side,) that thou maye●… thrust in, not only thy finger, or thy whole hand but that thy whole self also mayest enter in●… the very heart of jesus, into that holy of holies into that Ark of the Testament, into the golden pot, the soul of our humanity, wherei●… is the Manna of the Divinity? I mean, dos●… thou long for most intimate enjoyment o●… and Communion with Jesus Christ both God and man? this is love indeed. 3. Finally, what delight and contentment dost thou find in his 
* Haec est gloria, hae sunt diviliae in domo Beati amatoris tui: quia praesto est desideranti, & amanti, quod desiderat & quod ama●…: ideoque & qui desiderat semper amat desiderare; & qui amat semper desiderat amare. Et desideranti & amanti, quod desid●…rat & amat, sio facis abundare, O Domine, ut nec anxietas desiderantem, nec fastidium affligat abundantem. Bern. Soliloq●… Sect. 7. p. 512. K.  enjoyment? True love find●… most contentment in the enjoyment of the object most beloved; hence, David preferring●… the enjoyment of God's face before any sublunary treasure, discovers his true love to God thus: Many say, Who will show us good? Lord, list thou up the light of thy countenanc●… upon us; thou hast put gladness in mine heart, more than in the time that their corn and their New Wine increased, Psal. 4. 6, 7. And ye●… of all enjoyments of God & Christ; beloved, that enjoyment is sweetest, that succeeds his absence and estrangement. Health is always sweet, but double sweet after sickness; liberty always pleasant, but double pleasant after imprisonment; life is always comfortable, but to have returned from death to life, is a double life: So to them that love God, his presence ever delectable, but his presence after his soul-afflicting absence is even ravishing. Hence David wrestling out of an intricate temptation, and recovering a sweet view of God, cries out, Whom have I in heaven but thee? and there is none upon earth, that I desire besides thee. My flesh and mine heart faileth; but God is the strength of mine heart, and my portion for ever, Psal. 73. 25, 26. The Church enjoying Christ, saith, I sat down under his shadow with great delight, and his fruit was sweet unto my taste, Cant. 2. 3. but when after estrangement she found him whom her soul loved, how is she transported? I held him, and would not let him go, until that I had brought him into my mother's house, into the ch●…mber of her that conceived me. I charge you O ye daughters of Jerusalem, by the Roes, and by the Hinds of the field, that you stir not up nor awake my love ●…ill he please, Cant. 3. 4, 5. that is, let him have no offence given him. that I should lose him any more. Canst thou truly say in thy en●…oyment of God, of Christ? O let his 
* Laeva temporalis consolationis tuae Domine non de sit, sed sit sub capite meo ad utendum. Dextra, verò tua spiritualis, de spiritualibus & aet●…rnis consolatio tua totum me amplectatur ad fruendum, & inamplexu charitats tuae, in osculis dulce ●…inis. 〈◊〉, in 〈◊〉 ce in 〈◊〉  left hand be under my head, and his right hand em●…race me. Cant. 2. 9 Lord, let not the left hand ●…f thy temporal consolation be wanting, but be ●…nder my head for use: but let thy spiritual right hand, thy consolation about spirituals and eternals, embrace me wholly, for enjoyment; 
sum do●…miat & requiescat anima mea— Sed O Domine, si quando (quodquam rarum est) me in aliqua hujus gaudii parte invenio: clamo, vociferor; Domine bonum est nos hic esse, faciamus hic tria tabernacula, fidei unum, amori unum, spei unum. Nunquid nescio quid dicam cum dico; bonum est nos hic esse; Bern. Soliloq. Sect. 1. &. 6.  and in the embracement of thy love, in the kisses of thy sweetness, my soul shall rest and sleep in peace.— O it is good for us to be here; let us build three Tabernacles, one for Faith, one for Hope, and one for Love, but all for thee: This is right love to God indeed.  
2. Intensively. God is the highest object of love, and challengeth the highest and most intensive acts of love: God is the supreme Good; yea, the only good; none good but one, that is God, Matth. 19 17. therefore he should have the supreme affections, all the affections, all of the affections, and none but he. 
* Quatuor in Deum 〈◊〉 nobis & toti exiguntur afrectus. In eo quod dicit, ex toro cord tuo totam sibi vendicat volontatem: in tota anima to 'em amorem: in omnibus viribus, virtutem designat ●…tatis: In tota ment, fruitionem sapientiae: prim●…m eni●… 〈◊〉 Deum volunta●… animam mov●…t; amor promovet, charit●…●…templatur, sapientia f●…uitur. Bern. de Natur. & D●…gnit. amor●…●…ni, cap. 10 ad ini●….  Thou shalt love the Lord thy God with all thy heart, and with all thy soul, an●… with all thy strength, and with all thy minde●… Luke 10 27. Deut. 6. 5. Matth. 22. 37. with these four, heart, soul, might and mind and with all of every one of these, i. e. with all that is within thee; God, if truly loved is to be beloved of thee. Yea, let God, le●… Jesus Christ have the pre-eminence in th●… soul, above all creatures let him possess the throne of thine heart, and be a diadem on thy head; but let all things else sit down below, at thy footstool, Prov. 12. 1. Psal. 73. 25. and 4. 6, 7. Matth. 10. 37. Luke 14. 26. no object is so amiable, no delight so delectable as God to him that loves him; true love can despise the world, yea, ten thousand worlds for him.  
3. Sincerely and uprightly. When God is chiefly loved for 
* Recedat itaque ab animamea omnis injustitia, ut te diligam dominum deum meum ex toto corde meo, & ex tota anima mea, & ex omnibus viribus meis: re cedat omnis zelotypia, nè tecum aliquid amem, quond proptete non amem. O vere unice amor, & vere domine: cumr vero propter te aliquid amo, non illud amo, sed te propter quem amo quod amo, Bernard. lib. de amore dei. cap. 6. ad init.  himself, for his own incomparable Excellency, perfection, beauty, sweetness, loveliness and love: and other things are loved for him, and in order to him; than not so much they are loved, as God is loved in them, 1 john 4. 19 We love him, because he loved us first. The Church loved Christ for himself, Cant. 5. 10. to the end. We may love God's gifts, but must more love God the giver, else our love is mercenary, not upright.  
4. Purely and bolily. God is truly loved, when purely affected: we love God purely, when we cordially hate that which God cannot love, viz. Sin. Ye that love the Lord, hate evil, Psal. 97. 10. Lovest thou him, (saith 
* Amas illum? debes odisse quod odit.— Hinc apparet te diligere quod bonum est, si inventus fueri●… odisse quod malum est. D. August. Enarrat. in Ps. 96.  Augustine) thou oughtest to hate what he hates,— Hence it appears thou truly lovest what is good, if thou be'st found to hate what is evil.  
5. Obedientally. When we so love God or Jesus Christ, as to endeavour really to keep all his Commandments. If you love me, keep my Cemmandements.— He that hath my Commandments and keepeth them, he it is that loveth me, John 15. 21, 23. That is, says 
* Qui habet in memoria, & servat in vita: qui habet in sermonibus, & servat in moribus: qui habet audiendo, & servat faciendo: aut qui habet faciendo, & servat perseverando, Ipse est, inquit, qui diligit me. Opere demonstranda est dilectio, ne sit infructuosa nominis Appellatio. Aug. in Evang. jean. Tract. 75.  Augustine, He that loveth them in memory, and keeps them in life: who hath them in words, and keeps them in works: who hath them in hearing, and keeps them in doing: or who hath them in doing, and keeps them in persevering, He it is, saith he, that loveth me, Love is to be demonstrated by works, that 〈◊〉 be not an unfruitful usurpation of the name of love.  
6. Invincibly, against all difficulties, oppositions and persecutions. Love is strong as death, jealousy is cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it, Cant. 8. 6, 7.  
7. Uncessantly in incorruption. True love to Christ will not waste, putrefy, worm-eat or decay, but is uncorruptible: Grace be with all them that love the Lord jesus Christ, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in incorruption, Eph. 6. 24. true love is a long-lasting, yea, an everlasting affection. Charity never faileth, 1 Cor. 13. 8.   

CHAP. II.  
Evidences or Signs of our Regeneration, New-birth, Adoption, Sonship, etc.  
THat the world knoweth us not, if we 
I.  be the children of God. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God therefore the world knoweth us not, because it knew him not, 1 John 3. 1. By [World] here understand, that world of carnal, unregenerate persons that 
* Non fine causa Apostolus clamat, Seculum totum in malo positum est. 〈◊〉 Johan. 5. 19 & verum est. Meritò e●…im totum esse in malo dicitur, ubi boni locum habere non ●…ossunt. Siquidem ita totum iniquitatibus plenum est, ut aut ●…ali sint qui sunt; aut qui boni sunt, multorum persecutione ●…tucientur, Salvian, de Gubern. Dei, lib. 4. p. 113. Oxon. 1629.  lieth in wickknesse, 1 John 5. 19 elsewhere called, the children of this world, in opposition to the children of light, Luk. 16. 8. This world knows not the heavenly Father, adopting: nor his spiritual children, adopted, yea, therefore it knows them not, because they are the children of such a Father. So that the worlds not knowing us in this sense, may help us to discover that God knows us, and owns us as his children. To know implies first, sometimes a precise act of the mind, understanding, discerning, discovering, apprehending, comprehending things what they are, john 21. 15. 17. 1 Cor. 8. 4. In this sense the carnal world knows not God, nor Jesus Christ, nor the things of God, because they are spiritually discerned, Jer. 10. 25. 1 Cor. 2. 8, 11. Nor knows it the children of God, and what privileges, comforts and happiness belongs unto them, and that even in this life, in the state of grace, 1 Cor. 2. 9 2. Sometimes an act also of the will; or a joint act of the mind and will, regarding favourably, respecting, loving, affecting, approving things known, Psal. 101. 4. Thus God is said to know●… the way of the righteous, Psal. 1. 6. Christ know●… his sheep, Job. 10. 27. and so, not to love, no●… to approve, is not to know, Acts 7. 18. Matth. 7. 23. and 25. 12. In this sense the carn●… world knows not God nor Christ, i. e. lov●… them not, cares not for them, but rathe●… hates them, Exod. 5. 2. jer. 5. 4. And th●… also the world knows not the children of God; i. e. loves them not, cares not for them, but hates them, persecutes them, etc. because such, john 15. 18, 19 1 john 3. 12. So that the more the world hates us for God's sake, Christ's sake, as Christians: the more encouragement we may have, that we are not of the world, but chosen out of the world into God's family, 1 Pet 4. 16, 17.  
True believing that jesus is the Christ, 
II.  evidenceth that we are borne of God. Whosoever believeth that jesus is the Christ, is born of God, 1 John 5. 1. For clearing this evidence of Regeneration, Consider these two Questions. 1. What is meant here by believing that jesus is the Christ? 2. Whence it may be evinced, that whosoever does truly thus believe, is borne of God?  
Quest. 1. What is it to believe that jesus is the Christ?  
Answ. Faith or believing as it relates to Christ, hath especially two primary and most remarkable acts, viz, Assenting and Applying. 1. The Assenting act of faith, is, that whereby faith assents to Gods whole Scripture-Record touching Jesus Christ, as true, 1 john 5. 10, 11. viz. That this Jesus which is revealed so fully to us in the New Testament, both in his Person and Offices, is no other than the Christ, the true Messiah, or anointed of God, that was forepromised, fore-prophesied of, and prefigured under all periods of the Old Testament, from the fall of the first Adam, to the fullness of time for the incarnation of the second Adam, to be the only Mediator betwixt God and man, and Saviour of the world. This some call Dogmatic faith, some Historical faith, because it barely and precisely entertains the Doctrine and History of Scripture as Truth: without any particular appropriation of any thing of Christ to them that so believe. Now this bare & naked assenting act of faith, cannot be a character of Regeneration, nor the faith here intended. For, (1.) Hypocrites may assent to the truth of the Record which God hath given touching Christ. For we read often of the faith of such, as, Luk. 8. 13. Acts 8 13. which believing of theirs, was at least an Assent; for Assent to truth revealed, is the least and lowest act of faith. (2.) Devil's may assent to this truth Dogmatically, That jesus is the Christ; yea, they have assented to it, and known it to be so. See Mar. 1. 24. Luke 4. 34, 41. Yet nor Hypocrites, nor devils are regenerate. 2. The Applying act of faith is, that whereby faith having assented to the truth of all Gods Record touching Christ, proceeds to apply and appropriate all particularly to a man's self, as did Paul; Who loved me, and gave himself for me, Gal. 2. 20. and Thomas; My Lord, and my God, John 20. 28. This appropriating act of faith, is sometimes called, believing on the Son of God [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— i. e. into the Son of God,] 1John 5. 10. believing on his Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— i. e. into his Name, 1 John 5. 13. John 1. 12. coming to him, John 6. 35. receiving him, John 1. 11, 12. having the Son, 1 John 5. 12. tasting him, 1 Pet. 2. 3. eating him, eating his flesh and drinking his blood, John 6. 53, 54, 56, 57 compared with ver. 47. all which expressions denote faith's appropriating of Christ unto the particular individual believing soul, as his Christ, Priest, Prophet and King; as his Jesus, his Saviour, etc. from whom he expects and looks for, Redemption, Righteousness, Pardon, Holiness, Adoption, Peace, Comfort, Grace, Glory, and every thing that is promised, or is to be expected from the Messiah, as 
* Credere quod sit Christus, est ab eo sperare quaecunque de Messia promissa sunt. Calv. Comment. in 1. johan. 5. 1.  Calvin well observes; To believe that jesus is Christ, is to hope for all those things from him, which were promised of the Messiah. This is true justifying faith, Rom. 5. 1. now this is the faith here meant; this is the true believing that Jesus is the Christ.  
Discoveries or Characters of this true faith, are many. Take these seven which gradually depend one upon another, viz.  
1. The habit of this faith is infused into the soul by God in Regeneration, Eph. 2. 8. john 1. 12, 13.  
2. This habit infused is brought into act by the Father's drawing the soul to Christ. john 6. 44. This drawing is effected, 1. By discovering the necessity of Christ to salvation, Acts 4. 11, 12. 2. By displaying the sufficiency and alluring Excellency of Christ for salvation, Heb. 7. 25. Cant. 5. 10. to the end. 3. By manifesting the possibility of obtaining Christ and salvation by him, 1 Tim. 1. 16. 4. By propounding the willingness and readiness of God and Christ to entertain poor sinners, Matth. 11. 28, 29. john 7. 37. Isaiah 55. 1. john 6. 37. Luke 15. 20. to the end. 5. By disclosing the invaluable happiness in gaining Christ, 1 john 5. 12. john 3. 16, 18, 36. And, 6. By stirring up ardent strong desires in the heart after Christ, that the soul is restlessely thirsting, till he be obtained, Isa. 55. 1. john 7. 37.  
3. Faith thus infused and acted, is persuaded to accept Christ upon his own terms, viz. self-denial, bearing the Cross, and following Christ, and actually accepts him, Luk. 9 23. john 1. 12.  
4. Faith having received Christ, tastes such sweetness and pleasantness in him, that Christ is most precious to the soul, 1 Peter 2. 3, 7. and all things in the world are but loss and dung unto him, Phil. 3. 8. Oh, how is the soul filled with joy and peace in believing! Rom. 15. 13. and 5. 1. and so it sits down under Christ's shadow with great delight, and his fruit is sweet unto its taste, Cant. 2. 3.  
5. Faith having thus taken and tasted Christ notably enlivens and quickens the soul, that not so much the Believer lives, as Christ by faith lives in the Believer, Gal. 2. 20. Rom. 1. 17. Hab. 2. 4. Christ principally knows, wills, loves, prays, and in a word performs all spiritual motions in him. Oh that's a sweet life indeed, whereof Christ is both Author to give it, and Pilot to guide it.  
6. Faith having enlivened the soul by Christ, it notably puts forth itself in vital operations from Christ. For true living faith, is a working and fruitbearing faith, as james demonstrates, james 2. 14, to the end. Now faiths principal acts are these. 1. Cleansing and purifying the heart from all inward filthiness, so as not to approve it, or mingle with it, Acts 15. 9 2. Calming and pacifying the conscience, as once Christ said to the winds and waves, so faith in Christ saith to the troubled and perplexed soul, Peace and be still, and there is a great calm, Rom. 5. 1, 2, 3. Phil. 4. 7. 3. Acting and working by love, with a cheerful respect and delightful enlargement to all God's Commandments. Gal. 5. 6. 1 john 5. 3.  
7. Finally, Faith having attained to this spiritual strength and activity, contends after a fuller perfection, even after a full assurance,— Col. 2. 2. Heb. 10 22. Heb. 6. 11, 18, 19 which full-assurance is obtained by faith's reflecting upon its own acts, and seeing itself believe, I know whom I have believed,— 2 Ti●…. 1. 12. and though every believer reacheth not this full assurance nor any one retains it at all times: yet the nature of faith contends and leads all unto it most genuinely, whence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potest àfide magis avelli, quam asole calor & lumen. Calv. Comment. in Col. 2, 2,  Calvin was not afraid to say, that full assurance can no more be plucked from faith, than heat or light can be severed from the Sun.  
Qu. 2. Whence may it be evinced that whosoever doth thereby thus believe, is born of God? Answ. From many grounds; take a few for all. 1. This believing thus described, is a receiving of Christ, and a believing on his Name: but every one that receives Christ and believes on his Name, is born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 12, 13. What need to be said more punctually? 2. This Faith thus described is one of the fruits of the spirit, enumerated as contra-distinct from the works of the flesh, Gal. 5. 22. Consequently they that have this Faith, have the regenerating Spirit in them, whence this and the other fruits flow, and so are born of God. 3. This Faith and believing here described, is such as whereby the believer pleaseth God, Heb. 11. 6. Consider well the former particulars. Therefore they that so believe are regenerate; in the spirit, and not in the flesh, for they that are in the flesh cannot please God, Rom. 8. 8. 4. Finally, they that believe in Christ, as hath been described, shall be saved, Mark. 16. 16. Joh. 3. 16. Therefore they must needs be borne of God; for, Except a man be ●…orn again, he cannot enter into the Kingdom ●…f God, Joh. 3. 3, 5.  
The not committing of sin, is the proper●…y 
III.  of such as are truly regenerate. He that ●…mitteth sin, is of the devil, for the devil ●…nneth from the beginning; for this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is ●…orn of God, doth not commit sin: for his seed ●…maineth in him, and he cannot sin, because he 〈◊〉 borne of God, 1 Joh. 3. 8, 9 This note about ●…ing, is for greater clearness, and more ●…phaticalnesse, laid down, Affirmatively, ●…d Negatively: by that, detecting the children of the devil; by this, the children of God. Contraries paralleled serve to illustrate one ●…nother.  
1. Affirmatively, ver. 8. where consider, ●…st, The Position itself. He that committeth 〈◊〉, is of the devil. i e. He is the child of the 〈◊〉, and the devil his father, as, joh. 8. 44. and ●…lkes according to the course of this world, according to the Prince of the power of the Air, ●…e spirit that now worketh in the children of ●…obedience. Eph. 2. 2. For this phrase [is 〈◊〉 the devil] is here opposed to that [is born 〈◊〉 God, ver. 1, 9] 2. The confirmation of it, by double Argument, viz. 1. From the devil's ●…ostasie, for the devil sinneth from the 
* Vide Estium in sentent. l. 〈◊〉 Distinct. 〈◊〉 Sect. 3. 4, 5  begin●… i e. The devil sinned from the beginning of the world, compare, joh. 8. 44. wi●… jude 6. He was the very first sinner in th●… world, and the cause of all other sinner's 〈◊〉 the world. He drew his Apostate Ange●… with him; hence probably that phrase the D●… vil and his Angels, Mat. 25. 41. He deceive●… our first parents in the Serpent, and 〈◊〉 brought sin upon all the world, Gen. 3. An●… still, he as a roaring Lion walketh about, seeking whom he may destroy, 1 Pet. 5. 8. Nor●… it said, he sinned; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinne●… from the beginning, i. e. indefinently, an●… with one continued act, as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quasi dicat indefinenter & continuo actu. Pisc●…t. in 1 joh. 3. 8 Non dicit peccavit sed peccat, nam in eo assiduè perseverat, sicut & ipsius filii. Huic opponitur qui non modò non peccat, sed etiam venit ut peccatadissolveret. Bez. Annot. in col.  some we●… observe. Sin is the devils continual trad●… without cessation or intermission. No●… the devil being such a sinner from the beginning: they that commit sin (as mere natu●… men do,) must needs be the children of th●… devil. This the first Argument. 2. From Chris●… office, or the end of his first coming into th●… world. viz. To destroy the works of the d●… vil. Sin is the proper work of the dev●… Christ destroyed both, By the virtue a●… sufficiency of his merit, for all his elect at onc●… Rom. 8. 3. And By the vigour and efficien●… of his Spirit, Rom. 8. 2, 13. for every one 〈◊〉 his elect respectively when effectually calle●… So that hence it must needs follow, th●… those persons, in whom the dominion a●… power of sin is not subdued by Christ, b●… they still commit sin, they so continuing 〈◊〉 still remain the children of the devil; th●… present state is damnable.  
2. Negatively, verse 9 where also note. 1. The Position itself containing the Character of such as are borne of God; Whosoever is borne of God, doth not commit sin, which also may thus be converted, Whosoever commits not sin, is borne of God. 2. The Confirmation of the Position by a double Argument. 1. A causâ conservante, from the conserving cause in him that keeps him from sinning, for his seed remaineth in him. By seed here, 1. Some understand the ●…raduction of the divine essence to the Saints; whom therefore Beza deservedly brands as most ridiculous fanatic persons, for this ●…bsurd dream. 2. Some understand by seed the Spirit of God, by whom we are regenerated, and our corruptions and flesh subdued, so that we walk not after the flesh, but after the Spirit. 
b 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Metaphoricè de signat Spiritum sanctum, cujus vire gignimur Vorst. Comment. in 1 johan. 3. 9 in schol. Spiritus dei peccandi libidinem corrigit, idque intelligit Apostolus per●…semen Dei. Sic enim format Dei Spiritus pio●…um corda ad rectos effectus, ut non praeval●…at caro ●…um suis concupiscentiis, sed domita quasi sub jugo, cohibeatur. joh. Calv. Comment. in loc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it est. Spiritus sanctus, cujus viregenitus est. Piscat. Scholar in loc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic vocatur Spiritus sanctus ab effectu, quod ejus virtute tanquam ex semine quodam, novi homines efficia●…: co●…ruptae nostrae qualitates instaurentur per Christum, ●…ui p●…r fidem sumus conjuncti, ut peccato mortui vivamus Deo. ●…aque hic quoque mirè se ridiculos praebent illi fanatici, qui divinae essentiae traducem imaginantur, B●…za Annot. in loc.   the stream of Interpreters runs this way. 3. Some finally by ●…eed understand the Word and Spirit together; the Word effectually applied and actuated by the operation of the Spirit; and this seems fullest: For the Scripture compa●… the word to seed, because it is Gods instrumental Ordinance for our Regeneration, Being borne again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever, 1 Pet. 1. 23. And this Word of God abiding in the heart, written there, is a most prevalent Antidote against Sinne. Thy Word have I bid in my heart, that I might not sin against thee, Psa. 119. 11. So that the regenerate sins not, because his seed remaineth in him, i. e. God's Wordcast into the heart by the operation of the Spirit, making a man to spring into a new creature, As that learned 
* Mr. Perkins in his case of Conscience. called The first Ep. of john in form of a Dialogue Vol. 1. p. 425. Lon. 1626.  Master Perkins hath observed. Thus of the first Argument. 2. Ab impossibili, from the impossibility of his so sinning, that is born of God, and that from the state and nature of his regeneration; and he cannot sin, because he is borne of God, whereby he intimates that a sinful course and a state of grace are wholly incompatible and inconsistent with one another. Here the Apostle riseth higher in his expression; clearly pronouncing, that the hearts of the godly are so efficaciously governed by his Spirit, that with an inflexible affection, they follow the conduct of the Spirit.— The Apostle doth not only teach that the regenerate are able not to sin 〈◊〉 but that the motion of the Spirit is so effectual, that it necessarily retains them in the constan●… obedience of righteousness. As 
* Joh. Calvin. Comment. in loc.  Calv. observes, not unsuitable to this of john, is the tenor of the Covenant of grace, I will put my fear in their hearts, and they shall not depart from me, Jer. 32. 40.  
Thus much for the distribution and explication of this cotext, wherein [not sinning] is made a note of regeneration. Now because this is a grand evidence of being born of God, that all such sin not, nor can sin: & because this hath much difficulty in it; as seeming to cross, not only the experience of all regenerate persons (who feel they sin frequently, to the grief of their souls,) but also divers Scriptures, Psa. 19 12, 13. Rom. 7. 15, 23, 24. jam. 3. 〈◊〉. 1 joh. 1. 8, 9, 10. Therefore this is the prin●…ipall thing here to be opened and cleared convincingly to the Conscience, viz.  
How or in what sense, He that is borne of ●…od, doth not commit sin, nor can sin?  
For more clear Resolution herein, consi●…er this thing, Negatively, and Affirmatively. Negatively, when the Apostle saith, He that born of God, doth not commit sin, nor can sin. ●…ereby cannot be meant (as some have hence ●…agined,) that the regenerate have no sin, all inherent in them, nor committed by ●…em; but are perfectly holy even in this ●…e. As of old the 
e Rogers on Artic. 15. of Church of ●…ngland, p. 64.  Maniche●…s and Cathari●…ought ●…ought they could not so much as sin in ●…ought. The Pelagians and Familists i●…gined themselves so free from sin, that they needed not to pray, forgive us our trespasses. The Adamites deemed themselv●…s as pure as Adam and Eve before their fa●…. And the Carpocratians dreamt that they were as free from sin as Christ himsel●…e. Yea, even in these our days, 
* See the Testimony, etc. of the London Ministers, p. 16. 17. evidencing all these  some have held That he that believeth that Christ hath ta●… away his sin, is as clean without sin as Christ himself.— That, It is as possible for Christ himself to sin, as for a child of God to sin.— That, If a man by the Spirit know himse●…. to be in the state of grace, though he be dr●…, or commit murder, God sees no sin in him;— That, as well our works as persons, are perfectly holy and good.— That, a Saint 〈◊〉 this life, without any addition hereafter, is perfectly just, perfectly holy, completely glorious 〈◊〉 this life, and is not capable of any addition 〈◊〉ter death in the least degree, but only of ma●… festation.  
Against these fond and false imagination observe.  
1. That the holy Scripture expressly tes●… fies the contrary, viz. That the most holy a●… regenerate persons in this life, have in the●… Sin Original, and hence ●…oo often fall i●… sin act●…all. Who can underistand his error Psal. 19 12. Who can s●…y, I have made 〈◊〉 bear, clean, I am pure from my sin? Pro. 〈◊〉 9 There i●…. no man 〈◊〉 sinneth not, 1 K●… 8. 46. 2. Chron. 6. 36. In many things sin all, james 〈◊〉. 2. There is not a just man on earth that doth good, and sinneth not, Eccles●…y. 20. If we say that we have no sin [viz. originally] we deceive ourselves. and the truth is not in us.— If we say we have not sinned, [viz. actually] we make him a liar, and his word is not in us, 1 john 1. 8, 10.  
2. The universal experience of the best of God, Saints in all ages, evidences that none of them all have been without sin in this life. Not Abraham, Gen. 12. 13, 19 & 20. 2, 5. Not Isaac, Gen. 26. 7, 9 Not jacob, Gen. 27. 19, 20, 24. Not Moses and Aaron, Psal. 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 21. Not David, Psal. 51. 1, to 10. & 38. 3, 4. Not Peter, Matth. 26. 33, 34, 35, 70, to the end, Gal. 2. 11, 12, 13, Not Paul himself, Rom. 7. 18, 20, 23, 24, 25.  
3. The nature of grace and sanctification in this life, is at perfectest but imperfect and growing on to perfection, 1 Cor. 13. 9, 10. Phil. 3. 12, 13. consequently, 
* Constat sic inchoari in nobis regenerationem, ut ad morte usque veteris hominis reliquiae maneant. Quod si nondum plena est ac solida regeneratio, non nisi pro modo suo à peccati servitute nos eximit, etc. Calv. come. in 1 john: 3. 9  mortification is imperfect. Some Canaanites are still in the land; though the Kings are destroyed. There is a remnant of flesh, as well as a principle of spirit, Gal. 5. 17. The Church is not actually purged, but in purging from all defilements, and at last there shall be no spot nor wrinkle, nor any such thing, Eph. 5. 26, 27. Only the man Christ Jesus in this world was without sin, Heb. 4. 15. Isa. 53. 9 Heb. 7. 26. 2 Cor. 5. 21.  
4. Complete purity from sin, and perfection of holiness is a glory, though to be desired on earth, yet reserved for heaven, Rom. 6. 7. Eph. 5. 27. Heb. 12. 23. Rev. 21. 27.  
5. Unto all which might be added the plentiful suffrage of 
* Nemo esse sine delicto potest, quamdiu indumento carnis oneratus est, Lactant. de vero cultu, lib. 6. c. 13.  Ancient Writers; take the sense of two or three for all. Lactantius Firmianus, saith, None can be without sin, so long as he is burdened with the clothing of flesh. 
* Si autem extorior facit quod non vult, & operatur quod odit, osteudit bonum esse mand●…um, & non se operari quod malum est, sed habitans in sua carne peccatum, hoc est, vitia corporis, & desideria voluptatis. Hieornym. ●…om. 3. in epist. ad Algasiam, Quaest 8. Quemlibet valde justum discutias in hac vita; quamvis jam sit dignus justi vocabulo, non est tamen sine peccato. August. Tom. 9 Tractat. 42. in johan. p. 210. Froben. 1529.— quicksands quid peccatum est a nobis antea deletum est in baptism. Nunquid quia deleta est tota iniquitas, nulla remansit infirmitas? Si non remansisset, sine peccato hic viveremus. Quis. autem audeat hoc dicere, nisi superbus? nisi misericordia liberatoris indignus? nisi qui seipsum vult decipere, & in quo veritas non est? id. ibid. Quamdiu vivis, peccatum necesse est esse in membris tuls, saltem illi regnum auferatur, non facit quod jubet: Surgit ira, noli dare irae I●…guam ad maledicendum, noli dare irae manum aut pedem, ad feriendum: Non su●…geret ista ita rationabilis, nisi peccatum esset in membris. August. ibid. pag. sequent.  Hierom saith, If the outward man do what it would not, and acts what it hates, it shows that the Command is good, and that he acts not what is evil, but sin dwelling in his flesh, i. e. the vices of the body, and desires of pleasune. * Augustine saith, Search every one, though most righteous in this life, though he be worthy of the title of a just man, yet is he not without sin. And a little after: Whatsoever is sin, is formerly blotted out of us in baptism; but because all iniquity is blotted out, doth no infirmity remain; if none remain, we shoved live here without sin; but who dare say this but a proud man? but one unworthy of the mercy of the pardoner? but he that will deceive himself, and in whom the truth is not? And in his book of the City of God, he saith, 
* Verba tanti magistri & Domini nostri vigilanter inmenda sunt. Non enim ait; Si dimisoritis peccata hominibus, & Pater vester dimitte vobis qualiacunque peccata; sed ait, peccata vestra. Quodi lianam quippe orationem docebat, & justificatis utique discipulis loquebatur. Quid est ergo [peccat●… vestra] nisi peccata sine quibus nec vos estis qui justificati & sanct●…ficati estis? August. de Civit. Dei. lib. 21. cap. 27.  The words of such a master and our Lord are vigilantly to be considered; for he saith not, If you forgive men their sins, your Father will also forgive you what sins soever; but he saith, your sins. For he taught adaily prayer, and spoke to disciples justified. What is therefore [your sins] but the sins, without which, even you are not, who are justified and sanctified? Blessed 
* Quam necessariò, quam providenter & salubritet admonemur, quod peccatores sumus, qui pro peccatis rogare compellimur, ut dum indulgentia de Deo petitur, conscientiae suae animus recordetur? Ne quis sibi quasi inocens placeat, cum innocens nemo sit & se extollendo plus pereat: instruitur & docetur peccare se quotidie, dum quotidie pro peccatis jubetur orare. D. Cypriar. de oratione Domin. Sect, 16. p. 314 le Preur. 1563.  Cyprian also, that valiant Confessor and glorious Martyr of Jesus Christ, writing upon that Petition of the Lords prayer, And forgiveius our trespasses, etc. saith, How necessarily, how providently and wholesomely are we admonished that we are sinners; who are urged to beg s●… our sins; that whilst a pardon is asked of God, our mind may be remembered of its guiltiness. Lest any should please himself as if he were innocent, when there is none innocent; and by extolling himself, should be in more danger of perishing: he is instructed and taught that himself sins daily, whilst he is daily commanded to pray for his sins pardon.  
Affirmatively, They that are borne of God do not commit sin, nor can sin as they do, and cannot choose but the, who remain unregenerate, and continue the children of Satan. This position will comprehend the full sense of the Apostle, (who here plainly opposeth the regenerate to the unregenarate, the children and issue of God to the children and issue of the devil, and this peculiarly in the point of committing or not committing of sin) and take in all the several interpretations which are opposite and pertinent to the clearing of this place. Consider therefore, though both the children of God, and the children of the devil sin: yet there is a vast disparity and manifold difference betwixt the sinning of the one, and of the other; whereby we may clearly according to Scripture, distinguish betwixt the regenerate and the unregenerate: as,  
I. They that are regenerate commit not sin, nor can sin against the Gospel-Remedy. Jesus Christ is the Gospel-Remedy, Act. 4. 12. The going on in a state of unbelief and impenitency, not accepting of Christ by faith and repentance, as a Saviour and Mediator, is sinning against this Gospel-Remedy, Mark. 1. 15. Act. 2. 38. with 16. 31. john 1. 11, 12. with 3. 18, 36. and 16. 9 Now no truly regenerate person can thus sin against Christ, putting him away from them by unbelief and impenitency; because in that they are regenerate, it is inevitably employed that they actually have believed and repent already; for repentance and faith are ingredients inseparable from regeneration, john. 1. 12, 13.  
But every regenerate man, whilst such, still sins against the Gospel-remedy, J. Christ, in not accepting him for salvation, john. 1. 11, 12, 13. john. 3. 18, 36. and 16. 9 Luk. 19 14, 27. And they cannot choose but thus sin against Christ by infidelity, because they are unregenerate, Rom. 8. 8.  
II. Hence, They that are born of God, commit not sin, nor can sin, as persons under the absolute Power, Reign and Dominion of sin. Sin may ofttimes rebel in them, ye●…, sometimes tyrannize over them: as, Rom. 7. 23. Gal. 5. 17. But it doth not reign in them, Rom. 6. 6, 11. 18. and 8. 2. The reign of sin discovers itself chiefly in two respects, as the Apostle teacheth, Rom. 6. 12, 13. viz. 1. When men willingly obey it in the lusts thereof: when the first motions, sustings and stir of sin in them are listened and assented to, approved, delighted in, etc. A King is willingly obeyed by his subjects; a Tyrant is obeyed unwil●…ingly. The regenerate they sin not willingly, but rather against their wills, Rom. 7. 15, 19 2. When men readily take up arms for sin, and fight for sin to fulfil it, viz. when they yield their members (whether inward faculties of soul, or outward parts of their bodies) as arms or weapons of unrighteousness unto sin fight against the motions of the Spirit, commands of the Word, etc. When men thus readily fight sins battles, they are sins servants, under sins reign and dominion; As men under the reign of a King, readily take up arms for him; but under the usurpation of a Tyrant, they are readier to fight against him then for him. Now the regenerate do not fight for sin, nor yield their faculties and members to the service of it, but war snd strive against it. Rom. 7. 23, 24. Gal. 5. 17. Rom. 8. 13.  
But on the contrary, unregenerare men, both (1) readily obey sins commands; obey it in the lusts thereof, Rom. 6. 19 Eph. 2. 2, 3. Tit. 3. 3. and (2.) as readily take up arms for sin, yielding their members weapons of unrighteousness unto sin; and cannot choose but so do, they cannnt cease from sin. 2 Pet. 〈◊〉. 14. They are 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. vivum cari, idque tanquam venando Pisc. schol. in loc.  captived-alive (like wild beasts in a trap by the hunter) by Satan at his will. 2 Tim. 2. 25, 26.  
III. Hence, They that are borne of God commit not sin, nor can sin [Voluntate plenâ, sed semi-plenâ.] with a whole will, but as it were with an half will, an unwilling willingness: not with a full consent, but with a dissenting consent, with much renitency and reluctancy; not with a total delight of heart, but with an unpleasing delightfulness. The evil that I would not do, that I do, Rom. 7. 19 When the will of a regenerate person hath so far consented to sin as to act it: yet even in acting it, there remains in the will an inclination and principle to act against it: for there is in the womb of the believing soul a jacob and an Esau, a good and bad part; habits of grace infused, and relics of sin unmortified in every regenerate person; and this in every faculty and affection of soul. Some saving light in the mind, and yet some carnal darkness; some holy dispositions in the will, and yet some unholy inclinations, etc. So far as the heart and will is regenerate, so far it hates sin and declines it; so far as it is unregenerate, so far it loves sin, and in, clines unto it; hence the Apostle said, that which I do I allow not: for what I would, that do I not: but what I hate, that I do.— Now then it is no more I that do it, but sin that dwelleth in me, Rom. 7. 15, 17. No more I, viz. not I, so far as regenerate, as spiritual. A regenerate man as regenerate, commits not sin, nor can sin; grace produceth not sin, nor the Spirit flesh; such as is the cause, such is the effect; grace acts g●…aciously; Spirit, spiritually; as flesh acts carnally, sinfully. Hence from these two contrary parties within the regenerate, ariseth a constant spiritual combat betwixt the flesh and Spirit. The flesh lusteth against the Spirit, and the Spirit lusteth against the flesh; and these two are contrary the one to the other, Gal. 5. 17. Now where there's this lusting and combating against corruption, there can be no full and total consent of heart, or compliance of will with corruption.  
But unregenerate persons chose commit sin with full consent of will, with total inclination of heart; for they have no principle of grace within, to withhold them from fin; but only principles of corruption to impel and push them upon sin: the regenerate have sin in them; the unregenerate have nothing else but sin in them: yea, they are in the flesh, i. e. wholly plunged, ingulfed, swallowed up of the flesh. Rom. 8. 5, 8. yea, they are nothing but flesh, joh. 3. 6. Now they being mere flesh, no spiritually good thing dwells in them, Rom. 7. 18. yea, every thing in them is evil, Gen. 6. 5. Consequently they cannot choose but commit sin most willingly, having nothing in them to bridle, cross or contradict their corruptions.  
IV. H●…nce, they that are borne of God, commit not sin, nor can sin, Presumptuously and with wilful obstinacy. If they sin not with a complete willingness, much less do they sin with an obstinate wilfulness: yea, they are afraid of sinning, proudly and presumptuously, with insolency, contempt and contumacy against God, and therefore pray against it, as David, Keep back thy servant also from 
* Intelligit per insolentias, manifest●… delicta sevapertas transgressiones, quibus adjuncta est con tumacia; quas vocat superbias & arrogantlas, eo quod temerario ausu ac fastu, cum Dei & hominum contemptusiant contumaciter. Quasi diceret, non possunt omniapeccata vi●…ari; sed mi Deus, custodi me, ne deditâ operâ sciens & volens grave quid & enorm admi●…tam. Andr. Rjvet. Comment. in Psal. 19 v. 14.  presumptuous sins, let them not have dominion over me,— Psal. 19 13. Their sins are rather sins of infirmities then of insolency; sins of weakness rather than of wilfulness; they do not so much overtake faults as faults overtake them. If any man be overtaken in a fault, Gal. 6. 1. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here properly signifies, If a man be anticipated, prevented or surprised unawares, by sin: viz. before he considered his danger, or sins deceit, or how to fortify himself against the temptation. God's children may sometimes fall into pride and into gross sins; but it's not their manner to sin contumaciously & contemptuously against God.  
But unregenerate persons are wont to sin presumptuously. Presumption, or sinning presumptuously seems to imply, (1.) A man's vain self-confidence of his own safe & good estate present and future, upon occasion of God's patience and providential blessings abused; whereupon he encourages himself to go on in ways of sin, (2.) Securely, (3.) Wilfully, (4.) Haughtily, & (5.) Contemptuously against God; his Word, and judgements; it seems to be made up principally of these five ingredients, which lively also describe unto us the way of sin which unregenerate men usually walk in.  
1. Self-confidence of a man's safe and good estate present or future; The wicked flattereth himself in his own eyes, Psal. 36. 1, 2. Certain that trusted in themselves that they were righteous, and despised others.— God I thank thee that I am not as other men are, Luk. 18. 9, 11, 12. And it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have heace, though I walk in the imagination of mine heart to add drunkness to thirst,— Deut. 29. 19, 20. This vain self-confidence usually ariseth from abuse of God's patience and providential goodness and blessings: Because they have no changes, therefore they fear not God, Psal. 55. 19 And Ephraim said, Yet I am become rich, I have found me out substance; in all my labours they shall find none iniquity in me, that were sin, Host 12. 8. The wicked live, become old, yea, are mighty in power. Their seed is established in their sight with them,— etc. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? Job. 21. 7, to 16. See also Psal. 73. 7, 8, 9, 12. Luk. 12. 16, to 21.  
2. Security. From self-confidence it is that they go on securely without remorse or fear in ways of sin. Soul, thou hast much goods laid up for many years, eat, drink, and be merry, Luk. 12. 19 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes,— Psal. 36. 1, 2. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Isai. 56. 12. Let us eat and drink, for to morrow we die, 1 Cor. 15. 32. Thus they that sin presumptuously, sin securely.  
3. Wilfulness, obstinacy, resolvedness in sin, is another poison wherewith presumption of wicked men is tempered. They that will be rich,— 1 Tim. 6. 9 We will not have this man to reign over us, Luk. 19 14, 27. As for the word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth out of our own mouth,— Jer. 44. 17.  
4. Pride and haughtiness also is entwisted in presumption. Wicked men sin proudly, disdainfully, with an high hand and much insolency; Who is the Lord, said Pharaoh, Exod, 5. 2. Who is the Almighty that we should serve him? said those wretches, job. 21. 15. Their tongue speaks proud things. Who have said, With our tongue will we prevail, our lips are our own, who is Lord over us? Psal. 12. 3, 4. They speak wickedly concerning oppression, they speak loftily, they set their mouth against the heavens, and their tongue walketh through the earth.— Behold, these are the ungodly who prosper in the world,— Psal. 73. 8, 9, 12.  
5. Finally, Contempt and contumacy against God, his Word, and judgements, is found in wicked men's presumption. Wherefore doth the wicked contemn God? Psalm. 10. 13. Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. But unto the wicked God saith What haste thou to do to declare my statutes, seeing thou hatest instruction, and castest my words behind thee? Psal. 50. 16, 17. Thus the unregenerate sin presumptuously, viz. Self-confidently, Securely, Wilffully, Haughtily and Contumaciously against God. Yet these evils discover themselves more palpably and remarkably in some unregenerate persons then in others. Whereas they that are borne of God do not thus commit sin, nor can sin.  
V. They that are born of God do not commit sin, nor can sin habitually, customarily; sin is not their ordinary, usual and common course, not their practice, trade, or business, etc. It is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to sin, another thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to do or practise sin. That may proceed from inevitable, invincible infirmity, and is incident to the best of Saints: This flows from sins dominion, and reigning prevalency, and is peculiar to persons unregenerate. And in this sense the current of Interpreters do anderstand this pharse of john, 1 joh. 3. 9 Whosoever is born of God [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] peccatum non facit, acts not sin. Transl. ver. & Calv. Peccato non dat operam, gives, not diligence to sin, Beza & Piscat. Sinneth not. Genev. Transl. But better our last English Transl. Doth not commit sin. And Beza 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dave operam peccato & purificare se, opponuntur. Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt hoc loco ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter accepto: sed de ●…s demum dicitur qui non imbecilitate virium Spiritus nec etiam quicunque scientes peccant, sed qui etiam vel ab aliis, vel à sua ipsorum conscientia reprehensi ipsi malo planè delectantur, & in quibus propterea dicitur illud peccatum peccans regnare: idque ita esse, non modo liquet ex antithesi, sed etiam ex eo quod supra commemoravit, 1. 8. & 2. 1. ex tota denique Scriptura, & rei ex perientiâ perpetuâ. Itaque non homines, sed monstra hominum, sunt Pela●…iani, Cathari, C●…lestiani, Donatistae, Anabaptistae, Libertini, qui ex hoc loco perfectionem illam somniant, à qua absunt ipsi omnium hominum longissime. Bez. Annot. in 1 john 3. 4.  well observes upon this chapter, that to commit sin, and to purify ourselves, are opposed agoinst one another, 1 John 3. 3, 4. and therefore it denotes not such asinning as falls out through imbecility of the Spirits strength in us, nor every sinning against knowledge: but such sinning as is both against che●…ks of others, and their own consciences, wherein they are plainly delighted, and in whom consequently sin reigns. In this sense the regenerate commit not sin, 
* Aliud est in Johanne peccare & peccatum facere; hoc est, concupiscentias pravas & desideria peccatricis carnis perficere: aliud vero peccatum habere, hoc est, concupiscentiae motus sentire. Felix anima, quae sentiens peccatum non consentit peccato. Ger-●…oc. Com. Tom. II. De peccatis actualibus cap. 20.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] he is rather a patient then an agent in sin. Sin is rather a stranger, a traveller that occasionally comes to him, 2 Sam. 12. 4. then a familiar associate in whom he habitually delights.  
Now he that is truly born of God cannot sin habitually, habitual sinning being so inconsisten with a regenerate condition; For,  
1. Habitual sinning flows from the inward * dominion of sin in the soul, as habitual keeping Gods commandments from the inward dominion of grace. They that are after the flesh, do mind (viz. habitually) the things of the flesh: but they that are after the spirit, the things of the spirit, Rom. 8. 5. Sinning habitually flows from the reign of sin, the state of sin: sinning out of frailty or infirmity, frnm the relics of indwelling sin, of rebelling sin.  
Now sin though it do [habitare] dwell in the regenerate, as Austin notes, yet it doth not [regnare,] reign over the regenerate. See Rom. 6. 14. and 8. 2.  
2. They that sin habitually, they make sin their trade, their common course and practice, they are workers of iniquity, Matth. 7. 23. Luk. 13. 27 an heart they have exercised with covetous practices, here is their exercise, 2 Pet. 2. 14.  
But regenerate persons are opposed to workers of iniquity, being workers of righteousness, doing the will of their Father which is in heaven, Matth 7. 21. Herein they exercise themselves to have a conscience void of offence towards God and towards man, Acts 24. 16. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their business, their conversation is in heaven Phil. 3 20.  
3. They that sin habitually, sin easily, readily, smoothly, etc. without difficulty. Habits facilitate any thing, make it easy. He that hath the habit of writing, the habit of wrestling, the habit of any manufacture, etc. can write, wrestle, work. etc. with ease; it's no trouble or difficulty to him. So they that are habituated to sin, sin easily, they run to all excess,— 1 Pet. 4. 4. Their feet are swift to shed blood, etc. Rom. 3. 15. they run a full carear, without stop, like a ship under sail with a full wind.  
Now the regenerate, when they are overtaken with sin, they do it aegrè, sin is difficult, grievous and hateful in their eyes, what I hate, that do I, Rom. 7. 15. there's much reluctancy, renitency, and holy struggling of the regenerate part against it, Gal. 5. 17. it goes against the hair, against the stream with them, therefore they sin not habitually.  
4. They that sin habitually, they sin with pleasure and delight. They have chosen their own ways, [imply habitualnesse] and their soul delighteth in their abominations, Isa. 66. 3. Scorners [that implies the habit] delight in scorning, Prov. 1. 22. they are apt to take pleasure in doing that which they can do easily, smoothly: have small pleasure in that which is harsh and difficult; yea, they glory in sin, Phil. 4. 19  
Now the regenerate delight not in sin, take not pleasure in it, etc. but hate it, Rom. 7. 15. Psal. 119. 104. abhor it, Psal. 119. 163. bewail it and bitterly mourn for it, Psal. 6. and 38. But they delight in God, in his laws, in his ways, Psal. 37. 4. Cant. 2. 3. 
* Consuetudo quasi secunda, & quasi affabricata natura dicitur. August. lib. 6. de Music.  Psal. 119. 16, 35. Rom. 7. 22. Psal. 40. 8.  
5. They that sin habitually, have contracted to themselves a kind of cursed necessity of sinning, that they cannot cease their sinning: Sin is by custom become as another nature, which cannot be laid aside●…. They may assoon cease living, or cease being, 
Quia peccando cessare nesciant. B●…z. Annot. In●…●…d peccandum. Calv in loc. Incessab les peccati. jac. Laurent. in col.  as cease sinning. Hence Peter describe●… the heretical seducers of which he prophesies, 2 Pet. 2. 1, 14. as having eyes full of adultery [or Gr. full of the whore] and that cannot cease from sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which know not how to cease from sinning. Bez. Restless to sinning, who are intemperately carried on to sinning with 〈◊〉 restless motion. Calv. unceaseable 〈◊〉 sin. Laurent. i e. quite unable to cease sinning. Notably Solomon describes the way of the wicked; They sleep not except they have done mischief, and their sleep is taken away unless they cause some to fall, Prov. 4. 14 16. as if mischief were more natural to them then their necessary sleep. Carnal men are so captivated by Satan. 2 Tim. 2. 25. Eph. 2. 2, 3. In such thraldom and bondage to iniquity, Acts 8. 13. Rom. 6. 16, 17. and this thraldom is so strengthened and aggravated by the deceits and gradual growth●… of sin. (1.) Suggestion winning consent. (2.) Consent procuring acts. (3.) Many acts breeding an habit. (4.) Habits growing unto custom. And (5.) Custom becoming an inevitable necessity; that how can it be possible that carnal men should cease from sin?  
Now no such cursed necessity of sinning lies upon them that are borne of God: for they can cease to sin; the thief converted ceased to revile and blaspheme Christ, and instead thereof justifies him, confesses him, prays to him, trusts in him, Luke 23. 40, 41, 42. Saul converted, ceased to make havoc of the Church, and to persecute Christ in his members; and instead thereof builds up the Church by preaching Christ crucified, Act. 9 19, 20. yea, they can keep themselves (by grace received) from their iniquity, to which they are most inclined or tempted, or wherein they have been most ensnared, Psal. 18. 22. yea, they can combat with the flesh, C●…l. 5. 17. and do hate every false way, Psal. 119. 104.  
VI They that are borne of God, do not sin, nor can sin so as to allow, approve or cherish themselves wittingly and knowingly in any one darling sin, bosom sin, or Beloved corruption predominating in the soul above all the rest. God requires the denial of all ungodliness and worldly lusts, Tit. 2. 10, 11. And they hate every false way, Psalm. 119. 104. This was to David an evidence of his integrity befo●…e God. ●…was also upright bofore him, and kept myself from mine iniquity, Psalm. 18. 22. viz. I kept myself from that sin, which I might more specially call mine as being naturally more inclined to it; or being occasionally by reason of my calling, adversaries, afflictions or temptations more solicited, seduced, provoked to it, as ●…aul with others often provoked him to revenge etc.  
The regenerate have in them the root of all sin, original corruption and; (1.) may thence be inclined to one sin more than to another; (2.) may fall into invincible infirmities daily▪ yea (3.) may sometimes fall into gross sins, as Noah, Lot, David: yea, perhaps: (1.) may have divers relapses (which yet is very sad and dangerous) into the same offence, as Peter thrice denied Christ. But notwithstanding all this they dare not ●…allow themselves in any one known sin, though as dear as right hand or right eye.  
But unregenerate men and hypocrites have still reserves in their seeming repentance. Though they forgo many sins, yet still they retain some secret bosom beloved sin or other; which they cannot endure to deny. As the young man his inordinate love to the world, Matth. 19 22. The Pharisees, their covetousness, Luk. 16. 14. Matth. 23. 14. Herod, his incestuous course with Herodias, Mark. 6. 17, 18, 19, 20. One Devil or other still remains uncast out, keeps possession, and exercises dominion over the unregenerate soul.  
VII. They that are borne of God, sin not, nor can sin totally and finally. Not to call, (1.) either in respect of the Subject sinning; for they sin not with a total and full consent of heart & will, but with an incomplete consent, as was evidenced before, Num. 3. p. 41. (2.) Or in respect of the Object, Rule, or Law against which the sin; they sin not totally against the whole Law of faith; though they have many fears, doubts, jealousies, & infirmities in believing, yet they believe and have received Christ by believing being borne of God, joh. 1. 12, 13. And they can truly say with him, Lord, I believe, help my unbelief, Mark. 9 24. Nor do they totally sin against the whole Law of obedience; for though they may offend against this or that Precept, (yea, against every one of them in some sort, in respect of the legal exactness and accurateness required, Gal. 3. 13. Which no mere man since the fall of Adam could ever reach unto, Gal. 3. 21. 22. Rom. 8. 3.) Yet in respect of the Evangelical acceptance, they walk in all the commandments of God blameless, Luke 1. 6. The righteousness of the Law being fulfilled in them, (through Christ) who walk not after the flesh, but after the Spirit, Rom. 8. 4. The Law is written in their heart, Psal. 40. 8. Jerem. 31. 33. And from that principle within, they delight to do the whole Law; the frame and disposition of their soul respects the whole▪ Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law, even whilst in outward act he seems to keep it: so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law, even then when in outward act he seems to break it.  
Nor Finally; Such as are borne of God may fall, and foully fall: but not finally fall away; they always sooner or later rise again by repenting. David 
r Multi volunt cadere cum David, sed nolunt surgete cum David. Aug. enarrat. in Psal. 50.  fell, 2 Sam. 11. but David rose again, 2 Sam. 12. 13. Psalm. 51. Peter fell, Mat. 26. 70, 〈◊〉 75. But Peter recovered himself; remembered the words of Christ; went out and wept bitterly, Matth. 26. 75. And afterwards stuck so faithfully to Christ, that he thrice confessed him, joh. 21. 15, 16, 17. and at last by a bloody martyrdom glorified God, john 21. 18, 19  
Nor is it possible that the truly regenerate should finally fall. For, 1. The nature of grace in them is for the substance of it incorruptible and unperishable; called seed remaining in them, 1 John 3. 9 And eternal life, John 17. 3. and 6. 54. 1 John 5. 13. called eternal, à parte post; because though it had beginning, yet it never shall have end. 2. They are founded upon a sure rock that cannot be shaken by tribulations, or all the powers of darkness, Matth. 16. 18. and 7. 24, 25. 3. They are preserved and kept by the power of God to salvation, kept-as-in-a-garrison, for so here the military term [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] properly signifies, as is evident 2 Cor. 11. 32. And they are engarrisoned, not by men, Angels, or creatures; but by the power of God, 1 Pet. 1. 5. Hence they are invincible and impregnable; My Father which gave them me, is greater than all, and no man is able to pluck them out of my Father's hand, John 10. 29. 4. Finally, the promises of God are sure and cannot fail, 2 Cor. 1. 20. And these promises assure the regenerate of perseverance; My sheep hear my voice,— and I give unto them eternal life, and they shall never perish: neither shall any man pluck them out of mine hand, John. 10. 28. All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A double negative, for greater emphasis, john. 6 37. I will never leave thee, nor forsake thee, Heb. 13. 5. In Greek here are five negatives to the word; It might be rendered thus, I will not not leave thee, neither will I not not forsake thee: viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee.  
But on the contrary, unregenerate men so remaining, sin totally, and finally.  
Totally, with their whole heart and full consent of will, they being totally carnal, as was showed before: and against the whole Rule or Law of both Faith and Obediance; of Faith; by not believing in Christ, and receiving him, john. 16. 9 and 1. 11. And of Obedience, being children of disobedience, fulfilling the wills of the flesh, etc. Eph. 2. 2, 3. Yea, the carnal mind is enmity against, God; for it is not subject to the Law of God, neither indeed can be, Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law, and do accordingly put this disposition into act and execution, where they have opportunity, and are not restrained, running to all excess of riot, 1 Pet. 4. 4.  
Finally also they sin without sincere repentance or reformation; formally they may seem to repent, as Ahab, 1 Kings 21. 27, 29. judas, Matth. 27. 3, 4, 5, But they only seem to repent. For really, they would (if it were possible) sin ever, and repent never; but after their hardness and impenitent heart, treasure up to themselves wrath against the day of wrath, Rom. 2. 5. They hate instruction, and cast Gods words behind them, Psal. 50. 16, 17.  
VIII. Finally, They that are borne of God do not sin, nor can sin only; and do nothing else but sin. For as they have a Principle of sin in them, viz. the relics of the old man, whence they too often, Rom. 7. 17. 20, 23, 24. So they have a Principle of grace in them, the Law of their mind, the inner man; whence they delight in the Law of God, and withstand sinning, Rom. 7. 15, 20, 22. Whence the Apostle concludes of his own person, as every regenerate man may of his; So then, with the mind I myself serve the Law of God: but with the flesh, the Law of sin, Rom. 7. 25.  
But it's far otherwise with the unregenerate. They only sin, and can do nothing else but sin. This is evident; For,  
1. The Scriptures plainly testify thus much, They that are in the flesh, cannot please God, Rome 8. 8. Why, therefore they are without Faith, and without faith it's impossible to please God, Heb. 11. 6. For whatsoever is not of faith is sin, Rom. 14. 23. All their works, words, and thoughts are sin, whether in civil or Religious affairs. The ploughing of the wicked is sin, Pro. 21. 4. Yea, their whole course, The way of the wicked is abomination to the Lord, Pro. 15. 9 Yea, The Sacrifice of the wicked is abomination to the Lord, Pro. 15. 8. See Isa. 1. 11, to 16. & 66. 3. Yea, the very thoughts of the wicked are an abomination to the Lord, Pro. 15. 26. Yea, every imagination of the thoughts of his heart are only evil continually, Gen. 6. 5. 
s Singula habet emphasin & auxesin; saepe im proba suut & scelerata hominum opera & tamencor non plane malum, & mica bonae mentis super est: at hi●… etiam fontem operum cormalum, & nequam ac corrptum fuisse air, Nec dicit cor malum; sed tantum malum, non nisi malum, nulla ex parte quicquam in eo boni fuiss. Nec solum dicit cor, sed cogitationes cordis. Et addit insuper ad auxesin, sigmentum cogitalionis cordis; metaphora ducta à figulo vas fingente: id est, quicquid imaginatur, instituit, suscipit & molitur, quod est velut fingere figuli, animo suo; omnem animi propensionem, conatum ac institutum, quicquid animo volvitur. Haebraeorum quidam faciunt duplex figmentum, bonum & malum, unde natum quod nostri dicunt cuique homini duos Angelos datos, unum ad eum tuendum, alterum qui eum oppugnet & ei adversetur. Sed alii rectus dicunt non esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi in malum. Tota enim hominis natura (etiam sons, u●…pote cor) est corrupta, nec boni quicquam ex se vel cogitate, nedum fa●…ere potest. Omni die, sunt qui accipiant omni tempore jam inde ab infantia; sed malo intelligere, in dies cresc●…re corum malitiam etiam in cord eorum ut jam planè sint deplorati. Merceri Fraelection. in Genes. 6. 5.  How emphaticallyl (1.) not the thought, but thoughts: (2.) not only the thoughts, but (if there be any thing before, or beyond the thoughts) the imagination of the thoughts of his heart: (3.) not only some, or many, but every imagination of the thoughts: (4.) is not evil in, the concrete, but malice, or evilness itself in the abstract, as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import: 5. Nor evilness in some respect, as if there were some mixture or relic of goodness remaining; but only evil, mere malice: 6. Nor all this only for some season, in fit of temptation, &c, but continually; all the day long, and every day, so that carnal men so remaining can do nothing but sin, in all they act, speak, or think.  
2. Their persons and all their inward principles are merely carnal, corrupt, and odious to God; not only sinners, but dead in trespasses and sins, Eph. 2. 1. Not only dark, but darkness itself, Eph. 5. 8. Not only carnal or fleshly, but flesh itself, john 3. 6. And in the flesh dwells no good thing, Rom. 7. 18. Now such as are the persons of carnal men, such are all their actions, merely carnal and sinful. So is this people, and so is every work of their hands, and that which they offer there is unclean, Hagg. 2. 14. A corrupt tree cannot bring forth good fruit. How can ye being evil speak good things?— An evil man out of the evil treasure, bringeth forth evil things, Matth. 12. 33, 34, 35. To them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defiled;— being abominable, and disobedient, and to every good work reprobate, Tit. 1. 15, 16.  
Thus far of the difference betwixt the sinning of the regenerate, and unregenerate, and how they that are borne of God sin not, nor can sin. Whereof I have treated the more largely, that in this note which is of no small consequence, the Conscience of the regenerate may be satisfied the more fully. 
A Case of Conscience touching the Sin against the Holy Ghost, what it is, and whether they that are born of God fall into it?   
But before we pass from this Character of them that are borne of God, (viz. That they do not commit sin, nor can sin;) to another: it may be very useful to lend a little help to the weak, timorous, and trembling Christian, against that perplexing temptation, that would persuade him, that he hath sinned against the Holy Ghost.  
Alas! (saith he) If they that are borne of God, commit not sin as the unregenerate do, if this be a sign of Regeneration, what may I think of myself? I am greatly afraid that I have sinned that very unpardonable Sin against the Holy Ghost. For, (1.) I have sinned against my light, and the checks of my Conscience. (2.) I have sinned against the experimental tastes of spiritual things. (3.) I have crucified Christ afresh. (4.) I have bad many blasphemous thoughts in mine heart. (5.) I have fearfully fallen away from my first love; and (which kills my soul.) (6.) under all this I find my heart as hard and obdurate as an Adamant, without all Repentance or remorse for all this. Have not I just cause to conclude that doubtless I am an unregenerate Person?  
Answ. Poor soul, forbear a little thy hard conceits of thyself, and suspend thy censures. They that have worst thoughts of themselves are not always in the worst condition towards God. Every one that fears he hath sinned against the H. Ghost, must not presently be concluded to have committed that horrid sin of sins. All this may arise, (1.) partly from thy weakness, not knowing either thy own spiritual estate, or the nature of this sin, truly and distinctly. And (2.) partly from Satan's wickedness, abusing thy weakness, to make thee believe this of thyself, that so (if it were possible) he might drive thee to despair. But credit neither thine own weakness, nor Satan's wickedness, to the ruin of thy precious soul.  
For a more clear and satisfactory resolution in this case, consider these particulars, 1. Who or what kind of persons are they that are in danger of sinning this sin against the Holy Ghost. 2. What this sin against the Holy Ghost is, and wherein it consists. 3. What a vast difference there is betwixt the sins or falls of a regenerate person yea, though against knowledge, and their sins, that sin against the H. Ghost. Take this in three several Sections.  

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 hardheartedness 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 
t Scimus autem quod omnis qui exDeo natus sit non delinquit scilicet delictum quod ad mortem est. Tertul. lib de Pudicitâ, cap. 19  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 Gods will, vers. 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 Gods will, so as to speed. Sin is here distinguished into sin unto doth, and sin not unto death, verse 16. 17. Sin unto death (as 
u johannes docebit: Si quis scit fratrem suum. delinquere delictum non ad mortem, postulabit & dabitur vita ei: quia non ad mortem delinquit, hoc erit remissiblle: Est delictum ad mortem: non pro illo dico ut quis postulet, hoc erit irremissibile. Ita ubi est postulationis, illic etiam remissionis. Ubi nec postulationis, ibi aequè nec remissionis. Secundùm hanc differentiam delictorum, poenitentiae quoque conditio discriminatur. Alia crit quae veniam consequi possit, in delicto scilicet remissibili: alia quae consequi nullo modo possit, in delicto scilicet irremissibili. Tertull. lib. de Pudicit. cap. 2. pag. 601, 602. Francker●…, 1597.  Tertullian hath observed) is irremissible, or unpardonable: Sin not unto death, is remissible or pardonable; & for this sort of sin we are to pray. Yet here the Apostles meaning is not to intimate that any sin is in its own nature not mortal; (as Papists fond 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 itself 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 
* Peccata negat mortifera esse, quae etsi morte digna sint, non tamen tam atrociter à Déo puniuntur. Ideo peccata in se non aestimat: sed judicium de illis ex paterna Dei indulgentia facit, quae reat●… condonet, ubi tamen culpaerati Den que morti non addicit quos Deus erigendo restituit in vitam, quamvis per ●…os non steterit quò minus à vita alienati essent. job. Calv. Comment in loc▪  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, vers. 10. For that were not to pray according to Gods Will, inasmuch as God hath declared that of all sin he will not pardon that sin, Matth. 12. 31, 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered; not yet as considered concretely in this or that person, whom we can clearly and infallibly discover to have fallen into it. (3.) By confirmation, the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother, of any regenerate person; in that he that is borne of God never commits this sin unto death, this impardonable sin. Why? He that is begotten of God keepeth 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 
* Hinc autem inferre voluit, orandum pro omnibus Dei filiis esse: qui ad mortem non peccant. Additur probatio. Quòd quisquis ex Deo genitus est, ●…ipsum fervat: hoc est, continet se in Dei timore: nec se ita abripi pacitur, ut extincto pietatis sensu, Diabolo & carni totum se permittat. Nam cum dicit non tangi eum à maligno, ad lethale vulnus referendum est. Neque enim à Satanae vulneribus intacti manent filii Dei, sed ita fidei clypeo propulsant ejus ictus, ut minimè ad cor ipsum penetrent.— Servat se ipsum] Quod Dei proptium est, ad nos transfert. Nam ū quisquis nostrûm salutis suae sit custos, miserum erat praesidium.— Servant ergò se à peccato fideles, quatenus à Deo servantur. Calv. Comm. in 1 joan. 5. 18. vide etiam Piscat. in loc.  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 kill 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, than 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. Questionless 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 sinned, 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 Ghost, 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 wilfully, obstinately, maliciously and blasphemously against the Spirit of grace, without all colour, shadow or possibility of remorse or repentance, Matth. 12. 31, 32. Heb. 6. 4, to 7. and 10. 26, to 31. These fears and tremble 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 
* We may conclude, that Turks and Infidels, that all Atheists & Epicures they have not yet sinned against the H. Ghost, not Phara●…h a vessel of God's wrath, not Sodom and Gomorrah with all their filthiness, not Rabshakeh, or any such who would make themselves God, they have not sinned against the Holy Ghost: They are accursed Creatures, and their sins are abominable, they are bondslaves of Satan, and strangers from the God of Is●…ael, but yet we may say truly it shall be easier for those of Sodom, and Gomorrah, for Tyre and Sidon in the day of judgement, then for these wicked blasphemers of the H. Spirit, which not only fulfilled the full measure of these Pagans sin●…, but have also contemned the graces which were given unto them, and despised the Spirit, of which the Pagans were never made partakers. Mr Deering in his readings upon the Epistle to the Hebrews, ch. 6. 3, 4 5 6. Lect. 27.  Turks, Pagans, etc. (though some of the Ancients 
* Sive ergò sit ille Paganus, sive Judaeus, sive Christianus, sive ex Judaeis vel Christianis Haereticus, sive quodlibet aliud habeat vomen erroris, non dictum est ille, aut ille: sed qui dixerit verbum contra Spiritum Sanctum: id est, blasphemaverit Spiritum Sanctum, non remittetur ei neque in hoc saeculo neque in fu●…ure. D. August. de verbis Domini. Serm. 11. cap. 4.  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, falsehearted, hypocritical Professors of Christ and Christianity, living in the bosom of the Church; who were never throughly renewed, Col. 3. 10. Tit. 3. 5. not partakers of the true life of God, Eph. 4. 18. and power of 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 humane 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 forerecited, Ver. 1, 2. If we sin wilfully after we have received the 
* Quo primum docet Peccatum in Spiritum san ct●…m non admittinisi post veritatcm Evangel●… agnitam & approbatam in Conscientia. Non igicur admittunt il lord, qui ex ignorantia peccant vel ●…eficiunt. Deinde docet collatio, magnificis illis donis nihil nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veritatis ●…gnitionem describi: quae quidem ad veram regenerationem non sufficit: Nam etiam canibus & porcis ad vomi●…um ac volutabrum redeuntibus, h. e. Hypocritis & Apostatis continge●…e potest. D. Pareus in loc.  knowledge of the Truth, Heb. 10 26.  
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, joh. 17. 3. 1 joh. 2. 27. Col. 3. 10. 3. There's a kind of middle illumination betwixt these; more than mere natural, but less than 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 Prophecy, etc. 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 Saviour 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 unblamably, as none of the Apostles could suspect him more than themselves to be the betrayer of Christ. This seems to be that which our Saviour 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 throughly. 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 
* Et g●…stastis donum coeleste; hoc est, remissionem peccatorum accepistis. D. Ambr. Come me●…t. in Heb. 6.  Oecumenius, the remission of sins, which is in Baptism, for this (saith he) is an heavenly gift. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. Comment. in Heb. 6●…. 356. B. Lutent. Pa●…is. 1631.  Pareus, Faith; which is a gift bestowed from heaven upon them that are illuminated. 
* Donum coelcite] quod est fides, quae coelitus datur illuminatis▪ Par. Com. in H●…b. 6.  Calvin, understands the things of Christ, 
* Gustum doni coelestis] Quo significat supra naturam & mundum esse quae nobis in Ch●…isto conferuntur: & tamen fide gustari. Calv. Comment in. He●…. 6.  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, joh. 6. 38, 50. Under which also Faith and remission of sins, may be employed 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 
* 
Spiritus sancti] in distributionem donorum Dei quae in Epistola ad Corinthios beatus Paulus enumerat, 1 Cor. 12. D. Ambros. Com. in Heb. 6. id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. Comment. in Heb. 6. Id est. Fidei temporariae. Piscat. schol. in loc. participationem Spiritus] Q●…ia is est qui unicuique distribuit prout vult quicquid est lucis & intelligentiae; etc. Calv. come. in Heb. 6.  
Participes facti Spiritus sancti] Quia variis donis Spirtus Deus ornabat fideles in primitiva Ecclesia, ut loquerentur linguis & prophetarent: cujusmodi enumerat Apostolus, 1 Cor. 12. & 14. D. Par. comment. in Heb. 6.   unanimously understand, nor the special sanctifying graces of the Spirit: But the common gifts of the Holy Ghost, as common illumination, tongues, temporary faith, Faith of miracles, etc. 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 aftertimes, 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 
* Bon●… verbum Dei,] hic doctrinam dicit Euágelicam. Ambros. Comment. in Heb. 6.  Ambros. the Doctrine of Christ, saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen. come. in Heb. 6  Occumenius: the Word of the Gospel styled good, i. e. pleasant, saith 
* Piscat. S●…bol. in Heb.  Piscator: the holy Scriptures, saith 
* Par. Comment. in Heb. 6.  Parcus: (all come much to one) and 
* Vocat gustum boni Dei veubi] quo significat non quovis modo illic manifestari Dei voluntatem: sed quae suaviter nos delectat. Denique hoc epitheto notatur discrimen legis & evangelij; qucniam illa nihil praeter severitatem & judicium continet: hoc autem suave est divini erga nos amo●… is & paternae indulgentiae testimonium. Calv. in loc.  Calvin thinks that the Gospel is here peculiarly intended: that being the good, the sweet Word, testifying the sweetness of God's love to poor sins; when the Law biterly thunders out nothing but death and curses. Now even hypocrites and cast aways, 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 Baptist gladly, Mar 6. 20. The hearers resembled to the stony ground, ●…ard the word, and anon with joy received it. Mat. 13. 20. Ezek. 33. 31, 32, But all this is but an imperfect Taste.  
6. Finally, they are such as have tasted also the powers of the world to come, Heb. 6. 5. 
* As Ambros. & Oecumen. in Heb. 6. & Calu-com. in Heb. 6.  Most by [world to come] here understand the life to come in heaven; and by [the powers of the world to come,] the Resurrection of the Saints bodies, their blessed separation from the 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 [pours 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 etc. in the hearts of them that expect them, Rom. 5. 1, 2. These [pours of the world to come] formal professors may 
* Gustaverint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. 1 Tim. 4. 1 Est autem imprimis notanda emphasis hujus verbi. Nam aliud est vere credere, uti Lydia illa cujus cor aperuit Dominus, Acts 16. 14. Aliud verò gustum aliquem habere, quamvis ne hoc quidem nisi ex Spititus sanctigratia fieri possit) verumquae fructum non ferat, quod eamre probi statim evomant. Beza Annot. in Heb. 6. 5.  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 
* D. Pareus in Comment. in Heb. 6. 5. Sic D. Chrisostomus in 〈◊〉.  some by [world to come] understand these last times of the New Testament, in opposition to the world passed under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel, he phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. the world come; For unto Angels hath he not subjected the world to come, of which we speak, Heb. 2. 5. By [pours 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. powers, 1 Con. 12. 28, 29. Which is the selfsame word here used in Heb. 6. 5. Now its evident that even hypocrites had a teste of such powers of miracles, etc. Matth. 7. 22, 23. And doubtless judas wanted not this gift, else the rest of the Apostles might have suspected him rather than 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. TWO  
Next consider we,  
What the sin against the Holy Ghost is, and wherein it consists? And here I may ingenuously confess with 
* Fort in omnibus  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 
Sanctis Scripturis nulla major quaestio, nulla difficilior invenitur; unde ut vobis aliquid de me ipsofatear, semper in sermoni bus quos ad populumhabui, hujus questionis difficultatem molestiamque vitavi: non quia nihil haberem quod inde utcunque cogitarem; neque enim in re tanta petere, quarere, pulsare negli●…em: sed quia ipsi intelligentiae, quae mihi aliquautum ape●…iebatur, verbis ad horam occurrentibus me posse sufficere nor putarem. Agustin. de verbis Domin●…, Serm. 11. cap. 5.  an harder question than this is. And were it not, 〈◊〉. That Scripture hath revealed something concerning it: And, 2. That it is necessary to endeavour the satisfaction of the weak scrupling Consoiences of some trembling Christians about it; that they have not fallen into it, and by the Grace of God ●…ever shall 3. As also that it is a thing desirable, that all truly Regenerate persons may more clearly see the riches of God's grace, in his undoubted preserving all and every one of them for ever 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 grievousness of this sin against the Holy Ghost  

I  
The Name or Names given to this sin in holy Scripture. 
* Nomina sunt quasi rerum notamina.  Names, properly given do much notify or make known the things intended by them. The more remarkable ●…mes given to it are these, viz.  
1. Blasphemy against the holy Ghost, or blasphemy against the Spirit; But the blasphe●… against the H. Ghost shall not be forgiven unto men: which is after expounded, by speaking against the Holy Ghost, Mtth. 12. 31, 32. See also Mark 3. 30, 31, 32. and Luk. 12. 10. [Blasphemy] is originally a Greek word, 
* Blasphemia] est convitium in Deum, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futilis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fama; vel ut alii volunt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasilaesio fa●…ae. D. Pare. Com. in Apocal. 13. 1.— Blasphemia est convi●…ium vel maledictum gravius, verbis contumeliosis in Deum vel proximum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lederefaman, vel nomen Dei aut proximi. D. Pare. Comment. in Matth. 12. 31.  derived as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. a bad fame, an useless fame, etc. or as others, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from ●…rting the fame, good name or reputation of any, God or man. Thus it signifies in the general notation of the word; but used more strictly (as here) it denotes a more grievous and heinous reproaching, slandering or reviling of the Holy Spirit. and this purposely and maliciously against knowledge. This the Apostle elsewhere calls, despiting the Spirit of grace, Heb. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which properly notes a petulancy and frowardness of reproaching. See H. Steph. Th●…sur. G. Ling. Now this sin is peculiarly called Blasphemy of the Spirit, or against the Holy Ghost: rather than blasphemy against the Father or the Son;  
Not in respect of the divine essence, or personal subsistence of the Holy Ghost. For he that sins against any one person of the blessed Tri●…ty, sins against every person for they are all one in unity of essence. 1. john. 5. 7. He that blasphemes the H. Ghost, blasphemes also both the Father and Son, inasmuch as all three are coessential, and therefore coequal and coeternal in majesty, glory and all divine perfections, as 
* Nunquid alia est offensa filii, alia Spiritus Sancti? sicut enim una Divinitas, sic una injuria. Ambros. De Spiritu Sancto, lib. 1. cap. 3.  Ambrose hath well noted.  
But in respect of the Ministry and office of the Holy Ghost. (1.) The Ministry of the Spirit is the Gospel, and the glorious truth therein contained. See 2 Cor. 3. 8. From which truth hypocrites fall away; and against which truth they maliciously and blasphemously oppose and set themselves who sin against the Holy Ghost, as after will appear. 2. Th●… Office of the Spirit, is to convince, Joh. 16, 9 To illuminate and furnish with variety of gifts and spiritual endowments, Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into men's hearts, in use of Ordinances, and otherwise, as, Math. 13. 20. Mark. 6. 20. they had some motions of joy. Act. 26. 28. Agrippa almost persuaded to be a Christian. Against which light, gifts and motions of the Spirit they directly and wilfully sin, that sin against the Holy Ghost.  
2. An Apostasy or falling away: If they shall fall away, Heb. 6. 6. It is the highest and worst Apostasy of all other. As after we shall further see. This presapposes some entertainment of Christian Religion whence they make defection, viz. in the form, and profession of it. As for them that have embraced it in truth and power, they shall never fall, john 10. 28.  
3. The sin unto der●…h; There's a sin unto death, and there is a sin not unto death, 1 joh. 5. 16, 17. Why thus called, was formerly explained, p. 63, 64, 65. Thus of some of the principal names.   

II.  
The Nature of this sin, and wherein it properly and especially consists; comes next to consideration. Here lies the Cardo controver●…sie, the very knot and stress of the Case. Both Ancient and Modern Writers; he●…e in manifest much discrepancy land disagreement with one another; and among divers of them is ●…o be found small satisfaction in this point. 
s August. De verbis Domini, Serm. 11. videatur ●…it.  Augustine, much hesicates about it, but at last conceives it to be a Final impenitency. 
t Ambros. De Spiritu Sancto. l. 1. c. 3.  Ambrose sometimes intimates it to be, a blasphemous denial of the H. Ghost. Sometimes interprets it to be 
u Ambr. De Penitent. l. 2. c. 4.  an a●…pions, Heretical and Schism●…cal separe●… from the Church of Christ. 
x Gregor. in Psal. 51.  Gregory thinks it is, the not believing remission of sins. 
y Thoms Aquin. secunda secundae quaest. 14. artic. 1. &c  Th●…s thinks, He sins against th●… H. Ghost, th●… not only speaks against the Majesty of God. and th●… pe●…son of the Holy Ghost: But also that obstinately and maliciously persist: in his sins impenitent to the point of death, rejecting all the Holy Ghosts provisions for suppression of his sins. And he with other of the 
* Estius in lib. 2. Sent. Distinct. 43. sect. 2.  Schoolmen usually reckons up six sorts or kinds of this sin against the Holy Ghost, viz. (1.) Despair; (2.) Presumption; (3.) An obstinate Purpose of continuing in sin; (4.) A firm and fixed Will never to repent; (5.) An impugning or opposing of the known truth; and (6.) An envying of our Brother's Graces. All which (they say) may be forgiven, but that final obstinacy in sinning. Estius 
* Estius, quòsupra.  is of opinion, That the sin against the Holy Ghost generally taken, is whatsoever is purposely, maliciously and blasphemously committed against God in thought, word or deed.  
In midst of all this variety of opinions, especially in so difficult a subject as this, where shall we pitch? I like 
* Lumen ergò expositionis à Domino requiramus. Aug. de verbis Domini. Serm. 11. cap. 4.  Agustines' item well in this very case, Let us beg light for exposition of this matter from the Lord. For more distinct Resolution, Consider (1.) By way of Remotion, or Negation of what it is no (2.) By way of position, or Affirmation of what it is, and both very briefly.  
I. By way of remotion, or negation of what it is not. The sin against the Holy Ghost, strictly and properly taken, seems not to be any of these particular sins following, viz.  
1. It is not every blasphemous temptation injected and darted by Satan into the thoughts, against God Father, Son or H. Ghost. For (1.) The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid injections of the Devil; frequent experience tells us thus much. How many gracious souls come to Ministers, lamenting the many horrid suggestions of blasphemy cast into their imaginations! 
* Mr Bolton in his Instructions for a right comforting of Afflicted conscinces pag. 550. London, 1631.  One of singular experience in soule-distresses, saith; I have known him, who did bite in and keep close in his bosom, this temptation of blasphemy, the space of about 20. years, All which while the Devil did tyrannize extremely, and keep him almost in continual terror. He thought there was never man had such vile and prodigious thoughts as he, etc. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himself (who was so far from sinning against the Holy Ghost; that he never sinned at all, nor could sin, Isai. 53. 9 Heb. 7. 25, 26. 2 Cor. 5. 21.) viz That he who was the spotless Son of God, in whom the fullness of the Godhead dwelled bodily; i. e. personally. Col. 2. 9 Who was the Brightness of the Father's glory, and the express Character of his person, Heb. 1. 3. Who being in the form of God thought it not robbery to be equal with God. Phil. 2. 6. that he should fall down and worship the Devil in person, Matth. 4. 9 Never Christian had, nor could have more black and hideous blasphemy cast into his thoughts. Yet Christ in the least degree yielded not to this blasphemous suggestion; but conquered it; that his Members hereby might be more than conquerors, even Triumphers, over like temptations, through Christ that loves them. 3. Blasphemous suggestions injected into our hearts, yet not consented to by us, but rather trembled at, execrated and abhorred, are the Devils sins, not ours; they are our sorrows, our afflictions and miseries; but not our sins. A pious soul is no more guilty of them (saith 
d Dr. Sibs Pruised Reed, pag. 125.  one) then Benjamin of joseph's cup, put into his saok. Blasphemous thoughts (saith Mr. 
e Mr. Perkins cases of conscience Book 1. chap. 10. sect. 2.  Perkins.) not consented to by us, are not our sins, but the Devils. Men must not fear those kind of thoughts overmuch;— because though indeed they be their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. And saith Mr. Dyke, 
f Dan. Dyke in his Michael and Dragon.  Satan must answer for this himself. Hereto subscribe both Ancient & Modern Writers. 
g In illis cogitationibus, quae repugnanti & invito animo fuggeruntur, quibus mens cun●… ho●…rore quodam renititur ac iesis●…t, non est peccatum fine consensu voluntatis. Aug. epist. 142. cum ille insatiabili●… homicida ab exteriore sensualitate se videt exclusum, interiora collectis viribus aggreditur. Sed spiritualis homo, qui omnia jud●…cat, illius astutias non ignorat. Reprimit quod potest: quod autem non potest reprimere, tolerat, quia etsi latratum canis sustinet, morsum non timer. Latratenim cum suggerit; tune verò morder, cum ad consensum pertrahic: sed cum non ingerit quod suggessit, tunc non vu●…nerat, sed coronat: quia etsi sentientem cruciat, non obligat non consentientem. Bernard. lib. de Consc. cap. de multipl. Varietat. Cogitat. Quod si externis hisce & adve●… cogitationibus non assentiamur, non sunt nostra peccata reputand●…, sed Diaboli, qui illas suggerit. Alsted. Theo●…. cas. cap. 24. Hujusmodi cogitationes execrandae blasphemiae non sunt hominis, sed Diaboli eas suggerentis, unde nec imputabuntur homini ad demeritum, etc. Quicquid nempe hominem affligit contra suam voluntatem, & non placet nec delectat, non facilè in talibus tentator nocere potest. Gers. tract. de remed. contra Pusillan.   
2. It is not every sinning against the Deity or Personality of the Holy Ghost; As 
h Aug. de verbis Domini, Serm. 11. c. 3.  Augustine observes, That the Sadduces denied the Holy Ghost; That the Arrians, Eunomians and Macedonians contended, that the Holy Ghost was a creature, not a Creator: That the Sabellians (called also Patripassians, because they held that the Father suffered) deny the Trinity, assert only the Father, that he is sometimes called the Son, sometimes the Holy Ghost: That the Photinians, denying the Trinity, say the Father only is God, the Son only man, but deny the Holy Ghost altogether. These are hideous blasphemous and damnable heresies, but it would be somewhat hard to prove that these are the sin against the Holy Ghost, because this sin properly is not so much against the ●…ssence or subsistence of the H. Ghost, as against the Ministry and Office of the H. Ghost.  
3. Not every sin against knowledge is that sin against the Holy Ghost. For though knowledge add an aggravating circumstance to sin, john 9 41. Luke 12. 47. Yet 1. The best of God's people in a gust of temptation without; and violence of corrution within, may sometimes so far be borne down as to do those things which they know they should not do, as in Paul, Rom. 7. 15, 19 20, 23. In Peter, he knew he ought not to deny his Lord and Master Jesus Christ, and resolved peremptorily the contrary, but sudden fear prevailed over him, Matth. 26. 69, to the end. In David, he knew he should not commit adultery, nor kill; yet strength of corruption and temptation pushed him upon both; yet none of these sinned the sin against the Holy Ghost. 2. Sins against knowledge admit both of repentance and pardon, as in all these three cases mentioned; David pardoned, 2 Sam. 12. 13. Peter restored after his bitter tears; by a threefold fear he denied Christ, by a threefold love he confessed Christ, Matth. 26. last. john. 21. 15, etc. Paul delivered from his body of death by Jesus Christ his Lord, Rom. 7. 24, 25. 3. Besides, sinning against knowledge and illumination, divers other sinful poisons are complicated and contained in the sin against the H. Ghost, Heb. 6. 4, 5, 6. 10. 26, 29. Matth. 12. 31.  
4. Not every sinning against the Truth of Christ and the Gospel, is the sin against the Holy Ghost. For, 1 Those that know most of the truth of Christ in this world, know but in part.— See but as through a glass darkly, 1 Cor. 13. 9, 12. and therefore they may possibly err from the truth, in some things. 2. Divers have sinned against the truth, yea, sometimes against fundamentals, and yet are not challenged to have sinned against the Holy Ghost, but were accounted as of the visible Church; as those in the Church of Corinth, that denied the resurrection, 1 Cor. 15. 12. And those in the Church of Porgamus, that held the Doctrine of Balaam, and the Doctrine of the Nicolaitanes: Yet are not counted hopeless, but invited to repent of these damnable opinions, Rev. 2. 14, 15, 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the works of the Law to Justification, as well as of Faith; which gave occasion to Paul of writing that excellent Epistle to the Galatians. See Gal. 1. 6, etc. 2. 16. etc. 3. 1, etc. Yea, the very Apostles themselves had an erroneous opinion about Christ's temporal Kingdom, and that till after his resurrection, Act. 1. 6. 3. Erroneous persons, are called to repentance, Rev. 2. 16. and Ministers are directed to instruct with meekness those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth, 2 Tim. 2. 24, 25, 26.  
5. Not every sinning against the gracious motions, strive and operations of the Holy Ghost, is this peculiar sin against the Holy Ghost here spoken of; For, (1.) It's possible that men may thus sin, and sometimes with an high hand, and yet not be charged by the Scripture, with sinning against the Holy Ghost. The Proto-martyr St●…phen thus challenges his hearers, Ye stiffnecked and uncircumeised in heart a●…e ears, ye do always resist the Holi Ghost: as your fathers did, so do ye. Which of the Prophets have not your fathers persecuted, etc. Acts 7. 51, 52. They are charged with always resisting the Holy Ghost; an heavy charge, an heinous sin doubtless. But yet are not charged with that sin against the Holy Ghost. 2. All carnal men in the visible Church, whilst carn●…l, still resist the Holy Ghost in his Gospel. Ministry, often quenching his Conv●…ctions, Motions and Holy Suggestions to their souls: yet it would be an hard and false sentence, to say all such sin the sin against the Holy Ghost here intended. Possibly they may do it in ignorance, and afterwards come to repentance. Saul whilst a carnal Pharisee, was a blasphemer, 1 Tim. 1. 13. and compelled the Saints to blaspheme, and being exceedingly mad agaiast them, persecuted them to strange Cities, Acts 26. 10, 11. He so far withstood the Spirits Ministry and Tenders of grace, that he persecuted it to the death; yet all this he did ignorantly, repent of it, and obtained mercy, 1 Tim. 1. 13, 16. Which could not have been, if in this height of his wickedness he had sinned this grand sin against ●…he Holy Ghost. 3. Who knows not, but even the dear children of God, are in danger in some measure of sinning against the Spirit of God, by grieving him, and quenching him; hence the Apostle so cautions them, Quench not the Spirit, 1 Thes. 5. 19 And, Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption, Eph. 4. 30. Yea, actually some have quenched the Spirit in some measure; As the Angel of Ephesus had left his first love, etc. Rev. 2. 4, 5. As David, who therefore prays, Restore unto me the joy of thy salvation, and establish me with thy free Spirit, Psal. 51. 12.  
6. Not every sinning against Grace received, is presently the sin against the Holy Ghost; For 1. The most heavenly and gracious souls are daily perplexed with inseparable and invincible infirmities; as doubts, fears, distracting thoughts, distempered passions, etc. 2. They may too often quench the Spirit, 1 Thes. 5. 19 and grieve him, Eph. 4. 29, 30. by suppressing his good motions, sacred stir and strive in their hearts. 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ, (though this be very sad and dangerous) Rev. 2. 5. and yet not be utterly cast out of Christ's affection. The Angel of Ephesus had left his first love, and first works; though otherwise much commended and approved by Christ, Rev. 2. 1, to 8. 4. They may grossly fall, and even break their bones by falling (which is much to be lamented) yet not quite fall away. As Noah to drunkenness, Gen. 9 21. Lot to incest, Gen. 19 33, etc. David to murder and uncleanness, 2 Sam, 11. with Psal. 51. 
* Noanullis videtur eos tantummodo peccare in Spiritum Sanctum, qui lavacro regenerationis abluti in Ecclesia, & accepto Spiritu Sancto, velut tanto postea dono Salvatoris ingrati, mortifero aliquo peccato se immerserint; qualia sunt adulteria, vel homicidia, vel ipsa discessio, sive emni modo à nomine Christiano, sive à Catholica Ecclesia. Sed iste sensus unde probari possit ignoro: cum & poenitentiae quorumque criminum locus in Ecclesia non negetur, & ipsos haereticos ad hoc utique corripiendos dicat Apostolus, 2 Tim. 2. 25, 26. Quis enim est fructus correctionis sine ulla spe remissionis? Augustin. de verb. Dom. Serm. 11. cap. 4.  Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost; which opinion he justly rejects, because in such cases the door of repentance is not quite shut. 5. Yea, it's possible that those who are borne of God, and are kept from sinning this sin unto death, may yet relapse again and again. Lapses are dangerous, Relapses double dangerous. To break a bone is hazardous, but to break it again in the same place is extremely perilous. yet even repeated and reiterated sins may find pardon upon repentance. jacob twice told a lie for compassing of the blessing, Gen. 27. 19, 21. Lot twice made drunken committed incest with both his Daughters, Gen. 19 Peter thrice denied his Master, and every time worse than other, Matth. 26. These are recorded to caution them that stand, that they fall not; and to comfort them that have relapsed, that they despair not.  
7. Not every malicious opposing and persecuting of the Church and ways of Christ (though this be an high pitch of Wickedness) is the sin against the Holy Ghost. For, 1. We have two eminent instances in the New Testament to the contrary. Saul consented to Stephen's death, Act. 8. 1. Breathed ●…ut threatenings and slaughter against the Disciples of the Lord, Act. 9 1, etc. When they were put to death, he gave his voice against them, and punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, persecuted them even unto strange Cities, Act. 26. 10, 11. and yet the Lord had mercy on him, 1 Tim. 1. 13, 16. Yea, he had such mercy on him, as to convert and save him, when he was in his course of subverting and destroying his Church, Act. 9 1, 2, 3, etc. and 26. 12, 13. Behold, here a wonder of mercy. And yet here's a greater wonder, the persecutors and murderers of Jesus Christ himself find mercy, and are converted, Act. 2. 36, etc. Let Heaven and Earth, Men and Angels adore this mercy. He pitied him that was cruel to his Saints: yea, he pardoned them that crucified himself; who would despair, when Christ opens to such a door of hope? who would presume to sin and spurn against such bowels of commiserations? 2. Such sins may be committed by them that have not been Evangelically illuminated. Paul obtained mercy, because he did it ignorantly, 1 Tim. 1. 13. and, had they known, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8, 9 And properly the sin against the Holy Ghost is not committed till after the Gospel. illumination, Heb. 6. 3. Such Delinquents sometimes find mercy, that Christ may make them Precedents for mercy to all that after shall believe, 1 Tim. 1. 16.  
None of all these are this sin against the Holy Ghost; which we seek after, yet are we not therefore to embolden ourselves in them. Though Treason bring the most shameful and cruel death, yet felony is Capital: and the easiest death, is an heavy punishment; and though none of these sins be that sin of sins, which excludes all hope of salvation: yet every one, even the least of them, are such sins as in their own nature deserve damnation, Rom. 6. 23. Consider this, thou trembling Christian, thou thinkest thou hast sinned against the Holy Ghost; nay stay, the Lord hath thus far kept thee from many of these recited evils; and Questionless the sin against the Holy Ghost is far beyond them all. But what is it? seeing thus far we see what it is not.  
II. By way of Position or Affirmation. Consider now what it is. The sin against the Holy Ghost is not a single, but a compounded wickedness; tempered and made up of many deadly poisons, whereby it becomes extremely damnable. There's a Concurrence and Complication of many pernicious diseases in it, which make it out of measure deadly.  
There are some special Scriptures that peculiarly delineate the nature of this horrid sin unto us, viz. These that follow, For it is impossible for those which were once enlightened, and have tasted of the heavenly gift, and were made Partakers of the Holy Ghost, ●…d have tasted the good Word of God, and though powers of the world to come: If they shall fall away, to renew them again unto repentance: Seeing they crucify to themselves the Son of God afresh, and put him to an open shame, Heb. 6. 4, 5, 6. And afterwards in the same Epistle it is said: Not forsaking the assembling of ourselves together, as the manner of some is. For if we sin wilfully, after that we have received the knowledge of the Truth, there remain●…th no more sacrifice for sins: but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries. He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God; and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing; and hath done despite unto the Spirit of Grace? Heb. 10. 25, 26, 27, 28, 29. The Apostle john also saith, If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. 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: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not, 1 john 5. 16, 17, 18. Our blessed Saviour having healed one possessed of a devil, blind and dumb; The Pharisees maliciously reviled him, and said, This fellow doth not cast out Devils, but by Beelzebub the Prince of the Devils. And jesus knew their thoughts, and said unto them, Every Kingdom divided against itself is brought to desolation.— Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be fergiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come, Matth. 12. 22, 24, 25, 31, 32. Compare herewith Mark. 3. 22, 28, 29. who adds this as an express Reason, Because they said, He hath an unclean spirit, ver. 30. And Luk. 12. 10. The sin against which our Saviour thus severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most strictly and properly so called. For (1.) It is denominated blasphemy against the Holy Ghost. And (2.) Is by Christ declared to be that one only unpardonable sin. That sin also against which the Author of the Epistle to the Hebrews, and john in the three forecited texts speak, must needs be granted to be the same sin against the Holy Ghost, in as much as it is in all the three places, laid down as a dreadful and unpardonable sin, of which its impossible to repent, Heb. 6. 4. 5. 6. for which there remains no more sacrifice, Heb. 10. 25. 26. And for pardon whereof we must not pray, 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost, we may from them all, considered together, draw this Description of that horrid Sin against the Holy Ghost, most properly and strictly so called; viz.  
The sin against the Holy Ghost is an universal, final and wilful falling away of Hypocritical Professors; From the Truth and common graces of the Holy Ghost once Received and Professed; To the blasphemous despiting of the Spirit of Grace, horrid contempt and malice against the Son of God, and violent persecution of the way of Christianity.  
This description of the sin against the Holy Ghost, is so clearly grounded upon the former Scriptures, that much need not be said for evincing thereof. ' Only for unfolding the nature of this sin, Consider in this description these ensuing particulars, viz.  

1. The general Nature of it, A falling away.  
2. The more special Nature of it, whereby it is differenced or distinguished from other sins, viz. By 

1. The peculiar Subject of it: Hypocritical Professors.  
2. The properties of this falling away, which are three. It is 

1. Universal.  
2. ●…ll.  
3. Wilful.    
5. The Termini of Terms of this Apostasy or falling away, which are 2. viz. 

1. Terminus à Quo. The term from w●…; or the Good from which he falls, viz. 

1. Truth.  
2. Common Graces of the Holy Ghost.   Once received & professed.  
2. Terminus ad Qu●…. The term to which: or the evil to which he backslides, which is 3 fold, viz. to 

1. Blasphemous despiting of the Spirit of Grace.  
2. Horr●… contempt and malice against the Son of God.  
3. Violent persecution of the way of Christianity.         
These are the particulars in this Description, let us briefly consider how clearly they are grounded on Scripture; and then we shall see that in Scripture sense, this is the true nature of the sin against the Holy Ghost.  
I. The general nature of this sin against the Holy Ghost, viz. A falling away, or an Apostasy. There's a manifold falling away, as, 1. From truth to error and heresy, Gal. 1. 6, 7. and 3. 1. 2 Thess. 2. 10, 11. 1 Tim. 1. 19, 20. 2. From purity of worship, to superstition and idolatry, as Israel often fell, in the days of Aaron, Exod. 32. of the judges, of the, Kings, etc. See Acts 7. 39, to 44. 3. From some holy degrees and heroic perfections of first love, to carnal sluggishness, remissness and negligence. As the Angel of Ephesus, Rev. 2. 4, etc. the Church herself, Cant. 5. 2, 3, 4. Or into some erroneous offences, as sometimes the dear servants of God fell, as David, Peter, etc. 4. From temporary faith and professions, to looseness and profaneness, worldliness, etc. As the bearers compared to the stony ground, Matth. 13. 20, 21, Luk. 8. 6, 13. Yea, all the ground, (save the good ground) fell away. 5. From all truth, common-graces, and all profession of them, to a malicious, obstinate and incurable opposition thereof. And this is that notorious Apostasy and sin against the Holy Ghost. Now there being many sorts of falling away. This sin is ranked among Apostasies for the general nature of it, for herein it agrees with them.  
That the sin againg the Holy Ghost is an Apostasy or falling away, is plain in Scriptures, that speak particularly of this sin. Such as commit this sin, are said to 
* Peccantes vocat Apostolus: non qui in quovis genere delinquunt, sed qui prorsus deserta Ecclesia se à Christo alienant, Calv. in ●…eb. 10. 26.  sin wilfully, after they have received the knowledge of the truth, Heb. 10. 25. There's a falling away intimated, viz. After truth known, and professed; a wilful sinning against that truth, yea, a forsaking of public Assemblies, verse 24. So dangerous it is to make separations from the Church of Christ, and to fall off from Communion with true Church-Assemblies, that it fearfully prepares and disposes to this great sin; yea, they that commit this sin, are expressly said to fall away; for it is impossible for those who were once enlightened,— If they shall fall away, etc. Heb. 6. 4, 5, 6. So that the general nature of this sin is Apostasy or falling away. Apostates and Backsliders they are in the highest degree, that sin this sin. How dreadful is the sin of Apostasy! (1.) Sharply threatened of God, Prov. 14. 14. Heb. 10. 38, 39 And (2.) Severely plagued, Matth, 12. 43, 44, 45. compared with 2. Pet. 2. 20, 21, 22.  
II. The more special Nature of this Sin against the Holy Ghost, whereby it's distinguished from other sins, is considerable in the (1) Subject, (2) Properties, and (3) Terms of this Apostasy.  
1. The peculiar Subject of Apostatising, or falling away, is, Hypocritical professors, viz. Hypocritical falsehearted professors of Christianity in the bosom of the Church, who have received some large measure of illumination, and common gifts or graces of the Holy Ghost. These are the men (who not having a true foundation of grace) are in greatest and nearest hazard of any other of falling into the Sin against the Holy Ghost, by their Apostasy; For 1. No other sort of persons are in this hazard and danger, as was evidenced afore, Sect. 1. pag. 62, etc. 2. Scripture plainly teacheth us that Hypocritical professors, especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost, are the very persons that commit this sin. Who were they that our Saviour so warns of their blaspheming of the Holy Ghost? But the Pharisees, Ma●…th. 12. 24, 25, 31, 32. And the Scribes, Mark 3. 22, 28, 29. And what were the Scribes and Pharisees but notorious Hepocrites? Mat. 5. 20. & 23. 13, 14, 15. 23, 25, 27, 29. Who were those whom the Apostle intimates to be likely to sin this sin, but such as were once enlightened, and have tasted of the heavenly gift, & were made p●…rtakers of the H. Ghost, and have tasted the good word of God, and the powers of the world to come? Heb. 6. 4, 5, 6. Who also forsaking the public Church- Assemblies, sin wilfully after they have received the knowledge of the Truth, and after they have been sanctified with the blood of the Covenant, Heb. 10. 25. 26, 29. How sanctified? Not inwardly, truly, and savingly sanctified, (as 
* Erat autem Sanctificatio Apostatarum non internased externain professione fidei & participatione Sacramentorum externa consi sten●…. Erant sans●…ficati, h. c. à Judaeis & Paganis perfossine segre gati, & pro veri●… Christiani●… habit. Loqui tur enim secundum judicium charitatis, quae omnes de Doctrina foris consentientes habet pro Sanctificatis, licet non omnes cordibus verè sint Sanctificati. D. Pa●…us in Comment. ad H●…b. 10. 29.  Interpreters observe) but only externally, seemingly, and in appearance; consisting in external profession of faith, & participation of the Sacraments; whereby they were visibly severed from Pagans and Heathens, & reputed in the judgement of charity, Christians. Now all these qualifications raise a man no higher then to the pitch of formal Hypocrites, or Hypocritical professors. And yet these are the very men who sin against the Holy Ghost. Not that all such Hypocrites run into this sin; but that none but such Hypocrites thus sin. Convenit soli●…sed non omni: Prop. secundo modo, This is the subject sinning, or falling-away.  
2. The properties of this falling-away, which render it the most dangerous and pernicious Apostasy in the world; are these three. It is, 1. Universal. 2. Final; and 3. Wilful or Malicious.  
1. An universal Apostasy, or falling-away. This is a first property of this Sin against the Holy Ghost. This the height of a Apostasy, that it is Universal. Partial, particular fall away from some truths only, to some errors; from some degrees of profession, of grace, of obedience, only to some gradual defects or decays therein, etc. may befall a Daid, a Peter, or the exellentest Saint unglorifyed, and yet be pardonable: but this unpardonable Sin is a Totall, absolute, universal falling-away. Universal both in respect of the (1.) Truth, and (2) Graces of the Holy Ghost. They that sin against the Holy Ghost, they fall away both from the (1.) Profession, and (2.) Approbation of all (1.) Truth, and (2) Grace, once received and professed,  
Possibly there may remain in them some principle of truth, as That God is; that jesus Christ is: that there shall be a judgement: that there shall be another life after this, etc. Some relics also of common grace may remain in them un obliterated, irritating and aggravating their malice and wickedness so much the more, as some beams of illumination and conviction, which they would feign totally extinguish, being full of vexation and madness at themselves that they know so much: but it's one thing to have these remaining in them, another thing to profess them and approve them. Now that this their falling-away is so universal▪ is notably hinted to us, Heb. 6. 1, to 7. For first, here the principles of Christianity or the fundamental Doctrines of Christ, are summarily enumerated, viz. (1.) Repentance from dead works: (2.) Faith towards God: (3.) The Doctrine of Baptisms; (4.) and of laying on of Hands; (5.) and of the Resurrection of the dead; (6) and of Eternal judgement, ver. 1, 2. These are very comprehensive principles, in which all other Evangelicall truths may be well comprised; These seem to be the heads of the Apostles Catechism in the primitive Church. Secondly, Here are also reckoned up many common gifts and Graces of the Holy Ghost, and that so comprehensively also, that all the common graces of the Spirit may be easily included therein; viz. (1.) Enlightening. (2.) Tasting the heavenly gift. (3.) Partaking of the Holy Ghost. (4.) Tasting the good word of God, (5.) and the powers of the world to come, ver, 4, 5. Thirdly, here is intimated a possibility of falling away both from all these truths, and all these common Graces of the Holy Ghost, to that unpardonable Sin, ver. 4, 5, 6. This falling-away is afterwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth, Heb. 10. 26. Which may well imply both falling from truth and grace.  
Thus that judicious 
* Calv. in Comment. in Heb. 10. 26.  Calvia, understands the Apostle here, not of some Particular, but of an Universal defection; the Faith of Christ, and grace of Christ being wholly cast off. And elsewhere he saith 
* Notandum est duplicem esse lapsum: alter est Particularis, alter universal is. Qui in specie aliqua, ut etiam pluribus modis deliquit, a Christiani hominis, statu lapsus est. Itaqne omnla peccata totidem sunt lapsus. Verum Apostolus non de furro, aut perjurio, aut caede, aut ebrietate, aut adulterio hic disputat, sed notat universalem ab Evangelio defectionem, ubi non aliqua in parte Deum offendit peccator, sed ejus gratia se penitus abdicat. Atque ut hoc melius intelligatur, subaudienda est Antithesis inter Dei gratias quas recensuit, & hunc lapsum. Labitur enim qui deficit à verbo Domini, qui lucem ejus extinguit, qui se gustu Doni coelestis private, quiparticipationem Spiritus deserit. Hoc autem èst in totum Deo renunciare. Nunc videmus quosnam à spe veniae excludat: nempe Apostatas qui se à Christi Evangelio quod prius amplexi erant, & à Dei gratia alienarunt; quod nemini contingit quin peccet in Spiritum Sanctum. Io. Calvin. Comment. in Heb. 6. 6. , It is to be noted, there is a double falling-away, Particular and universal. He that in any kind, or several ways offends; he falls from the state of a Christian man, therefore all sins are so manyfals. But the Apostle doth not here dispute of Theft, or Perjury, or Murder, or Drunkenness, or Adultery; but he notes an universal defection from the Gospel, when a sinner offends not God in some one respect, but withdraws himself from his grace altogether. And that this may be the better understood, the Antithesis betwixt the graces reckoned up, and this falling away, is to be observed. For he falls away, that makes defectian from the Word of the Lord, that extinguisheth the light of it, that deprives himself of the taste of the heavenly gift, that forsake the participation of the Spirit: And this is to r●…sounce God totally. Now we see whom he sec●…des from hope of pardon: viz. Apostates who withdraw themselves from the Grace of God, and the Gospel of Christ which they had formerly embraced; which befalls no man, but he sins against the Holy Ghost. So he. Thus also those learned Interpreters, 
* T. Bez. in annotat. ad Heb. 6. 4, & 6.  Beza, and 
* David Paraus in Comment. i●… Heb. 6. 6  D. Paraeus understand here, An universal Apostasy: let the Reader consult their words. Thus also Master 
* Now let us see the manner of rebellion, how far they fall away: first, we must observe what points the Apostle hath before named. In the beginning of the Chapter he mentioneth Repentance from dead works, Faith towards God, The Doctrine of Baptisms, and laying on of hands, and Resurrection from the dead, and eternal judgement; which here he calleth the beginning and foundation of Christianity. Then, he speaketh of an Apostasy or, falling-away from all these point●… here named, even from the foundation and first beginnings of the Christian Faith; so that all the former light is quite put out, and the first understanding is all taken away. They laugh now at Repentance; and the first Faith they account it foolishness; They esteem not of our Baptism, no more then of the washing of their hands; and for any Confirmation or solemn receiving them into the Church of God, th●…y are not for it; The Resurrection of the Dead doth but feed them with merry conceit; they think pleasantly with themselves what manner of bodies they shall have; The Eternal judgement, though it make them sometimes afraid, yet they encourage themselves again, and say, Tush, it is agreat way off. Thus have they turned light into darkness, knowledge into ignorance, Hope into Error, Faith into infidelity, Glory into shame, and Life into death. Speak to them of the Son of God, they make a jest with the mau of Galilee: Tell them of the Saviour of the world, they will call him the Carpenter's Son: Such a General Apostasy the Apostle speaketh of, and this he calleth the fall, from which men cannot rise again by Repentance. Mr. Deering in his Readins on Heb. 6. Lect. 27. London 1597.  Deering in his excellent Lectures on the Hebrews, counts this an universal Apostasy, of which here the Apostle speaks; because his book is scarce, I have here annexed his words in the Margin. So that this falling away is not Partial, but universal.  
2 A Final Apostasy. A departure from God, Christ, grace, the Church, without return: A ruin without repair: An Apostasy to the end of a man's life without recovery; A backsliding for ever. David fell, but David rose again; Peter fell and that fearfully, but it was but for a while, for a few hours; He went out and wept bitterly, Mat. 26. 75. but this falling-away so as to sin against the Holy Ghost, is not only universal, but also Final. For, 1. It is impossible to renew them again unto repentance, Heb. 6. 4, 5, 6. And they that so fall, as to fall beyond the possibility of rising again by repentance, must needs fall finally. 2. There remains no possibility of pardon to such. He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation, Mark. 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, Heb. 10. 26. And where there's no place for pardon, that's final offence. 3. Death eternal is the certain and inevitable reward and event of this sin. See 1 john 5. 16. Mark. 3. 29. Heb. 10. 27. Thus this falling away is not only universal, but Final.  
3. A wilful and malicious Apoctasy, viz. Not Apostasy or falling away through mere ignorance, inconsiderateness or infirmity, against the deliberate Resolution and habitual disposition of heart and will, or through violent push of temptation, which may be incident, even to the best of Saints; But an obstinate falling away out of a man's own free spontaneous Election, against knowledge and conscience, out of a malicious wilfulness of spirit; fixedly and peremptorily resolved to cast off the truth and ways of God, whatever God or man shall say or do to the contrary. Such is their Apostasy that sin against th●… Holy Ghost as these words intimate, For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,— Heb. 10. 26. The word. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] translated sinning wilfully; implies thus much in the judgement of learned men. Here (saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sivoluntarie peccaverimus. Hic intellig it peccatum non quodvis, sed secessionis ab ecclesia: nec secessionem quamvis ex infirmitate, metu aut ignorantia, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem ●…eri docent Philosophi ca, quae nec violentiâ nec ignorantiâ, sed sponteano voluntatis motu fiunt. Ergo defectionem intelligit, none violenter extortam à Tyrannis, aut me●…u factam, aut ex ignorantia admissam [quia mox addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] sed voluntary, hoc est, deliberatâ voluntate & consilio malicio●…e commissam. D. Pareus in Comment. ad Hebr. 10. 26.  Pareus) He understands not every sin, but secession from the Church; nor every secession out of infirmity, fear or ignorance, but that which is done wilfully; and Philosophers tell us those things are done wilfully, which are done neither through violence nor ignorance, but by the spontaneous motion of the will. He understands therefore a Defection not extorted by Tyrants through violence, or admitted through fear or ignorance (because he presently adds, after we have received the knowledge of the Truth) but wilfully, i. e. maliciously committed by deliberate will and counsel. So he. To the like purpose also that learned 
* Vltro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chinnam Quod de iis dicitur qui sine ulla causa, aut etiam causae speciealiquid faciunt. Itaque iis convenit, non qui simpliciter scientes peccant (alioquin actum fuisset de Davide & Petro. Et quis tandem centies millies non esset hâc ratione aeternae morti mancipatus?) Sed iis demum qui ex professo resilientes in universum à Christo, delectantur impietate & bellum indicunt perspectae viritati, uti fecit Saul, Julianus Apostata, Ariu●…, & alii, quorum execranda est memoria. B●…z Annotat. in Heb. 10. 26.  Beza expoundeth this word. This word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultroneously] is said of them, who do any thing without any cause or show of cause. Therefore it agrees to them, not who simply sin knowingly; (for then farewell David and Peter. And by this reason who should not be an hundred thousand times mancipated to eternal death?) but to them who professedly and universally departed from Christ, are delighted in impiety, and make war against the known Truth, as did Saul, Julian the Apostate, Arius and others of execrable memory. Thus their falling away is wilful, i. e. Not only committed with knowledge, but also with free consent, obstinacy, yea, and maliciousness of will. And this interpretation is the more confirmed by the Apostles subsequent expressions, of treading under foot the Son of God, of counting the blood of the Covenant an unholy thing, and of doing despite to the Spirit of Grace, vers. 29. in the forehead of which actions malice is engraven in Capital Letters. Thus this falling away is not only universal and final, but also wilful and malicious.  
These three Properties of this grand Apostasy, viz. (1.) Universalnesse. (2.) Finalnesse, and (3.) Maliciousness, must be taken conjunctim non divisim, jointly altogether, not dis-joyntly or severally one from another, if by them we would describe the Sin against the Holy Ghost, and rightly understand the Scripture about it; for its possible that men may fall totally and finally, and yet not commit this sin against the Holy Ghost, unless also they fall maliciously. Excellently that learned 
* D. Par. Comment. in Epist. Pauli ad Hebr. c. 6. ver. 6.  D. Paraeus expresseth himself to this point; wherewith I shall close up this branch. We must note that there are divers degrees of falling, and as it were four kinds. 1 Partial falls into some error or some sin, as many Fathers, Irenaeus, Lactantius, etc. fell into the Heresy of the Chiliasts; David fell into murder and adultery. Of these the Apostle speaks not; it is not impossible to repent of these. 2. A total Fall or renouncing of the whole Christian faith: but through infirmity; and therefore not final. As Peter by denying Christ seems to fall totally: but he repeneed with tears. So Marcellinus fell through infirmity to idolatry, and many other Christians under persecution, but afterwards repent. And when Novatus understood this saying of such, (viz. Heb. 6. 4, 5, 6.) he erred, and the event evidenced, that it was ill wrested against them. Nor was it impossible for Peter, Marcellinus, and others lapsed truly to repent. As Cyprian, Oratione de lapsis, and histories do testify. 3. A total and final fall, but not malicious; i. e. not done of purposed malice, but from other causes, which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground, Matth. 13. Some are deterred by persecutions, others are withdrawn from Religion, by hopes of honours, Pleasures, and th●… cares of this life, and that finally: yet without blasphemy and persecution, rather through a kind of security and sluggushnesse. So divers departed from Christ, and walked no more with him, being offended at his Sermon about eating his flesh, joh. 6. Properly the Apostle doth not speak of these, because though these be not renewed by repentance, yet is it not impossible for them to be renewed. And sometimes God gives these grace, to return into the way 4. A total, final, and malicious falling away. A defection from the truth certainly acknowledged; not through fear or infirmity: but of purposed malice and counsel, joined with the final hatred, blasphemy and Persecution thereof. As we read, julian the Apostate, Lucian and Porphyry, to have fallen, and as many other Apostates to this day have fallen. This falling is that which Christ calls the sin against the Holy Ghost; john, The sin to death, for which we are not to pray, because it is irremissible. Thus he, And thus much touching the three properties of this sin against the Holy Ghost, this dreadful Apostasy, which is (1.) Universal, (2.) Final, and (3.) Malicious.  
III. The Termini. i e. The Terms of this Apostasy or falling away, laid down in this description, are of two sorts, viz. (1.) The Term from waich they fall, and (2.) The Term to which they fall. That, denotes what good they forsake: This, what evil they embrace.  
1. The Terminus à Quo, or Term from which they fall, denoting the good they cast off, viz. The Truth, and Common Graces, once Received and Professed. They fall both from the Profession and Approbation of the whole Truth, and all Grace received, Heb. 6. 1, to 7. compared with, Heb. 10. 26. This hath been sufficiently cleared before; especially in opening the first property of this Apostasy, viz. Universality of it.  
2. The Terminus ad quem, Or the Term to which they fall, containing the evil which they embrace, and practise, who sin against the Holy Ghost, which is chiefly threefold, ●…d all extremely wicked and desperate. 〈◊〉 Blasphemous despiting of the Spirit of Grace. 〈◊〉 Horrid contempt and malice against the ●…nne of God. And 3. Violent Persecution of the way of Christianity.  
1. Blasphemous despiting of the Spirit of Grace. This is one extremity to which such Apostates fall. Hence our blessed Saviour calls it A speaking against the Holy Ghost,— and The Blas●…hemy against the Holy Ghosh, Matth. 12. 31, 32. The Apostle calls it, doing despite unto the Spirit of Grace, Heb. 10. 29. Blaspheming and D●…spiting for substance come much to one (see these terms formerly opened in the names given to this sin, p. 63, 64.) so that I put them both together. It is a Blasphe●…s despiting, or a despiting blasphemy of the Spirit of Grace. Oh how much malice and rankling venom is couched in this sin! To blaspheme man is sinful: what is it then to blaspheme the great God of Heaven and earth? what to despite that holy Spirit, by whom (if ever) we must be illuminated clearly, santified graciously, and comforted sweetly?  
2. Horrid contempt and malice against the Son of God. The Spirit of Grace is the Spirit of Christ, communicated from Christ the head, to his whole mystical body, and all his true members. See Rom. 8. 2, 9 2 Cor. 〈◊〉. 17, 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified; but therein also Jesus Christ who sends forth this Spirit of grace, must needs be blasphemed, and most intolerably debased. Now this grand contempt and indignity, which they that sin against the Holy Ghost cast upon Jesus Christ, is set forth in four most pathetic expressions in Scripture, viz.  
1. They crucify to themselves the Son of God afresh, Heb. 6. 6. What is it to crucify the Son of God afresh? Answ. To commit such a sin as did judas, Pilate, the jews, the soldiers, in betraying and murdering of Jesus Christ the Lord of glory, and this by a painful, shameful, and cursed kind of death: To murder a son of man, is so dreadful a sin, that it cries to God for vengeance, Gen. 4. 10. what is it then to murder the Son of God? what to crusify him, which is a double murder? yet this do all Apostates that sin against the Holy Ghost, by denying the Son of God, which was once crucified for our sins; they will not be saved by his death, they count it invalid, insufficient, accept it not, but reject it, etc. and therefore for them Christ must be crucified a second time, (which is impossible; for Christ dieth no more) if ever they be saved, there being no salvation or redemption, but by him and his blood, Act. 4. 12. Heb. 9 22. But, what is it to crucify the Son of God to themselves? Answ. 
* Calvin. Comment. in Epist, ad Heb. c. 6. 6. D. Parus in Come. in Heb. 6. 6.  Crucifigunt in ipsis. i e. quantum in ipsis est. That is, as much as in them lies. Though they do not actually crucify Christ, as once the Jews and soldiers did; yet they would, were it possible, even dethrone him, and pluck him from his Father's right hand, and destroy him, as once the Jews did for an impostor, a seducer, a blasphemer, and a seditious person, their malice is such against him, that were it possible, they would do all this unto him; According to that known maxim, 
* Omnis Apostata est osor & Persecutor sui ordinis.  Every Apostate is an Hater and Persecutor of his own Order.  
2. They put him to an open shame, Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame, or to expose to ignominy, or to make one a public example, or infamous example. Thus it's said of joseph in reference to Mary, he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. make her a public example. Matth. 1. 19 Thus they that crucified Jesus Christ, did put him to an open shame by scorns, scoffs, raunts, jeers, revile, etc. whilst he hanged upon the cross. Thou that destroyest the Temple and buildest it in three days, save thyself: If thou be the Son of God, come down from the cross.— He saved others, himself he cannot save: if he be the King of Israel, let him now come down from the Cross, and we will believe him.— Matth. 27. 39, to 45. Much like to them do base Apostates by vile scorns, reproaches and blasphemies, put Christ to an open shame, wickedly counting him not a Saviour, but an impostor; not freely paying a price for our sins, but duly sustaining the deserved punishment of his own sins, etc. horrid blasphemies! Thus julian the Apostate in scorn called him Galilaean, The Carpenter, The Carpenter's son, etc. shall not the just God that avengeth the injuries of his Saints, avenge the blasphemies of his Son?  
3. They tread under foot the Son of God, Heb. 10. 29. This is an higher degree of insolency and contempt of the Lord Christ, then both the former. The villainous Jews and soldiers did crucify Christ and put him to an open shame, yet we read not that they trod under foot the Son of God. The pride, impudence and malice of these Apostates against Christ far transcends theirs; for they tread the Son of God under foot; they trample upon him. i e. they account of him, and deal with him, most vilely, abjectly, contemptibly, despicably, as the filth and offscouring of the world; not prising him as a Saviour, nor fearing him as a Judge, not accepting and believing in him as a Mediator. For, as 
* Quomodo conculcatquis Filium Dei? Quando enim eoindignè participatur per Sacrameta, nenne grande pecatum committit? nonneillun conculca●…? nun ipsum con tenit? sicut enim ea quae conculcamus, nullius momenti pendimus sic & qui libere peccant absque timore & absquetoenitentia, Christum nullius momenti exislimant nec eum judicem futurum formidant. D. Ambr. Con. in Ep. odd ●…br. 10.  Ambrose observes, They are things of basest and vilest account, which we tread under foot; we tread not gold, pearls or Jewels, but mire and dirt under foot. What? shall dust and ashes, sinful worms lift up themselves so desperately, as to tread under foot the ever-blessed Son of God? hear oh heavens!— yet this is the fruit of this cursed Apostasy.  
4. Finally, They count the blood of the Covenant wherewith they were sanctified, an unholy thing, Heb. 10. 29. (1.) The blood of Christ is called the blood of the Covenant, because the N. Covenant, or New Testament was ratified and confirmed by the blood and death of Christ the Testator, Heb. 9 15, 16, 17. Hence Sacramentally the cup in the Lord's Supper; is called the New Testament in his blood, or his blood of the New Testament, Mat. 26. 28. 1. Cor. 11. 25. because it signifies, seals and exhibits to the believer Christ's blood. whereby the N. Testament was established. (2.) Apostates, are said to be sanctified by this blood of the Covenant, not really and indeed, but formally and in appearance, in respect of their visible profession; whence in judgement of charity men took them to be sanctified (3.) To count this blood of the Covenant [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] i. e. common blood, is to count it not pure, sacred, meritorious blood: but profane, impure, unholy. Compare Acts. 10. 15. (4.) Apostates thus vilify Christ's invaluable blood shed for our redemption, accounting it but as the blood of a common man, or as of a delinquent, or as the blood of the thiefs crucified which him. This blood of Christ they practically profane, whilst they return after a holy profession of Christ, with the dog to the vomit and the sow to the wallowing in the mire (as 
* Factus est pergratiam corpus Christi, & scipsum facit corpus diaboli & sanguinem. Christi, polluit, in eo quod mundatus est, & ad vomitum revertitur pristinum: & seipsum per poenitentiam iterum mundare neglextrit, spiritum gratiae injuri●…ns. D. Ambros. Come▪ in Epist. ad Hebr. 10.  Ambrose interprets it;) not willing to cleanse themselves by repenting.  
Thus they that sin against the Holy Ghost, (1.) Crucify the Son of God afresh: (2.) Put him to an open shame: (3.) Tread him under foot: and (4.) count his blood an unholy thing. O what horrid contempt and malice is this against the Son of God  
3. Violent Persecution of the way of Christianity. Such and so extreme is the madness and malice of these backsliders both against the Spirit of Grace and the Son of God, that they break off from profession to Persecution of Christianity, and to a deadly hatred of the Church and members of Jesus Christ. And hence some think the Apostle styles these Apostates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The adversaries, Heb. 10▪ 27. because they are the sworn enemies of Christ, the Gospel●… and all Christians, and (if it were possible) would destroy them. As julian the Apostate, who (as the 
* Histor. Ecclesias●…. Magdeburg. Cent. 4. c. 3. p. 64. ad 7 〈◊〉 B●…sil. 1624.  Centuriators observe out of Eutropius) was from his childhood trained up in piety, and when he came to the Empire, he carried himself with much clemency towards Christians; He called home such as Constantius had banished for religion; caused their goods to be restored to them; commanded it to be proclaimed to his people that they should not hurt the Christians, nay, nor reproach them. But afterwards (as is noted out of Hierom) he denied Christ in France, and turned a most bloody & barbarous butcher to the poor Christians; 
* Histor. Ecclesiast. Magdeburg. Cen. 4. c. 3. p. 89 Basil. 1624.  of which the Centuriators record divers dreadful instances; afterwards going to war against the Persians, he swore he would make war against the Christians, if he returned conqueror. But there his army was first distressed through wan●… of corn; and afterwards himself by a Persians subtlety being led into a desert, was deadly wounded either by a blow from the Devill●… (as some think) or by a spear, or by an arrow▪ shot from heaven; whereupon, taking an handful of his own blood, he flung it up into the air, ●…nd burst out into that wicked contemptuous expression against Christ, Vicisti Galilaee: 〈◊〉. Thou man of Galilee, thou hast overcome 〈◊〉; and so miserably died.  
And thus much for opening the Nature of ●…is sin against the Holy Ghost; that we might see wherein it properly consists.   

III.  
The grievousness of this sin against the Holy Ghost, comes next to be considered. And Surely this is such a sin of sins, such a Centaur of transcendent malice and wickedness, such an extract of deadly poison, that 〈◊〉 pen, nor tongue, nor thought of man can ●…ly reach it. My present scope in this small Tractate, will not permit me to expatiate: and therefore let me succinctly propound only these few Aggravations of this horrid sin.  
1. This is the highest sin against the saving Remedy. The lapsed state of man in the first Adam, ●…s of all other in this world our deepest and most desperate malady, Act. 8. 13. Eph. 2. 1, 2, 3. Jesus Christ, and the Spirit of g●…ce, are of all other the most effectual and only sufficient remedy; Jesus Christ by meritorious working out of complete Redemption and salvation for us, Heb. 〈◊〉. 12, ●…3, 14. and 10. 12, 13, 14. Heb. 7. ●…5. Act. 4. 12. The Spirit of grace by immediate and effectual application of Christ and all his grave unto us, joh. 16. 9, etc. Gal. 4. 4, 5, 6. Rom. 8. 2, 15, 16, 26, 27. Without these all the world cannot afford us Redemption, Adoption, justification, Sanctification, true Consolation or eternal salvation; but by Christ and his Spirit we have all. Now they that sin this sin, they sin against the Remedy, and that wilfully, maliciously, incurably. As for Jesus Christ, (1) They crucified him afresh; (2.) They put him to an open●… 〈◊〉; (3.) They tread him under foot; and (4.) Count ●…is blood of the Covenant●…an unholy thing, Heb. 6. 6. and 10. 29. As for the Spirit of grace, (1.) They depart from his truth; (2.) They fall away from his grace; (3.) They despite him; (4) They blaspheme him, Heb. 6. 1, to 7. and 10. 29. Matth. 12. How should such sinners ever be redeemed, called, justified, sanctified, or saved, that thus sin against the very Remedy? unbelief and impenitency are sins against the Gospel-Remedy, but not aggravated with that obstinacy and maliciousness, as this sin is. That Patient that is so far from applying, that he hates and abhors the Remedy that should cure him, flings the Physic to the ground, curses and reviles the Physician, yea, and treads him under foot; is he ever likely to be cured? So in this case spiritually.  
2. Hence, This sin never is, never can possibly be repent of. So the Apostle tells us, For it is impossible for those who were once enlightened,— if they shall fall away, to renew them again unto repentance, Heb. 6. 4, 5, 6. As if he should say, It is impossible for such Apostates to repent. Note, he saith not, It is improbable, unlikely, or difficult for them to repent: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is impossible to renew them to repentance. To whom is it impossible? (1.) Impossible to themselves, to renew themselves, for if carnal men that never thus relapsed, cannot renew themselves, no more than a blackamoor can change his skin, and the leopard his spots, it being impossible a bad tree should bring forth good fruit; how much less can such Apostates renew themselves to repentance? (2.) Impossible to their Teachers to renew them to repenance with all their Exhortations, Promises, Threats, Prayers or ministerial Administrations. They are but instruments, planting, watering, only God gives the increase. 1 Cor. 3. 6, 7. Only God gives Repentance, 2 Tim. 2. 25. Yea, 3. Impossible (in some sense) unto God himself, as some think; not through any impotency in God, but in respect of his infinite justice, which cannot choose but take vengeance of such heinous and malicious offenders. And the Apostle gives two great Reasons of the impossibility of such backsliders Repentance. 1. From the atrocity and grievousness of the sin committed, viz. a sin of extreme malice against Jesus Christ, Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Which words have been formerly explained, p. 112, etc. 2. From the just judgement of God inflicted upon them, set forth under the metaphor of good and bad ground; For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers, is rejected, and is nigh unto cursing, whose end is to be burned, Heb. 6. 6, 7, 8. i e. As an husbandman that tills, manures, waters, plants, bestows much cost and pains upon ground, and after all it brings forth nothing but briers; thorns; nettles, weeds, etc. he will never bestow more cost upon it, its worthy to be cursed, and burnt up: so after God hath by his Gospel-ordinances bestowed much husbandry upon men, and afforded them also many heavenly influences, viz. common gifts & graces of his Spirit, & they notwithstanding bring forth nothing but thorns and briers of this cursed Apostasy, God will give them up to final impenitency and hardness of heart, to their own Destruction.  
3. Hence, This sin against the Holy Ghost is unpardonable. So Christ tells us, The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, neither in the world to come, Matth. 12. 32. that is, as Mark expresseth it, He that shall blaspheme against the Holy Ghost, hath never forgiveness, Mark. 3. 29. This sin is Unpardonable, not as if it were in its own nature beyond Gods pardoning mercy, or beyond Christ's purging merit, both which are infinite: but because it is always accompanied with final impenitency, and therefore God will not bestow his pardon, Christ will not apply his merit. To like effect the Apostle saith, If we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, Heb. 10. 26. This sins unpardonablenesse heightens this sin's grievousness above all other sins in the world. What other sin but hath been repent of, and upon repentance pardoned? This beyond all Manasses sins, they were repent of, and pardoned; beyond all Saul's sins, 1 Tim. 1. 13, 16. Act. 26. 9, to 12. they were repent of, and pardoned; beyond their sins that murdered Christ through ignorance, for they repented and were forgiven, Act. 2, 36, 37, 38, 41. but this shall never be forgiven.  
4. Hence, This sin is inevitably damnable. If this sin be never repent of, never pardoned, it must needs always be punished with damnation and eternal death, and that inavoidably. He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation, Mark. 3. 29. If we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins; But a certain fearful looking for of judgement and fiery indignation which shall devour the Adversaries. He that despised Moses Law, died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, & c? Heb. 10. 26, 27, 28, 29. Here's, 1. Judgement, fiery indignation, and that devouring, yea, much sorer punishment, than death without mercy; what can this be but eternal damnation? 2. Here's the certainty of it, and that without hopes, or place remaining for any more Sacrifice for sin; what is this but inevitable damnation? Hence such as sin against the Holy Ghost, are resembled to ground nigh unto cursing, whose end is to be burned, Heb. 6. 8. Think now sadly of the inevitablnesse of eternal damnation ever attending upon this sin, and then consider how grievous it must needs be.  
5. Hence, This sin is usually a most intolerable torture to the Conscience; This plainly flows from all the former. For this being (1.) The highest sin against the saving Remedy; (2.) Never repented of; (3.) Unpardonable; & (4.) Inevitably damnable; How can the conscience, reflecting upon all this, choose but be unspeakablytortured in this present world, with horror, terror, despair and self-Confusion? Which the Apostle calls A certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries, Heb. 10. 27. Oh what a torment, what a rack, what an hell aforehand is this to the Conscience, to think that Hell is inevitable, and yet intolerable? the furious horror hereof made judas restless till he had hanged himself, Matth. 27. 1, to 7. Yea, sometimes the anguish and sting of Conscience is so intolerable, that they desperately wish themselves in hell, that they might not be so overwhelmed with torturing fears, but feel the worst; but alas! when they shall come into hell, their worm of Conscience will never die, but fret and g●…aw the heartstrings of the soul for evermore.  
6. Finally, this sin is so heinous, that the pardon of it is not to be prayed for. There is a sin unto death (saith john) I do not say ye shall pray for it, 1. Joh. 5. 16. And that sin which may not be prayed for, is counted desperate and past remedy; for Prayer is one remedy: now the more remediless, the more grievous.  
Thus far of the second thing to be evidenced, viz. What the sin against the Holy Ghost is, and wherein it consists, viz. of (1.) The Names, (2.) Nature, and (3.) grievousness of it.    

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 showed.  
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, apostatise and fall away finally: But though Regenerate persons sometimes fall Woefully, yet never finally; they always rise again.  
5. They that sin against the Holy Ghost, sin wilfully and maliciously: But (as hath been cleared) Regenerate persons sin out of weakness and infirmity, not of malice or wilful 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 judgement 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 joh. 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 
IV.  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, than 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, etc. 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 
* Specialem notam apponit, quâ melius discernere veros Prophetas a falsis liceat.— in Christum scillicet, si cuti scopus est ad quem recta fides collimat, ita scopulum esse ad quem impingunt omnes haeretici. Calv. Comment. in 1. Epist. joan. 4. 2.  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 skill 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, than 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 joh. 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 than 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 Gods own childerens are overcome with erroneous opinions. One whom God had received into favour, and should be holden up, yet might erroneously hold himself bound in conscience to the 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 eye-witnesses 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, overcom●…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, etc. 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 no where 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 Judgements 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 divers 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 labour against) may attend upon Gods 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 laboured 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, Leu. 13. 44. If the mind, the light be darkness, how great is that darkness? Mat. 6. 23. It was Gods heavy plague upon the Gentiles, to be given up [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to a mind void of judgement, Rom. 1. 28. 2. Hereby their 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 repent 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 Gods servants, Actively, Exemplarily, or but permissively. See Rev. 2. 20, 21, 22, 23. 4. Hereby in a word, the Name of God will be blasphemed, and the way of Truth evil spoken of, 2 Pet. 2. 1, 2.  
3. Though 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, etc. 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,— whos's names are not written in the Lamb's 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 Gods approved ones will withstand and reject Heresies, when others will embrace them; and so the approved, of sound judgements, shall be manifested among all the rest.  
Nor need this seem strange, that Gods elect children are not so apt to be carried away with every wind of Error, as 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 judgement 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 semiplena] i. e. not with an whole, but with an half-will: So in judgement 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, 
* Errare possum, Haereticus esse nolo.  They may ●…re through invincible frailty, but they will not wilfully 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 joh. 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 judgement, 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 harbour an erroneous opinion of his own and their state: Verily I have cleansed my heart in vain, and washed my hands in innocency, v. 13. Thus he was ready even to condemn the generation of 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 judgement, which he had written; In both discovering a gracious selfdenying spirit, far from obstinacy in Error. That truth may be honoured, he treads his own honour in the dust, and saith, 
* 
Nec enim quisquam nisi imprudens, ideo quia mea errata r●…prehendo, me reprehendere audebit: sed si dicit, non ea debuisse à me dici, quae postea mihi etiam displicerent: verum dicit, & mecum facit. Eorum quip reprehensor est, quorum & ego. Neque enim ea reprehendere debe●…em, si dicere debuissem. Sed qui primas non potuit habere sapientiae, secundas habeat partes modestiae: ut qui non voluit omnia impoenitenda dicere, salten poeniteat quae cognoverit dicenda non fuisse. Aug. in lib. Retract. Prologue.  
Quicunque ista lecturi sunt, non me imitentur errantem, sed in melius profi●…ientem. Aug. ibid.  
Anima haeretica insanabilis, animosa, etc. Aug. de verb. Apost. ser●…. 22. c. 9  
Quar●…tanta mala & falsa dixistis? Respondere deberent, si Deum timerent, Humanum fuit errare, Diabolicum est per animositatem in errore manere. Melius quidem erat, si nunquam erraremu●…; sed vel quod secundum est faciamus, ut erro●…em aliquando emendemus. Aug. de ver●…. Apost. serm. 22. c. 10.   None but an imprudent man will blame me for blaming mine own 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 repent 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 chose, 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 saith Augustine) they would ●…y, To err is humane, 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 childerens 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 itself 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 Gospelers 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 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] i. e. Truthing●… it in love, Eph. 4. 15. yea, they so love the truth, that they have not loved their liberties and lives that they might defend and maintain it, Rev. 2. 13. This difference Augustine 
* Ecce modo audist●…s in Evangelio, quod ait Petrus, Tu es Christu●… filius Dei vivi: Legite, & invenietis dixisse daemons, Scimus qui sis, filius Dei Petrus tamen laudatur, Daemon compescitur. Una vox, facta diversa. Unde separantur istae duae confessiones? Laudatur amor, damnatur ●…mor. Non enim amore diacebant hoc Daemons, Tues filius Dei: timore hoc dicebant, non amore. Denique illi in confession dicebant, Quid nobis & tibi? Petrus autem, Tecum sum 〈◊〉 ad mortem. Aug. de verb. Apost. ser. 31. c. 9  notably observed: Behold, ye have heard in the Gospel what Peter said, Thou art Christ the 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 kerbed: 〈◊〉 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 
* Dicit Petrus, Tu es Christus, filius Dei vivi: dicunt & Daemons scimus qui scis, fiius Dei & sanctus Dei. Hoc Petrus, hoc & daemons, eadem verba, non idem animus. Et unde constat? quia hoc Petrus cum dilectione dicebat, quia fides Christiani cum dilectione est, Daemonis au tem sine dilectione. Quomodo sine dilectione? Hoc dicebat Petrus, ut Christum amplecteretur; hoc dicebant Daemons, ut Christus ab iis recederet. Nam antequam dicerent, Scimus qui sis, (Tues) filius Dei; Quid nobis & tibi est, dixerunt, Quid venisti ante tempus per●…re nos? Aliud est ergo confiteri Christum, ut teneas Christum; aliud confeteri Christum, ut repellas à te Christum. Aug. expos. in epist. 1 I●…annis, Tract. 10 de cap. 5.  Author elsewhere saith, This said Peter, this the Devils also: the same words, but not the same mind. But whence was it? because Peter spoke this with love; for the faith of a Christian is with love: But the Devil's 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, etc.  
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 
V.  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 armour of God is chiefly Defensive, Eph. 6. 14, to 19 And the world, on the other part, which is principally Offensive, Joh. 15. 18, 19, 20 And what is this world? 1 Partly the men of the world, who have their portion in this present life, Psal. 17. 14. These lie in 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 〈◊〉 world's lusts, the lust of the flesh, the lust 〈◊〉 the eyes, and the pride of life, 1 Joh. 2. 16. 
* johan. calvini in loc. & Hier. Zanch. in loc.  The lust of the flesh, i. e. not only carnal corruptions, but all the pleasures, delights, and c●…ntentments that the flesh or body desires The lust of the eyes, i. e. not only libidinous lustful looks, but also all that vanity of the eye about the vain pomp, beauty, honours, glory, riches, and glittering splend or of the world. And pride of life, i. e. All that ambition, ostentation, bragging, self-admiring, contempt of others, ca●…nal confidence, arising from confluence of worldly enjoyments. These now are the two adversaries, viz. the Regenerate, and the World, the world with all its wicked and their oppositions, with all its lusts & their ensnaring insinuations. 2. The victory not on the world's 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 honours, riches, pleasures, etc. and all this against the Regenerate. Alas, how few, how contemptible, how feeble are they ay 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 defence against the world; Not only defence 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 
I.  over the world is an act of faith in Christ: Faith cannot thus act in thee, till first faith be in thee: thou must first have the faith in Christ, before thou canst use it. Make it clear therefore in the first place, whether thou hast the habit of true faith in Jesus Christ the Son of God. How shall I know that? Answ. Look back to those evidences of true faith in Christ, chap. 2. Evid. 2. p. 23, to 28.  
Actest thou this true faith now victoriously 
II.  against the world? Every one that is borne of God, hath so much skill 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 world's 
* Mundus quippe iste periculosior est blandus quam molestus, & magis cavend●…s cum, se illici●…diligit, quam cam admonet cogitque contemni. Aug. Anasta●…. epist. 144.  frowns are dangerous; but the world's 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 world's 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, fawn, flatter, etc. of temporal prosperity. Siren-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 honours, high rooms, pomp, splendour, 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 Bee 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 splendour of the world, meanly and abjectly in comparison of Christ, and of spirituals. The world prevails upon us when we set too high an estimate or account of sublunaries: we prevail over the world, when we have mean, low, debasing thoughts of it, (as it indeed deserves.) Thus by faith Paul conquered the world, counting not only his Pharisaical perfections and accomplishments, but absolutely all things, [viz. all carnal and worldly excellencies whatsoever] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 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 honour) 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 than the treasures in Egypt, Heb. 11. 24, 25, 26. What? Refuse to be called the son of a Princess? Prefer the Saints affliction before Sins pleasures? and esteem Christ's reproaches, riches; great riches; yea, greater riches than 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 world's honours, riches, pleasures, all under his feet. When will the Courtiers of this world imitate Moses? Excellently said Galeacius 
* Hist. of Galeacius.  the Noble marquis 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 day's 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 dwelled in their own land, (it was their own by promise as if it had been a stranger's 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, than two crucified persons can have in one another. When a man is crucified and dead, all his affections to the world, or things of the world are dead with him; all the delights, treasures, advancements of the world, 
* Eum sibi crucifixum dicit Paulus: quo sensu alibi testatur, omnia se reputasse pro stercoribus. Crucifixio enim mundi est contemptus & abjectio. Addit vicissim se mando crucifixum, quo intelligit sibi susque deque esse, quod nihil fiat, firque tanquam in nihilum redactus: quia nihil ad mortuum pertnea●…. Vel certe se mortificatione veteris hominis renunciasse mundo. I. Calvin. in Ep. ad Gal. 6. 14.  are dead to him, He is not moved or troubled who have them, etc. This was Paul's selfdenying 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, overlove 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, etc. 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 Freewoman, 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, 
* Acts & Monu. vol. 2. p. 113. Edit. Conned. 1641.  My wife and my children are so dearly beloved unto me, that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord God I will willingly forsake them.  
4. Finally, By resting on God alone, at the only Rock and foundation of our true joy and comfort, both while the world is with us, and when the world shall leave us. (1.) While the world is with us, we conquer it by Faith, if we fetch our comforts from an higher & richer spring than 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 for ever, 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 Habbakuk, Although the Figtree shall not blossom, neither fruit be in the Vines; the labour 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 world's 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. etc. 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 
* Unicum habuit filium sine peccato, nullum sine flagello.  Christ himself, Isa. 53. Phil. 2. 7, 8. Heb 12. 2, 3. Yet Regenerate persons by Faith in Christ, overcome the world in all its frowns and storm,; and this many ways, viz.  
1. By encouraging them against base carnal fears. Fears ofttimes more annoy the Saints, than 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 King's 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 
* Hosts veritatis jam non tantum non perhorrescimus, sed provo●…amus; & inimicos Dei jam hocipso quod non cessimus, vicimus. Cypria. Epist. 26. Edit. Goulart. 1593.  Cyprian) not afraid of the enemies of the truth, but we provoke them.  
2. By enabling to undergo varieties of cruel trials and torments, which without faith would be to flesh and blood most terrible and intolerable. And others had trials of cruel mockings and scourge; yea, moreover of bonds and imprisonments: they were stoned, they were sawen asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins, 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.  

* Vidit admirans praesentium multitudo coeleste certamen, certamen Dei, spiritale certamen, praelium Christi; stetisse servosejus voce liberam, ment incorruptâ, virtute divinâ; telis quidem secularibus nudos, sed armis fidei tredentes armatos. Steterunt torti torquentibus fortiores, & pulsantes ac laniantes ungulas pulsata ac laniata membra vice●…nt; Inexpugnabilem fidem superare non potuit saeviens diu plaga repetita, quamvis rupta compage viscerum torquerentur in servis Dei jam non membra sed vulnera. Fluebat sanguis, qui incendium persecutionis extingueret, qui flammas & ignes gehennae glorioso cruore sopiret. Cyprian. ad martyrs, etc. de Magpalio. Ep. 9 edit. Goulart. 1593.  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 than the tormentors: the beaten and but cheered 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 assuaging the extremity 
* james Bainham Martyr, as he was at the stake in the midst of the flaming fire, which had now half consumed his arms and legs: he spoke these words: O ye Papists, behold, ye look for miracles, and here now ye may see a miracle; for in this fire I feel nomore painthen if I were in a bed of down: but it is to me as a bed of roses. Acts & Mon. vol. 2. p. 301. Lond. 1641.  of afflictions and persecutions. Faith so sustains and refreshes the inwards of the soul under distresses, that they are rather seeming, then real distresses; shadows, rather than substances; As it were poverty, As it were imprisonment, etc. rather than 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 chose 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, etc. 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, honour 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, etc. 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, etc. 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, 
* O beatam ecclesiam nostram, qua sic honor divinae dignationisilluminat, quam temporibus nostris gloriosus martyrum sanguis illustrat! Erat ante in operibus fratrum candida; nunc facta est in martyrum cruore purpurea. FLOR●…VS EIVS NEC LILIA NEC ROSAE DESUNT. Certent nunc singuli ad utriusque honoris amplissimam dignitatem, ut accipiant coronas vel de opere candidas, vel de passione purpureas. Cyprian, ad martyrs, etc. epist. 9 edit. Goulart. An. 1593.  That it was made illustrious in his time with the glorious blood of Martyrs! it was (saith he) formerly white with the brethren's works, but now its purple with the Martyr's blood. Among its flowers are wanting neither Lilies nor Roses: Let all now strive for the ample dignity of this double honour, that they may receive either white 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, etc. 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. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Ronan. p. 84, 85. Edit. Oxon. 1644.  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 eyeing the invisible and invincible God. The world's punishment (said 
* Nec plus ad dejiciendum potest terrena poena, quam ad erigendum tutela divina, Cypri. an, epist. 9 edit. Goulart. 1593.  Cyprian) cannot more cast down, than 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 Jew's by faith overcame the fury, threats and fiery furnace of King Nabuchadnezzar, heated seven times hotter than usual. How victoriously do they express themselves! O Nabuchadnezzar, 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 Sampsons' strength lay in his head: so all a Christians strength is in his Head Christ. Christ is so potent and victorious, that he hath already overcome the world, John 16. ult. 
* Qui pro nobis semel mortem vicit, semper vincit in nobis. Cyprian. Epist. 9 edit. Goulart. 1593.  He hath overcome the world in his own person, that he might overcome it in his members. Now faith makes out to Christ, engages his strength; as the Vine makes 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: every where, and in all things I am instructed both to be full and to be hungry, both to abound and suffer need, I can do all things through Christ which strengtheneth me, Phil. 4. 11, 12, 13. And elsewhere Paul hangs out the flag of defiance against all the 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 than 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 of 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 than any earthly treasures: And the afflictions of Christians far sweeter than the pleasures of sin, which can but be for a season, Heb. 11. 26. Whereupon notably Ignatius, 
* Ignat. Epist. ad Roman. p. 86, 87. Edit. Oxon. An. 1644. & Appendix Ignatian. p. 24. Lond. 1647.  The confines of the world and 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. It's a death to live without Christ, etc. 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, etc. 
* Ornamenta sunt ista, non vincula; nec Christianorum pedes ad infamiam copulant, sed clarificant ad coronam. O pedes foeliciter vincti, qui non à fabro, sed à Domino resolvuntur! O pedes feliciter vi●…cti, qui itinere salutari ad Paradisum diriguntur! Opedes in seculo ad praesens ligati, ut sint semper apud Dominum liberi! Omnis ista deformit●…s detestabllis & tetra Gentilibus, quali splendore pensabitur! Secularis haec & brevis poena, quam clari & aeterni honoris mercede mutabitur! Cypri●… 〈◊〉 ad Nenasianum, etc. epist. 77. edit. Goulartian. An. 1593.  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 unbind! Oh feel happily bound, which are directed by a saving journey to Paradise! Oh feet bound for present in this world, that they may be at liberty with the Lord for evermore!— All this deformity ugly and detestable to the Gentiles. with what splendour shall it be recompensed! This short and secular pain, how shall it be changed for the reward of bright eternal honour!  
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) 
* Acts & Monumen. Vol. 3. pag. 881. Edit. Lond. An. 1641.  ofttimes speaking to John wiles, 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 Iron-chaine put about her neck, said, 
* Acts & Mon. Vol. 3. p. 888. Lond. 1641.  O Here's a goodly neckerchief, blessed be God for it. Hence 
* Acts &. Mon. vol. 3. pag. 177. Edit. Lond. 1641.  Dr. Taylor Martyr, drawing towards 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 Mr. Sheriff. Never better; for now I know I am almost at home. I lack not past two Styles to go over, and I am even at my Father's house. Hence Cicely Ormes Martyr, when she was brought to the Stake, laid her hand on it, and said 
* Act & Mon. Vol. 3. p. 853. Edit. Lond. 1641.  Welc●…me the cross of Chris.— 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 Saviour. Hence Mr. john Bradford at the Stake 
* Acts & Mon. Vol. 3. p. 307. Lon. 1641.  took up a Faggot and kissed it, and turned his head to the young man that suffered with him, said, Be of good comfort, brother, for we shall have a merry Supper with the Lord this night. And embracing the Reeds said, Straight 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, 
* Ignat. in Epist. ad Roman. p. 86. Edit. Oxon. An●… 1644. & Appendix Ignatian. 24. Edit. Londin. 1647.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] 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 practising of Righteousness, may be a sixth Evidence of Regeneration. If ye know that he is righteous, ye know that every one 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: Every one 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, etc. Eph. 4. 24. Now in this 1 joh. 3. 10▪ compared with v. 9 Righteousness (as 
* Facere justitiam, & facere; peccatum, sut hic inter se opposita. Itaque facere justitiam nihil aliud est quam ex animo Deum timere, & ambulare in ejus praeceptis, quantum fert humana fragilitas, etc. Calvin, comment in 1. ep. joan. 3. 10.  Calvin well observeth) is opposed to sin; and doing or practising 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 humane 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 every one that leads a truly godly and righteous life, is borne of God. He that lives contrary, is the child of the Devil. For, 1. 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 Gods, 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 practise Righteousness, as becomes one that is borne of God?  
Answ. They act or practise 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 practise things for substance & matter righteous. Possibly the matter may be sometimes good, when the manner and circumstances are naught: but nothing can be good, if the matter be naught. Matters practised, are in their own nature either 1. Good, as things prescribed, Exod. 20. 2. Evil, as things prohibited, Exod. 20. 3. Indifferent, as things left at liberty, Rom. 14. 2, 3. For matter, they practise Righteousness, who practise things Good, or Indifferent: But they practise unrighteousness, who practise 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 joh. 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 inoffensiveness to God & man, Act. 24. 16. compared with, Act 23. 1. 3. When Conscience endeavours to be completely, universally good: In all good conscience, Act. 23. 1. 4. When conscience approves itself 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 Heart's 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 joh. 5. 10, 11 and Applying particularly those Truths assented to, joh 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 Been, well. God loves (as some note) to be served with Adverbs rather than 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. joh. 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, etc. 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. Zechary and Elizabeth, Luk. 1. 6.  
5. Constantly. Perseverance in well-doing crowns well-doing: true zeal like the fire in the sanctuary never goes out. See Psal. 1. 2, 3. Psal. 92. 13, 14. & 119, 20. Hypocrisy lasts not; like paint or varnish it will wash off, Job. 27. 10 Mat. 13. 20, 21. 1 Joh. 2. 19  
Dost thou practise Righteousness now, Spiritually, Sincerely, Obedientially, Universally, Constantly?  
IU. 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 undertake, 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 7th. 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 every one that loveth is born of God, 1 Joh. 4. 7. And further he addeth; We know that we have passed from death unto life, because we love the Brethren: He that loveth not his Brother abideth in death, 1 Joh. 3. 14.  
This Evieence of Brotherly love will be more judiciously and comfortably improved, if we consider, 1. The 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 
* Qui diligit fratrem magis novit dilectionem qua diligit, quam fratrē quem diligit. Aug. de Trinitat. l. 8, c. 8.  Augustine) better knows his love wherewith he loves, than 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 hrethrens 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, etc. (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. Whilst 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, joh. 15. 19  
2. Whilst 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 joh. 3. 12.  
3. Whilst 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 Father's sake begetting them, 1 joh. 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, Honour, or any carnal, worldly Accomplishment whatsoever, than 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 bore 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, 
* Quatenusipsum, includit de omni.  consequently loves every child of God, whether noble or ignoble, rich or poor, bond or free, male or female, etc. 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 goldring, etc. 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, joh. 13. 1. but john eminently gracious he loved peculiarly above all the rest, joh 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. 
* Noscitur ex socio, qui non dignoscitur ex se.  Soci●…y is hardly dissembled. The heart loving●…lights ●…lights must in fellowship with the compa●…on beloved. I am (said David) acom●…ion of all them that fear thee, etc. 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 Son's 〈◊〉 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 
* Visuri sumus quandam visionem fratres, quam nec oculus vidit, nec auris audivit, nec in Cor hominis ascendit. Visionem praecellentem omnes pulchritudinesterrenas Auri, Argenti, Nemorum atque Camporum; pulchritudinem maris, & acris, pulchritudinem Solis & Lunae, pulchritudinem Stellatum, pulchritudinem Angelorum; Omnia superantem, quia exipsa pulchra sunt omnia. Aug. Expos●…n Ep. joan. Tract. 4. de cap. 11●….  Augustine hath noted) excell●… 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 ful●… 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 joh. 3. 2, 3.  
3. A cheerful 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, etc.  
5. Frequent and fervent desires, breathe, groan, 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 
IX.  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 Selfe-purifying, Note, 1. The act performed, Purifieth, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] A metaphor either from Goldsmith's 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, etc. 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, etc. Augustine 
* Debetis nosse quid est [Sicut] Quia non semper (sicùt) ad parilitatem & aequalitatem refertur, v. g. Videte quantum sit inter faciem hominis & imaginem despeculo. Fancies in imagine facies in corpore; Imago in imitatione corpus in veritate. Et quid dicemus? nam sicut hic o●…uli, ita & ibi: sicut hic aures, ita & ibi aures sunt. Dispar est res, sed [sicut] ad si●…itudinem dicitur. Habemus ergo & nos imaginem Dei; sed non illam quam habet Filius aequalis Patri. Tamen & nos pro modo nostro si non sicut ille essemus; ex nulla parte similes diceremur. Ergo castificat nos sicut ipse castus est. Sed ille castus aeternitate, nos casti fide. Justi sumu●… sicut & ipse justus est: sed ipse in ipsa incommutabili perpetuitate, nos justi credendo in quem non vedemus, ut aliquando vi●…mus. August expos. in epist. joan. Tract. 4. de. cap. 3.  hath well observed, that the word [As] here, is not a note of Parility or equality, but of Resemblance and similitude: of quality, rather than of equality. As there is a Similitude betwixt the face itself, and the image of the face in the Glass; but no Equality. 4. The Ground, or Motive inciting the Regenerate to this selfe-purifying, viz. Hope of glory. Presumption, security, etc. purify not, Deut. 29. 19 Luke. 17. 26, etc. 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. 
* Bono implendus es, funde malum. Puta quia melle te vult implere Deus. Si aceto plenus es, ubi mei pones? Fundendum est quod portabat vas. Mundandum est ipsum vas. Mundandum est etsi cum labo●…e, cum tritura, ut fiat aptum cuidam rei, Me●… dicamus, aurum dicamus, vinum dicamus: Quicquid dicamus quod dici non potest, quicquid volumus dicere, Deus vocatur: Et quod dicimus Deus, quid diximus? Duae istae syllab●… sunt totum quod expectamus, etc. Aug. ibid. Paulò sub.  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 strait 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, etc. 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 endeavours to purify both soul and body, person and conversation from all corruption universally both in kind and degree. Let us cleanse ourselves from all filthiness 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. Conscientious 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 selfe-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 any thing 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 than snow, Psal. 51. 7. Hence, how often do the Regenerate long to be dissolved and to be with Christ, that they might never sin more, but have all spots and wrinkles wiped away for evermore.    

CHAP. III.  
Evidences or Signs that we are of the Truth; And of the number of Gods own People.  

I.  
HAving an Unction from the Holy one, teaching us all things. They went out 
I.  from us, but they were not of us:— But ye have an Unction from the Holy one, and ye shall know all things.— The Anointing which ye have received of him, abideth in you, 1 John 2. 19, 20, 27. For clearing this Evidence, consider herein: 1. How the Apostle brands some for their Hypocrisy, discovering itself in their Apostasy. They fell away, viz to Antichristian Doctr. v. 18. Went out from us: therefore they were not of us; no more than 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 Hypocritical 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 than 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, Comment, in loc,  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 Enthusiasms; or orher byways. 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. joh. 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 wondrously thirsted to know more, Ps. 119. 27, 73, 125, 144.  
4. The Spirits teaching meekens and humbles a man's Spirit, jam. 3. 13. Psal. 25. 9 for it manifests still more and more ignorance and sin, Eph. 5. 13. Carnal knowledge swells, puffes 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, etc. in spirituals, Ps. 9 10. 1 joh. 4. 8. 1 Pet. 1. 8.  
6. The Spirits teaching is, Practical. Brings not only to knowing, but to doing. It is very effective, altars and changes a man wonderfully; and diverts his course from sin, to sanctity. See Ephes. 4. 20, 21, 22, 23, etc. 2 Cor. 3. 18. job. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. jam. 3. 17. jer. 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 vers. 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 
II.  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 than 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, 
*— Hic murus aheneus esto, Nil conscire sibi, nullâ pallescere culpa. Horat. lib: 1. Epist. 1▪  A clear conscience is as a wall of Brass. The Proverb saith, A good conscience is a continual feast. With this Augustine comforted himself against Secundinus the Manichee, who aspersed him, saying, 
* Senti de Augustino quicquid libet, sola me in 〈◊〉 Dei conscient●… non accus●…t. Aug. con●…a S●…cundinum Man ch. lib. c. 1.  Think thou of Augustine what thou pleasest, so conscience only accuse me not in the sight of God. Canst thou now in thy conscience oppeale to God about thy love of the brethren, as sometimes Peter about his love of Christ, Lord, thou knowest all things, thou art greater than 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 
III.  in Christ and in the truth. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: But they went out, that they might be made manifest that they were not all of us, 1 John 2. 19 He speaks of Ebion, Cerinthus, and such like Antichristian Heretics, who apostatising from Christ and his truth, departed from the Church. They were once in the Church, but never truly of the Church, for than they would have persevered. Their Apostasy therefore evidenced their Hypocrisy. Whereas chose, 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, Judas vers. 19 False rotten Professors will thus Apostatise, but true sound members will persevere in the truth with the faithful, for Reasons 
* Seep 133, etc.  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, 
* Quisquis ab Ecclesiâ segregatus adul teraejungitur, à promissis Ecclesiaesegre gatur. Ne●… perveniet ad Christi praemia, qui relinquit Ecclesiam Christi. Al●…enus est, profanus est, hostisest. Habere jam non potest Deum Pat●…em, qui Ecclesiam non h●…betmatrem. Si potuit evadere quisquam qui extra arcam Noe fuit; & qui extra Ecclesiam foris fuerit, eva●…it. D. Cyprian. de unitate Ecclesiae. lib. Sect. 5.  Whosoever separated from the Church, is joined to an adulterous 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; 
* Nemo existimet, bonos de Ecclesia posse disce▪ deer. Triticum non rapit ventus; Nec arborem solida radice fundatamprocella subvertit. ●…nanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertuntur. Hos execratur & percutit Joannes Apostolus dicens, Ex nobis exierunt, etc. 1 John 2. 19 Hinc Haereses & factae sunt frequenter, & fiunt, dum perversa mens non habet pacem, cum perfidia discordans non tenet unitatem. Cyprian. De unitat. Eccles. lib. Sect. 8. 9  Let no man think that the good can depart from the Church. Wind 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, etc. Hence heresies have often been, and are, whilst a perverse mind hath not peace, whilst a discording perfidiousness holds not Unity.    

CHAP. IU.  
Evidences or Signs of being in Light, not in Darkness; in Life, not in Death.  

I.  
Actual interest in, and enjoyment of 
1.  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 Christlesse 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 Evangelicall, joh. 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 passed 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, 
* Ceterum credere se in Christum quomodo dicit, qui non facit, ●…uod Christus facere praecipit? aut unde perveniet ad prae●…ium fidei, qui fidem non vult servare mandati? Nutet neces●…e est, & vagetur, & Spiritu erroris ereptus, velut pulvis quem ●…entus excutit, ventiletur; nec ambulando proficiet ad salu●…m, qui salutaris viae non tenet veritatem. D. Cyprian. de uni●…. Eccles. lib. Sect. 1.  that he believes in Christ, (saith Cyprian) that doth not what Christ commanded to be done? or how shall he come to the reward of faith, that keeps not the faith of the Command?  
3. Finally, A sweet conformity to him in his Sonship. They that have the Son are consorme to the image of his Son, that he may be the firstborn among many brethren, Rom. 8. 29. 
* Conformare imagini Filii sui, nempe tum in forma, h. e. justitia & sanctitate: tum in fine, i. e. faelicitate & gloria●…tum in medtis ad finem, i. e. afflictionibus & cruse. Christus enim justus & sanctus per crucem ingressus est in Gloriam, Dau. Pareus in 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, etc. 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, 
11.  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, etc. And chose 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.    

CHAP. V.  
Evidences, or Signs of our true knowledge of God, and of Jesus Christ, The knowledge of whom is life eternal, John 17. 3.  

I.  
FIrst, The real and sincere keeping of 
I.  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 joh. 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 than his enemies, than the Ancients, than 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, jam. 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 wilful 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 Gods 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 joh. 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, than a knowledge of God, 1 Cor. 〈◊〉. 14.  
3. True, but ●…mperfect; whereby all regenerate persons do truly, though weakly, know God in this life, jer. 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, 
* Tantum diligimus, quantum cognoscimus.  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 sail 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 Gods Commandments, to be a sign of true knowledge of God.  
III. Signs of true keeping Gods 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, jer. 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, etc.  
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. Delightful loving, cordial obedience is the truest keeping of God's Commandments. They are far from keeping Gods 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 Gods 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. jam. 2. 10, 11. As Caleb, Numb. 14. 24. As Zachariah and Elizabeth kept all, Luke 1. 6.  
6. Constancy and Perseverance in keeping Gods 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 
II.  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 
III.  harkening 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. Antichristian 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 harkening 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 joh. 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 and 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 processed 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, Mutual, Reciprocal, Brotherly 
IV.  love, Evinceth that we know God aright. Beloved, let us love one another, for love is of God: and every one that loveth, is borne of God, and knoweth God. He that loveth not knoweth not God; for God is love, 1 John 4. 7, 8.  
He must needs know God that truly loves his brother, the 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.    

CHAP. VI  
Evidences or Signs of our true love to God, and to Jesus Christ.  

I.  
FIrst, Our true love to God, flows from God's love to us. Love breeds 
I.  love as naturally as light breeds light, and fire breeds fire. We love him, because he first loved us, 1 John 4. 19 
* Omnis equitas dictat, ut dilectus diligentem diligat, & amatus amanti mutuam charitatem impendat. Bern. De Coen. Dom. Serm. 13. p. 1358.  All equity, (saith Bernard) dictates, that the beloved should love the lover. Had not God first loved us, we should never have loved him, being naturally God-haters, Rom. 1. 30. and, 8. 7. But when once God pleaseth to shed abroad his love in our hearts, Rom. 5. 5. giving us some sense or taste of his love to us, viz. of his Electing love, Rom. 9 13. Col. 3. 12, 
* O stupenda Deimiseratio! verbum ●…arnem, Deus cinerem, figulus lutum, vita morticinium induit, ut jumenra mandutarent panem Angelorum. Bernard in Coen. Dom. 1678, Antverp.  of his Redeeming love; Gal. 2. 20. Rev. 1. 5. of his Regenerating love, Tit. 3. 4, 5, 6. of his Adopting love. 1 John 3. 1, 2. etc. How can we choose but love him again, and love him much? Luk. 7. 47. 
* Desidero itaque amare, & amo desiderare te: & hoc modo curro ut apprehendam in quo apprehensus sum, scilicet ut amem te perfectè aliquando, O qui prior nos amasti, amande, & amabilis Domine. Bernard. Soliloq. Sect 6. p. 511. M. Antverp. 1616.  I desire to love thee, (said Bernard) and love to desire thee, O amiable Lord, most worthy to be beloved. And thus I 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, 
* Quicquid fecit, quicquid dixit in terris, usque ad opprobria, usque ad spura & alapas, usque ad crucem & sepulchrum, non fuit nisi loqui tuum nobis in Filio, amore●…tuo provocans & suscitans amorem nostrum.— Qui docuit nos amare se, cum prior dilexit nos: A mando & diligendo suscitans nos ut amemus eum, qui prior usque in finem dilexit nos, etc. Bern. Soliloq. Sect. 11. p. 513. E. F. A. B.  Whatsoover he did, whatsoever he spoke on earth, to reproaches, spittings, buffet, Cross and the grave, was nothing but God's language to us in his Son, by his love provoking and stirring up our love.  
wouldst 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 Gods 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 joh. 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, constrain, 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 
II.  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. 
* Si malum naturae quod est corruptivum, apprehendatur ut propinquum, & tamen cum aliqua spe evasionis tunc timebitur. Aquin. prim. s●…cundae, Q. ●…42. Artic. 2. Conc●…us.  Arising upon some apprehension of some evil as imminent, and hardly to be avoided. This fear is in itself, neither morally good nor bad: but as sanctified or mixed with diffidence, etc. Mere humane fear was in Christ, yet without sin, Heb. 5. 7. Love casts not out this fear: for that were to put off humane nature. 2. Fear the sanctified affection, whereby the Saints are afraid to offend God their heavenly Father, for his mercy, goodness, etc. through the love and reverence they bear to him for his eminency, 
* Oderunt peccare boni virtutis amore▪ Oderunt peccare mai●… formicine poenae. Horat.  and to true piety, Psal. 130. 4. and this fear springs from love, 3. A sinful servile slavish fear, whereby we inordinately, slavishly fear either God, Rom. 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, Sonlike 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 soul's 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. 
* Denique memor Apocalypsis suae, in qua timidorum exitum audierat, de suo sensu admonet & ipse, timorem rejiciendum, Timor, inquit, non est in dilectione. Sed enim perfecta dilectio foras mittit timorem: Quia timor supplicamentum babet: utique ignem stagni. Qui ●…em timet, non est perfectus in dilectione, Dei scilicet. Porro quis fugiet persecutionem, nisi qui timebit? Quis timebit, nisi qui non amavit? Tertull. de fuga in Persecut. l. c, 9 p. 585. Franekerae 1597.  Who will flee persecution, (said Tertullian) but he that fears? who fears, but he that doth not love? And elsewhere, 
* 
Non potest qui pati timet, ejus esse qui passus est: At qui pati non timet, iste perfectus erit in dilectione, utique Dei. Tertul. ibid. c. 14.  
Quem timorem intelligi praestat, nisi negationis auctorem? Quam dilectionem perfectam adfirmat, nisi fugatricem timoris & animatricem confessionis? Tertul. Scorpiacum advers. Gnostie. c. 12. p. 490. Franeker. 1597.   He that 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 
III.  things that are in the world, excessively, inordinately; discovers the love of God planted in our hearts. Love not the world, neither the things that are in the world: If any man love the world, the love of the Father is not in him, (viz. neither Passively: He is not beloved of the Father: nor Actively, He loves not the Father) 1 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. jam. 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 
* Am●…orem mundi odit Spiritus Christi, ab illo fugit quemaliud nisi seipsum amare cognoscit. Ita vult amari, ut nihil aliud praeter ipsum ametur. Perfectè vult amari, qui solus vult diligi: non vult consortem habere in amore, qui parem non habet dilectionis retributione. Et tamen sic vult amari, ut cunctae res simul amentur cum ipso: & sic vult amari, ut nihil praeter ipsum ametur. Omnis enim catura jure creationis ab illo est, & omnis creatura, in eo quod est creatura, bona est. Debet ergo ad hoc diligi creatura, ut in ipsacreator ametur. Non ipsa per se, at per eum qui illam creavit. Qui enim sic diligit aurum, argentum, possessionem, vatiam supellectilem, ita ut haec sint sibi causa amoris, profecto non est in illis charitas Patris. Diligendus est ergo creator in cunctis creaturis, & cunctae per ipsum creaturae: & sic cuncta diliguntur cum ipso, & tamen ipse solus diligitur. Bernard in Can▪ Dam. Serm. 8. p. 1337. D. Antverp. 1616.  Bernard, The Spirit of Christ hates the lover of the world, flies from him whom he knows to love any thing besides him. He will be so loved, as nothing should be loved besides him. He will be perfectly loved, that will be alone loved: He will have no sharer in his love, that hath no 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.  
wouldst 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, ask, etc. when we want them, Prov. 30. 15. Matth. 6. 25, 31. 1 Tim. 6. 9, 10. This over-eagernesse of our hearts after them when we want them, discovers itself in,  
1. discontentedness at our present condition, Heb. 13. 5.  
2. enviousness 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 resolvedness or fixed will to be rich, 1 Tim 6. 9  
5. Pursuing after worldly shadows, more than after the Kingdom of God and his righteousness, Matth. 6. 33.  
6. unconscionableness in getting the world, by bribery, extortion, oppression, theft, fraud, etc. Amos 8, 4. 1 Thes. 4. 6.  
II. Overloving 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. jer. 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, etc. Eccles. 6. 1, 2. Such a man parts with his pence, as if they were so many drops of blood from his heart.  
III. Over-grieving and vexing when we lose the things of the world, As Achitophel losing his honour, in discontent hangs himself, 2 Sam. 17. 23.   

IV.  
Fourthly, Keeping of the Commandments 
IV.  of God, and that 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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Rom. 1 Epist. ad Cor. p. 63. Edit. Oxon. 1633.  Romanus, (the Apostles Companion, Phil. 4. 3.) He that hath love in Christ, will keep the Commands of Christ. And 
* In hoc cognoscitur amor Christi, si quis servat praecepta Christi. Qui habet mandata mea & servat ea, ille est qui diligit me. Qui havet in memoria, & servat in vita: Qwi habet faciendo, & servat perseverando; vel qui habet in sermonibus, & servat in moribus: vel qui habet audiendo, & servat faciendo, ille est qui diligit me. Multi sunt enim qui Domini mandata habent, & ea minime tenent. Multi habent in libro, sed ea non tenent in animo: multi in voce, sed non in opere: multi in memoria, sed non in vita: multi in verbo, sed non in exemplo. Illi profectò non sunt de dilectoribus Christi. Bern▪ in Coen. D●…m. Serm 9 p. 1339. K. L.  Bernard sweetly seconds him; By this may be known the love of Christ, if a man keep the Commands of Christ. He that hath my 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 Lords Commandments, but keep them not; many have them in their book, but keep them not in their breast: many have them in word, keep them not in work: many have them in memory, keep them not in life: etc. truly these are not of the lovers of Christ.  
And no wonder, For 1. Christ requires our keeping of his Commandments, as the singular touchstone of our love to him, 
* Illum in veritate diligimus, si ejus mandata servamus. Et si ejus non servamus mandatum, cerrè nec diligimus eum. Non potest ex una parte diligi, & ex altera parte contemn.— Non vos fallat, dilectissimi, vestis religiosa: mihi credit, non diligitis Deum, si illius mandata hon observatis. Quomodo possumus Dominum diligere habitu, si eum contemnimus actu? Dilectio Dei non quaerit vestem, sed nostram mentem: nec quaerit opinionem, sed tantum bonam actionem. Probatio dilectionis, exhibitio est operis. Bern. in Coen. Dom. Serm. 8. p. 1336. L. M.  exhibition of work, is the probation of love, John 14. 15, 21. Therefore if we keep not his 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 any thing for the object beloved, and stands not upon difficulties, Gen. 29. 20. Therefore true love to God thinks no duty too much for God, none enough for God. 4. True love can 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 than our necessary food, Job 23. 12. sweetert hen honey and the honeycomb, 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 judgements at all times, Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart, I delight to do thy will, Psal. 40. 8.  
III. When it cuts and wounds our spirits, that others break Gods 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. Cheerfully, 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. 
* Incipere multorum est, perseverate paucorum. De virt. obed. Bern. Adscript. pag. 1715. Antuerp.  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, 
V.  the Children of God, for the heavenly Father's sake who begat them; Evidenceth our true love to God. Every one that loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5. 1. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another. God dwelleth in us, and his love is perfected in us, 1 John 4. 11, 12. If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this Commandment have we from him, that he that loveth God, love his brother also, 1 John 4. 20, 21. Who so hath this world's 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, than 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 chiidrens; therefore if we truly love the Father, we cannot choose but love the Father's Image in his Children. Hence 
* Dilectio habet duas alas. Ala dextra est dilectio Dei: Sinistra ala est dilectio proximi. Nulius hominum cum una ala poterit volare ad coelum. Quare? quia nec sola dilectio Dei sine dil●…ctione proximi, nec sola dilectio proximi sine dilect●…one Dei valet ad consequendam aeternam beatitudinem. Sume tibi has duas alas, viz. Dilect onem Dei, & proximi, ut libere possis volare, bona operando; & pervenire ad partiam coelestis regni. Bern. l. de modo bene vivend. Serm. 13, p. 1257, 1258. Anteurp. 1616.  Bernard calls the love of God and of our Brethren, the two wings whereby the 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 neighbour. No man can fly to heaven with one wing. Why? because the love of God alone, without the love of our neighbour, or of our neighbour alone, without the love of God, avails not for attaining eternal happiness. Take thou both these wings, the love of God, and of thy neighbour, that thou mayest fly freely in well-doing, and come to the 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.    

CHAP. VII.  
Evidences or Signs of our Fellowship and Communion with God and with Jesus Christ.  

I.  
FIrst, The Holy Spirit of God and of 
I.  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, joh. 14. 15, 17, 25, 26. and 16. 7, 8.  
2. As an Anointing 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 
* Chrysost: in Rom. 8.  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, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen. Comment. in Rom. 8. 14  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, Pondering, etc. 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 
II.  Christ in us: So that we are not carried aside to unsound newfangle 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. 
* Non est attendendum quid alii ante nos fecerint, sed quid Christus, qui ante omnes est faciendum praeceperit. Cypr.  We are not to heed what others have done or believed before us, but what Christ hath commanded us to do and believe who is before all. All novelties in Doctrine are to be censured by primitive truths, and brought to the ancient standard, [from ehe beginning it was not so,] for their regulation.  
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 any thing for the truth, 2 Cor. 13. 8. 2 John 10, 11.  
3. An earnest contending for the faith once delivered to the Saints, jude 3. Not for new upstart 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 Pergamus, 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 
III.  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. Dogmatic, 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 Gods Record touching Christ, 1 John 5. 10, 11.  
2. He applies Christ to himself, rests and lives upon him according to that Record, John 1. 11, 12. Gal. 2. 20. Peter (as was formerly noted out of 
* See this in Cap. 11. Sign. 4. p. 141 more fully.  Augustine,) confessed Christ, that be might embrace him: the devils confessed him, that he might depart from them. It is one thing to confess Christ to retain him; another to repel him. Notes of true Applying faith, See in Chap. 2. Sign. 2. p. 25, etc.  
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. 
* Hoc est esse confessorem Domini, hoc est esse martyrem Christi, servare vocis suae inviolatam circa omnia & solidam firmitatem; nec propter Dominum martyrem fieri, & praecepta Domini destruere conari, etc. Cyprian. Epist. 25 sect. 3. p. 57 Edit. Goulart. 1593.  This is (saith Cyprian) to be a true Confessor of the Lord, this is to be a Martyr of Christ, to keep the solid firmness of his truth inviolate in all things: not to be a Martyr for the Lord, and endeavour to destroy the Precepts of the Lord.  
4. He confesseth Christ, even unto sufferings and unto death, Acts 20. 23, 24. & 21. 13. Revel. 2. 13. In this regard, Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time, 
* Quid entm gloriosius, quid ve felicius ulli hominum poterit ex divina dignatione contingere,— quam inter saevientia secularis potestatis varia & exquisita tormenta, etiam extorto, & excruciato, & excarnificaro corpore, Christum Dei Filium, etsi recedente, sed tamen libero spiritu confiteri? Cypr. Epist. 26. sect. 2. p. 59 Edit. Goulart. 1593.  That among the various and exquisite torments of the secular power, the body being tortured, tormented and butchered, yet they confessed Christ with a free, though a departing spirit.   

IV.  
Fourthly. Not doing or practising of sin, 
IV.  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 practising 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 
V.  Communion with God. And we have known and believed the love that God hath to us. God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 John 4. 16. God is love;] what more precious! He 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, etc. both these import spiritual communion with God.  
Admirably speaks 
* Charitas te domum Domini facit, & Dominum domum tibi. Foelix artifex charitas, quae conditori fuo talem domum potens est fabricare. Domus ista non constat ex caemento & latere, nec lapide, nec ligno, vel auro, nec argento, vel lapide pretioso. Omne aurum excedit, argentum supereminet universum. In ejus comparatione lapides pretiosi vilescunt, nil est quod valeat comparari pulchritudini ejus & speciositari. Mel comparatum dulcedini ejus, sic est quasi absynthium comparatum dulcedini mellis; omnia quae sunt, quantumlibet pulchra, quantumlibet speciosa, in ejus comparatione, nec reputari debent.— In hac domo caeci lumen, claudi gressum, curvi rectitudinem, infirmi sanitatem, mortui resurrectionem, cuncti qui intrant felicitatem accipiunt; nullus miser in ea, in ea cuncti beati. Bern. in Coen. Dom. Serm. 9 p. 1341. Antuerp. 1616.  Bernard of this love and this communion. Love makes thee the house of the Lord, and the Lord thine house. Love is an happy artificer, which can make such an house for its Maker. This house consists not of lime and brick, nor stone nor wood, nor gold, nor silver, nor precious stone. It surpasseth all gold and silver. Honey is but wormwood to its sweetness.— In this house the blind have sight, the lame walk, the crooked are made strait, 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 any thing 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 any thing for his glory, Cant. 8. 6, 7. Acts 20. 23, 24. & 21. 13.  
5. When we love him continually, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad incorruptibilitatem. Bez. Graecus scholiastes perpetuum amorem intelligit. ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum sit, pro adverbio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, percun●…ter. Bez. Annot. in loc.  in incorruption, (as the Original signifies,) Eph. 6. 24. when our love is like heart of Oak, or Cedar, will not worm eat, rot or putrefy, but constantly persevere incorruptible.   

VI  
Sixthly, Walking in light and not in darkness, evidenceth our Communion with 
VI  God.— God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in 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 Armour of light, Rom. 13. 12, to the end. When we bring forth the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam lectionem in Claromontano, & aliis duobus veteribus libris invenimus, ut & apud Syrum Interpretem. Bez. Annot. in l●…c.  fruit of light, (as some Original Greek Copies read it) Eph. 5. 9  
3. When we eat 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 
VII.  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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen. come. in loc.  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 
* Videatur N. jus divinum Regimin. Eccles. p. 18, 19 edit. 2.  actions were either, 1. Acts of divine power, as his miracles, turning water into wine, john 2. 7, etc. walking on the sea, Mark. 6. 48, ●…9. Raising the dead, john 12. 1. Matthew 11. 5. Luk. 7. 21, etc. 2. Acts of divine Prerogative, Matth. 21. 2, etc. 3 Acts Mediatory, as dying for his sheep, joh. 10. 15. Giving of the Spirit, joh. 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 joh. 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 offence at Christ, Mat. 15. 12. Mark 6. 3. but Christ gave them no offence. Thus should we walk, 1 Cor. 10. 32, 33. Act. 23. 1. and 24. 16. 1 Thes. 2 10, 11, 12.  
2. Christ walked most humbly and meekly, Mat. 11. 28. Phil. 2. 5, 6, 7.  
3. Christ walked most selfe-denyingly. Though he was rich, yet became 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 joh. 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. 
* Vitae quoque ipse salvator praetulit hanc virtutem [viz. obed.] Eligens magis animam ponere, quam obedientiam non implere. Bern. de verb. Ecce nos reliq. p. 994. C.  Our Saviour (said Bernard) preferred this virtue of obedience before his life, choosing rather to lay down his life, than 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, etc. and, ver. 31, 32. and 6. 26, 27, etc. and 15. 1, etc.  
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 
VIII.  God. Whoso keepeth his word, in him verily is the love of God perfected. Hereby know we that we are in him, 1 Joh. 2. 5. And this is his Commandment, that we should 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.    

CHAP. VIII.  
Finally, Evidences or Signs of the unfeigned 
e Quid valeat charitas, omnis Scriptura commendat: sed nescio si alicubi amplius quam inista epistola commendetur. Aug. in ep. joan. Tra. 〈◊〉.  love of the Brethren: (viz. the true children of God, begotten of him. Compare 1 john 4. 20, 21. with 1 john 5. 1, 2.)  

I.  
FIrst, True spiritual knowing of God. Beloved, let us love one another; for love is of God: and every one that loveth is borne of God, and knoweth God. He that loveth not knoweth not God; for God is love, 1 John 4. 7, 8.  
Evidences of true knowledge of God, See in Chap. 5. throughout. p. 193, etc.   

II.  
Secondly, Sincere loving of God. Every one that loveth him that begat, loveth him also that is is begotten of him. By this we know that we love the children of God, when we love God.— 1 John 5. 1, 2.  
Evidences of our true love to God, See in Chap. 6. throughout, p. 200, etc.   

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 Gods 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. Every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God,— 1 John 5. 1, 2. See this further cleared, p. 170, 171.   

V.  
Finally, When we love them, not 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 world's 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, jam. 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 
* Ecce unde incipit charita; si nondum es idoneus mori pro fratre: jam idoneus esto da re de tuis facultatibus fratri. Aug. Expos. in Epist. joan. Tract. 5.— Ergò hic incipit ista charitas fratris, ut de suis superfluis tribuat egenti: Hinc exordium est charitatis. Hanc ita coeptam, si verbo Dei & spe futurae vitae nutrietis, pervenie●… ad illam perfectionem, ut paratus sis animam tuam ponere pro fratribus tuis. Aug. Expos. in Epist. joan. Tract. 6.  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. Dost thou with this reality love the brethren?  
1. Dost thou communicate to the Saints necessities? they are in wants, straits, plunges, prisons, sicknesses dangers, death; thou hast this world's 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 any thing for thy brother's sake, ●…et do it (as 
* Q●…i respectu fratris in Ecclesia non movetur, vel Christi contemplatione moveatur: & qui non cogitat in labour, atque in egestate conservum, vel Dominum cogitet in ipso illo quem despicit constitu tum.— Demus Christo vestimenta terrena, indumenta coelestia recepturi. Demus cibum & potum secularem, cum Abraham, Isaac & Jacob ad convivium coeleste venturi. Cyp. de Oper. & Elee mosynis. sect. 22. p. 357. edit. Goulart. 1593.  Cyprian urgeth it) for 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 world's good for his brother. This (said 
h Haec est perfectio charitatis: & major omninò non potest inveniri, Aug. in ep. joan. Tract. 6.  Augustine,) is the Perfection of love, and greater than this cannot be found. Greater love than 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?  
resolute. 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 
i Temporalem planè vitam suam pro aeterna vita proximi non dubitabit Christianus amittere. Aug. de mendacio ad Consentium. l. c. 6.  Augustine hath observed, for defence of his innocency & righteousness, for encouragement and confirmation of his faith and graces, etc. This (as 
k Oportet enim quomodo Christus animam suam po●…uit pro nobis, ita fieri pro eo & à nobis: nec tantum pro ipso, imò etiam pro fratribus propter ipsum. Quod Joannes docens, non est pro fratribus numerandum, sed moriendum potius pronuncia vit. Tertull. de Fuga in Persecut. l. c. 12. p. 587. Franek. 1597.  Tertullian notes) is not so much to 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 dost or endurest thus for them, from entire love to them, and not from vain glory, or ostentation? As 
l Potest esse manifestius opus quam tribuere pauperibus? Multi hoc jactantiâ faciunt, non dilectione. Potest esse majus opus quam mori pro fratribus? & hoc multi volunt putari facere jactantiâ nominis comparandi, non visceribus dilectionis. Restat ut ille diligat fratrem, qui ante Deum ubi solus videt, cordi suo persuadet, & interrogat cor suum an ve●…è propter fratrum dilectionem hoc faciat: & perhibet illi testimonium oculus qui penetrat cor. quo homo attendere non potest. Aug. Expos. in epist. joan. Tract. 6.  Augustine cautions, Possibly a man may give much, yea, give his body to death, and yet want love, 1 Cor. 13. but canst thou 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, than hast thou confidence towards God, 1 John 3. 18, 19, 20, 21.     

An Alphabetical Table of the principal matters contained in this Book.  

A  
ADamites. Their error about sin in the Regenerate, p. 34.  
Adoption. An evidence of God's love to us. Five Signs of Adoption or Sonship, p. 7, 8. Nine further Signs of adoption. See Regeneration.  
Anointing of the Spirit Eight Signs of the Spirits anointing teaching us all things, p. 181, 182, 183.  
Apostaly. See Fall. There's a fivefold Apostasy, p. 97. The sin against the Holy Ghost is the worst Apostasy, p. 97, 98. and, 〈◊〉 100, to 110.  
Apostate. An hate 〈◊〉 of his own order, p. 113.  
Assurance. The Nature of it, Trial of it, Way of attaining it, and Inducements to it. S●…e Preface throughout. Five motives or encouragements to it, p. 3, 4. Faith tends to full assurance, p. 27, 28.   

B  
Believing; See Faith.  
Blasphemy. What it signifies properly, p 79. why the impardonable sin is called blasphemy against the Holy Ghost, p. 79, 80.  
Blasphemous Temptations, not the sin against the Holy Ghost. Three Comforts against them, p. 82, 83, 84.  
Bishop Bonner's cruelty to the Martyrs, p. 160.  
Bosome-sin. Regenerate persons allow not themselves any bosom, beloved sin: as unregenerate do, p. 52, 53.  
Brotherly love; See Love.   

C  
Carpocratians. Their error about sin in the regenerate, p. 34.  
Cathari. Their error about sin in the regenerate, p. 33.  
Christ. Believing that Jesus is Christ; See Faith.  
Christ. Having Christ is a sign of spiritual life, p. 188, etc. Seven Signs that we have Christ, or that Christ is ours, p. 189, 190, 191. See Confession of Christ.  
Christ. Imitation●… Christ, or walking as Christ walked, a Sign of Communion with God, p. 225. Christ's actions of four sorts, p. 225. How Christ walked, in eight particulars, p. 226, 227.  
Commandments. ●…aving and keeping Christ's Commandments, p. 209. See Obedi●…nce.  
Committing of sin; See sin.  
Commu●…on with God and Christ. Nine several Evidences of it largely opened, p. 214, to p. 228.  
〈◊〉 of Christ. confessing that Jesus is the Son of God, is a Sign of our Communion wi●…h God, p. 218, 219. A twofold Conf●…ssion, p. 219. Four Signs of true Confessing of Christ, p. 219, to 221.   

D  
Darkness twofold, p. 214. See Light.  
D●…vil. How he sinned from the beginning, p. 29, 30. How Christ destroyed the works of the Devil, p. 30.  
Doctrine. Right entertaining Apostolical Doctrine a sign of true Knowledge, p. 197. Seven Signs hereof, p. 198, 199.  
Do●…ng of sin, what, p. 46, 47, 48. See Sin.  
Drawing. How the Father draws the soul to Christ; in six particulars, p. 25, 26.   

E  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what it properly signifies, p 106, 107.  
Epistle. What john wrote the 1 Epistle of john. Scope of that Ep●…stle to promote believers Assuran●…e, p. 2▪ 3.  
E●…rour. Regenerate persons overcome erroneous heretical Spirits, p. 127, etc. How far regenerate persons may be tainted with error in judgement, how f●…r no●…, and three differences betwixt the truly gracious and graceless in point of errors, p. 129, to 139.   

F  
Faith. Believing that Jesus is Christ, is a Sign we are borne of God, p. 23, etc. Two acts of faith in believing that Jesus is Christ, Assenting, Applying, p. 23, 24, 25. Seven characters of true faith in Christ laid down gradually, p. 25, to 28. Four reasons why they that thus believe in Christ are borne of God, p. 28, 29. Three acts of faith p. 27. Faith tends to full assurance, p. 27, 28. How faith overcomes the world; See World.  
Fall. Regenerate fall not totally nor finally, p. 53, 54, etc.  
Four reasons why it is impossible they should finally fall, p. 55, 56.  
Familists. Their error about sin in the regenerate, p. 33.  
Fear, many sorts of fear, p. 303. what ●…are love casts out. Five Signs that slavish fear is cast out, p. 204, 205.  
Fellowship with God, etc. See Communion.  
Full assurance; See Assurance.   

G  
God; See Love of God and Knowledge.  
Grace. Not every sinning against grace received is the sin against the Holy Ghost, p. 89. How even the people of God may possibly sin against grace in five degrees, p. 89, 90.  
Grievous. Eight Signs that God's Commandments are not grievous to us, p. 210, 211, 212. See Obedience.   

H  
Habitual. Five Signs of sinning habitually. The Regenerate sin not habitually, p. 46, to 52.  
Hearing Apostolical Doctrine. Seven Signs of it, p. 198. 199.  
Heresy, See Error.  
Holy Ghost. A case of conscience touching that Sin against the Holy Ghost, and whether they that are born of God, may fall into it? p. 60, etc. What persons are in danger of sinning against the Holy Ghost; not the truly Regenerate: not Pagans out of the Church, p. 61, to 69. But Hypocrites in the Church, p. 69, etc. Six Characters of those persons that are in danger of this sin, p. 70, to 77. What the sin against the Holy Ghost is; for Names, p. 78, to 81. For nature, here variety of opinions, p. 81, 82. Negatively, what it is not in seven observable particulars, p. 82, to 92. Affirmatively, what it is, p. 92, 93, etc. It's described; and the description in all the parts of it fully proved, p. 95, to 117. Six Aggravations of the sin against the Holy Ghost, p. 117, to 124. Twelve Differences betwixt the sinning of the Regenerate, & of them that sin against the Holy Ghost, p. 124, to 127.  
Hope of Conformity to Christ in glory. Five Signs of it, p. 173, 174, 175. Hope of glory makes us purify ourselves, See ●…urifie.   

I  
Ignatius. His strong desire to die for Christ, p. 161, 162.  
Illumination is threefold, p. 70, 71.  
john, what it signifies, p. 1. which john wrote John's first Epistle, p. 1, 2. See Epistle.  
julian the Apostate blasphemed Christ, p. 114. his Education, Persecution of Christians, and fearful end, p. 116, 117.   

K  
Keeping Gods Commandments. See Obedience.  
Know. In what sense the world knows not the children of God, p. 21, 22, 23. To know implies sometimes an act of the mind alone; sometimes of mind and will, p. 22.  
Knowledge. Every sin against Knowledge is not the sin against the Holy Ghost, p. 85, 86.  
Four Signs of true knowledge of God and Jesus Christ, p. 193, to 200. Threefold knowledge of God, p. 194. See Doctrine.   

L  
Life. In what cases we may lay down our lives for the brethren, p. 232, 233.  
Light. Walking in light, not in darkness, a Sign of Communion with God, p. 224. Signs of walking in light, etc. p. 224, 225.  
Love, God's love, Four Signs of God's love to us, p. 5, to 21. God's love to us acts three ways especially, p. 5, 6. How great God's love in giving Christ for us, p. 6, 7. How or wherein God hath loved us first, p. 10. God's loving us first, a mighty motive to us to love God, p. 10, 11, 12. God loved us first, p. 200. Six Signs of the actual applying of God's love and Christ's to us, p. 201, 202.  
Our love to God. Seven eminent Signs of our true love to God, p. 13, to 21. Five other Signs of true love to God and Jesus Christ, p. 200, to 214. Love to God casts out servile fear p. 20●…, etc. See Fear. Is a Sign of Communion with God, p. 221, 222. Makes us God's house, p. 222. Five Signs of dwelling in God's love, p. 223.  
Love of God and world, cannot dwell intensively at the same time in the same heart, p. 9, 205, 206. See world.  
Love of the brethren, an evidence of Regeneration, p. 168, 169. Three Signs of not loving them, p. 170. Seven Signs of true love to them, p. 170, to 173. Eight more Signs, p. 228, to 233. Testimony of our heart or conscience touching this love, p. 183, to 185. Brotherly love a Sign of spiritual life, p. 191, 192. A Sign of true, knowledge of God, p. 199. A Sign of true love to God, p. 213. These Bernard's two wings, p. 213. A Sign of Communion with God, 228.  
Manichees, their error about sin in the regenerate, p. 33.  
Martyrs. Their admirable courage in Cyprians time, p. 152, 153, 155. Divers speeches of Martyrs glorying in their sufferings, p. 160, 161.  
Motions. Not every sinning against gracious motions, is the sin against the Holy Ghost, p 87, 88 89.   

N  
New-birth; See Regeneration.   

O  
Obedience, is threefold, p. 195. S●…x Signs of true obedience to God's Commandments, p. 195, 196, 197. Keeping Gods Commandments cheerfully, a Sign of our true love to God, p. 208, 209. and why, p. 210. Eight Signs that his Commandments are not g●…evous to us, p. 210, 211, 212. Keeping Gods Commandments, a Sign of our Communion with God; p. 227.  
Overcoming error; See Error.  
Overcoming the world; See World.   

P  
Pelagians. Their error about sin in the Regenerate, p. 33, 34.  
Practising of sin, p. 46, 47, 48. See sin. Practise of righteousness, See Righteousness.  
Presumption, what it implies, p. 43, 44. Five Signs of Presumption, or sinning presumptuously, p. 43, to 46.  
Primitive truth, See Truth.  
Purify. Hope of glory puts Saints upon self purifying as God is pure. How, p. 175, 176. Six Signs of true self●…-purifying by hope of glory, p. 177, 178, 179.   

R  
Recompense of reward. How faith eyeing the recompense of reward, overcoms all the troubles of the world, in five singular acts, p. 158, to 162.  
Regeneration. Nine remarkable Signs of Regeneration most largely opened, p. 21, to p. 180.  
Regenerate persons never fall into that sin against the Holy Ghost; proved by three Reasons, p. 62, to 67.  
Reign of sin; two Signs of it, p. 39, 40.  
Relapses into sin, dangerous, yet not desperate, p. 89, 90.  
Righteousness. Practising righteousness, a Sign of Regeneration, p. 162. Five grounds of it, p. 163, 164. Four sorts of signs of true practising Righteousness, Matter, Ground, Manner, End, p. 164, to 168.   

S  
Seed. What the seed remaining in the regenerate is, p. 31, 32.  
Separation from the tr●…e Church of Christ, and Communion of God's people, how dangerous, p. 98, and 185, 186, 187.  
Sin against the Holy Ghost; See Holy Ghost.  
Sinne. He that commits sin is of the devil, p. 29, 30. He that's borne of God, sinneth not; and why, p. 29, 31, 32. In what sense the Regenerate sin not, viz. Not that they are without sin; proved by five Arguments, p. 33, to 38. But that They sin not as un●…egenerate men sin, p. 38. where the difference betwixt the sinning of the regenerate and unregenerate is laid down in Eight remarkable particulars, p. 38, to p. 60. viz. The regenerate sin, 1. Not against Gospel-remedy, p. 38, 39 2. Not as under the reign of sin, where two Signs of sin reigning, p. 39, 40. 3. Not with a full will, p. 41, 42. 4. Not Presumptuously, where five Signs of sinning presumptuously, p. 43, to 46. 5. Not habitually. Five Signs of sinning habitually, p. 46, to 52. 6. Not with allowance of any Bosome-sin, p. 52, 53. 7. Not totally and finally, and why? p. 53, to 57 8. Not only, as carnal men do nothing but sin, p. 57, to 60. Not practising of sin, a Sign of Communion with God, p. 221.  
Sonship to God; See Regeneration.  
Spirit, Eight Signs of the Spirits teaching us, p. 183, 184. The Spirit given us an ev●…dence of our Communion with God and Christ, p. 214. The Spirit evidences this Communion six ways, p. 215, 216. Seven Signs of the Spirit given us, p. 216, 217.   

T  
Taste. Hypocrites do but taste the heavenly gift, p. 72, 73. but taste the good Word of God, p 74, 75. but taste the powers of the world to come, p. 75, 76.  
Teaching of the spirit. Eight Signs of the spirits teaching, p. 182, 183.  
Tread. What to tread under foot the Son of God, p. 114.  
Truth. Not every error against truth is the sin against the Holy Ghost, p. 86, 87. Three differences betwixt the regenerate and carnal men's embracing truth, p. 139, to 142. Three evidences that we are of the truth, p. 180, to 188. True abiding in the primitive truth, an evidence of our Communion with God, p. 217. Four Signs of abiding in the truth, p. 218.   

V  
Unregenerate. Persons unregenerate can do nothing but sin, Reasons of it, p. 57, to 60.   

W  
Walking as Christ walked; See Christ.  
Walking in light; See Light.  
Wilfully, what to sin wilfully, p. 106, 107.  
Wings. Love to God and our Neighbour, two wings whereby we fly to heaven, p. 213.  
World knows not God's children. See Know.  
World. Love of the world, why inconsistent with the love of God, p. 8, 9, 205, 206. Three Signs of inordinate love of the world, p. 9, 10. Twelve more Signs hereof, p. 207, 208.  
World. Overcoming the world by faith, a Sign of Regeneration, p. 142, to 144. How faith overcomes the smiles of the world, (which are more dangerous,) by four notable acts, p. 145, to 151. How faith overcomes the frowns of the world, by nine most excellent acts, p. 151, to 162.   1 Tim. 1. 17. 
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FINIS.