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
demonstrates Iames 2. 14 to the end Now faiths principal acts are these 1. Cleansing and purifying the heart from all inward filthinesse so as not to approve it or mingle with it Acts 15. 9. 2. Calming and pacifying the conscience as once Christ said to the windes and waves so faith in Christ saith to the troubled and perplexed soul Peace and be still and there is a great calme Rom. 5. 1 2 3. Phil. 4. 7. 3. Acting and working by love with a chearful respect and delightful enlargement to all Gods Commandements Gal. 5. 6. 1 Iohn 5. 3. 7. Finally Faith having attained to this spiritual strength and activity contends after a fuller perfection even after a full assurance Col. 2. 2. Heb. 10 22. Heb. 6. 11 18 19. which full-assurance is obtained by faith's reflecting upon its own acts and seeing it self believe I know whom I have believed 2 Tiâ—… 1. 12. and though every believer reacheth not this full assurance nor any one retaines it at all times yet the nature of faith contends and leads all unto it most genuinely whence Calvin was not afraid to say that full assurance can no more be plucked from faith then heat or light can be severed from the Sun Qu. 2. Whence may it be evinced that whosoever doth thereby thus beleeve is born of God Answ. From many grounds take a few for all 1. This believing thus described is a receiving of Christ and a believing on his Name but every one that receives Christ and believes on his Name is born not of bloods nor of the will of the flesh nor of the will of man but of God Joh. 1. 12 13. What need to be said more punctually 2. This Faith thus described is one of the fruits of the spirit enumerated as contra-distinct from the works of the flesh Gal. 5. 22. Consequently they that have this Faith have the regenerating Spirit in them whence this and the other fruits flow and so are born of God 3. This Faith and beleeving here described is such as whereby the believer pleaseth God Heb. 11. 6. Consider well the former particulars Therefore they that so beleeve are regenerate in the spirit and not in the flesh for they that are in the flesh cannot please God Rom. 8. 8. 4. Finally they that believe in Christ as hath been described shall be saved Mark 16. 16. Joh. 3. 16. Therefore they must needs be borne of God for Except a man be â—…orn againe he cannot enter into the Kingdome â—…f God Joh. 3. 3 5. The not committing of sin is the properâ—…y of such as are truely regenerate He that â—…mitteth sin is of the devil for the devil â—…nneth from the beginning for this purpose the Son of God was manifested that he might destroy the workes of the devil Whosoever is â—…orn of God doth not commit sin for his seed â—…maineth in him and he cannot sin because he 〈◊〉 borne of God 1 Joh. 3. 8 9. This note about â—…ing is for greater cleerenesse and more â—…phaticalnesse laid down Affirmatively â—…d Negatively by that detecting the children of the divil by this the children of God Contraries parallel'd serve to illustrate one â—…nother 1. Affirmatively ver 8. where consider â—…st The Position it selfe He that committeth 〈◊〉 is of the devil i. e. He is the child of the 〈◊〉 and the divel his father as Ioh. 8. 44. and â—…lkes according to the course of this world according to the Prince of the power of the Aire â—…e spirit that now worketh in the children of â—…obedience Eph. 2. 2. For this phrase is 〈◊〉 the divel is here opposed to that is born 〈◊〉 God ver 1 9 2. The confirmation of it by double Argument viz. 1. From the devils â—…ostasie for the devil sinneth from the beginâ—… i. e. The devil sinned from the beginning of the world compare Ioh. 8. 44. wiâ—… Iude 6. He was the very first sinner in thâ—… world and the cause of all other sinners 〈◊〉 the world He drew his Apostate Angeâ—… with him hence probably that phrase the Dâ—… vil and his Angels Mat. 25. 41. He deceiveâ—… our first parents in the Serpent and 〈◊〉 brought sin upon all the world Gen. 3. Anâ—… still he as a roaring Lyon walketh about seeâ—… ing whom he may destroy 1 Pet. 5. 8. Norâ—… it said he sinned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sinneâ—… from the beginning i. e. indefinently anâ—… with one continued act as some weâ—… observe Sin is the devils continuall tradâ—… without cessation or intermission Noâ—… the devil being such a sinner from the begiâ—… ning they that commit sin as meer natuâ—… men do must needs be the children of thâ—… devil This the first Argument 2. From Chrisâ—… office or the end of his first coming into thâ—… world viz. To destroy the workes of the dâ—… vil Sinne is the proper work of the devâ—… Christ destroyed both By the vertue aâ—… sufficiency of his merit for all his elect at oncâ—… Rom. 8. 3. And By the vigour and efficienâ—… of his Spirit Rom. 8. 2 13. for every one 〈◊〉 his elect respectively when effectually calleâ—… So that hence it must needs follow thâ—… those persons in whom the dominion aâ—… power of sin is not subdued by Christ bâ—… they still commit sin they so continuing 〈◊〉 still remain the children of the devil thâ—… present state is damnable 2. Negatively verse 9. where also note 1. The Position it selfe containing the Character of such as are borne of God Whosoever is borne of God doth not commit sin which also may thus be converted Whosoever commits not sin is borne of God 2. The Confirmation of the Position by a double Argument 1. A causâ conservante from the conserving cause in him that keeps him from sinning for his seed remaineth in him By seed here 1. Some understand the â—…raduction of the divine essence to the Saints whom therefore Beza deservedly brands as most ridiculous fanatick persons for this â—…bsurd dream 2. Some understand by seed the Spirit of God by whom we are regenerated and our corruptions and flesh subdued so that we walke not after the flesh but after the Spirit the streame of Interpreters runnes this way 3. Some finally by â—…eed understand the Word and Spirit together the Word effectually applyed and actuated by the operation of the Spirit and this seems fullest For the Scripture compaâ—… the word to seed because it is Gods instrumentall Ordinance for our Regeneration Being borne againe not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. And this Word of God abiding in the heart written there is a most prevalent Antidote against Sinne. Thy Word have I bid in my heart that I might not sinne against thee Psa. 119. 11. So that the regenerate sinnes not because his seed remaineth in him i. e. Gods Wordcast into the heart by the operation of the Spirit making a man to spring
into a new 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
fetched to anoint the Priests And Daniel describes Christs coming to be the proper time for anointing the most Holy Dan. 9. 24. 3. The Receptacle of this unction from Christ in whom it should abide ye have an unction 4. The effect of this unction upon them Teaching them all things viz. All things necessary to salvation If now we have this unction from Christ teaching us all things we are of the people of God Signes that we have the Unction of the Spirit from Christ teaching us all things 1. When this unction the Spirit teacheth us with a Scripturr-knowlede not with Enthusiasmes or orher by-wayes Thus he taughr David Ps. 119. 99 104. Thus Timothy 2 Tim. 3. 14 15. Hence called the Spirit of Truth because he acts upon us by and according to Scripture-Truth Iohn 14. 17. 2. The Spirits teaching is cleare and certaine in necessaries to salvation Prov. 22. 20 21. Ioh. 6. 69. 1 Cor. 2. 15. 3. The Spirits teaching is of a Growing nature The more he instructs us the more we desire to be instructed of him Prov. 1. 5. 15. 14. 18. 15. David though he knew so much yet wonderously thirsted to know more Ps. 119. 27 73 125 144. 4. The Spirits teaching meekens and humbles a mans Spirit Iam. 3. 13. Psal. 25. 9. for it manifests still more and more ignorance and sinne Eph. 5. 13. Carnall knowledge swels puffes up 1 Cor. 8. 1. 5. The Spirits teaching floats not onely in the Head but kindly soaks into the Heart and forcibly works upon the Affections Josh. 23. 14. Psal. 34. 8. stirring up the heart to trust love joy c. in spirituals Ps. 9. 10. 1 Ioh. 4. 8. 1 Pet. 1. 8. 6. The Spirits teaching is Practical Brings not only to knowing but to doing It is very effective alters and changes a man wonderfully and diverts his course from sinne to sanctitie See Ephes. 4. 20 21 22 23 c. 2 Cor. 3. 18. Iob. 28. 28. Psal. 119. 104. Prov. 15. 21. Psal. 111. 10. Iam. 3. 17. Ier. 22. 16. 7. The Spirits teaching makes men come to Christ and believe in him Joh. 6. 44 45. Make it evident thou comest to Christ believest in him thou art taught most effectually Finally The true teaching of Gods Spirit wonderfully strengthens and preserves against temptations and snares Prov. 24. 5. See Prov. 2. 10 11. compared with vers 12. 15 16. Search and consider hath this Teaching Unction thus illuminated and instructed thee doubtlesse thou art of the number of Gods Church taught of God II. The Testimony of an upright Heart or Conscience touching our reall and true love of the Brethren My little children let us not love in word neither in tongue but indeed and in truth And hereby we know that we are of the truth and shall assure our hearts before him For if our heart condemne us God is greater then our heart and knoweth all things Beloved if our heart condemne us not then have we confidence towards God 1 John 3 18 19 20 21. Here are 1. An exhortation to reall and true Brotherly love ver 18. 2. A Demonstration hereby that we are of the Truth viz. Borne of God who is Truth or Having the truth of God in us ver 19 3. The Confirmation of this Evidence By the testimony of our conscience concerning it in the sight of God and shall assure our hearts before him verse 19. This is further strengâ—…hened by arguing from the double act of a well-guided conscience viz. 1 Accusing If conscience condemne us for not loâ—…ing the brethren truly or for any other thing much more will God condemne us ver 20. 2. Excusing If Conscience cleare us we have confidence towards God viz. that we are of the Truth The Testimony of our heart and Conscience for us or against us is most Comforting or corroding How was Iudas tortured with an accusing conscience Matth. 27. 3 4 5. How was Paul in deepest tryalls supported with an excusing conscience 2 Cor. 1. 12. The Heathen could say A cleare conscience is as a wall of Brasse The Proverb saith A good conscience is a continuall feast With this Augustine comforted himselfe against Secundinus the Manichee who aspersed him saying Think thou of Augustine what thou pleasest so conscience only accuse me not in the sight of God Canst thou now in thy conscience oppeale to God about thy love of the brethren as sometimes Peter about his love of Christ Lord thou knowest all things thou art greater then my conscience thou knowest that indeed and in truth I love thy children Hereby thou mayest know that thy selfe art of the truth Signes of true brotherly love see in chap. 2. Sign VII p 168 to 173. III. Finally Perseverance with the faithfull in Christ and in the truth They went out from us but they were not of us for if they had been of us they would no doubt have continued with us But they went out that they might be made manifest that they were not all of us 1 John 2. 19. He speakes of Ebion Cerinthus and such like Anti-Christian Hereticks who apostatizing from Christ and his truth departed from the Church They were once in the Church but never truly of the Church for then they would have persevered Their Apostasy therefore evidenced their Hypocrisie Whereas contrariwise Perseverance is a sure Argument of our Sincerity and that we are indeed anointed with the Spirit of truth The anointing which ye have received of him abideth in you and ye need not that any man teach you But as the same anointing teacheth you of all things and is truth and is no lie And even as it hath taught you ye shall abide in him 1 John 2. 27. In which words as the Apostle testifies that they shall persevere in Christ that are truly taught by the anointing which is truth and no lie So he declares that they were never of the true number of Gods people that through heresie and schisme depart from the Communion of the Church and the Faithfull As Iude intimates These be they who separate themselves sensuall having not the Spirit Jude vers 19. False rotten Professors will thus Apostatize but true sound members will persevere in the truth with the faithful for Reasons formerly alledged Dost thou now backslide and separate through heresie or schisme from communion with the true Church of Christ How canst thou think thy selfe to be of the true number of Gods people Notably Cyprian Whosoever separated from the Church is joyned to an adultorous Church is separated from the promises of the Church Nor shall he come to the rewards of Christ that leaves the Church of Christ. He is an Alien he is profane he is an enemy He cannot have God for his Father that hath not the Church for his Mother If any could escape that was without Noah's Arke then may be escape that is without the Church And afterwards he addes Let no man think that the
lost it and retained when they have goâ—… possession of it IV. Inducements unto Assurance I. Non-Assurance of Gods favour in Christ and of our true state of grace in him is a maâ—… nifold misery and prejudice to the dear childreâ—… of God For 1. This is a bad Signe 1. Sometimes of the defectïvenesse anâ—… weaknesse of grace in such that they are buâ—… babes not grown men in Christ because theiâ—… spirituall senses are not as yet exercised so faâ—… as to discerne the things of God in themâ—… selves and that they want very much oâ—… the Anointing of the Spirit to reveale untâ—… them the things of the Spirit Now Chriâ—… stians should strive to get out of their infaâ—… cy and imbecillity of grace not still remainâ—… ing children and babes in faith and knowâ—… ledge but labouring to become men in Christ growing up unto perfection 2. Sometimes of the strength and prevaiâ—… ing of corruption and temptation when Dâ—… vid had relapsed he lost the joy of Gods salvâ—… tion Great fals aftonish and amaze botâ—… corporall and spirituall senses And it mucâ—… concernes all Christians to wrastle againâ—… entangling temptations and recover theâ—… selves out of Relapses 3. Sometimes of spirituall desertions that the Lord hath in some measure forsaken the soule and withdrawn himselfe as in the case of David Heman Asaph and the Church her selfe Now spirituall desertions are such overwhelming afflictions to the soule that hath once truly tasted of the sweetnesse of Christs presence that the gracious heart is wholly restlesse till it be again re-embraced in the dearest armes of love and favour 2. This is one great cause of Christians dejectednesse and uncomfortablenesse that though they are in a state of grace yet they cannot discerne themselves to be in such a gracious State To be in the true State of grace is the happiest ground of comfort but till there be some apprehension and knowledge of that our State oft-times we have small sense of comfort As Hagar when her bottle of water was spent and her childe ready to die she sate down full of perplexity and yet there was a Well in the place the Well did not comfort her though close by her till the Lord opened her eyes to see it How pensive and sad were the two Disciples going towards Emmaus about Christs death though Christ risen from the dead was in their company and talked with them whilest their eyes were holden that they should not know him How did Mary Magdalene stand weeping by Christs Sepulchre supposing that his dead body was thence stollen away though Christ revived and risen stood close by her and why Christ was present but she did not know him So if we be close by the Well of grace if Christ be present with us yea in us if yet we know it not we are still in our discomforts our teares and sorrows are still flowing David was told by the Prophet The Lord hath put away thy sinne but because David had not the sense and apprehension hereof he wanted the joy of Gods salvation and groaned still under his broken bones a good while after II. God hath often charged his people to contend after the security and assurance of their Spirituall State Give diligence to make your calling and election sure Examine your selves whether you be in the faith c. Let us draw neere with a true heart in full assurance of faith We desire that every one of you do shew the same diligence to the full assurance of hope unto the end III. It is Possible that such as are in a state of grace may if the fault be not their own come to know and be assured they are in such a state For 1. Many Scriptures intimate this 2. The Nature of saving Knowledge Faith and Hope tend to this 3. Many Gracious persons have sometimes attained to this though at other times not without their doubtings and infirmities As Iob David Hezekiah Thomas Peter Paul the Church her selfe Finally Assurance of our gracious state is richly worth all earnest endeavours after it They that once attaine to it as hereafter is manifested finde a Jewell of great price and no stranger shall intermeddle with their joy The Summary Contents of the severall Chapters in this Book CHAP. I. Evidences of Gods love to us 1. CHrists being sent to die for us that we might live by him 1 Joh. 3. 16. and 4. 9 10. page 5. 2. Adoption 1 Ioh. 3. 1. p. 7. 3. Our not loving the world c. inordinately 1 Ioh 3. 15 16 17. p. 8. 4. Our true love to God 1 Ioh. 4. 19. p. 10. CHAP. II. Evidences of our Regeneration Adoption Sonship 1. That the world knoweth us not 1 Ioh. 3. 1. p. 21. 2. True believing that Jesus is the Christ 1 John 5. 1. p. 23. 3. Not committing or practising of sinne 1 Iohn 3. 8 9. p. 29. 4. Overcoming erroneous hereticall spirits and their seducements 1 Iohn 4 1 4. p. 127. 5. Overcoming the world by faith 1 Iohn 5. 4 5. p. 142. 6. Doing or practising of righteousnesse 1 Iohn 2. 29. and 3. 10. p. 162. 7. True love of the Brethren 1 Iohn 3. 10. and 4. 7. and 3. 14. p. 168. 8. Hope and assured apprehension in some measure that we shall be conforme â—…o God and Christ in his glorious appearing 2 Iohn 3. 2. p. 173. 9. In hope of glory purifying our selves as he is pure 1 Iohn 3 2 3. p. 173. CHAP. III. Evidences that we are of the truth and of the number of Gods people 1. Having an Unction from the Holy One teaching us all â—…hings 1 Iohn 2. 19 20 27. p. 180. 2. The Testimony of our heart touching our true love of the â—…rethren 1 Iohn 3. 18 19 20 21. p. 183. 3. Perseverance with the faithfull in Christ and in the truth 〈◊〉 Ioh. 2. 19. CHAP. IV. V. Evidences of being in light not in darknesse in life not in death 1 Actuall interest in and enjoyment of Jesus Christ 1 Iohn 〈◊〉 11 12. p. 188. 2. Loving and not hating of our brother 1 Ioh. 2. 9 10 11. and 〈◊〉 14 15. p. 191. CHAP. V. Evidences of our true knowledge of God and of Iesus Christ. 1. Real and sincere keeping of Gods Commandements 1 Iohn 〈◊〉 3 4. p. 193. 2. Not sinning 1 Ioh. 3. 6. p. 197. 3. A right entertaining and hearkening to the true Apostolical â—…octrine 1 Ioh. 4. 5 6. p. 197. 4. Brotherly love 1 Ioh. 4. 7 8. p. 199. CHAP. VI. Evidences of our true love to God and to Iesus Christ. 1. When our love to God flows from Gods love to us 1 Iohn 〈◊〉 19. p. 200. 2. Casting out of base servile fear 1 Iohn 4. 18 19. p. 202. 3. Not loving the world c. excessively 1 Ioh. 2. 15. 16. p. â—…05 4. Keeping Gods Commandements and that
what part we have in the Sonnes redeeming love would we discover our share in the Sonnes redeeming love then let us accurately search what right and property we have in the Spirits sanctifying love when we spiritually live from the Father through the Sonne by the Spirit then God gives us a taste of his love experimentally Excellently Salvian that eminent Presbyter of the Massilian Church who flourished in the fifth Century discourseth of this love of God to us This is that which I said before that God loves us more then a Father his Sonne Verily the thing is evident that God loves us above the affection of sonnes who for our sakes hath not spared his Sonne And what adde I further and this a just Son and this an only begotten Sonne and this Son God And what can be said more and this for us that is for evill ones for most wicked ones for unrighteous ones Who can estimate this love of God towards us but that the justice of God is such that no unjust thing can be incident unto him For so far as humane reason may judge any man had done an unjust thing if for the worst servants he should haveput to death a good Sonne So that in this the piety of God is more inestimable and in this the vertue of God is more admirable that so the greatnesse of his justice cannot by man be understood inasmuch as to the apprehension of humane imbecillity the greatnesse of his justice seemes almost to have a shew of in justice So he Adoption That we should be reckoned among the children of God may be a second Signe of Gods love to us Behold what manner of love the Father hath bestowed upon us that we should be called the Sonnes of God! 1 Joh. 3. 1. Well said the Apostle Behold what manner of love for here is not only love but love to admiration That we without strength Rom 5. 6. we lost creatures Luk. 15. last we sinners Rom. 5. 8. we in the bond of iniquity Act. 8. 13. we dead in trespasses and sins Eph. 2. 1. we enemies to God by wicked works Col. 1. 21. we children of wrath even as others Eph. 2. 3 c. That we should be thus advanced in heavenly places in Christ and accounted not only servants which is much Ioh. 12. 26. not only friends which is more Ioh. 15. 15. but also sonnes and consequently heires and co-heires with Christ which is most of all Rom. 8. 16 17. Gal. 4. 4 5 6. Let men behold let Angels behold let both adore and admire what manner of love is this love Shew thy sonneship this Son-ship demonstrates infallibly Gods love unto thee God takes none into this nearest relation but whom he first took into his dearest affection If thou art a Sonne of God then 1. Thou art born againe of the Spirit of God Iohn 1. 12 13. and 3. 3 5. 2. Thou hast received Jesus Christ by believing on his Name Ioh. 1. 12. 3. God hath instilled into thee a Son-like Spirit of prayer Rom. 8. 15 26 4. Thou art conforme to Christ the first-borne among many brethren Rom 8. 29 5. Thou art acted led and guided by the Spirit of God Rom. 8. 14. Our not loving the world not the things that are in the world inordinately may be a third Signe of Gods love to us Love not the world nor the things that are in the world for if any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world and the world passeth away and the lust thereof but he that doth the will of God abideth for ever 1. Ioh. 3. 15 16 17. The love of the Father is in him neither Actively nor Passively who immediately loves the world Not Actively he loves not the Father not passively he is not beloved of the Father for who can be beloved of the Father and not reciprocally love the Father again 1 Iohn 4. 19. and who can entertaine the true love of the Father in the heart but withall he must banish the excessive love of the world out of the heart For 1. The love of the Father and the love of the world are sorepugnant and inconsistent one with another Iam. 44. Matth. 6. 24. 2. The love of the Father and of the world do each of them so forcibly exhaust and draw out the whole heart that it is impossible that these two loves should at one and the same time in intense degrees dwell in one and the same heart As Cyprian well observed The love of God and the world cannot cohabit in one heart together as the same eye cannot at once look up to heaven and down to the earth together But who do inordinately love the world and things in the world Answ. 1. They who are wont inordinately to desire and seek it when they want it 1 Tim. 6. 9 10. Matth. 6. 31 32 33. 2 Pet. 2. 1 2 3. 2. Kings 5. 20 22. 1 Kings 21. 4. 9 10 16. 2. They who are wont inordinately and immoderately to set their hearts upon it and abuse it whilest they have it Ps. 62. 10. 1 Tim. 6. 17. Luk. 12. 16 to 22. Mat. 19. 21 22 23 24. Iam. 5. 1 to 7. 34. 1. They who are wont excessively to grieve and perplex themselves when they lose it as Achitophel who when he lost this worlds honours went discontentedly and hanged himselfe 2 Sam 17. 23. Our love to God which is a sweet effect a resulting ray a reflexive beame of Gods love to us may be a fourth Signe of Gods love to us We love him because he first loved us 1 Joh. 4. 19. When God begins to us in this sweet cup of love we cannot chuse but pledge him but should not he love us first and we also have some apprehension of that his love we should never love him at all For as Bernard saith Men render not love to God loving them till the spirit of faith reveales to them Gods eternall purpose about their future salvation As light breeds light fire fire so Gods love to us begets love to God in us But how or wherein hath God loved us first Answ. God the Father Son and holy-Ghost hath eternally loved us in electing us Col. 1. 12. 1 Pet. 1. 2. Eph. 1. 3 4 5 6 7. In a more peculiar sort God the Fathers love first shined forth towards us in giving Jesus Christ his own only Son that Sonne of his love Col. 1. 13. for us Tit. 3. 4 5 6. Iohn 3. 16. Hath God so loved us as not to spare his â—…wne Sonne as hath before been evidenâ—…ed how can this chuse but kindle in us reâ—…iprocall flames of love again to God and â—…ake us delight in his love They more I â—…rink saith Bernard of the love of God
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
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
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
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
Indifferent as things left at liberty Rom. 14. 2 3. For matter they practise Righteousnesse who practise things Good or Indifferent But they practise unrighteousnesse who practise things Evil. Ye are of your father the Devill and the works of your father you will do Joh. 8. 44. II. Who do that which is materially righteous from a right Ground and Principle Such as are mens Principles within such are their Practices without Mat. 12. 33 34. Iehu did for matter that which God required but not from a right ground 2 King 10. 30 31. The right ground and principle from which all holy and righteous acts should flow is threefold viz. 1. A pure heart 2. A good Conscience And 3. Faith unfeigned 1 Tim. 1. 5. 1. A pure heart viz. not absolutely and compleatly purified from all sinne which in this life is impossible 1 Ioh. 1. 8. Thus Who can say he hath made his heart clean Prov. 20. 9. But comparatively and respectively purified So purified as no carnal mans heart in the world is purified 1. Purified by the blood of Christ sprinkled upon the heart by way of Iustification Zech. 13. 1. Psal. 51. 7. Act. 15. 9. 2. Purified by the Spirit of Christ his gracious habits as principles of purity being infused This is by way of Sanctification 1 Cor. 6. 11. So faith is a principle of purity Act. 15. 9. He that hath such a pure heart mingles not with sin but works it out and seperates from it as honey works out the waxe wine the lees mettal in the furnace the drosse Such regard not iniquity in their heart Psal. 66. 18. Here 's a right ground of righteous practices Hast thou such a pure heart 2. A good Conscience viz. not metaphysically or naturally good so every mans Conscience is good But spiritually and supernaturally good Conscience is supernaturally â—…ood 1. When it is by Christs blood purged from dead workes to serve the living God Heb. 9. â—…4 2. When it is habitually exercised to inoffensivenesse to God man Act. 24. 16. compared with Act 23. 1. 3. When Conscience endeavours to be compleatly universally good In al good conscience Act. 23. 1. 4. When conscience approves it selfe good even in the sight of God Act 23. 1. 1 Pet. 3 21. 5. When upon all this Conscience gives a comfortable testimony of the Hearts simplicity and godly sincerity able to support under greatest distresses and afflictions 2 Cor. 1. 8 9 10 11 12. Actest thou now from such a good Conscience 3. Faith unfeigned without hypocrisie Without faith there 's no pleasing of God Heb. 11. 6. Faith washes all our duties and acts of obedience in the blood of the Lamb and so â—…enders them acceptable to God 〈◊〉 Pet. 2. 5. Faith is then unfeigned 1. When it hath the true nature of Faith in it viz. Assenting to Gods truths revealed 1 Ioh. 5. 10 11 and Applying particularly those Truths assented to Ioh 1. 11 12 Gal. 2. 20. 〈◊〉 When it produceth effects of a living Faith viz. Good works without which fruits whatsoever faith is pretended it is but feigned faith a dead faith Jam. 2. 20 26. Hast thou such a Faith whence all thy righteous actions spring III. Who for form and manner do righteousnesse in such sort as God requires not only doing Bona good things but doing them Bene well God loves as some note to be served with Adverbs rather then with Nouns or Verbs Now Religious and righteous acts are then wel performed when they are done 1. Spiritually and heartily with heart and spirit not with body only This God requires Prov. 23. 26. Ioh. 4. 24. 1 Cor. 6. 20. This the godly perform Rom. 1. 9. Psal. 25. 1. Phil. 3. 20. The carnal meer corporal service God condemns Ezek. 33. 31 32. Mat. 15. 7 8. 2. Sincerely and uprightly as in the sight of God and approving our hearts to him Gen. 17. 1. as David Psal. 18. 22. 66. 18. Paul 2 Cor. 2. ult Peter Joh. 21. 15 16 17. 3. Obedientially because God commands the duty therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. Abraham Heb. 11. 8 17 c. David Psa. 40 8. 119. 143. Paul Rom. 7. 22. 4. Universally fully without reservations and exceptions Hypocrites may do many things as Iehu 2 King 10. 30 31. Herod Mar. 6. 20. But the gracious spirit hath respect to all things required as in David Ps. 119 6. Caleb Num. 14. 24. Zechary and Elizabeth Luk. 1. 6. 5. Constantly Perseverance in well-doing crowns well-doing true zeal like the fire in the sanctuary never goes out See Psal. 1. 2 3. Psal. 92. 13 14. 119 20. Hypocrisie lasts not like paint or varnish it will wash off Job 27. 10 Mat. 13. 20 21. 1 Joh. 2. 19. Dost thou practise Righteousnesse now Spiritually Sincerely Obedientially Universally Constantly IV. Finally Who practise Righteousnesse for right ends viz. Gods glory primarily 1 Cor 10. 31. Their own and others spirituall or eternall good secondarily Mat. 5. 16. 1 Pet. 4. 2 3 4. Rom. 2. 7. Low base ends spoile the highest undertakings as in Iehu 2 Kings 10. Pharisees Mat. 6. 2 5 16. K. Saul 1 Sam. 15. 30. VII True love of the Brethren may be a 7th Signe or Evidence of our Regeneration In this the children of God are manifest and the children of the Devil whosoever doth not righteousuesse is not of God neither he that loveth not his Brother 1 Joh. 3. 7. Again he saith Beloved let us love one another for love is of God and every one that loveth is born of God 1 Joh. 4. 7. And further he addeth We know that we have passed from death unto life because we love the Brethren He that loveth not his Brother abideth in death 1 Joh. 3. 14. This Evieence of Brotherly love will be more judiciously and comfortably improved if we consider 1. The generall clearnesse of it 2. What Brethren are here intended 3. Some under-notes or discoveries of this Brotherly love I. The generall clearnesse of this Evidence Experience tels us that usually the weakest and most timerous Christians who can find small or no comfort in other Evidences of their gracious state yet can discerne some glimmerings here in their love of the brethren And this one discovery hath supported many because they evidently and experimentally feel in their own hearts that they cordially love the Brethren He that loves his brother said Augustine better knowes his love wherewith he loves then his brother whom he loves II. What Brethren are here intended Answ. There are 1. Brethren by Nation Act. 7. 23 25. Rom. 9. 3. 2. Brethren by nature descended of the same naturall parents or parent Mat. 1. 2. 3. Brethren by office 2 Pet. 3. 15. 2 Cor. 1. 1. Col. 1. 1. Philem. 1. 4. Brethren by grace and supernaturall Regeneration Philem. 16. Here understand Brethren in the last sense for Brethren by grace 1. Partly inasmuch as
God God dwelleth in him and he in God John 4. 15. Doubt But how can this be devils confessed Christ to be the Son of God Mark 1. 24. Luke 4 34 41. yea hypocrites may confesse Christ Matth. 7. 22 23. yet neither hypocrites nor devils have nor can have communion with God Answ. There 's a double confessing that Jesus is the Son of God viz. 1. Dogmaticall arising meerly from the Assenting act of faith that believes the truth of Gods Record or revealed Word touching Jesus Christ that Scripture is true and that Jesus is the Sonne of God the true Messiah promised in the Scripture Thus Devils and Hypocrites may confesse Christ formally dogmatically in words Tit. 1. 16. and in opinion they know him Luke 4. 41. But this Assenting knowing or confessing of Christ may be without all Communion with God and Christ. 2. Fiducial arising not onely from the Assenting but also from the Applying act of faith Confessing Christ with confidence and trust in him for salvation thus hypocrites and devils cannot confesse him This is here meant He that fiducially thus confesseth Jesus Christ 1. He assents to the truth of all Gods Record touching Christ 1 John 5. 10 11. 2. He applies Christ to himself rests and lives upon him according to that Record John 1. 11 12. Gal. 2. 20. Peter as was formerly noted out of Augustine confessed Christ that be might embrace him the devils confessed him that he might depart from them It is one thing to confesse Christ to retaine him another to repell him Notes of true Applying faith See in Chap. 2. Sign 2. p. 25 c. 3. He confesseth Christ thus applied not only verbally in words but really in deeds also Tit. 1. 16. Matth. 7. 21. observeth his Commandements This is saith Cyprian to be a true Confessor of the Lord this is to be a Martyr of Christ to keep the solid firmnesse of his truth inviolate in all things not to be a Martyr for the Lord and endeavour to destroy the Precepts of the Lord. 4. He confesseth Christ even unto sufferings and unto death Acts 20. 23 24. 21. 13. Revel 2. 13. In this regard Cyprian applauds the courage and constancy of the Saints and Confessors of Christ in his time That among the various and exquisite torments of the secular power the body being tortured tormented and butchered yet they confessed Christ with a free though a departing spirit IV. Fourthly Not doing or practising of sin is a signe of Communion with God Whosoever abideth in him there 's Communion with God sinneth not whosoever sinneth hath not seen him neither known him He that committeth sin is of the devill for the devil sinneth from the beginning 1 John 3. 6 8. Consider now whether thou art a Practioner in sin Signes of doing or practising of sinne as also what a vast difference there is betwixt the sinning of the regenerate and the unregenerate See in Chap. II. Sign III. p. â—…9 to 60. V. Fifthly Unfeigned lobe to God and dwelling therein discovers to us our true Communion with God And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 1 John 4. 16. God is love what more precious He that dwells in love dwelleth in God what more gracious and God in him what more glorious Love to God is a Signe not only of Gods cohabitation with us but of his and our mutual inhabitation in one another There 's Communion Habitual dwelling in the love of God must needs be an indication of our Communion with God For 1. Our true love to God denotes a Reciprocation of mutual affections betwixt God and us For we love him because he first loved us 1 Joh. 4. 19. 2. Our true love to God implies consequently a Reciprocation of the genuine fruits and effects of love mutually God loves us and redeems calls adopts sanctifies justifies glorifies us we love God and trust in him fear him obey him c. both these import spiritual communion with God Admirably speaks Bernard of this love and this communion Love makes thee the house of the Lord and the Lord thine house Love is an happy artificer which can make such an house for its Maker This house consists not of lime and brick nor stone nor wood nor gold nor silver nor precious stone It surpasseth all gold and silver Honey is but wormwood to its sweetnesse In this house the blinde have sight the lame walke the crooked are made straight the infirme have health the dead have Resurrection and all enterers happinesse But how may we know that we truly dwell in Gods love Answ. By these ensuing Signes viz. 1. When we love God with an intensive love viz. with all that is within us Luk. 10. 27. 2. When we love God with a predominant love that supereminently overcomes our love to all other objects besides God Psal. 97. 10. Matth. 10. 37. compared with Luke 14. 26. Rev. 12. 11. 3. When we love him obedientially so as willingly to do any thing at his Command Iohn 14. 15 21 23. 1 Iohn 5. 3. 2 Cor. 5. 14. 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his glory Cant. 8. 6 7. Acts 20. 23 24. 21. 13. 5. When we love him continually in incorruption as the Original signifies Eph. 6. 24. when our love is like heart of Oak or Cedar will not worm eat rot or putrefie but constantly persevere incorruptible VI. Sixthly Walking in light and not in darknesse evidenceth our Communion with God God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darknesse we lie and do not tâ—…e truth But if we walk in the light as he is in the light we have fellowship one with another viz. God with us and we with God And the blood of Iesus Christ his Son cleanseth ne from all sin 1 John 1. 5 6 7. There 's 1. A darknesse of grosse ignorance and error Eph. 4. 18. 2. A darknesse of sinfulnesse or sinful misery Eph. 5. 8. Acts 26. 18. Habitually to walk on in these argues the want of Communion with God who is purest light without all darkness whatsoever In vaine for such to pretend they have Communion with God Signes of walking in light not in darknesse 1. When we are effectually translated from darkness to light This is presupposed for till a man be brought from natural state of darknesse to a supernatural state of light there can be no walking in light Acts 26. 18. Col. 1. 13. Eph. 5. 8. 2. When we cast off the works of darkness and put on the Armour of light Rom. 13. 12 to the end When we bring forth the fruit of light as some Original Greek Copies read it Eph. 5. 9. 3. When
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
we shall further see This presapposes some entertainment of Christian Religion whence they make defection viz. in the forme and profession of it As for them that have embraced it in truth and power they shall never fall Iohn 10. 28. 3. The sin unto derâ—…h There 's a sin unto death and there is a sin not unto death 1 Ioh. 5. 16 17. Why thus called was formerly explained p. 63 64 65. Thus of some of the principall names II. The Nature of this sin and wherein it properly and especially consists comes next to consideration Here lies the Cardo controverâ—…sie the very knot and stresse of the Case Both Ancient and Moderne Writers heâ—…e in manifest much discrepancy land disagreement with one another and among divers of them is â—…o be found small satisfaction in this point Augustine much hesicates about it but at last conceives it to be a Final impenitency Ambrose sometimes intimates it to be a blasphemous denial of the H. Ghost Somtimes interprets it to be an aâ—…pions Heretical and Schismâ—…cal separeâ—… from the Church of Christ. Gregory thinks it is the not beleeving remission of sins Thâ—…s thinks He sins against thâ—… H. Ghost thâ—… not only speaks against the Majesty of God and thâ—… peâ—…son of the Holy Ghost But also that obstinately and maliciously persist in his sins impenitent to the point of death rejecting all the Holy Ghosts provisions for suppression of his sins And he with other of the Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost viz. 1. Despaire 2. Presumption 3. An obstinate Purpose of continuing in sin 4. A firme and fixed Will never to repent 5. An impugning or opposing of the knowne truth and 6. An envying of our Brothers Graces All which they say may be forgiven but that finall obstinacy in sinning Estius is of opinion That the sin against the Holy Ghost generally taken is whatsoever is purposely maliciously and blasphemously committed against God in thought word or deed In midst of all this variety of opinions especially in so difficult a subject as this where shall we pitch I like Agustines item well in this very case Let us begge light for exposition of this matter from the Lord. For more distinct Resolution Consider 1. By way of Remotion or Negation of what it is no 2. By way of position or Affirmation of what it is and both very briefly I. By way of remotion or negation of what it is not The sin against the Holy Ghost strictly and properly taken seemes not to be any of these particular sins following viz. 1. It is not every blasphemous temptation injected and darted by Satan into the thoughts against God Father Son or H. Ghost For 1. The dearest Saints and servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil frequent experience tells us thus much How many gracious soules come to Ministers lamenting the many horrid suggestions of blasphemy cast into their imaginations One of singular experience in soule-distresses saith I have knowne him who did bite in and keep close in his bosome this temptation of blasphemy the space of about 20. yeares All which while the Devill did tyrannize extreamly and keep him almost in continuall terrour He thought there was never man had such vile and prodigious thoughts as he c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe who was so far from sinning against the Holy Ghost that he never sinned at all nor could sin Isai. 53. 9. Heb. 7. 25 26. 2 Cor. 5. 21. viz That he who was the spotlesse Son of God in whom the fulnesse of the Godhead dwelt bodily i. e. personally Col. 2. 9. Who was the Brightnesse of the Fathers glory and the expresse Character of his person Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God Phil. 2. 6. that he should fall downe and worship the Devil in person Matth. 4. 9. Never Christian had nor could have more black and hideous blasphemy cast into his thoughts Yet Christ in the least degree yielded not to this blasphemous suggestion but conquered it that his Members hereby might be more then Conquerours even Triumphers over like temptations through Christ that loves them 3. Blasphemous suggestions injected into our hearts yet not consented to by us but rather trembled at execrated and abhorred are the Devils sins not ours they are our sorrowes our afflictions and miseries but not our sins A pious soule is no more guilty of them saith one then Benjamin of Josephs cup put into his saok Blasphemous thoughts saith Mr. Perkins not consented to by us are not our sins but the Devils Men must not feare those kinde of thoughts overmuch because though indeed they be their crosses yet are they not their personall sins for which they shall incurre the wrath and displeasure of God And saith Mr. Dyke Satan must answer for this himself Hereto subscribe both Ancient Modern Writers 2. It is not every sinning against the Deity or Personality of the Holy Ghost As Augustine observes That the Sadduces denied the Holy Ghost That the Arrians Eunomians and Macedonians contended that the Holy Ghost was a creature not a Creator That the Sabellians called also Patripassians because they held that the Father suffered deny the Trinity assert only the Father that he is sometimes called the Son sometimes the Holy Ghost That the Photinians denying the Trinity say the Father onely is God the Son onely man but deny the Holy Ghost altogether These are hideous blasphemous and damnable heresies but it would be somewhat hard to prove that these are the sin against the Holy Ghost because this sin properly is not so much against the â—…ssence or subsistence of the H. Ghost as against the Ministery and Office of the H. Ghost 3. Not every sin against knowledge is that sin against the Holy Ghost For though knowledge adde an aggravating circumstance to sin Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without and violence of corrution within may sometimes so farre be borne down as to do those things which they know they should not do as in Paul Rom. 7. 15 19. 20 23. In Peter he knew he ought not to deny his Lord and Master Jesus Christ and resolved peremptorily the contrary but sudden feare prevailed over him Matth. 26. 69 to the end In David he knew he should not commit adultery nor kill yet strength of corruption and temptation pushed him upon both yet none of these sinned the sin against the Holy Ghost 2. Sins against knowledge admit both of repentance and pardon as in all these three cases mentioned David pardoned 2 Sam. 12. 13. Peter restored after his bitter tears by a threefold feare he denied Christ by a threefold love he confessed
Grace 2. Horrâ—… contempt and malice against the Son of God 3. Violent persecution of the way of Christianity These are the particulars in this Description let us briefly consider how clearly they are grounded on Scripture and then we shall see that in Scripture sense this is the true nature of the sinne against the Holy Ghost I. The generall nature of this sin against the Holy Ghost viz. A falling away or an Apostasy There 's a manifold falling away as 1. From truth to errour and heresie Gal. 1. 6 7. and 3. 1. 2 Thess. 2. 10 11. 1 Tim. 1. 19 20. 2. From purity of worship to superstition and idolatry as Israel often fell in the dayes of Aaron Exod. 32. of the Iudges of the Kings c. See Acts 7. 39 to 44. 3. From some holy degrees and heroick perfections of first love to carnal sluggishnesse remissenesse and negligence As the Angel of Ephesus Rev. 2. 4 c. the Church her selfe Cant. 5. 2 3 4. Or into some erroneous offences as sometimes the dear servants of God fell as David Peter c. 4. From temporary faith and professions to loosenesse and profanenesse worldlinesse c. As the bearers compared to the stony ground Matth. 13. 20 21 Luk. 8. 6 13. Yea all the ground save the good ground fell away 5. From all truth common-graces and all profession of them to a malicious obstinate and incurable opposition thereof And this is that notorious Apostasy and sin against the Holy Ghost Now there being many sorts of falling away This sin is ranked among Apostasies for the generall nature of it for herein it agrees with them That the sin againg the Holy Ghost is an Apostasy or falling away is plaine in Scriptures that speake particularly of this sin Such as commit this sin are said to sin wilfully after they have received the knowledge of the truth Heb. 10. 25. There 's a falling away intimated viz. After truth knowne and professed a wilfull sinning against that truth yea a forsaking of publick Assemblies verse 24. So dangerous it is to make separations from the Church of Christ and to fall off from Communion with true Church-Assemblies that it fearfully prepares and disposes to this great sin yea they that commit this sinne are expressely said to fall away for it is impossible for those who were once enlightened If they shall fall away c. Heb. 6. 4 5 6. So that the generall nature of this sin is Apostasy or falling away Apostates and Backsliders they are in the highest degree that sin this sin How dreadfull is the sin of Apostasy 1. Sharply threatned of God Prov. 14. 14. Heb. 10. 38 39. And 2. Severely plagued Matth 12. 43 44 45. compared with 2. Pet. 2. 20 21 22. II. The more speciall Nature of this Sin against the Holy Ghost whereby it 's distinguished from other sins is considerable in the 1 Subject 2 Properties and 3 Termes of this Apostasy 1. The peculiar Subject of Apostatizing or falling away is Hypocriticall professours viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church who have received some large measure of illumination and common gifts or graces of the Holy Ghost These are the men who not having a true foundation of grace are in greatest and neerest hazard of any other of falling into the Sin against the Holy Ghost by their Apostasy For 1. No other sort of persons are in this hazzard and danger as was evidenced afore Sect. 1. pag. 62 c. 2. Scripture plainly teacheth us that Hypocriticall professours especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost are the very persons that commit this sin Who were they that our Saviour so warnes of their blaspheming of the Holy Ghost But the Pharisees Maâ—…th 12. 24 25 31 32. And the Scribes Mark 3. 22 28 29. And what were the Scribes and Pharisees but notorious Hepocrites Mat. 5. 20. 23. 13 14 15. 23 25 27 29. Who were those whom the Apostle intimates to be likely to sin this sin but such as were once enlightened and have tasted of the heavenly gift were made pâ—…rtakers of the H. Ghost and have tasted the good word of God and the powers of the world to come Heb. 6. 4 5 6. Who also forsaking the publique Church Assemblies sin wilfully after they have received the knowledge of the Truth and after they have been sanctifyed with the blood of the Covenant Heb. 10. 25. 26 29. How sanctified Not inwardly truly and savingly sanctified as Interpreters observe but only externally seemingly and in appearance consisting in externall profession of faith participation of the Sacraments wherby they were visibly severed from Pagans and Heathens reputed in the judgment of charity Christians Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites or Hypocriticall professours And yet these are the very men who sin against the Holy Ghost Not that all such Hypocrites run into this sinne but that none but such Hypocrites thus sin Convenit soliâ—…sed non omni Prop. secundo modo This is the subject sinning or falling-away 2. The properties of this falling-away which render it the most dangerous and pernicious Apostasy in the world are these three It is 1. Universall 2. Finall and 3. Wilfull or Malicious 1. An universall Apostasy or falling-away This is a first property of this Sinne against the Holy Ghost This the height of a Apostasy that it is Universall Partiall particular fallings away from some truths onely to some errours from some degrees of profession of grace of obedience onely to some graduall defects or decayes therein c. may befall a Daid a Peter or the exellentest Saint unglorifyed and yet be pardonable but this unpardonable Sin is a Totall absolute universall falling-away Universall both in respect of the 1. Truth and 2 Graces of the Holy Ghost They that sinne against the Holy Ghost they fall away both from the 1. Profession and 2. Approbation of all 1. Truth and 2 Grace once received and professed Possibly there may remaine in them some principle of truth as That God is that Iesus Christ is that there shall be a judgment that there shall be another life after this c. Some reliques also of common grace may remaine in them un obliterated irritating and aggravating their malice and wickednesse so much the more as some beams of illumination and conviction which they would faine totally extinguish being full of vexation and madnesse at themselves that they know so much but it 's one thing to have these remaining in them another thing to professe them and approve them Now that this their falling-away is so universall is notably hinted to us Heb. 6. 1 to 7. For first here the principles of Christianity or the fundamentall Doctrines of Christ are summarily enumerated viz. 1. Repentance from dead workes 2. Faith towards God 3. The Doctrine