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
of Salvation from Jesus Christ together with all that blisse joy glory vision of God and benefits of eternall life which they shall possesse in heaven All which may be well called powers of the world to come partly 1. because then they shall appear to be glorious effects of Gods power partly 2. because Christ the mighty God Isa. 9. 6. hath made it a powerful Kingdom which cannot be shaken partly 3. because now the very apprehensions and hopes of them work powerfully effects of comfort joy delight c. in the hearts of them that expect them Rom. 5. 1 2. These powers of the world to come formall professours may taste By Contemplation of them with some delight and by Application to themselves though falsly by a temporrary Faith Luk. 8. 13. which for present may leave some tincture and relish of sweetnesse upon their spirits Hence Balaam wished Let me dye the death of the righteous and my last end be like his Numb 23. 10. But some by world to come understand these last times of the New Testament in opposition to the world past under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel he phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the world come For unto Angels hath he not subjected the world to come of which we speake Heb. 2. 5. By powers of the world to come in this sense they understand the Signes wonders and miracles with which God did powerfully beare witnesse to the Apostles and their Doctrine Heb. 2. 4. Mat. 16. 26. as Christ promised Mar. 16. 17 18. And those that had the gifts of working miracles in the primitive Church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. powers 1 Con. 12. 28 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a teste of such powers of miracles c. Matth. 7. 22 23. And doubtlesse Iudas wanted not this gift else the rest of the Apostles might have suspected him rather then themselves to betray Christ which they did not Now though this latter interpretation be plausible and the expressions here used may well bear this sense being elsewhere used to like purpose yâ—…t the former exposition seems rather to be preferred 1. partly pecause so the sense wil rise in this particular of tasting the powers of the world to come above all the other forementioned which according to the latter exposition rather fals 2. partly because so a â—…tology will be prevented in these particular qualifications enumerated which according to this latter interpretation cannot be avoided understanding powers of miracles which evidently come under the former particular of partakers of the Holy Ghost Thus much for the first thing to be opened viz. Who they are that have a more immediate habitude to and are more neerly in danger of the sin against the Holy Ghost SECT II Next consider we What the sinne against the Holy Ghost is and wherein it consists And here I may ingenuously confesse with Augustine writing upon the blasphemy of the Holy Ghost what it should be that happily in the whole sacred Seripâ—… thâ—… is scarce found a greater and an harder question then this is And were it not 〈◊〉 That Scripture hath revealed something concerning it And 2. That it is necessary to 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 â—…ever shall 3. As also that it is a thing desirable that all truely Regenerate persons may more cleerely see the riches of Gods grace in his undoubted preserving all and every one of them for ever from comitting it that so they may walke the more thankfully humbly and watchfully before the Lord I say were it not for these considerations I should most willingly have bin silent herein But these efford both warrant and encouragement to speak so it be soberly and according to Scripture For more clearnesse herein consider 1. The Name 2. The Nature And 3. the Grievousnesse of this sin against the Holy Ghost I. The Name or Names given to this sin in holy Scripture Names properly given do much notify or make known the things intended by them The more remarkable â—…mes given to it are these viz. 1. Blasphemy against the holy Ghost or blasphemy against the Spirit But the blaspheâ—… against the H. Ghost shall not be forgiven unto men which is after expounded by speaking against the Holy Gost Mtth. 12. 31 32. See also Mark 3. 30 31 32. and Luk. 12. 10. Blasphemy is originally a Greek word derived as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a bad fame an uselesse fame c. or as others à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from â—…rting the fame good name or reputation of any God or man Thus it signifies in the generall notation of the word but used more strictly as here it denotes a more grievous and hainous reproaching 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 frowardnesse of reproaching See H. Steph. Thâ—…sur G. Ling. Now this sin is peculiarly called Blasphemy of the Spirit or against the Holy Ghost rather then blasphemy against the Father or the Son Not in respect of the divine essence or personall subsistence of the Holy Ghost For he that sins against any one person of the blessed Triâ—…ty sins against every person for they are all one in unity of essence 1. Iohn 5. 7. He that blasphemes the H. Ghost blasphemes also both the Father and Son inasmuch as all three are co-essentiall and therefore co-equall and co-eternall in majesty glory and all divine perfections as Ambrose hath well noted But in respect of the Ministery and office of the Holy Ghost 1. The Ministery of the Spirit is the Gospel and the glorious truth 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 sinne against the Holy Ghost as after will appear 2. Thâ—… Office of the Spirit is to convince Joh. 16 9. To illuminate and furnish with variety of gifts and spirituall endowments Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into mens hearts in use of Ordinances and otherwise as Math. 13. 20. Mark 6. 20. they had some motions of joy Act. 26. 28. Agrippa almost perswaded to be a Christian. Against which light gifts and motions of the Spirit they directly and wilfully sinne that sin against the Holy Ghost 2. An Apostasie or falling away If they shall fall away Heb. 6. 6. It is the highest and worst Apostasie of all other As after
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ 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 thâ—… 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 Ioh. 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 returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common 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 Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…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 cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
into a new creature As that learned 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 sinne 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 effectuall that it necessarily retaines them in the constanâ—… obedience of righteousnesse As Calv. observes not unsuitable to this of Iohn is the tenor of the Covenant of grace I will put my feare in their hearts and they shall not depart from me Jer. 32. 40. Thus much for the distribution and 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 crosse not onely the experience of all regenerate persons who feel they sin frequently to the griefe of their soules but also divers Scriptures Psa. 19. 12 13. Rom. 7. 15 23 24. Iam. 3. 〈◊〉 1 Ioh. 1. 8 9 10. Therefore this is the prinâ—…ipall thing here to be opened and cleered convincingly to the Conscience viz. How or in what sense He that is borne of â—…od doth not commit sin nor can sin For more clear Resolution herein consiâ—…er this thing Negatively and Affirmatively Negatively when the Apostle saith He that born of God doth not commit sin nor can sin â—…ereby cannot be meant as some have hence â—…agined that the regenerate have no sin all inherent in them nor committed by â—…em but are perfectly holy even in this â—…e As of old the Manicheâ—…s and Cathariâ—…ought â—…ought they could not so much as sin in â—…ought The Pelagians and Familists iâ—…gined themselves so free from sinne that they needed not to pray forgive us our trespasses The Adamites deemed themselvâ—…s as pure as Adam and Eve before their faâ—… And the Carpocratians dreamed that they were as free from sinne as Christ himselâ—…e Yea even in these our dayes some have held That he that believeth that Christ hath taâ—… away his sin is as clean without sin as Christ himselfe That It is as possible for Christ himselfe to sinne as for a child of God to sinne That If a man by the Spirit know himseâ—… to be in the state of grace though he be drâ—… or commit murther God sees no sin in him That as well our workes as persons are perfectly holy and good That a Saint 〈◊〉 this life without any addition hereafter is perfectly just perfectly holy compleatly glorious 〈◊〉 this life and is not capable of any addition 〈◊〉 ter death in the least degree but onely of maâ—… festation Against these fond and false imagination observe 1. That the holy Scripture expressely tesâ—… fies the contrary viz. That the most holy aâ—… regenerate persons in this life have in theâ—… Sin Originall and hence â—…oo often fall iâ—… sin actâ—…all Who can underistand his error Psal. 19. 12. Who can sâ—…y I have made 〈◊〉 beare clean I am pure from my sin Pro. 〈◊〉 9. There iâ—… no man 〈◊〉 sinneth not 1 Kâ—… 8. 46. 2. Chron. 6. 36. In many things sin all Iames 〈◊〉 2. There is not a just man on earth that doth good and sinneth not Ecclesâ—…y 20. If we say that we have no sin viz. originally we deceive our selves and the truth is not in us If we say we have not sinned viz. actually we make him a liar and his word is not in us 1 Iohn 1. 8 10. 2. The universall experience of the best of God Saints in all ages evidences that none of them all have been without sinne in this life Not Abraham Gen. 12. 13 19. 20. 2 5. Not Isaac Gen. 26. 7 9. Not Iacob 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 himselfe Rom. 7. 18 20 23 24 25. 3. The nature of grace and sanctification in this life is at perfectest but imperfect and growing on to perfection 1 Cor. 13. 9 10. Phil. 3. 12 13. consequently mortification is imperfect Some Canaanites are still in the land though the Kings are distroyed There is a remnant of flesh as well as a principle of spirit Gal. 5. 17. The Church is not actually purged but in purging from all defilements and at last there shall be no spot nor wrinkle nor any such thing Eph. 5. 26 27. Onely the man Christ Jesus in this world was without sin Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. 2 Cor. 5. 21. 4. Compleat purity from sin and perfection of holinesse 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 plentifull suffrage of 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 Hierom saith If the outward man do what it would not and acts what it hates it shewes that the Command is good and that he acts not what is evill but sinne dwelling in his flesh i. e. the vices of the body and desires of pleasune * Augustine saith Search every one though most righteous in this life though he be worthy of the title of a just man yet is he not without sin And a little after Whatsoever is sin is formerly blotted out of us in baptisme but because all iniquity is blotted out doth no infirmity remaine if none remaine we shouid live here without sinne but who dare say this but a proud man but one unworthy of the mercy of the pardoner but he that will deceive him selfe and in whom the truth is not And in his book of the City of God he saith The words of such a master and our Lord are vigilantly to be considered for he saith not If you forgive men their sins your Father will allso forgive you what sins soever but he saith your sins For he taught adaily prayer and spake to disciples justified What is therefore your sins but the sins without which even you are not who are justified and sanctified Blessed Cyprian also that valiant Confessor and glorious Martyr of Jesus Christ writing upon that Petition of the Lords prayer And forgiveius our
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
murderers of Jesus Christ himselfe finde mercy and are converted Act. 2. 36 c. Let Heaven and Earth Men and Angels adore this mercy He pittied him that was cruel to his Saints yea he pardoned them that crucified himselfe who would despaire when Christ opens to such a doore of hope who would presume to sin and spurne against such bowels of commiserations 2. Such sins may be committed by them that have not been Evangelically illuminated Paul obtained mercy because he did it ignorantly 1 Tim. 1. 13. and had they known they would not have crucified the Lord of Glory 1 Cor. 2. 7 8 9. And properly the sin against the Holy Ghost is not committed till after the Gospel illumination Heb. 6. 3. Such Delinquents sometimes finde mercy that Christ may make them Presidents for mercy to all that after shall believe 1 Tim. 1. 16. None of all these are this sin against the Holy Ghost which we seek after yet are we not therefore to embolden our selves in them Though Treason bring the most shameful and cruel death yet felony is 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 farre kept thee from many of these recited evils and Questionlesse the sin against the Holy Ghost is farre 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 wickednesse 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 â—…d have tasted the good Word of God and tho powers of the world to come If they shall fall away to renew them again unto repentance Seeing they crucifie to themselves the Son of God afresh and put him to an open shame Heb. 6. 4 5 6. And afterwards in the same Epistle it is said Not forsaking the assembling of our selves together as the manner of some is For if we sin wilfully after that we have received the knowledge of the Truth there remainâ—…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 troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10. 25 26 27 28 29. The Apostle Iohn also saith If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. Our blessed Saviour having healed one possessed of a devil blinde 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 Iesus knew their thoughts and said unto them Every Kingdom divided against it selfe is brought to desolation Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be fergiven him but whosoever speaketh 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 addes this as an expresse Reason Because they said He hath an unclean spirit ver 30. And Luk. 12. 10. The sin against which our Saviour thus severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Iohn in the three fore-cited texts speak must needs be granted to be the same sin against the Holy Ghost in as much as it is in all the three places laid down as a dreadfull and unpardonable sin of which it's impossible to repent Heb. 6. 4. 5. 6. for which there remaines no more sacrifice Heb. 10. 25. 26. And for pardon whereof we must not pray 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost we may from them all considered together draw this Description of that horrid Sin against the Holy Ghost most properly and strictly so called viz. The sin against the Holy Ghost is an universall finall and wilfull falling away of Hypocriticall Professours From the Truth and common graces of the Holy Ghost once Received and Professed To the blasphemous despiting of the Spirit of Grace horrid contempt and malice 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 Professours 2. The properties of this falling away which are three It is 1. Universal 2. â—…ll 3. Wilfull 5. The Termini of Terms of this Apostasy or falling away which are 2. viz. 1. Terminus à Quo. The term froÌ„ wâ—… or the Good from which he falls viz. 1. Truth 2. CoÌ„mon Graces of the Holy Ghost Once received professed 2. Terminus ad Quâ—… The term to which or the evil to which he backslides which is 3 fold viz. to 1. Blasphemous despiting of the Spirit of
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
Iudas restlesse till he had hanged himselfe Matth. 27. 1 to 7. Yea sometimes the anguish and sting of Conscience is so intolerable that they desperately wish themselves in hell that they might not be so overwhelmed with torturing fears but feele the worst but alas when they shall come into hell their worme of Conscience will never dye but fret and gâ—…aw the heart-strings of the soule for evermore 6. Finally this sin is so heynous that the pardon of it is not to be prayed for There is a sin unto death saith Iohn I do not say ye shall pray for it 1. Joh. 5. 16. And that sin which may not be prayed for is counted desperate and past remedy for Prayer is one remedy now the more remedilesse 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. Grievousnesse of it SECT III. Now briefly to the third and last thing propounded for clearing this Case of Conscience viz. to shew What a vast difference there is betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost And this results by way of Corollary from all that hath been already spoken To hint some particulars may be sufficient as 1. They that sin against the Holy Ghost are such as are under the reign dominion of sin viz. Hypocrites that never had in them any power of godlinesse but only a forme remaining still in their carnall condition But Regenerate persons though sometimes they may fall grievously 〈◊〉 yet are delivered from the dominion and reign of sin as hath been shewed 2. They that sin against the Holy Ghost were never advanced beyond the degree of Hypocrites as hath been evidenced But Regenerate persons are sincere and upright Psal. 18. 22. 2 Cor. 1. 12. they partake of the truth of grace power of godlinesse life of GOD. 3. They that sin against the Holy Ghost universally fall away both from Profession and Approbation of Truth and grace as hath been proved But the Regenerate never fall away thus universally but only partially and in some particular respects only 4. They that sin against the Holy Ghost apostatize and fall away finally But though Regenerate persons sometimes fall Wofully yet never finally they alwayes rise again 5. They that sin against the Holy Ghost sin wilfully and maliciously But as hath been cleared Regenerate persons sin out of weaknesse and infirmity not of malice or wilfull obstinacie they hate the evill which they do Rom. 7. 15. 6. They that sin against the Holy Ghost sin desperately against the saving Remedy viz. both against the Ministery and Grace of the Holy Ghost and also against the blood and merit of the Son of God as was declared But they that are regenerate sin not thus against the saving Remedy 7. They that sin against the Holy Ghost are not in fear or trouble lest they have sinned that sin but are wickedly hardened Regenerate persons are oft perplexed and afraid lest they should have sinned it 8. They that sin against the Holy Ghost so sin that it is impossible to renew them again unto repentance But they that are regenerate repent of every sin which they fall into before they die in the generall or particular 9. They that sin against the Holy Ghost sin unpardonably But all the sins of regenerate persons are pardonable and actually pardoned to them 10. They that sin against the Holy Ghost are tortered with a certain fearfull looking for of judgment and fiery indignation which shall devoure them Heb. 10. 27. But they that are Regenerate are justified Rom. 8. 29 30. and being justified by faith they have peace with God and joy in hope of the glory of God and not only so but even glory in tribulation Rom. 5. 1 2 3. 11. They that sin against the Holy Ghost must not be prayed for 1 Joh. 5. 16. But we ought to pray for all Regenerate persons not withstanding their sins frailties which they are subject to Iames 5. 16. 1 Ioh. 5. 16. 12. Finally they that sin against the Holy Ghost shall certainly and inevitably be condemned as was proved But Regenerate persons not withstanding their Actuall or Original sins shall certainly and infallibly be saved Rom. 8. 29 30. There being no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Rom. 8. 1. These and divers such like differences are very remarkable betwixt the sinning of Regenerate persons and their sinning that sin against the Holy Ghost whereby truly Regenerate Persons may discern how far they are from sinning that great sin notwithstanding all their feares and perplexities about it For whose satisfaction I have the more largely insisted upon this weighty Case Thus far of that 3. Evidence or signe of Regeneration viz. The not committing of sin They that are borne of God do not commit sin nor can sin in that sense and in those respects as have been explained IV. Overcoming of Erroneous and Hereticall Spirits and their seducements may be a fourth Signe or Evidence of Regeneration Believe not every Spirit but try the Spirits whether they are of God because many false Prophets are gone out into the world Ye are of God little children and have overcome them because greater is he that is in you then he that is in the world 1 Joh. 4. 1. 4. In these 4 Verses the Apostles scope is to caution and encourage the faithfull against all the seducements of erroneous and heretcall spirits then abounding To this end 1. He warnes them of their danger Many false Prophets being gone out into the world v. 1. 2. He directs them how to prevent harm by them Negatively Believe not every spirit Positively Prove the spirits c. v. 1. 3. He gives them one eminent character of a true and false spirit viz. the confessing or not confessing of Iesus Christ v. 2 3. For as Calvin hath well noted Christ is the scope at which faith aims and also Christ is the rock against which all Heretiques dash either in respect of his Person Offices or Ordinances 4. He comforts and encourages them in their victory over these hereticall Seducers and false Prophets though they have many sharp conflicts with them yet they have conquered them got the day Ye have overcome them This their victory is amplyfied 1. By the evidence that it gives them of their owne Regenerate condition Ye are of God little children and have overcome them As if he had said This is a pregnant token or pledge to you that you are borne of God Joh. 1. 13. that you are in a godly gracious regenerate condition that you have overcome these heretiques these false Prophets ye have not been corrupted by nor carried away with their errors 2. By the true cause or ground of this their victory it was not from their own skil or
be without it Do we thus know or hope for conformity to God in glory Signes of this knowledge or hope in us of our â—…formity to God in glory 1. Peace with God and joy in hope of this glory Rom. 5. 1 2. 2. Conformity to God in grace purifying themselves as God is pure 1 Ioh. 3. 2 3. 3. A cheareful disposition to part with any earthly enjoyments for Christ or to endure any afflictions or persecutions for him Heb. 10. 34. 11. 26. ver 35 to 40. 4. Leading on earth an heavenly conversation Phil. 3. 20. Col. 3. 1 c. 5. Frequent and fervent desires breathings groanings longings after Christs appearing and full enjoyment of him face to face 2 Cor. 5. 1 2 3 4 8. Cant. 8. 14. Rev. 22. 20. IX In hope of glory purifying our selves as God is pure may be a ninth or last Evidence of Regeneration Now we are the Sonnes of God but it doth not And every man that hath this hope in him purifyeth himselfe even as he is pure 1 Joh. 3. 2 3. So that every child of God having the hope of glory and of conformity to God and to Christ therein Thereupon from that hope purifieth himselfe as he is pure In this Evidence of Selfe-purifying Note 1. The act performed Purifyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor either from Goldsmiths purifying mettals from drosse or from the Ceremonial purifications in time of the Law denotes regenerate persons cleansing themselves more and more from corruption 2. The object about which this act is to be exercised Themselves viz. not onely their outsides or onely their minds c. but theirwhole man soule and body and consequently their whole conversation They would be clean throughout 3. The Rule or pattern of this act according to which in some imperfect resemblance he purifieth himselfe viz. Gods purity As God is pure See 1 Pet. 1 13 c. Augustine hath well observed that the word As here is not a note of Parility or equality but of Resemblance and similitude of quality rather then of equality As there is a Similitude betwixt the face it selfe and the image of the face in the Glasse but no Equality 4. The Ground or Motive inciting the Regenerate to this selfe-purifying viz. Hope of glory Presumption security c. purifie not Deut. 29. 19. Luke 17. 26 c. Hope doth No uncleane thing can enter into the Heavenly Ierusalem Rev. 21. 27. therefore they that hope for heaven cleanse themselves that they may be fit to enter Augustine saith well The vessell must be cleansed of Vineger that God may fill it with Honey If thou art full of Vineger where wilt thou put the Honey c Hope in Christ excites to purity because it conducts us straight to Christ the perfect pattern of all purity saith Calvin in loc Now in the Regenerate that have Hope of Glory consider these ensuing Signes of Selfe purifying as God is pure viz. 1. Frequent washing themselves in the Fountaine opened for sinne and uncleanness viz. in the purifying blood of Christ by Faith and Hope as instruments applying Christ crucified Zech. 13. 1. Heb. 9. 14. Psal. 51. 7. Whom God hath set forth to be a propitiation through faith in his blood c. Rom. 3. 25. 2. Maintaining a constant spirituall combate by Faith Hope and other Graces of the Spirit against the flesh and so by the Spirit mortifying the deeds of the flesh daily crucifying the flesh with the affections and lusts Gal. 5. 17. compared with Rom. 8. 13. and Galat. 5. 24 25. Thus Hope as an inward Principle works out pollution and corruption as being repugnant thereunto As good honey separates and works out the drosse A pure heart mingles not with corruption Ps. 66. 18. 3. True endeavours to purifie both soule and body person and conversation from all corruption universally both in kinde and degree Let us cleanse our selves from all silthinesse of flesh and spirit 2 Cor. 7. 〈◊〉 Hypocrites can wash the outside of the cup or platter but inwardly they are full of extortion and excesse Mat. 23. 25 26. can forsake some not all corruptions 4. Consciencious improvement of the Word for selfe purifying The Word hath a purifying faculty in it Ye are cleane through the word that I have spoken to you John 15. 〈◊〉 The Word purifies 1. As an Antidote against sinne Psal. 119. 11. 2. As a Lamp discovering the spot Rom. 7. 7. 3. As a starre conducting to Christ the fountaine of purifying 1 Iohn 2. 1 2. Zech. 13. 1. 4. As a Rule according to which we are heedfully to order our conversation Psal. 119. 9. And 5. As a Motive especially in the promises of it unto selfe-purifying 2 Cor. 7. 1. 5. Contented bearing of heaviest afflictions so that sinne may be purged out Psal 119. 67 71. Such can say Lord humble me break me bruise me do any thing with me that I may be more holy lesse sinfull 6. Fervent desires and prayers for thorough purity Cleanse thou me from secret faults Psal. 19. 12. Purge me with hysop and I shall be cleane wash me and I shall be whiter then snow Psal. 51. 7. Hence how often do the Regenerate long to be dissolved and to be with Christ that they might never sin more but have all spots and wrinkles wiped away for evermore CHAP. III. Evidences or Signes that we are of the Truth And of the number of Gods own People I. HAving an Unction from the Holy one teaching us all things They went out from us but they were not of us But ye have an Unction from the Holy one and ye shall know all things The Anointing which ye have received of him abideth in you 1 John 2. 19 20 27. For clearing this Evidence consider herein 1. How the Apostle brands some for their Hypocrisie discovering it selfe in their Apostasy They fell away viz to Antichristian Doctr. v. 18. Went out from us therefore they were not of us no more then chaffe mingled with the wheate is wheate when the fanne comes the chaffe flies away 2. How the Apostle commends those to whom he wrote opposing them to these Hypocriticall Apostates as having the Anointing of the Spirit from Christ abiding in them and teaching them all things These then having this Unction from the Holy one teaching them all things are of the number of Gods people inasmuch as they here stand opposed to them that were not of Gods people though once they lived among them Now in this Evidence further observe 1. The Distinctive character An Unction viz. The Holy Spirit This the gladning oyle wherewith Christ was anointed above all his fellowes Kings Priests Prophets Members Psal. 45. 7. with Acts 4. 27. 10. 38. his fellowes then had some of this anointing Iohn 1. 14 16. 2. The Fountain whence this Unction flowes to them viz. from the Holy-one i. e. Christ. An allusion thinkes Calvin to the Sanctuary whence the oyle was
kill me c. 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 beleever 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 owne 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 new creatures walking in the light walking after the spirit not after the flesh loving the brethren c. This some call Assurance of Internall vision Agustine counts this a clear evidence saying that our faith is conspicuous to our owne minde and that a man holds his faith by certaine knowledge and attestation of conscience And saith Ambrose He that hath the sense of faith in his heart knowes that Christ is in himselfe This Assurance is usually attended with much comfort and sweet joy upon the soule that hath it Yet every Christian reacheth it not as the former though all should contend earnestly for it It seems to pertaine rather to the well-being then to the meere being of faith and grace 3. An unstaggering certainty or a Full assurance when there 's such a full perswasion that overcomes all doubts feares staggerings of unbeliefe as in Abraham the father of the faithfull This is the maximum quod sic viz. The highest Pinacle of Assurance in this life next unto celestiall enjoyment and very few attaine unto it II. Of the Tryall of Assurance The Tryall 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 Carnall men and hypocrites As Israel Solomons foole the selfe-justifying Pharisee and the 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 soule breaking of the heart and troubling of the conscience with feares about their naturall condition The spirit of bondage to fear goes before the spirit of adoption witnessing with our spirit our Son-ship More or lesse thus God deals with all that come by assurance Where 's thy true humbling 2. By furnishing the humbled broken heart with saving faith 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 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 of our miserable state 2. Nor carnall confidence upon common things viz. worldly prosperity outward acts of religion or common inward gifts of the Spirit Illumination Taste of the good Word of God c. 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 Palsie-man and the penitent woman of pardon and the Convert thiefe of Paradise But this vocall 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 â—…seeing it selfe believing Faiths acts are 1. Direct and these either 1. Receptive of Christ or 2. Operative from and by Christ received 2. Reflexive when faith returnes upon it selfe looks back upon its own acts thus receiving Christ thus working as Paul knew whom he had believed Doth thy faith thus act 3. The Testimony of our owne sanctified spirituall heart or conscience according to the Word of God of our good spirituall estate The spirit of man is as the candle of the Lord searching all the inward parts of the belly knows what 's in him This Testimony of our sanctified conscience is usually obsolved by Ratiocination or discourse in a Practicall experimentall Syllogisme thus The Proposition being taken out of the Word viz. Some eminent Scripture Signe or Character of grace as in 2 Cor. 5. 17. Acts 15. 9. 1 Iohn 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 treasuâ—…ing up such Principles The Assumption is drawn from our owne â—…nown state and experience in the things of Christ c. As But I love the brethren This is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Conâ—…cience as conscious of a mans state and frame â—…f heart The Conclusion containing the hearts senâ—…ence hereupon Therefore I am translaâ—…d from death to life is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment or judiciary sentence of conâ—…ience upon the Premises Doth thy conâ—…ience thus assure thee by the Word 4. The Testimony of the Spirit of God which purposely given us to this end that we â—…ay know the things that are given us of â—…od Now the Spirit becomes the Author â—…d ground of our Assurance 1. As a Seal â—…aling us after we believe by his holy and heavenly impression 2. As an earnest of our eternall inheritance First-fruits of the true Canaan or Handsell of heaven 3. As a joynt witnesse with our spirits and consciences both clearing up our spirituall evidences to our minds and opening our minds to discerne 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 whereever it be mightily incites to selfe-purifying to accurate sanctification in heart and life Now we are the Sons of God but we know that wheâ—… he shall appeare we shall be like him Anâ—… every man that hath this hope in him purifieâ—… himselfe even as he is pure See this selfe-purifying hereafter more fully opened Presumption encourageth in sin and impurity 2. True assurance stirres up fervent dâ—… fires and longings in such hearts after thâ—… Gospel of Jesus Christ They that once haâ—… truly tasted the
Lords graciousness pleasanâ—…ness goodnes c they as new-born babes loâ—… for the sincere milk of the Word that they mâ—… grow thereby But Presumption or carâ—… confidence breeds rather disaffection thâ—… true affection to the Word Such either dâ—…sire it not at all or not the pure sincere Worâ—… or not in reference to their growth 3. True assurance makes the soule incomparable to prize Communion with God and Iesus Christ when the Church had obtained Christs sweet embracements and perceived her selfe lodged in the bosome of her dearest Love and knew that her beloved was hers and she his how jealous is she lest any should disturbe 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 restlesse is she till his returne David was a man of much heavenly experience and assurance when his evidences were dimmed by his fall how pathetically doth he cry Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Restore to me the joy of thy salvation and uphold me with thy free Spirit Presumption knowes not what Communion with Christs meanes 4. True assurance notably engages those that have it to serve and honour God in their places to the uttermost God assured Ioshua that he will never leave him nor forsake him and Ioshua resolves what ever others do that he and his house will serve the Lord. Sense of Christs love constrained Paul to all zeal in his ministery David said Thou art my God and I will praise thee thou art my God and I will exalt thee Presumption provokes and contemnes God what is the Almighty that we should serve him c. 5. True assurance singularly supports and comforts the heart in deepest tribulations As is remarkably evident in Iob and Paul Carnall confidence in such cases is a miserable Comforter 6. True assurance fils with joy in hope of glory after tribulation hath done its worst They that have no more then carnall confidence have indeed no hope of another world III. Of the way how to attaine and retaine Assurance Having thus seen the Character of true Assurance next consider we How to compasse and conserve it To this end faithfully follow these and such like directions viz. 1. Be much in selfe-examination frequenâ—… in selfe-Probation that you may finde where your evidence clearly lies Examine youâ—… selves prove your own selves know ye noâ—… that Iesus Christ is in you except ye be reâ—… probates If a mans Title of land be questioned how will he search and examine hiâ—… evidences and also take the best counseâ—… upon them A Merchant that would exactly know his own State he often examineâ—… and casts up his Bookes So should Christians be much in casting up and examininâ—… their spirituall evidences that would obtaiâ—… assurance of their good estate to God 2. Quench not grieve not the Spirit of God by any known corruption but still entertaine him with all holy acceptablenesse for the Spirit of God is therefore given us that we by him might be assured and know the things given us of God and he assures us most convincingly clearly satisfactorily 3. Cherish and improve all your graces for every grace hath an evidence in it but peculiarly your speciall Assuring graces viz. Knowledge Faith and Hope By knowledge we discerne our selves By faith we reallize and appropriate to our selves for present the things as yet not seen and by hope we patiently wait for full enjoyment All tend to assurance 4. Constantly exercise your selves herein to have a conscience void of offence towards God and man in all the parts of well-doing A good conscience and a gracious upright Conversation are singular grounds and helps to Assurance To him that ordereth his conversation aright will I shew the salvation of God And Christ saith 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 my selfe unto him 5. Remember former experiences of Assurance the dayes of old the years of Gods right hand these will support and perswade our hearts against doubtings Gods 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 foure viz. 1. The Infancy of grace Infants in nature live move grow c. long before they actually know it So Babes in grace have not their spirituall senses exercised to discerne their condition Labour to be men in growth both in grace and knowledge 2. The spirituall slumber or sleep of security In naturall sleep our senses are so tied up that we discerne not our naturall or civill State In the spirituall slumber of security our assurance is suspended our evidences sleep with us as in the Church in her spirituall security Awake thy selfe out of security 3. The spiritual Swoon of Desertions In a Swoon when our spirits and sense faile us we discerne not our naturall life In spirituall Desertions when God withdrawes the light of his countenance and sweet presence we discerne not our spirituall 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 c. it is not comfortably sensible of its corporall condition no more is the soule in deep Temptations Afflictions especially Relapses apprehensive of its good spiritual condition As in David upon his fal Therefore wrastle 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 that beleevers might know they have eternall life Let it therefore dwell in you richly in all wisdome 2. The Lords Supper particularly and individually seals up remission of sinnes Communion with Christ and interest in the New Testament Be at the Lords table frequently but still manage it worthily And 3. Prayer not onely spreads open a mans heart to himselfe but pierceth the heavens creeps into the bosome of God and often furnisheth the doubting spirit with Assurance in the very exercise of it Therefore labour to be mighty men in prayer Pray alwayes and faint not How oft do the servants of God begin their prayer doubting and perplexed but conclude assured and perswaded David begins O Lord rebuke me not in ihine anger neither chasten me in thy hot displeasure c. and he ends The Lord hath heard the voice of my weeping The Lord hath heard my supplication By these and such like meanes true Assurance may be obtained by the people of Goâ—… when they want it recovered when they havâ—…
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 openâ—… 〈◊〉 3. They tread him under foot and 4. Count â—…is blood of the Covenantâ—…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 maliciousnesse as this sin is That Patient that is so farre from applying that he hates and abhorres the Remedy that should cure him flings the Physick to the ground curses and reviles the Physician yea and treads him under foot is he ever likely to be cured So in this case spiritually 2. Hence This sin never is never can possibly be repented of So the Apostle tells us For it is impossible for those who were once enlightened if they shall fall away to renew them againe unto repentance Heb. 6. 4 5 6. As if he should say It is impossible for such Apostates to repent Note he saith not It is improbable unlikely or difficult for them to repent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to renew them to repentance To whom is it impossible 1. Impossible to themselves to renew themselves for if carnall men that never thus relapsed cannot renew themselves no more then a blackamore can change his skin and the leopard his spots it being impossible a bad tree should bring forth good fruit how much lesse 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 ministeriall 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 himselfe as some thinke not through any impotency in God but in respect of his infinite justice which cannot chuse but take vengeance of such heynous and malicious offenders And the Apostle gives two great Reasons of the impossibility of such back-sliders Repentance 1. From the atrocity and grievousnesse of the sin committed viz. a sin of extreame malice against Jesus Christ Seeing they crucify to themselves the Son of God afresh and put him to an open shame Which words have been formerly explained p. 112 c. 2. From the just judgement of God inflicted upon them set forth under the metaphor of good and bad ground For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth thornes and briars is rejected and is nigh unto cursing whose end is to be burned Heb. 6. 6 7 8. i. e. As an husbandman that tils manures waters plants bestowes much cost and pains upon ground and after all it brings forth nothing but briars thorns nettles weeds c. 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 thornes and briars of this cursed Apostasie God will give them up to finall impenitency and hardnesse of heart to their own Destruction 3. Hence This sin against the Holy Ghost is unpardonable So Christ tells us The 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 forgivenesse Mark 3. 29. This sin is Unpardonable not as if it were in its own nature beyond Gods pardoning mercy or beyond Christs purging merit both which are infinite but because it is alwayes accompanied with finall impenitency and therefore God will not 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 sins grievousnesse above all other sins in the world What other sin but hath been repented of and upon repentance pardoned This beyond all Manasses sins they were repented of and pardoned beyond all Sauls sins 1 Tim. 1. 13 16. Act. 26. 9 to 12. they were repented of and pardoned beyond their sins that murdered Christ through 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 repented of never pardoned it must needs alwayes be punished with damnation and eternall death and that inavoidably He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. If we sin wilfully after that we have received the knowledge of the Truth there remaineth no more sacrifice for sins But a certain fearefull looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law dyed without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God c Heb. 10. 26 27 28 29. Here 's 1. Judgment fiery indignation and that devouring yea much sorer punishment then death without mercy what can this be but eternall 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. Thinke now sadly of the inevitablnesse of eternall damnation ever attending upon this sin and then consider how grievous it must needs be 5. Hence This sin is usually a most intolerable torture to the Conscience This plainly flows froÌ„ 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 concience reflecting upon all this chuse but be unspeakablytortured in this present world with horrour terrour despaire and self-Confusion Which the Apostle calls A certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10. 27. Oh what a torment what a rack what an hell aforehand is this to the Conscience to think that Hell is inevitable and yet intolerable the furious horrour hereof made
good can depart from the Church Wind blowes not away the wheat nor doth the tempest subvert the well-rooted Tree vaine chaffe is blown away with the winde invalid trees are torne up with the whirlewinde These John the Apostle execrates and smites saying They went out of us c. Hence heresies have often been and are whilest a perverse minde hath not peace whilest a discording perfidiousnesse holds not Unity CHAP. IV. Evidences or Signes of being in Light not in Darknesse in Life not in Death I. ACtuall interest in and enjoyment of Iesus Christ is an Evidence we are partakers of supernaturall and eternall life This is the Record that God hath given to us eternall life and this life is in his Sonne He that hath the Sonne hath life and he that hath not the Sonne hath not life 1 John 5. 11 12. Life is the sweetnesse of enjoyments Eternall life the best of lives that creatures can possesse Of this eternall life here are laid down 1. The Primary Fountaine of it viz. God and his free grace 2. The Mediatory Receptacle or Treasury wherein God hath seated this eternall life for us viz His Son 3. The way of conveyance of this life from Christ to us viz. By having the Sonne They have Christ that believe in him Joh. 1. 12 13. They have him not that believe not in him So they that beleeve in Christ have Christ They that have Christ and actuall interest in him have eternall life from him yea and saving light in him For 1. Christ is light John 1. 4 9. light of the world John 8. 12. Christ also is light John 5. 26. and 11. 25. and 14. 6. The Prince of life Acts 3. 15. 2. Men in their naturall Christlesse condition are dark yea darknesse itselfe Acts 26. 18. Eph. 5. 8. yea dead in sinne Eph. 2. 1. Consequently from both these they that have the Sonne which is light and life must needs have light and life Now they have the Sonne that believe in him Signes of true believing in Christ see in Chap. II. Evidence II. p. 23 to 29. Evidences of having the Sonne that we may come more closely to the expression here in the Text. Having the Sonne implies 1. A true inward Covenant-right Claim or Title to him by spirituall union to him Covenant and promises tender Christ and that upon conditions Evangelicall Ioh. 3. 16. Luk. 9. 23. Faith receives Christ tendred upon his own termes Iohn 1. 12. As Saul converted for Christ denyed himselfe and all things Phil. 3. 7 8. Took up his Crosse daily 2 Cor. 11. 23 to the end and followed Christ 1 Cor. 11. 1. Now Christ being thus received Christ and the Soule are thus united Faith eates Christ and assimilates the beleever into his nature Faith unites to Christ so that he who is joyned to the Lord is one Spirit 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ and spirituall union to Christ 2. Hence an happy spirituall fruition or enjoyment of him by holy Commnnion with him in his Person Offices and Benefits in himselfe and all his As Cant. 2. 16. Iohn 20. 28. 2 Pet. 1. 3 4. 2 Cor. 1. 20. Rom. 8. 32. 1 Cor. 3. 20 21. Among other blessings communicated from Christ life is one Christ lives in us by faith Gal. 2. 20. Further they that have Christ have these things in and with Christ 1. They have the Spirit of Christ 1 John 4. 13. Rom. 8. 9. 2. They are become New Creatures old things are past away all things become new 2 Cor. 5. 17. 3. They have cencified the flesh with the affections and lusts Gal. 5. 24. 4. They walke not afâ—…r the flesh but after the Spirit Rom. 8. 1 2. 5. They are most obedient to Christ and his Commands Heb. 5. 9. How can he say that he hath Christ that he believes in Christ saith Cyprian that doth not what Christ commanded to be done or how shall he come to the reward of faith that keeps not the faith of the Command 3. Finally A sweet conformity to him in his Son-ship They that have the Son are consorme to the image of his Sonne that he may be the first-borne among many brethren Rom. 8. 29. Conformity to Christ is either 1. In his gracious image viz. in righteousnesse and true holinesse Eph. 4. 24. 2. In his glorious image viz. when we shall be like him in glory Phil. 3. 20. 1 John 3. 2 3. 3 In his afflicted image viz. when we suffer with him and for him Rom. 8. 17. Iohn 15. 18 to 22. and when we suffer for righteousnesse with Patience Meeknesse c. as he suffered 1 Pet. 2. 21. to the end Are we thus conforme indeed to the Son then we have the Son Jesus Christ and live by him II. Loving and not hating of our brother is another Sign we are in light not in darknesse in life not in death He that saith he is in the light and hateth his brother is in darknesse even until now He that loveth his brother abideth in the light and there is no occasion of stumbling in him but he that hateth his brother is in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes 1 John 2 9 10 11. And elsewhere We know that we have passed from death to life because we love the brethren He that loveth not his brother abideth in death Whosoever hateth his brother is a murderer And you know that no murderer hath eternall life ahiding in him 1 John 3. 14 15. In these passages the love of the brethren is made a most cleare Note of out abiding in the lighe viz. spirituall or true illumination and grace and that we have already passed from death in sinne to life supernaturall in Christ We know that we have passed c. And contrariwise the not loving or hating our brother an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death Make sure of true brotherly love you are in true light and life indeed Signes of true love of the brethren See Chap. 2. Signe VII p. 168 to p. 173. and Chap. 8. throughout CHAP. V. Evidences or Signes of our true knowledg of God and of Jesus Christ The knowledge of whom is life eternall John 17. 3. I. FIrst The reall and sincere keeping of Gods Commandements evidenceth that we know God and Jesus Christ aright Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him 1 Ioh. 43 4. This note is laid down 1. Affirmatively and 2. Negatively He that keeps his Commandements knows him yea knows that be knows him He that keeps not hiâ—… Commandements knowes him not yea he lies if be saith he knows him David concluded He had more knowledge then his enemies then the Ancients then his Teachers and all
4. 21. Signes of true brotherly love See in Cap. II. p. 168 to 173. and Chap. 8. throughout CHAP. VI. Evidences or Signes of our true love to God and to Jesus Christ. I. FIrst Our true love to God flowes from Gods love to us Love breeds love as naturally as light breeds light and fire breeds fire We love him because he first loved us 1 John 4. 19. All equity saith Bernard dictates that the beloved should love the lover Had not God first loved us we should never have loved him being naturally God-haters Rom. 1. 30. and 8. 7. But when once God pleaseth to shed abroad his love in our hearts Rom. 5. 5. giving us some sense or taste of his love to us viz. of his Electing love Rom. 9. 13. Col. 3. 12 of his Redeeming love Gal. 2. 20. Rev. 1. 5. of his Regenerating love Tit. 3. 4 5 6. of his Adopting love 1 John 3. 1 2. c. How can we chuse but love him againe and love him much Luk. 7. 47. I desire to love thee said Bernard and love to desire thee O amiable Lord most worthy to be beloved And thus I runne to apprehend that wherein I am apprehended viz. That I may perfectly love thee at last who hast loved us first But how or wherein did God love us first he expresseth thus saying Whatsoover he did whatsoever he spake on earth to reproaches spittings buffetings Crosse and the grave was nothing but Gods language to us in his Son by his love provoking and stirring up our love Wouldest thou know now whether thou lovest God Search diligently whether God loves thee in Christ what application hath he made of his love to thee what true effect dost thou find of the special love of God or Christ upon thee Signes of Gods speciall love of Christs peculiar love actually applyed to us 1. Is this love of God shed abroad in thine heart by the holy Ghost that thou hast an inward cordiall experimentall taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Tit. 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbred among the Sonnes of God 1 Ioh. 3. 1 2. 4. Hath this love of God sanctifyed thee and made thee holy Col. 3. 12. 5. Hath this love of God brought thee to live the life of faith yea rather to have Christ living in thee Gal. 2. 20. 6. Doth this love of God and Christ sweetly overpower constraine and even compell thee to be chearefully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. II. Secondly The rejecting or casting out of base sinfull servile feare evidenceth our true love to God and Jesus Christ. There is no feare in love but perfect love casteth out feare because feare hath torment He that feareth is not made perfect in love 1 Joh. 4. 18 19. Quest. But what fear is it now which is thus inconsistent with love which love casts out Answ. Feare may be considered either 1. Objectively as it is the object feared so it denotes 1. God Psal. 76. 11. called the Feare of Isaac either because Isaac yielded feare to God or because God struck Isaac with feare when he would have blessed E sau Gen. 31. 42 53. 2. Gods Word The rule of feare Psal. 19. 9. True love casts out neither of these but keeps and cherisheth them in the soul. 2. Subjectively As feare is subjected in us Thus feare denotes 1. The naturall affection or Passion of feare Arising upon some apprehension of some evill as imminent and hardly to be avoided This feare is in it selfe neither morally good nor bad but as sanctified or mixed with diffidence c. Meer humane feare was in Christ yet without sinne Heb. 5. 7. Love casts not out this feare for that were to put off humane nature 2. Feare the sanctified affection whereby the Saints are afraid to offend God their heavenly Father for his mercy goodnesse c. through the love and reverence they beare to him for his eminency and to true piety Psal. 130. 4. and this feare springs from love 3. A sinfull servile slavish feare whereby we inordinately slavishly feare either God Rom. 8. 15. as the Samaritans for his Lyons 2 King 17. 25 32 33 34. or the creature Matth. 10. 28. This is the feare that love casts out Love hath boldnesse and confidence in it feare is full of diffidence and cowardlinesse Hath thy love to God cast out this base feare that 's love indeed Signes that Hagar is ejected that slavish feare is cast out 1. The Spirit of adoption Son-like Spirit removing base fear Rom. 8. 15. 2. The Spirit of supplication crying with filial boldness and confidence Abba Father Rom. 8. 15. Gal. 4 6. 3. The soules pacification by justifying faith This allayes tumultuous feares That diffusion of the love of God in the heart and quieting of conscience by faith are companions are twins in the same soul Rom. 5. 1 5. 4 True awfull religious feare of God swallowing up base fears of the Creature Mat. 10. 28. Isa. 8. 12 13. 5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause against sharpest sufferings and persecutions Cant. 8. 6 7. Acts 20. 23 24 and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ that they have not feared to owne and confesse Christ in worst of times nor feared to go with Christ both into prisons and to death Who will flee persecution said Tertullian but he that feares who feares but he that doth not love And elsewhere He that feares to suffer cannot be his that suffered but he that feares not to suffer he is perfect in Gods love III. Thirdly Not loving the world nor the things that are in the world excessively inordinately discovers the love of God planted in our hearts Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him viz. neither Passively He is not beloved of the Father nor Actively He loves not the Father 1 Iohn 2. 15 16. For 1. God and the world are two such contrary Masters and each of them are so able to take up the whole man that they cannot be intensively loved both at once but the love of the one will prove the hatred of the other Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself in our hearts and affections Excellently Bernard The Spirit of Christ hates the lover of the world flies from him whom he knowes to love any thing besides him He will be so loved as nothing should be loved besides him He will be perfectly loved that will be alone loved He will have
the truth and shall assure our hearts before him 1 John 3. 16 17 18 19. Formall verball complementall love to the brethren is vaine Iam. 2. 15 16. yea abominable hypocrisie Christ loved us really when he so loved us as to die for us and Christs real love to us instructs us to like reality in our love to one another Here are three real demonstrations of our true brotherly love mentioned 1. Communicating to the brethrens necessities 2. Laying down our lives for them 3. Approving our hearts sincerely to God in both In the first as Augustine notes we have the Inchoation In the second the Perfection In the third the Probation of our love to the brethren Examine now thine heart Doest thou with this reality love the brethren 1. Doest thou communicate to the Saints necessities they are in wants straits plunges prisons sicknesses dangers death thou hast this worlds good wherewith thou mightest relieve them are the bowels of thy compassion now shut against them or open to them If shut how dwels either the true love of God or of thy brother in thine heart what thou withholdest from or impartest to Christs members Christ takes as done to himselfe Matth. 25. 35. to the end If thou wilt not do any thing for thy brothers sake â—…et do it as Cyprian urgeth it for Christs sake give Christ earthly garments that thou mayest receive heavenly give Christ temporal meat and drink that with Abraham Isaac and Jacob thou mayest be admitted to the eternall banquet 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 pâ—…rt with this worlds good for his brother This said Augustine is the Perfection of love and greater then this cannot be found Greater love then this hath no â—…an then that a man lay down his life for his friend said Christ Iohn 15. 13. Rom. 5. 7. and yet we ought to lay down our lives for the brethren 1 John 3. 16. Quest. But in what cases may we hazzard or lay down our lives for the brethren Resolut To comprehend all such cases is difficult Some seem obvious 1. A man may warrantably adventure his life if need require for a multitude of brethren a Church that they may be preserved from destruction or edified to salvation Exod. 32. 31 32. Rom. 9. 1 2 3. Phil. 2. 17 18. 2. A private Christian may adventure his life for preservation of Publâ—…ck Persons Church Officers Ministers of the Gospel of great and necessary use to the Church of God Thus Priscilla and Aquila for Pauls sake even laid down their necks viz. hazzarded their lives to the uttermost and thereby did great service to all the Churches of the Gentiles Rom. 16. 3 4. 3. One publick Officer may hazzard his life for another of more important concernment in the Church As Epaphroditus a Pastor of the Philippians for Paul an Apostle Phil. 2. 30. 4. One private Christian may hazzard his life for the Spiritual and eternal good of another as Augustine hath observed for defence of his innocency righteousness for encouragement and confirmation of his faith and graces c. This as Tertullian notes is not so much to hazzard life for the brethren for themselves as for the brethren for Christ. III. Finally Canst thou in all this love in giving to or dying for thy brethren approve thy heart sincerely unto God that thou doest or endurest thus for them from entire love to them and not from vaine glory or ostentation As Augustine cautions Possibly a man may give much yea give his body to death and yet want love 1 Cor. 13. but canst thou appeale to the heart-searching God and say Lord thou knowest I truly love thee and all thine for thee and therefore I do or endure this for thee or them Oh! if thus thou canst assure thy heart before him then hast thou confidence towards God 1 John 3. 18 19 20 21. An Alphabetical Table of the principall matters contained in this Book A ADamites Their errour about sinne in the Regenerate p. 34. Adoption An evidence of Gods love to us Five Signes of Adoption or Son-ship p. 7 8. Nine further Signes of adoption See Regeneration Anointing of the Spirit Eight Signes 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 Tryall of it Way of attaining it and Inducements to it Sâ—…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 Bonners crueltie to the Martyrs p. 160. Bosome-sin Regenerate persons allow not themselves any bosome beloved sin as unregenerate do p. 52 53. Brotherly love See Love C Carpocratians Their errour about sin in the regenerate p. 34. Cathari Their errour about sin in the regenerate p. 33. Christ. Believing that Jesus is Christ See Faith Christ. Having Christ is a signe of spirituall life p. 188 c. Seven Signes that we have Christ or that Christ is ours p. 189 190 191. See Confession of Christ. Christ. Imitationâ—… Christ or walking as Christ walked a Signe of Communion with God p. 225. Christs actions of foure sorts p. 225. How Christ walked in eight particulars p. 226 227. Commandements â—…aving and keeping Christs Commandements p. 209. See Obediâ—…nce Committing of sinne See sin Commuâ—…on with God and Christ. Nine severall Evidences of it largely opened p. 214 to p. 228. 〈◊〉 of Christ. Confesting that Jesus is the Sonne of God is a Sign of our Communion wiâ—…h God p. 218 219. A twofold Confâ—…ssion p. 219. Foure Signes of true Confessing of Christ p. 219 to 221. D Darknesse twofold p. 214. See Light Dâ—…vil How he sinned from the beginning p. 29 30. How Christ destroyed the works of the Devil p. 30. Doctrine Right entertaining Apostolicall Doctrine a signe of true Knowledge p. 197. Seven Signes hereof p. 198 199. Doâ—…ng of sin what p. 46 47 48. See Sin Drawing How the Father drawes the soul to Christ in six particulars p. 25 26. E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it properly signifies p 106 107. Epistle What Iohn wrote the 1 Epistle of Iohn Scope of that Epâ—…stle to promote believers Assuranâ—…e p. 2 3. Eâ—…rour Regenerate persons overcome erroneous hereticall Spirits p. 127 c. How farre regenerate persons may be tainted with error in judgement how fâ—…r noâ—… and three differences betwixt the truly gracious and gracelesse in point of errors p. 129 to 139. F Faith
29 30. He that 's borne of God sinneth not and why p. 29 31 32. In what sense the Regenerate sinne not viz. Not that they are without sinne proved by five Arguments p. 33 to 38. But that They sin not as unâ—…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 reigne of sinne where two Signes of sinne reigning p. 39 40. 3. Not with a full will p. 41 42. 4. Not Presumptuously where five Signes of sinning presumptuously p. 43 to 46. 5. Not habitually Five Signes 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 carnall men do nothing but sinne p. 57 to 60. Not practising of sinne a Signe of Communion with God p. 221. Sonship to God See Regeneration Spirit Eight Signes of the Spirits teaching us p. 183 184. The Spirit given us an evâ—…dence of our Communion with God and Christ p. 214. The Spirit evidences this Communion six wayes p. 215 216. Seven Signes 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 Signes of the spirits teaching p. 182 183. Tread What to tread under foot the Sonne of God p. 114. Truth Not every errour against truth is the sinne against the Holy Ghost p. 86 87. Three differences betwixt the regenerate and carnall mens 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 Signes of abiding in the truth p. 218. V Unregenerate Persons unregenerate can do nothing but sinne 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 knowes not Gods children See Know World Love of the world why inconsistent with the love of God p. 8 9 205 206. Three Signes of inordinate love of the world p. 9 10. Twelve more Signes hereof p. 207 208. World Overcoming the world by faith a Signe 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 frownes of the world by nine most excellent acts p. 151 to 162. 1 Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS a Ps. 144. 15. b Mat. 19. 16 17. c Gen. 17. 1 Mat. 5. 48. d Joh 14. 6. e Jer. 31. 3. 4. f 1 Thos 5. 14 g Ps. 22. 1. and Pâ—… 77. and Ps. 88. h 1 Cor. 2. 12. i Heb. 12. 12. k Ps. 119. 32. l In ipsa epistola satis dulci omnibus quibus sanum est palatum cordis ubi sapiat panis Dei satis memorabili in sancta Ecclesia Dei maxime charitas commendatur Aug. Praefat in 1. Epist. Ioan. m Joh. 13. 23. and 19. 26. and 20. 2. and 21. 7 20. n Mat. 7. 16 17 18. o 1 Tim. 6. 5. p 1 Tim. 1. 6. q 2 Pet. 1. 10. r Isa. 55. 2 s 1 Tim. 6. 12 19. t 1 Pet. 5. 10. u Gal. 5. 22 23. x Col. 2. 2. y Heb. 10. 22. z Heb. 6. 11 18 19. a Psal. 1. 2 c. 144. 15 b Eph. 5. 8. c Luk. 15. 32. d 1 Pet. 2. 10. e Eph. 4. 24 Col. 3. 10. f 2 Pet. 1. 4. g Eph 4. 18 h 2 Cor. 6. 18. i Heb. 2. 11 k 1 Cor. 3. 16 17. 2 Cor. 6. 6 l Rom. 8. 29 30. m John 12. 26. n John 15. 14 15 o 1 John 3. 1 2. Eph. 2. 19 p Rom. 8. 17. Gal. 4. 7 q Psal. 34. 9 10 r Rom. 8. 1 s Rom. 8. 35 c. t Rom. 8. 28 u 1 Tim. 4. 8. 2 â—…et 1. 3. 2 Cor. 1. 20 x 1 Cor. 3. 22 23. Rom. 8. 32 y Psal. 144 15. z Prov. 24 13 a Pro. 23. 5 b Isa. 23. 9 c August Praef. in 1. Ep. Ioan. d Deut. 32 4 Joh. 17. 3 I. e Rom. 4 21. 2. Tim. 1. 12. 2 Cor. 1. 20. II. f Rom. 8. 38. g Eph. 3. 11 h Joh. 14. 21 22 23 i 1 John 3. 2 14 19 24. 1 Joh 5. 13 19. 2. 3 5. k Hâ—…b 4. 16 Eph. 312. l Rom. 4 19 20 21. m Col. 2. 2. n Heb. 6. 11. 18 19. o Heb. 10. 2â—… p Joâ—… 1. 12 q Act. 11. 23 r Job 13. 15 s 2 Cor. 5 17 t 1 Joh. 1. 7. u Rom. 8. 1 x 1 John 3. 14 y Menti nostrae fides nostra conspicua est Aug. Ep. 112. c. 3. Eamfidem tenet certissimâ scientiâ cla matque conscientia z Qui fidei suae sensum in corde habet hic scit Christum Jesum in se esse Ambros. in Ep. 2. ad Corinth cap. 13. ver 5. a Rom. 4. 17 18 19 20 b Hos. 8. 1 2 3 c Prov. 14. 16 d Lâ—…k 18. 11 12 e Rev. 3 17 f Rom. 8. 15 16. compared with Matth. 11. 28. Isa. 61. 1 2. g Eph. 〈◊〉 13. h 1 Cor. 2. 12 i Rom. 7. 9 Rev. 3. 17 k Hos. 12. 7 8 l Matth. 7. 22 23. Luke 18. 9 to 13 Mat. 19. 20. Phil. 3 m Heb. 6. 4 5 n Maâ—… 9. 2 5 6. Luk. 5. 20 23 o Luke 7. 47 48 p Luke 23. 42 43 q Joh. 1. 12 r Acts 15. 9. Rom. 5. 1. Gal. 5 6 s 2 Tim. 1. 12 t Rom. 8. 16. 1 Joh. 3. 19 20 21. 2 Cor. 1. 12. u Prov. 20 27. x 1 Cor. 2. 10 11 12. y 1 Joh. 3. 24. and 4. 13. 1 Cor. 2. 12 a Eph. 1. 13 b Eph. 1. 14 Rom. 8. 23 c Rom. 8. 16 d 1 Cor. 2. 9 10 11 12 14. e 1 John 2. 27. f 1 John 3. 2 3. g See page 175 to 179. h Deut. 29. 18 19. i 1 Pet. 2. 2 3. k Psal. 50. 16 17. l Cant. 2. 6 7 16 17 compared with Cant. 3. 1 to 6. and 5. 2 10 c. 6. 4. m Psa. 51. 8 12. n â—…osh 1. 15. o â—…osh 24. 15. p 2 Cor. 5. 14 15. q Ps. 118. 28. r Job 21. 14 15 s Job 19. 25 c. t 2 Cor. 1. 12 u Rom. 5. 1 2 3 4 5 x Eph. 2. 12 y 2 Cor. 13. 5 z 1 Thes. 5 a Eph. 4. 30 b 1 Cor. 2. 10 11 12 c. c Rom. 8. 16 Eph. 1. 13 14. with 1 Joh. 3. 24 and 4. 13. d Col. 2. 2 e Heb. 10. 22 f Heb. 6. 11 18 19 g Act. 23. 〈◊〉 〈◊〉 24. 16