7. 18. yea every thing in them is evill Gen. 6. 5. Consequently they cannot chuse but commit sin most willingly having nothing in them to bridle crosse or contradict their corruptions IV. Hâ—…nce they that are borne of God commit not sin nor can sin Presumptuously and with wilfull obstinacy If they sin not with a compleate willingnesse much lesse do they sinne with an obstinate wilfulnesse yea they are afraid of sinning proudly and presumptuously with insolency contempt and contumacy against God and therefore pray against it as David Keep back thy servant also from presumptuous sins let them not have dominion over me Psal. 19. 13. Their sins are rather sinnes of infirmities then of insolency sins of weaknesse rather then of wilfulnesse 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 surprized unawares by sin viz. before he considered his danger or sins deceit or how to fortify himselfe against the temptation Gods children may sometimes fall into pride and into grosse 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 mans vain self-confidence of his own safe good estate present and future upon occasion of Gods patience and providentiall blessings abused whereupon he encourages himselfe to go on in wayes of sin 2. Securely 3. Wilfully 4. Haughtily 5. Contemptuously against God his Word and judgements it seems to be made up principally of these five ingrediens which lively also describe unto us the way of sin which unregenerate men usually walk in 1. Self-confidence of a mans safe and good estate present or future The wicked flattereth himselfe in his owne eyes Psal. 36. 1 2. Certain that trusted in themselves that they were righteous and despised others God I thanke thee that I am not as other men are Luk. 18. 9 11 12. And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have heace though I walke in the imagination of mine heart to add drunknes to thirst Deut. 29. 19 20. This vaine self-confidence usually ariseth from abuse of Gods patience and providentiall goodnesse and blessings Because they have no changes therefore they feare not God Psal. 55. 19. And Ephraim said Yet I am become rich I have found me out substance in all my labours they shall finde none iniquity in me that were sin Hos. 12. 8. The wicked live become old yea are mighty in power Their seed is established in their sight with them c. Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21. 7 to 16. See also Psal. 73. 7 8 9 12. Luk. 12. 16 to 21. 2. Security From self-confidence it is that they go on securely without remorse or feare in wayes of sin Soule thou hast much goods laid up for many yeares eate drink and be meary Luk. 12. 19. The transgression of the wicked saith within my heart that there is no feare of God before his eyes Psal. 36. 1 2. Come ye say they I will fetch wine and we will fill our selves with strong drinke and to morrow shall be as this day and much more abundant Isai. 56. 12. Let us eate and drinke for to morow we die 1 Cor. 15. 32. Thus they that sinne presumptuously sinne securely 3. Wilfulnesse obstinacy resolvednesse in sin is another poyson wherewith presumption of wicked men is tempered They that will be rich 1 Tim. 6. 9 We will not have this man to reigne over us Luk. 19. 14 27. As for the word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth out of our owne mouth Jer. 44. 17. 4. Pride and haughtinesse also is intwisted in presumption Wicked men sin proudly disdainfully with an high hand and much insolency Who is the Lord said Pharaoh Exod 5. 2. Who is the Almighty that we should serve him said those wretches Iob. 21. 15. Their tongue speakes proud things Who have said With our tongue will we prevail our lips are our owne who is Lord over us Psal. 12. 3 4. They speake wickedly concerning oppression they speake loftily they set their mouth against the heavens and their tongue walketh through the earth Behold these are the ungodly who prosper in the world Psal. 73. 8 9 12. 5. Finally Contempt and contumacy against God his Word and judgments is found in wicked mens presumption Wherefore doth the wicked contemne God Psalm 10. 13. Let us break their bands asunder and cast away their cords from us Psal. 2. 3. But unto the wicked God saith What hast thou to do to declare my statutes seeing thou hatest instruction and castest my words behind thee Psal. 50. 16 17. Thus the unregenerate sin presumptuously viz. Self-confidently Securely Wilffully 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 usuall and common course not their practice trade or businesse c. 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 flowes 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 Iohn 1 Ioh. 3. 9. Whosoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non facit acts not sinne 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 well observes upon this chapter that to commit sin and to purify our selves are opposed agoinst one another 1 John 3. 3 4. and therefore it denotes not such asinning as fals out through imbecillity of the Spirits strength in us nor every sinning against knowledge but such sinning as is both against cheâ—…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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is rather a patient then an agent in sinne Sin is rather a stranger a traveller that occasionally comes to him 2 Sam. 12. 4. then a familiar associate in whom he
we shall further see This presapposes some entertainment of Christian Religion whence they make defection viz. in the forme and profession of it As for them that have embraced it in truth and power they shall never fall Iohn 10. 28. 3. The sin unto derâ—…h There 's a sin unto death and there is a sin not unto death 1 Ioh. 5. 16 17. Why thus called was formerly explained p. 63 64 65. Thus of some of the principall names II. The Nature of this sin and wherein it properly and especially consists comes next to consideration Here lies the Cardo controverâ—…sie the very knot and stresse of the Case Both Ancient and Moderne Writers heâ—…e in manifest much discrepancy land disagreement with one another and among divers of them is â—…o be found small satisfaction in this point Augustine much hesicates about it but at last conceives it to be a Final impenitency Ambrose sometimes intimates it to be a blasphemous denial of the H. Ghost Somtimes interprets it to be an aâ—…pions Heretical and Schismâ—…cal separeâ—… from the Church of Christ. Gregory thinks it is the not beleeving remission of sins Thâ—…s thinks He sins against thâ—… H. Ghost thâ—… not only speaks against the Majesty of God and thâ—… peâ—…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 Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost viz. 1. Despaire 2. Presumption 3. An obstinate Purpose of continuing in sin 4. A firme and fixed Will never to repent 5. An impugning or opposing of the knowne truth and 6. An envying of our Brothers Graces All which they say may be forgiven but that finall obstinacy in sinning Estius 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 Agustines item well in this very case Let us begge light for exposition of this matter from the Lord. For more distinct Resolution Consider 1. By way of Remotion or Negation of what it is no 2. By way of position or Affirmation of what it is and both very briefly I. By way of remotion or negation of what it is not The sin against the Holy Ghost strictly and properly taken seemes not to be any of these particular sins following viz. 1. It is not every blasphemous temptation injected and darted by Satan into the thoughts against God Father Son or H. Ghost For 1. The dearest Saints and servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil frequent experience tells us thus much How many gracious soules come to Ministers lamenting the many horrid suggestions of blasphemy cast into their imaginations One of singular experience in soule-distresses saith I have knowne him who did bite in and keep close in his bosome this temptation of blasphemy the space of about 20. yeares All which while the Devill did tyrannize extreamly and keep him almost in continuall terrour He thought there was never man had such vile and prodigious thoughts as he c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe who was so far from sinning against the Holy Ghost that he never sinned at all nor could sin Isai. 53. 9. Heb. 7. 25 26. 2 Cor. 5. 21. viz That he who was the spotlesse Son of God in whom the fulnesse of the Godhead dwelt bodily i. e. personally Col. 2. 9. Who was the Brightnesse of the Fathers glory and the expresse Character of his person Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God Phil. 2. 6. that he should fall downe and worship the Devil in person Matth. 4. 9. Never Christian had nor could have more black and hideous blasphemy cast into his thoughts Yet Christ in the least degree yielded not to this blasphemous suggestion but conquered it that his Members hereby might be more then Conquerours even Triumphers over like temptations through Christ that loves them 3. Blasphemous suggestions injected into our hearts yet not consented to by us but rather trembled at execrated and abhorred are the Devils sins not ours they are our sorrowes our afflictions and miseries but not our sins A pious soule is no more guilty of them saith one then Benjamin of Josephs cup put into his saok Blasphemous thoughts saith Mr. Perkins not consented to by us are not our sins but the Devils Men must not feare those kinde of thoughts overmuch because though indeed they be their crosses yet are they not their personall sins for which they shall incurre the wrath and displeasure of God And saith Mr. Dyke Satan must answer for this himself Hereto subscribe both Ancient Modern Writers 2. It is not every sinning against the Deity or Personality of the Holy Ghost As 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 onely is God the Son onely man but deny the Holy Ghost altogether These are hideous blasphemous and damnable heresies but it would be somewhat hard to prove that these are the sin against the Holy Ghost because this sin properly is not so much against the â—…ssence or subsistence of the H. Ghost as against the Ministery and Office of the H. Ghost 3. Not every sin against knowledge is that sin against the Holy Ghost For though knowledge adde an aggravating circumstance to sin Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without and violence of corrution within may sometimes so farre be borne down as to do those things which they know they should not do as in Paul Rom. 7. 15 19. 20 23. In Peter he knew he ought not to deny his Lord and Master Jesus Christ and resolved peremptorily the contrary but sudden feare prevailed over him Matth. 26. 69 to the end In David he knew he should not commit adultery nor kill yet strength of corruption and temptation 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 feare he denied Christ by a threefold love he confessed
Grace 2. Horrâ—… 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 sinne against the Holy Ghost I. The generall nature of this sin against the Holy Ghost viz. A falling away or an Apostasy There 's a manifold falling away as 1. From truth to errour and heresie Gal. 1. 6 7. and 3. 1. 2 Thess. 2. 10 11. 1 Tim. 1. 19 20. 2. From purity of worship to superstition and idolatry as Israel often fell in the dayes of Aaron Exod. 32. of the Iudges of the Kings c. See Acts 7. 39 to 44. 3. From some holy degrees and heroick perfections of first love to carnal sluggishnesse remissenesse and negligence As the Angel of Ephesus Rev. 2. 4 c. the Church her selfe Cant. 5. 2 3 4. Or into some erroneous offences as sometimes the dear servants of God fell as David Peter c. 4. From temporary faith and professions to loosenesse and profanenesse worldlinesse c. As the bearers compared to the stony ground Matth. 13. 20 21 Luk. 8. 6 13. Yea all the ground save the good ground fell away 5. From all truth common-graces and all profession of them to a 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 generall nature of it for herein it agrees with them That the sin againg the Holy Ghost is an Apostasy or falling away is plaine in Scriptures that speake particularly of this sin Such as commit this sin are said to sin wilfully after they have received the knowledge of the truth Heb. 10. 25. There 's a falling away intimated viz. After truth knowne and professed a wilfull sinning against that truth yea a forsaking of publick Assemblies verse 24. So dangerous it is to make 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 sinne are expressely said to fall away for it is impossible for those who were once enlightened If they shall fall away c. Heb. 6. 4 5 6. So that the generall nature of this sin is Apostasy or falling away Apostates and Backsliders they are in the highest degree that sin this sin How dreadfull is the sin of Apostasy 1. Sharply threatned of God Prov. 14. 14. Heb. 10. 38 39. And 2. Severely plagued Matth 12. 43 44 45. compared with 2. Pet. 2. 20 21 22. II. The more speciall Nature of this Sin against the Holy Ghost whereby it 's distinguished from other sins is considerable in the 1 Subject 2 Properties and 3 Termes of this Apostasy 1. The peculiar Subject of Apostatizing or falling away is Hypocriticall professours viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church who have received some large measure of 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 neerest hazard of any other of falling into the Sin against the Holy Ghost by their Apostasy For 1. No other sort of persons are in this hazzard and danger as was evidenced afore Sect. 1. pag. 62 c. 2. Scripture plainly teacheth us that Hypocriticall professours especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost are the very persons that commit this sin Who were they that our Saviour so warnes of their blaspheming of the Holy Ghost But the Pharisees Maâ—…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 pâ—…rtakers of the H. Ghost and have tasted the good word of God and the powers of the world to come Heb. 6. 4 5 6. Who also forsaking the publique Church Assemblies sin wilfully after they have received the knowledge of the Truth and after they have been sanctifyed with the blood of the Covenant Heb. 10. 25. 26 29. How sanctified Not inwardly truly and savingly sanctified as Interpreters observe but only externally seemingly and in appearance consisting in externall profession of faith participation of the Sacraments wherby they were visibly severed from Pagans and Heathens reputed in the judgment of charity Christians Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites or Hypocriticall professours And yet these are the very men who sin against the Holy Ghost Not that all such Hypocrites run into this sinne but that none but such Hypocrites thus sin Convenit soliâ—…sed non omni Prop. secundo modo This is the subject sinning or falling-away 2. The properties of this falling-away which render it the most dangerous and pernicious Apostasy in the world are these three It is 1. Universall 2. Finall and 3. Wilfull or Malicious 1. An universall Apostasy or falling-away This is a first property of this Sinne against the Holy Ghost This the height of a Apostasy that it is Universall Partiall particular fallings away from some truths onely to some errours from some degrees of profession of grace of obedience onely to some graduall defects or decayes therein c. may befall a Daid a Peter or the exellentest Saint unglorifyed and yet be pardonable but this unpardonable Sin is a Totall absolute universall falling-away Universall both in respect of the 1. Truth and 2 Graces of the Holy Ghost They that sinne against the Holy Ghost they fall away both from the 1. Profession and 2. Approbation of all 1. Truth and 2 Grace once received and professed Possibly there may remaine in them some principle of truth as That God is that Iesus Christ is that there shall be a judgment that there shall be another life after this c. Some reliques also of common grace may remaine in them un obliterated irritating and aggravating their malice and wickednesse so much the more as some beams of illumination and conviction which they would faine totally extinguish being full of vexation and madnesse at themselves that they know so much but it 's one thing to have these remaining in them another thing to professe them and approve them Now that this their falling-away is so universall is notably hinted to us Heb. 6. 1 to 7. For first here the principles of Christianity or the fundamentall Doctrines of Christ are summarily enumerated viz. 1. Repentance from dead workes 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 Eternall judgment ver 1 2. These are very comprehensive principles in which all other Evangelicall truths may be well comprised These seeme to be the heads of the Apostles Catechisme in the primitive Church Secondly Here are also 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 Sinne 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 Calvia understands the Apostle here not of some Particular but of an Universall defection the Faith of Christ and grace of Christ being wholly cast off And elsewhere he saith It is to be noted there is a double falling-away Particular and universall He that in any kind or severall wayes offends he fals from the state of a Christian man therefore all sins are so manyfals But the Apostle doth not here dispute of Theft or Perjury or Murther or Drunkennesse or Adultery but he notes an universall defection from the Gospel when a sinner offends not God in some one respect but withdrawes 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 fals away that makes defectian from the Word of the Lord that extinguisheth the light of it that deprives himselfe of the taste of the heavenly gift that forsake the participation of the Spirit And this is to râ—…sounce God totally Now we see whom he secâ—…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 befals no man but he sins against the Holy Ghost So he Thus also those learned Interpreters Beza and D. Paraeus understand here An universall Apostasy let the Reader consult their words Thus also Master Deering in his excellent Lectures on the Hebrewes counts this an universall Apostasy of which here the Apostle speakes because his book is scarce I have here annexed his words in the Margin So that this falling away is not Partial but universall 2 A Finall Apostasy A departure from God Christ grace the Church without returne A ruine without repaire An Apostasy to the end of a mans life without recovery A backsliding for ever David fell but David rose againe Peter fell and that fearfully but it was but for a while for a few houres He went out and wept bitterly Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost is not only universall but also Finall For 1. It is impossible to renew them againe unto repentance Heb. 6. 4 5 6. And they that so fall as to fall beyond the possibility of rising againe by repentance must needs fall finally 2. There remaines no possibility of pardon to such He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sinnes Heb. 10. 26. And where there 's no place for pardon that 's finall offence 3. Death eternall is the certain and inevitable reward and event of this sinne See 1 Iohn 5. 16. Mark 3. 29. Heb. 10. 27. Thus this falling away is not onely universal but Finall 3. A wilfull and malicious Apoctasy viz. Not Apostasy or falling away through meer ignorance inconsideratenesse or 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 mans owne free spontaneous Election against knowledg and conscience out of a malicious wilfulnesse of spirit fixedly and peremptorily resolved to cast off the truth and wayes of God whatever God or man shall say or do to the contrary Such is their Apostasy that sin against thâ—… Holy Ghost as these words intimate For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins Heb. 10. 26. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated sinning wilfuly implies thus much in the judgement of learned men Here saith Pareus He understands not every sin but secession from the Church nor every secession out of infirmity feare 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 feare or ignorance because he presently addes after we have received the knowledge of the Truth but wilfully i. e. maliciously committed by deliberate will and counsell So he To the like purpose also that learned Beza expoundeth this word This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultroneously is said of them who do any thing without any cause or shew of cause Therefore it agrees to them not who simply sin knowingly for then farewell David and Peter And by this reason who should not be an hundred thousand times mancipated to eternall death but to them who professedly and universally departed from Christ are delighted in impiety and make war against the knowne Truth as did Saul Julian the Apostate Arius and others of execrable memory Thus their falling away is wilfull i. e. Not onely committed with knowledge but also with free consent obstinacy yea and maliciousnesse of will And this interpretation is the more confirmed by the Apostles subsequent expressions of treading under foot the Sonne of God of counting the blood of the Covenant an unholy thing and of doing despight to the Spirit of Grace vers 29. in the forehead of which actions malice is engraven in Capitall Letters Thus this falling away is not onely universall and finall but also wilfull and malicious These three Properties of this grand Apostasy viz. 1. Universalnesse 2. Finalnesse and 3. Maliciousnesse must be taken conjunctim non divisim joyntly altogether not dis-joyntly or severally one from another if by them we would describe the Sin against the Holy Ghost and rightly understand the Scripture about it for its possible that men may fall totally and finally and yet not commit this sin against the Holy
Lord Pro. 15. 26. Yea every imagination of the thoughts of his heart are onely evil continually Gen. 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 onely some or many but every imagination of the thoughts 4. is not evill in the concrete but malice or evilness it selfe in the abstract as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may import 5. Nor evilnesse in some respect as if there were some mixture or relique of goodnesse remaining but only evil meer 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 meerly carnal corrupt and odious to God not only sinners but dead in trespasses and sinnes Eph. 2. 1. Not only dark but darknesse it selfe Eph. 5. 8. Not only carnal or fleshly but flesh it self Iohn 3. 6. And in the flesh dwells no good thing Rom. 7. 18. Now such as are the persons of carnal men such are all their actions meerely carnal and sinful So is this people and so is every work of their hands and that which they offer there is unclean Hagg. 2. 14. A 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 minde and conscience is defiled being abominable and disobedient and to every good work reprobate Tit. 1. 15 16. Thus farre of the difference betwixt the sinning of the regenerate and unregenerate and how they that are borne of God sinne not nor can sinne Whereof I have treated the more largely that in this note which is of no small consequence the Conscience of the regenerate may be satisfied the more fully A Case of Conscience touching the Sinne against the Holy Ghost what it is and whether they that are born of God fall into it But before we passe from this Character of them that are borne of God viz. That they do not commit sinne nor can sinne to another it may be very usefull to lend a little help to the weake timerous and trembling Christian against that perplexing temptation that would perswade him that he hath sinned against the Holy Ghost Alas saith he If they that are borne of God commit not sinne as the unregenerate do if this be a signe of Regeneration what may I thinke of my selfe I am greatly afraid that I have sinned that very unpardonable Sinne against the Holy Ghost For 1. I have sined against my light and the checks of my Conscience 2. I have sinned against the experimentall tastes of spirituall things 3. I have crucified Christ afresh 4. I have bad many blasphemous thoughts in mine heart 5. I have fearefully fallen away from my first love and which kils my soule 6. under all this I find my heart as hard and obdurate as an Adamant without all Repentance or remorse for all this Have not I just cause to conclude that doubtlesse I am an unregenerate Person Answ. Poor soul forbear a little thy hard conceits of thy self and suspend thy censures They that have worst thoughts of themselves are not always in the worst conditiō towards God Every one that feares he hath sinned against the H. Ghost must not presently be concluded to have committed that horrid sin of sinnes All this may arise 1. partly from thy weaknesse not knowing either thy owne spirituall estate or the nature of this sinne truely and distinctly And 2. partly from Satans wickednesse abusing thy weaknesse to make thee believe this of thy self that so if it were possible he might drive thee to despaire But credit neither thine owne weaknesse nor Satans wickednesse to the ruine of thy precious soule For a more cleare and satisfactory 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 sinnes or falls of a regenerate person yea though against knowledge and their sinnes that sinne against the H. Ghost Take this in three several Sections SECT I. I. Who or what kinde of persons they are that are in danger of sinning this sin against the Holy Ghost Answ. This may be resolved Negatively and Affirmatively Negatively Who they are not So we shall more distinctly see who they are Take this in these few Positions 1. Doubtlesse those persons who are truly regenerate and borne of God they never any of them sin the sin against the Holy Ghost nor can so sin True 1. They may commit such sins against light of minde and checks of conscience sometimes Rom. 7. 15 19. They may possibly have such blasphemous and wicked suggestions darted and injected into their thoughts Matth. 4. 3 6 9. They may perhaps fal from their first love Rev 2. 4. Yea fall so fearfully as David and Peter did Yea it may be they may perceive such hard-heartednesse and impenitency upon their soules notwithstanding all this for a season that from all these Satan also subtilly taking advantage thereby they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost 2. They also that are borne of God as they have the root of all actual sin still in them viz. Original corruption dwelling in them Psalm 51. 5. Rom. 7. 17 18 21 23 24 so they have the very roote of this sin against the H. Ghost in particular in them originall sin being the proper seed spawne and fountaine of this sin as well as of any other whatsoever How humbly vigilantly and cautiously therefore should all Gods people walke before God seeing this dangerous principle of originall corruption still sticks in their hearts Yet notwithstanding persons truly borne of God never actually fall into this sin against the Holy Ghost nor all things well considered can do For 1. The Holy Ghost himselfe in Scripture plainly testifies that the regenerate sin not this great sin There is a sin unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death We know that whosoever is borne of God sinneth not viz as Tertullian notes not this sin unto death but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. In these and the two precedent verses the Apostle asserts more generally the priviledge of believers in the point of prayer viz. confidence in Christ that they shall have whatsoever they
humane apprehensions may go very farre these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost for such the Scripture describes them to be who are particularly declared to be liable to this sin Compare well these Scriptures together Matth. 12. 24 31 32. Marke 3. 28 29 30. Heb. 6. 4 to 7. Heb. 10. 26 to 31. Luke 12. 10 In all which places Hypocrites especially the formal Hypocrites who usually go furthest in their saint-like appearances seem to be evidently characterized and intended For Christ speaks plainly of the Pharisees which were in the Jewish Church but blasphemous Hypocrites And the Apostle Paul speaks of temporary professours which were in the Christian Church but Apostatical Hypocrites More particularly take the Holy Ghosts own Character of these persons which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost as they are laid down in these Scriptures viz. 1. They are such as have attained to much knowledge of Christ of the Truth and of the way of righteousnesse These who were once enlightened Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion immediately fore-recited Ver. 1 2. If we sinne wilfully after we have received the knowledge of the Truth Heb. 10 26. Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity and notably illuminated for this sin is a sin against light great light There 's a threefold light or illumination of men 1. General and natural viz. the light of reason Thus the eternall Word the Sonne of God is the true light which enlighteneth every man that cometh into the world Joh. 1. 9. 2. Speciall and supernatural viz. That light of the Faith and Grace from the sanctifying Spirit which is part of the image of God in the regenerate Of which see Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There 's a kind of middle illumination betwixt these more then meere natural but lesse then true supernatural illumination a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace whereby men may be able even to Prophesy c. of this the Apostle speaks Though I have the gift of Prophecy and understand all mysteries and all knowledge and have not charity I am nothing 1 Cor. 13. 2. Iudas was thus enlightened and those Hypocrites Mat. 7. 22 23. Here we are to understand not the two first but this last illumination 2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men not inwardly renewed in the sight of God sin was chained up and restrained not cast out and mortified as in Iudas who walked so unblameably as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls the uncleane spirits going out of a man Matth. 12 43. h. e. Seemingly though not really and in truth or in some degree but not throughly An allusion to the ejection of the Devill out of the Demoniack about which the Pharisees so blasphemed the Holy Ghost 3. They are such as have tasted of the heavenly gift Heb. 6. 4. By heavenly gift b Ambr. understands the remission of sins Oecumenius the remission of sinnes which is in Baptisme for this saith he is an heavenly gift Pareus Faith which is a gift bestowed from heaven upon them that are illuminated Calvin understands the things of Christ which are above nature and above the world And of all other Christ by way of peculiar emphasis is called the gift of God Joh. 4. 10. And may here principally be intended by the heavenly gift for he came down from heaven for us Ioh. 6. 38 50. Under which also Faith and remission of sins may be implyed and included Remission of sins and such like benefits being tasted in Christ and Faith being the Organ whereby we taste them And note it is not said have eaten or drunk but onely tasted i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ. 4. They are such as were made partakers of the Holy Ghost Heb. 6. 4. By Holy Ghost here Interpreters unanimously understand nor the speciall sanctifying graces of the Spirit But the common gifts of the Holy Ghost as comman illumination tongues temporary faith Faith of miracles c. Of which gifts the Apostle makes an enumeration 1 Cor. 12. 3 to 12. Iudas Simon Maguâ—… many hypocrites had such gifts in the Primitive times Matth. 7. 22 23. Act. 8. 13. In after-times and even in our dayes publick Church-Officers though hypocrites may have the gift of formal preaching expounding Scriptures and praying in publick Yea private professours may share in such gifts as to be able formally to pray to resolve doubts to comfort the feeble-mimded to strengthen and encourage the timerous to instruct the ignorant and by profitable discourse to edify many and all these by the common assistance of the Holy Ghost Otherwise how should the Apostates here described sinne against the Holy Ghost had they not in themselves some gifts and endowments of the Holy Ghost See Ambrose Occumonius Piscator Calvin Pareus thus interpreting 5. They are such as have tasted the good word of God Heb. 6. 5. i. e. The doctrine of the Gospel saith Ambros. the Doctrine of Christ saith Occumenius the Word of the Gospel stiled good i. e. pleasant saith Piscator the holy Scriptures saith Parcus all come much to one and Calvin thinks that the Gospel is here peculiarly intended that being the good the sweet Word testifying the sweetnesse of Gods love to poor sinnes when the Law biterly thunders out nothing but death and curses Now even hypocrites and cast awayes hearing the Gospel powerfully and sweetly preached the matchlesse love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded oh how are they sometimes moved pleased and for present affected with some pangs and moods of joy Herod â—…rd Iohn Baptist gladly Mar 6. 20. The hearers resembled to the stony ground â—…ard the word and anon with joy received it Mat. 13. 20. Ezek. 33. 31 32 But all this is but an imperfect Taste 6. Finally they are such as have tasted also the powers of the world to come Heb. 6. 5. Most by world to come here understand the life to come in heaven and by the powers of the world to come the Resurrection of the Saints bodies their blessed separation from the Goates and sentence
Christ Matth. 26. last Iohn 21. 15 c. Paul delivered from his body of death by Jesus Christ his Lord Rom. 7. 24 25. 3. Besides sinning against knowledge and illumination divers other sinfull poysons are complicated and contained in the sin against the H. Ghost Heb. 6. 4 5 6. 10. 26 29. Matth. 12. 31. 4. Not every sinning against the Truth of Christ and the Gospel is the sin against the Holy Ghost For 1 Those that know most of the truth of Christ in this world know but in part See but as through a glasse darkly 1 Cor. 13. 9 12. and therefore they may possibly erre from the truth in some things 2. Divers have sinned against the truth yea sometimes against fundamentals and yet are not challenged to have sinned 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 hopelesse 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 workes 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 c. 2. 16. c. 3. 1 c. Yea the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome and that till after his resurrection Act. 1. 6. 3. Erroneous persons are called to repentance Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25 26. 5. Not every sinning against the gracious motions strivings and operations of the 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 Stâ—…phen thus challenges his hearers Ye stiffe-necked and uncircumeised in heart aâ—…e eares ye do alwayes resist the Holi Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted c. Acts 7. 51 52. They are charged with alwayes resisting the Holy Ghost an heavy charge an hainous sin doubtlesse But yet are not charged with that sin against the Holy Ghost 2. All carnal men in the visible Church whilest carnâ—…l still resist the Holy Ghost in his Gospel Ministery often quenching his Convâ—…ctions Motions and Holy Suggestions to their soules yet it would be an hard and false sentence to say all such sin the sin against the Holy Ghost here intended Possibly they may do it in ignorance and afterwards come to repentance Saul whilest a carnal Pharisee was a blasphemer 1 Tim. 1. 13. and compelled the Saints to blaspheme and being exceedingly mad agaiast them persecuted them to strange Cities Acts 26. 10 11. He so farre withstood the Spirits Ministery and Tenders of grace that he persecuted it to the death yet all this he did ignorantly repented of it and obtained mercy 1 Tim. 1. 13 16. Which could not have been if in this height of his wickednesse he had sinned this grand sin against â—…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 wherby ye are sealed unto the day of redemption Eph. 4. 30. Yea actually some have quenched the Spirit in some measure As the Angel of Ephesus had left his first love c. Rev. 2. 4 5. As David who therefore prayes Restore unto me the joy of thy salvation and stablish me with thy free Spirit Psal. 51. 12. 6. Not every sinning against Grace received is presently the sinne against the Holy Ghost For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities as doubts feares distracting thoughts distempered passions c. 2. They may too often quench the Spirit 1 Thes. 5. 19. and grieve him Eph. 4. 29 30. by suppressing his good motions sacred stirrings and strivings in their hearts 3. They may 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 Christs affection The Angel of Ephesus had left his first love and first works though otherwise much commended and approved by Christ Rev. 2. 1 to 8. 4. They may grosly fall and even breake their bones by falling which is much to be lamented yet not quite fall away As Noah to drunkenness Gen. 9. 21. Lot to incest Gen. 19. 33 c. David to murder and uncleannesse 2 Sam 11. with Psal. 51. 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 againe and againe Lapses are dangerous Relapses double dangerous To break a bone is hazzardous but to break it again in the same place is extreamly perillous yet even repeated and reiterated sins may finde pardon upon repentance Iacob twice told a lye 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 then other Matth. 26. These are recorded to caution them that stand that they fall not and to comfort them that have relapsed that they despair not 7. Not every malicious opposing and persecuting of the Church and wayes of Christ though this be an high pitch of Wickednesse is the sin against the Holy Ghost For 1. We have two eminent instances in the New Testament to the contrary Saul consented to Stephens death Act. 8. 1. Breathed â—…ut threatnings and slaughter against the Disciples of the Lord Act. 9. 1 c. When they were put to death he gave his voice against them and punished them oft in every 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 c. and 26. 12 13. Behold here a wonder of mercy And yet here 's a greater wonder the persecutors and
Believing that Jesus is Christ is a Signe we are borne of God p. 23 c. 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. Foure 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 c. Foure reasons why it is impossible they should finally fall p. 55 56. Familists Their errour about sinne in the regenerate p. 33. Feare many sorts of feare p. 303. what â—…are love casts out Five Signes that slavish feare is cast out p. 204 205. Fellowship with God c. See Communion Full assurance See Assurance G God See Love of God and Knowledge Grace Not every sinning against grace received is the sinne against the Holy Ghost p. 89. How even the people of God may possibly sinne against grace in five degrees p. 89 90. Grievous Eight Signes that Gods Commandements are not grievous to us p. 210 211 212. See Obedience H Habituall Five Signes of sinning habitually The Regenerate sin not habitually p. 46 to 52. Hearing Apostolical Doctrine Seven Signes of it p. 198. 199. Heresie See Errour Holy Ghost A case of conscience touching that Sinne against the Holy Ghost and whether they that are born of God may fall into it p. 60 c. 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 c. Six Characters of those persons that are in danger of this sin p. 70 to 77. What the sinne 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 c. 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 Signes of it p. 173 174 175. Hope of glory makes us purifie our selves See â—…urifie I Ignatius His strong desire to die for Christ p. 161 162. Illumination is threefold p. 70 71. Iohn what it signifies p. 1. which Iohn wrote Iohn's first Epistle p. 1 2. See Epistle Iulian the Apostate blasphemed Christ p. 114. his Education Persecution of Christians and fearfull end p. 116 117. K Keeping Gods Commandements See Obedience Know In what sense the world knowes not the children of God p. 21 22 23. To know implyes sometimes an act of the minde alone sometimes of minde and will p. 22. Knowledge Every sin against Knowledge is not the sin against the Holy Ghost p. 85 86. Foure Signes 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 downe our lives for the brethren p. 232 233. Light Walking in light not in darknesse a Signe of Communion with God p. 224. Signes of walking in light c. p. 224 225. Love Gods love Foure Signes of Gods love to us p. 5 to 21. Gods love to us acts three wayes especially p. 5 6. How great Gods love in giving Christ for us p. 6 7. How or wherein God hath loved us first p. 10. Gods loving us first a mighty motive to us to love God p. 10 11 12. God loved us first p. 200. Six Signes of the actuall applying of Gods love and Christs to us p. 201 202. Our love to God Seven eminent Signes of our true love to God p. 13 to 21. Five other Signes of true love to God and Jesus Christ p. 200 to 214. Love to God casts out servile feare p. 20â—… c. See Fear Is a Signe of Communion with God p. 221 222. Makes us Gods house p. 222. Five Signes of dwelling in Gods 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 Signes of not loving them p. 170. Seven Signes of true love to them p. 170 to 173. Eight more Signes p. 228 to 233. Testimony of our heart or conscience touching this love p. 183 to 185. Brotherly love a Signe of spirituall life p. 191 192. A Signe of true knowledge of God p. 199. A Signe of true love to God p. 213. These Bernards two wings p. 213. A Sign of Communion with God 228. Manichees their errour about sinne 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. Sâ—…x Signes of true obedience to Gods Commandements p. 195 196 197. Keeping Gods Commandements cheerfully a Signe of our true love to God p. 208 209. and why p. 210. Eight Signes that his Commandements are not gâ—…evous to us p. 210 211 212. Keeping Gods Commandements a Signe of our Communion with God p. 227. Overcoming errour See Errour Overcoming the world See World P Pelagians Their errour about sin in the Regenerate p. 33 34. Practising of sinne p. 46 47 48. See sinne Practice of righteousnesse See Righteousnesse Presumption what it implies p. 43 44. Five Signes of Presumption or sinning presumptuously p. 43 to 46. Primitive truth See Truth Purifie Hope of glory puts Saints upon selfe purifying as God is pure How p. 175 176. Six Signes of true selfâ—…-purifying by hope of glory p. 177 178 179. R Recompence of reward How faith eying the recompence of reward overcoms all the troubles of the world in five singular acts p. 158 to 162. Regeneration Nine remarkable Signes 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 Signes of it p. 39 40. Relapses into sin dangerous yet not desperate p. 89 90. Righteousnesse Practising righteousnesse a Signe of Regeneration p. 162. Five grounds of it p. 163 164. Four sorts of signs of true practising Righteousnesse Matter Ground Manner End p. 164 to 168. S Seed What the seed remaining in the regenerate is p. 31 32. Separation from the trâ—…e Church of Christ and Communion of Gods people how dangerous p. 98 and 185 186 187. Sin against the Holy Ghost See Holy Ghost Sinne. He that commits sinne is of the devill p.
lost it and retained when they have goâ—… possession of it IV. Inducements unto Assurance I. Non-Assurance of Gods favour in Christ and of our true state of grace in him is a maâ—… nifold misery and prejudice to the dear childreâ—… of God For 1. This is a bad Signe 1. Sometimes of the defectïvenesse anâ—… weaknesse of grace in such that they are buâ—… babes not grown men in Christ because theiâ—… spirituall senses are not as yet exercised so faâ—… as to discerne the things of God in themâ—… selves and that they want very much oâ—… the Anointing of the Spirit to reveale untâ—… them the things of the Spirit Now Chriâ—… stians should strive to get out of their infaâ—… cy and imbecillity of grace not still remainâ—… ing children and babes in faith and knowâ—… ledge but labouring to become men in Christ growing up unto perfection 2. Sometimes of the strength and prevaiâ—… ing of corruption and temptation when Dâ—… vid had relapsed he lost the joy of Gods salvâ—… tion Great fals aftonish and amaze botâ—… corporall and spirituall senses And it mucâ—… concernes all Christians to wrastle againâ—… entangling temptations and recover theâ—… selves out of Relapses 3. Sometimes of spirituall desertions that the Lord hath in some measure forsaken the soule and withdrawn himselfe as in the case of David Heman Asaph and the Church her selfe Now spirituall desertions are such overwhelming afflictions to the soule that hath once truly tasted of the sweetnesse of Christs presence that the gracious heart is wholly restlesse till it be again re-embraced in the dearest armes of love and favour 2. This is one great cause of Christians dejectednesse and uncomfortablenesse that though they are in a state of grace yet they cannot discerne 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 oft-times we have small sense of comfort As Hagar when her bottle of water was spent and her childe ready to die she sate 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 pensive and sad were the two Disciples going towards Emmaus about Christs death though Christ risen from the dead was in their company and talked with them whilest their eyes were holden that they should not know him How did Mary Magdalene stand weeping by Christs Sepulchre supposing that his dead body was thence stollen 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 teares and sorrows are still flowing David was told by the Prophet The Lord hath put away thy sinne but because David had not the sense and apprehension hereof he wanted the joy of Gods 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 Spirituall State Give diligence to make your calling and election sure Examine your selves whether you be in the faith c. Let us draw neere with a true heart in full assurance of faith We desire that every one of you do shew 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 Scriptures intimate this 2. The Nature of saving Knowledge Faith and Hope tend to this 3. Many Gracious persons have sometimes attained to this though at other times not without their doubtings and infirmities As Iob David Hezekiah Thomas Peter Paul the Church her selfe Finally Assurance of our gracious state is richly worth all earnest endeavours after it They that once attaine to it as hereafter is manifested finde a Jewell of great price and no stranger shall intermeddle with their joy The Summary Contents of the severall Chapters in this Book CHAP. I. Evidences of Gods 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 Ioh. 3. 1. p. 7. 3. Our not loving the world c. inordinately 1 Ioh 3. 15 16 17. p. 8. 4. Our true love to God 1 Ioh. 4. 19. p. 10. CHAP. II. Evidences of our Regeneration Adoption Sonship 1. That the world knoweth us not 1 Ioh. 3. 1. p. 21. 2. True believing that Jesus is the Christ 1 John 5. 1. p. 23. 3. Not committing or practising of sinne 1 Iohn 3. 8 9. p. 29. 4. Overcoming erroneous hereticall spirits and their seducements 1 Iohn 4 1 4. p. 127. 5. Overcoming the world by faith 1 Iohn 5. 4 5. p. 142. 6. Doing or practising of righteousnesse 1 Iohn 2. 29. and 3. 10. p. 162. 7. True love of the Brethren 1 Iohn 3. 10. and 4. 7. and 3. 14. p. 168. 8. Hope and assured apprehension in some measure that we shall be conforme â—…o God and Christ in his glorious appearing 2 Iohn 3. 2. p. 173. 9. In hope of glory purifying our selves as he is pure 1 Iohn 3 2 3. p. 173. CHAP. III. Evidences that we are of the truth and of the number of Gods people 1. Having an Unction from the Holy One teaching us all â—…hings 1 Iohn 2. 19 20 27. p. 180. 2. The Testimony of our heart touching our true love of the â—…rethren 1 Iohn 3. 18 19 20 21. p. 183. 3. Perseverance with the faithfull in Christ and in the truth 〈◊〉 Ioh. 2. 19. CHAP. IV. V. Evidences of being in light not in darknesse in life not in death 1 Actuall interest in and enjoyment of Jesus Christ 1 Iohn 〈◊〉 11 12. p. 188. 2. Loving and not hating of our brother 1 Ioh. 2. 9 10 11. and 〈◊〉 14 15. p. 191. CHAP. V. Evidences of our true knowledge of God and of Iesus Christ. 1. Real and sincere keeping of Gods Commandements 1 Iohn 〈◊〉 3 4. p. 193. 2. Not sinning 1 Ioh. 3. 6. p. 197. 3. A right entertaining and hearkening to the true Apostolical â—…octrine 1 Ioh. 4. 5 6. p. 197. 4. Brotherly love 1 Ioh. 4. 7 8. p. 199. CHAP. VI. Evidences of our true love to God and to Iesus Christ. 1. When our love to God flows from Gods love to us 1 Iohn 〈◊〉 19. p. 200. 2. Casting out of base servile fear 1 Iohn 4. 18 19. p. 202. 3. Not loving the world c. excessively 1 Ioh. 2. 15. 16. p. â—…05 4. Keeping Gods Commandements and that