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
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
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
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
cheerfully 1 Ioh. 〈◊〉 5. and 5. 3. 5. Our true love to Gods children for the heavenly Fatherâ—… sake who begat them 1 Iohn 5. 1. and 4 11 12 20 21. and 3â—… 17. CHAP. VII Evidences of our Communion with God and with Iesus Christ. 1. The Holy Spirit of God and of Jesus Christ given us 1 Iohn 3. 24. and 4. 13. p. 214. 2. The true abiding of the ancient Primitive truth and doctrine of Christ in us 1 Ioh. 2. 22 23 24. p. 217. 3. True confessing that Jesus is the Sonne of God 1 Ioh. 4. 15. p. 218. 4. Not doing or practising of sin 1 Ioh. 3. 6 8. p. 221. 5. Unfeigned love to God and dwelling therein 1 Iohn 4. 16. p. 221. 6. Walking in light not in darknesse 1 Iohn 1. 5 6 7. p. 224. 7. Walking as Christ walked 1 Iohn 2. 6. p. 225. 8. Keeping his Word and Commandements 1 Ioh. 2. 5. and 3â—… 23 24. p. 227. 9. True brotherly love 1 Iohn 4. 12. p. 228. CHAP. VIII Evidences of the unfeigned love of the Brethren 1. True spiritual knowing of God 1 Iohn 4. 7 8. p. 228. 2. Sincere loving of God 1 Iohn 5. 1 2. p. 229. 3. Right keeping of Gods Commandements 1 Iohn 5. 2 3. p. 229. 4. Loving the brethren peculiarly as they are begotten 〈◊〉 God c. 1 Iohn 5. 1 2. p. 229. 5. When we love them not verbally and complementally bâ—… really and sincerely Opening tender bowels of Compassion 〈◊〉 our brother in need yea if they cause require hazzarding oâ—… dearest lives for the children of Gâ—…d 1 Iohn 3. 16 17 18 19. p. 230. BELIEVERS Evidences FOR Eternall Life Collected out of the first EPISTLE of IOHN which is Catholique IOHN is an Hebrew name and signifies The Lord hath been gracious or The grace of the Lord He was Son of Zeâ—…edee brother of Iames and called by Christ to the Apostolical office Mat. 4. â—…1 10. 2 Mar. 1. 19. Luk. 5. 10. which is â—…he highest Ecclesiastical Office under the New Testament 1 Cor. 12. 28 Ephes. 4. 11. Iohn was one of the three whom Christ took up with him to Mount Taâ—…or to behold his glorious Transfiguration Matth. 17. c. Mark 9. 2. Luke 9. 28 c. One of the two whom Christ sent to prepare his last Passeover Luke 22. 8. and that Disciple whom Iesus peculiarly loved above all the rest Iohn 13. 23. and 19. 29. and 20. 2. and 21. 7 20. who leaned on Iesus breast at supper to whom Christ by a private token discovered that Iudas should betray him Iohn 13. 23 24 25 26. and to whom alone Christ dying on the Crosse commended his owne Mother Iohn 19. 25 26 27. This IOHN this compound of love anâ—… sweetnesse wrote this Epistle Aâ—… Epistle saith Calvin altogether worth of the spirit of that Discipleâ—… who wâ—… therefore beloved of Christ above the reâ—… that he might render himself more familiâ—… to us A most sweet Epistle saith Austin most memorable in the Church of God becauâ—… love is there especially commanded An Epistle whose principal Scope and end is Tâ—… help the believers to a well-grounâ—… ed Assurance of their actual interâ—… in eternal life These things saiâ—… John have I written unto you that bâ—… lieve on the Name of the Son of God thâ—… ye may know that ye have eternal life 1 John 5. 13. To this end the holy Ghost by the Apostle hath replenished this precious Epistle with more variety and plenty of pregnant Marks Signes Characters or Evidences of Believers spiritual estate then any other Scripture of like quantity in the whole Book of God So that it is a Rich Treasury for Christian-Assurance 1 Assurance if the fault be not our owne is Attainable John 14 21. Rev. 2. 17. 1 Cor. 2. 9 to 13. 1 Iohn 2. 3 5. and 3 2 14 19 24. and 4. 13. and 5. 19. 2 Assurance hath been actually attained by divers Iob ch 19. 25 26 27. David Psal. 22. 1. and 51 8 12. Thomas John 20. 28. Paul 2 Tim. 1. 12. 2 Cor. 5. 1. Rom. 8. 37 38. Gal. 2. 20. 1 Tim. 1. 13 14. 16. The Church of Christ Cant 2. 16. and 7. 10. 3 The nature of faith and hope tend and lead on unto Assurance Col. 2. 2. Heb. 6. 11 18 19. Heb. 10. 23. 4 Hence all Christians ought to â—…ontend after Assurance 2 Cor. 13. 5. 〈◊〉 Assurance that eternal life is ours actually attained brings great glory to God Rom. 4. 20 21. is the glory of faith Rom. 4. 19 20. overcomes greatest difficulties Rom. 4. 17 18. is an approved cordiall extraordinarily strengthening believers hearts in worst times under saddest afflictions yea in the straits of death Iob 19. 25 26 27. 2 Tim. 4. 7 8. and in a word is a Paradise on earth the suburbs of Heaven and sweetest glimpse of glory Come hither therefore all ye doubting soules and drooping Christians that walk in darknesse and have no light of Assurance and comfort this blessed Epistle is an Epistle for you reade it and meditate upon it continually till you be perswaded setled stablished comforted And for your further help peruse these evidences extracted out of it and familiarly digested by him whose comfort it will be to be an Helper of your joy CHAP. I. Evidences or Signes of Gods love to us CHrists being sent to lay down his life for us that we might live by him may be a first Signe of Gods love to us Hereby perceive we the love of God because he laid down his life for us 1 Joh. 3. 16. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sinnes 1 Joh. 4. 9 10. Hence when actually we live through Christ we actually taste Gods free love in Christ. Gods speciall love acts towards his beloved ones chiefly three waies 1. In electing them before all time elect of God holy and beloved Col. 3. 12. which is more peculiarly ascribed to the Father 1 Pet. 1. 2. 2. In redeeming them in fulnesse of time which is more peculiarly attributed to the Son Ioh. 15. 12 13. Gal. 2. 20. Rev. 1. 5. 3. In immediate applying of Christ unto them in due time by sanctification effectuall calling c. and this is more peculiarly given to the Holy Ghost Tit. 3. 4 5. 1. Pet. 1. 2. And in every of these acts of love God comes neerer and closer unto his The Fathers love in electing is love intended and purposed this is most remote The Sonnes love in redeeming is love actually demonstrated to the world this is neerer but the Holy Ghosts love in sanctifying c. is love effectually and peculiarly applyed to individuall persons this is most neare Would we know our interest in the Fathers electing love consider
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
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
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
would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. make her a publick example Matth. 1. 19. Thus they that crucified Jesus Christ did put him to an open shame by scornes scoffes raunts jeares revilings c. whilest he hanged upon the crosse Thou that destroyest the Temple and buildest it in three dayes save thy selfe If thou be the Sonne of God come down from the crosse He saved others himselfe he cannot save if he be the King of Israel let him now come downe from the Crosse and we will believe him Matth. 27. 39 to 45. Much like to them do base Apostates by vile scornes reproaches and blasphemies put Christ to an open shame wickedly counting him not a Saviour but an impostor not freely paying a price for our sins but duly sustaining the deserved punishment of his owne sins c. horrid blasphemies Thus Iulian the Apostate in scorne called him Galilaean The Carpenter The Carpenters son c. shall not the just God that avengeth the injuries of his Saints avenge the blasphemies of his Son 3. They tread under foot the Son of God Heb. 10. 29. This is an higher degree of insolency and contempt of the Lord Christ then both the former The villanous Jewes and souldiers did crucifie Christ and put him to an open shame yet we read not that they trod under foot the Son of God The pride impudency and malice of these Apostates against Christ farre transcends theirs for they tread the Son of God under foot they trample upon him i. e. they account of him and deale with him most visely abjectly contemptibly despicably as the filth and off-scouring of the world not prizing him as a Saviour nor fearing him as a Judge not accepting and believing in him as a Mediatour For as Ambrose observes They are things of basest and vilest account which we tread under foot we tread not gold pearles or Jewels but mire and dirt under foot What shall dust and ashes sinfull wormes lift up themselves so desperately as to tread under foot the ever-blessed Son of God hear oh heavens yet this is the fruit of this cursed Apostasy 4. Finally They count the blood of the Covenant wherewith they were sanctified an unholy thing Heb. 10. 29. 1. The blood of Christ is called the blood of the Covenant because the N. Covenant or New Testament was ratified and confirmed by the blood and death of Christ the Testator Heb. 9. 15 16 17. Hence Sacramentally the cup in the Lords Supper is called the New Testament in his blood or his blood of the New Testament Mat. 26. 28. 1. Cor. 11. 25. because it signifies seales and exhibits to the believer Christs blood whereby the N. Testament was stablished 2. Apostates are said to be sanctified by this blood of the Covenant not really and indeed but formally and in appearance in respect of their visible profession whence in judgement of charity men took them to be sanctified 3. To count this blood of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. common blood is to count it not pure sacred meritorious blood but prophane impure unholy Compare Acts. 10. 15. 4. Apostates thus vilifie Christs invaluable blood shed for our redemption accounting it but as the blood of a common man or as of a delinquent or as the blood of the theeves crucified whith him This blood of Christ they practically prophane whilest they return after a holy profession of Christ with the dog to the vomit and the sow to the wallowing in the mire as Ambrose interprets it not willing to cleanse themselves by repenting Thus they that sin against the Holy Ghost 1. Crucify the Son of God afresh 2. Put him to an open shame 3. Tread him under foot and 4. count his blood an unholy thing O what horrid contempt and malice is this against the Son of God! 3. Uiolent Persecution of the way of Christianity Such and so extreame is the madnesse and malice of these back-sliders both against the Spirit of Grace and the Son of God that they break off from profession to Persecution of Christianity and to a deadly hatred of the Church and members of Jesus Christ. And hence some think the Apostle stiles these Apostates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The adversaries Heb. 10 27. because they are the sworn enemies of Christ the Gospelâ—… and all Christians and if it were possible would destroy them As Iulian the Apostate who as the Centuriators observe out of Eutropius was from his childhood trained up in piety and when he came to the Empire he carryed himselfe with much clemency towards Christians He called home such as Constantius had banished for religion caused their goods to be restored to them commanded it to be proclaimed to his people that they should not hurt the Christians nay nor reproach them But afterwards as is noted out of Hierom he denyed Christ in France and turned a most bloody barbarous butcher to the poor Christians of which the Centuriators record divers dreadfull instances afterwards going to warre against the Persians he swore he would make warre against the Christians if he returned conquerour But there his army was first distressed through wanâ—… of corn and afterwards himselfe by a Persians subtilty being led into a desert was deadly wounded either by a blow from the Devillâ—… as some think or by a speare or by an arrow shot from heaven whereupon taking an handfull of his owne blood he flung it up into the aire â—…nd burst out into that wicked contemptuous expression against Christ Vicisti Galilaee 〈◊〉 Thou man of Galilee thou hast overcome 〈◊〉 and so miserably dyed And thus much for opening the Nature of â—…is sin against the Holy Ghost that we might see wherein it properly consists III. The Grievousnesse of this sin against the Holy Ghost comes next to be considered And Surely this is such a sin of sins such a Centaur of transcendent malice and wickednesse such an extract of deadly poyson that 〈◊〉 pen nor tongue nor thought of man can â—…ly reach it My present scope in this small Tractate will not permit me to expatiate and therefore let me succinctly propound only these few Aggravations of this horrid sinne 1. This is the highest sinne against the saving Remedy The lapsed state of man in the first Adam â—…s of all other in this world our deepest and most desperate malady Act. 8. 13. Eph. 2. 1 2 3. Jesus Christ and the Spirit of gâ—…ce are of all other the most effectuall and only sufficient remedy Jesus Christ by meritorious working out of compleat Redemption and salvation for us Heb. 〈◊〉 12 â—…3 14. and 10. 12 13 14. Heb. 7. â—…5 Act. 4. 12. The Spirit of grace by immediate and effectuall application of Christ and all his grade unto us Ioh. 16. 9 c. Gal. 4. 4 5 6. Rom. 8. 2 15 16 26 27. Without these all the world cannot afford us Redemption Adoption Iustification Sanctification true Consolation or eternall
4. 21. Signes of true brotherly love See in Cap. II. p. 168 to 173. and Chap. 8. throughout CHAP. VI. Evidences or Signes of our true love to God and to Jesus Christ. I. FIrst Our true love to God flowes from Gods love to us Love breeds love as naturally as light breeds light and fire breeds fire We love him because he first loved us 1 John 4. 19. All equity saith Bernard dictates that the beloved should love the lover Had not God first loved us we should never have loved him being naturally God-haters Rom. 1. 30. and 8. 7. But when once God pleaseth to shed abroad his love in our hearts Rom. 5. 5. giving us some sense or taste of his love to us viz. of his Electing love Rom. 9. 13. Col. 3. 12 of his Redeeming love Gal. 2. 20. Rev. 1. 5. of his Regenerating love Tit. 3. 4 5 6. of his Adopting love 1 John 3. 1 2. c. How can we chuse but love him againe and love him much Luk. 7. 47. I desire to love thee said Bernard and love to desire thee O amiable Lord most worthy to be beloved And thus I runne to apprehend that wherein I am apprehended viz. That I may perfectly love thee at last who hast loved us first But how or wherein did God love us first he expresseth thus saying Whatsoover he did whatsoever he spake on earth to reproaches spittings buffetings Crosse and the grave was nothing but Gods language to us in his Son by his love provoking and stirring up our love Wouldest thou know now whether thou lovest God Search diligently whether God loves thee in Christ what application hath he made of his love to thee what true effect dost thou find of the special love of God or Christ upon thee Signes of Gods speciall love of Christs peculiar love actually applyed to us 1. Is this love of God shed abroad in thine heart by the holy Ghost that thou hast an inward cordiall experimentall taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Tit. 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbred among the Sonnes of God 1 Ioh. 3. 1 2. 4. Hath this love of God sanctifyed thee and made thee holy Col. 3. 12. 5. Hath this love of God brought thee to live the life of faith yea rather to have Christ living in thee Gal. 2. 20. 6. Doth this love of God and Christ sweetly overpower constraine and even compell thee to be chearefully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. II. Secondly The rejecting or casting out of base sinfull servile feare evidenceth our true love to God and Jesus Christ. There is no feare in love but perfect love casteth out feare because feare hath torment He that feareth is not made perfect in love 1 Joh. 4. 18 19. Quest. But what fear is it now which is thus inconsistent with love which love casts out Answ. Feare may be considered either 1. Objectively as it is the object feared so it denotes 1. God Psal. 76. 11. called the Feare of Isaac either because Isaac yielded feare to God or because God struck Isaac with feare when he would have blessed E sau Gen. 31. 42 53. 2. Gods Word The rule of feare Psal. 19. 9. True love casts out neither of these but keeps and cherisheth them in the soul. 2. Subjectively As feare is subjected in us Thus feare denotes 1. The naturall affection or Passion of feare Arising upon some apprehension of some evill as imminent and hardly to be avoided This feare is in it selfe neither morally good nor bad but as sanctified or mixed with diffidence c. Meer humane feare was in Christ yet without sinne Heb. 5. 7. Love casts not out this feare for that were to put off humane nature 2. Feare the sanctified affection whereby the Saints are afraid to offend God their heavenly Father for his mercy goodnesse c. through the love and reverence they beare to him for his eminency and to true piety Psal. 130. 4. and this feare springs from love 3. A sinfull servile slavish feare whereby we inordinately slavishly feare either God Rom. 8. 15. as the Samaritans for his Lyons 2 King 17. 25 32 33 34. or the creature Matth. 10. 28. This is the feare that love casts out Love hath boldnesse and confidence in it feare is full of diffidence and cowardlinesse Hath thy love to God cast out this base feare that 's love indeed Signes that Hagar is ejected that slavish feare is cast out 1. The Spirit of adoption Son-like Spirit removing base fear Rom. 8. 15. 2. The Spirit of supplication crying with filial boldness and confidence Abba Father Rom. 8. 15. Gal. 4 6. 3. The soules pacification by justifying faith This allayes tumultuous feares That diffusion of the love of God in the heart and quieting of conscience by faith are companions are twins in the same soul Rom. 5. 1 5. 4 True awfull religious feare of God swallowing up base fears of the Creature Mat. 10. 28. Isa. 8. 12 13. 5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause against sharpest sufferings and persecutions Cant. 8. 6 7. Acts 20. 23 24 and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ that they have not feared to owne and confesse Christ in worst of times nor feared to go with Christ both into prisons and to death Who will flee persecution said Tertullian but he that feares who feares but he that doth not love And elsewhere He that feares to suffer cannot be his that suffered but he that feares not to suffer he is perfect in Gods love III. Thirdly Not loving the world nor the things that are in the world excessively inordinately discovers the love of God planted in our hearts Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him viz. neither Passively He is not beloved of the Father nor Actively He loves not the Father 1 Iohn 2. 15 16. For 1. God and the world are two such contrary Masters and each of them are so able to take up the whole man that they cannot be intensively loved both at once but the love of the one will prove the hatred of the other Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself in our hearts and affections Excellently Bernard The Spirit of Christ hates the lover of the world flies from him whom he knowes to love any thing besides him He will be so loved as nothing should be loved besides him He will be perfectly loved that will be alone loved He will have
1. The evidencing of true brotherly love by our true love to God in many expressions 2. The Grounds why they that love God should love their brethren 1. God hath commanded both these loves 2. It 's easier to love our brother whom we have seen then God whom we have not seen therefore he cannot be truly imagined to love God that loves not his brother 3. Gods exemplary love God hath so loved us shall we not then love one another 4. Gods Image is engraven upon his chiidren therefore if we truly love the Father we cannot chuse but love the Fathers Image in his Children Hence Bernard calls the love of God and of our Brethren the two wings whereby the soule flies up to heaven Love hath two wings the right wing is the love of God the left wing is the love of our neighbour No man can fly to heaven with one wing Why because the love of God alone without the love of our neighbour or of our neighbour alone without the love of God availes not for attaining eternal happinesse Take thou both these wings the love of God and of thy neighbour that thou mayest fly freely in well-doing and come to the Countrey of the heavenly Kingdome Signes of true brotherly love See in Cap. II. Signe VII p. 168 to p. 173. and Cap. VIII throughout CHAP. VII Evidences or Signes of our Fellowship and Communion with God and with Jesus Christ. I. FIrst The Holy Spirit of God and of Iesus Christ given to us is a clear evidence of our Communion with him Hereby we know that he abideth in us by the Spirit which he hath given us 1 John 3. 24. And again Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 John 4. 13. His abiding in us His dwelling in us and ours in him are metaphoricall expressions denoting the sweet spiritual Communion betwixt God and us For they that abide and dwell with one another have fellowship together but they that abide and dwell in one another they have a more immediate and intimate Communion with one another And thus it is betwixt God and his people How do we know and discover this our Communion with God by his Spirit given us Answ. His Spirit given us makes us know this many wayes viz. 1. As the inward immediate efficient cause of this Divine Communion with us For 1. God dwells in us by his Spirit Eph. 2. 22. 2. Christ supplies his corporal absence from his Church by his Spirit Ioh. 14. 15 17 25 26. and 16. 7 8. 2. As an Anoynting teaching us all things 1 John 2. 27. Revealing to us the things given us of God 1 Cor. 2. 12. And illuminating us with light to receive them Sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate Ray that it wonderfully assures us hereof Iohn 14. 21 22 23. 3. As a witnesse with our spirits Rom. 8. 15 16. And when the Spirit testifieth saith Chrysostome what ambiguity remaineth 4. As a Seale upon our hearts Ephes. 1. 13. 5. As the earnest first-fruits and handsel of our Adoption and endlesse Communion with God in glory Ephes. 1. 14. Rom. 8. 23. 6. Finally As the original cause and root of all these spiritual fruits which are onely found in them that have Communion with God Gal. 5. 22 23. But by what signes or evidences may we know that the Spirit of God and Christ which is one and the same Rom. 8. 9. is given to us Answ. Hereof there are many discoveries For if the Spirit of God be given us Then 1. We are or have been effectually convinced by the Spirit of our own Natural misery and of Christs Supernatural Al-sufficiency to remove it Iohn 16. 7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6. 11. mortifying the old man vivifying the new man in us Rom. 8. 13 11. 3. We are acted guided led by the Spirit of God Rom. 8. 14. That is to say We make him the Guide and Governour of our whole life As Oecumenius hath well interpreted in 4. We minde the things of the Spirit Rom. 8. 5. Our Thoughts Projects Contrivements Ponderings c. do habitually fix here 5. We bring forth the fruits of the Spirit The Spirit cannot be barren nor bring forth bad fruit Eph. 5. 9. Gal. 5. 22 23. 6. We combate by the Spirit against the flesh Galat. 5. 17. 7. We are strengthened for every good word and work with might in the inner man by the Spirit Eph. 3. 16. Col. 1. 10 11. And in particular by the Spirit we are notably enabled unto prayer against all our infirmities Rom. 8. 15 26 27. II. Secondly The true abiding of the ancient Primitive Truth and Doctrine of Christ in us So that we are not carried aside to unsound new-fangle opinions notably discovers our Communion with God Let that therefore abide in you which ye have heard from the beginning If that which ye have heard from the beginning shall remaine in you ye also shall continue in the Sonne and in the Father 1 John 2. 22 23 24. That which ye have heard viz. that Doctrine that truth that hath been preached to you From the beginning viz. from the beginning of the Doctrine of the Gospel by Christ his Prophets and Apostles We are not to heed what others have done or believed before us but what Christ hath commanded us to do and believe who is before all All novelties in Doctrine are to be censured by primitive truths and brought to the ancient standard from ehe beginning it was not so for their regulation Now the abiding of the Primitive Doctrine of Christ in us evidenceth our contiâ—…ance in Father and Son and so our Communion with them For God is truth Deut. 32. 4. Christ is truth John 14. 6. The Spirit is truth 1 John 5. 6. Yea God is absolutely the first truth cause of all truth in the world therefore he that abides in truth which was from the beginning truly and sincerely hath Communion with God 2 Iohn 9. Signes of sincere abiding in the truth 1. A Cordial love of the truth 2 Thess. 2. 10. Contrary those 2 Tim. 4. 3 4. 2. A consciencious care to do nothing against the truth but any thing for the truth 2 Cor. 13. 8. 2 John 10 11. 3. An earnest contending for the faith once delivered to the Saints Iude 3. Not for new up-start doctrines and new coyned opinions 4. A bearing witnesse to the truth both verbally and really in worst of times and against greatest of dangers As did Paul Phil. 1. 17. The Angel of Pergamus Rev. 2. 13. yea Jesus Christ himself bore witnesse to the truth to the death Iohn 18. 37. III. Thirdly True confessing that Iesus is the Son of God is an evidence that such have Communion with God Whosoever shall confesse that Iesus is the Sonne of
29 30. He that 's borne of God sinneth not and why p. 29 31 32. In what sense the Regenerate sinne not viz. Not that they are without sinne proved by five Arguments p. 33 to 38. But that They sin not as unâ—…egenerate men sin p. 38. where the difference betwixt the sinning of the regenerate and unregenerate is laid down in Eight remarkable particulars p. 38 to p. 60. viz. The regenerate sin 1. Not against Gospel-remedy p. 38 39. 2. Not as under the reigne of sinne where two Signes of sinne reigning p. 39 40. 3. Not with a full will p. 41 42. 4. Not Presumptuously where five Signes of sinning presumptuously p. 43 to 46. 5. Not habitually Five Signes of sinning habitually p. 46 to 52. 6. Not with allowance of any Bosome-sin p. 52 53. 7. Not totally and finally and why p. 53 to 57. 8. Not only as carnall men do nothing but sinne p. 57 to 60. Not practising of sinne a Signe of Communion with God p. 221. Sonship to God See Regeneration Spirit Eight Signes of the Spirits teaching us p. 183 184. The Spirit given us an evâ—…dence of our Communion with God and Christ p. 214. The Spirit evidences this Communion six wayes p. 215 216. Seven Signes of the Spirit given us p. 216 217. T Taste Hypocrites do but taste the heavenly gift p. 72 73. but taste the good Word of God p 74 75. but taste the powers of the world to come p. 75 76. Teaching of the spirit Eight Signes of the spirits teaching p. 182 183. Tread What to tread under foot the Sonne of God p. 114. Truth Not every errour against truth is the sinne against the Holy Ghost p. 86 87. Three differences betwixt the regenerate and carnall mens embracing truth p. 139 to 142. Three evidences that we are of the truth p. 180 to 188. True abiding in the primitive truth an evidence of our Communion with God p. 217. Four Signes of abiding in the truth p. 218. V Unregenerate Persons unregenerate can do nothing but sinne Reasons of it p. 57 to 60. W Walking as Christ walked See Christ. Walking in light See Light Wilfully what to sin wilfully p. 106 107. Wings Love to God and our Neighbour two wings whereby we fly to heaven p. 213. World knowes not Gods children See Know World Love of the world why inconsistent with the love of God p. 8 9 205 206. Three Signes of inordinate love of the world p. 9 10. Twelve more Signes hereof p. 207 208. World Overcoming the world by faith a Signe of Regeneration p. 142 to 144. How faith overcomes the smiles of the world which are more dangerous by four notable acts p. 145 to 151. How faith overcomes the frownes of the world by nine most excellent acts p. 151 to 162. 1 Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS a Ps. 144. 15. b Mat. 19. 16 17. c Gen. 17. 1 Mat. 5. 48. d Joh 14. 6. e Jer. 31. 3. 4. f 1 Thos 5. 14 g Ps. 22. 1. and Pâ—… 77. and Ps. 88. h 1 Cor. 2. 12. i Heb. 12. 12. k Ps. 119. 32. l In ipsa epistola satis dulci omnibus quibus sanum est palatum cordis ubi sapiat panis Dei satis memorabili in sancta Ecclesia Dei maxime charitas commendatur Aug. Praefat in 1. Epist. Ioan. m Joh. 13. 23. and 19. 26. and 20. 2. and 21. 7 20. n Mat. 7. 16 17 18. o 1 Tim. 6. 5. p 1 Tim. 1. 6. q 2 Pet. 1. 10. r Isa. 55. 2 s 1 Tim. 6. 12 19. t 1 Pet. 5. 10. u Gal. 5. 22 23. x Col. 2. 2. y Heb. 10. 22. z Heb. 6. 11 18 19. a Psal. 1. 2 c. 144. 15 b Eph. 5. 8. c Luk. 15. 32. d 1 Pet. 2. 10. e Eph. 4. 24 Col. 3. 10. f 2 Pet. 1. 4. g Eph 4. 18 h 2 Cor. 6. 18. i Heb. 2. 11 k 1 Cor. 3. 16 17. 2 Cor. 6. 6 l Rom. 8. 29 30. m John 12. 26. n John 15. 14 15 o 1 John 3. 1 2. Eph. 2. 19 p Rom. 8. 17. Gal. 4. 7 q Psal. 34. 9 10 r Rom. 8. 1 s Rom. 8. 35 c. t Rom. 8. 28 u 1 Tim. 4. 8. 2 â—…et 1. 3. 2 Cor. 1. 20 x 1 Cor. 3. 22 23. Rom. 8. 32 y Psal. 144 15. z Prov. 24 13 a Pro. 23. 5 b Isa. 23. 9 c August Praef. in 1. Ep. Ioan. d Deut. 32 4 Joh. 17. 3 I. e Rom. 4 21. 2. Tim. 1. 12. 2 Cor. 1. 20. II. f Rom. 8. 38. g Eph. 3. 11 h Joh. 14. 21 22 23 i 1 John 3. 2 14 19 24. 1 Joh 5. 13 19. 2. 3 5. k Hâ—…b 4. 16 Eph. 312. l Rom. 4 19 20 21. m Col. 2. 2. n Heb. 6. 11. 18 19. o Heb. 10. 2â—… p Joâ—… 1. 12 q Act. 11. 23 r Job 13. 15 s 2 Cor. 5 17 t 1 Joh. 1. 7. u Rom. 8. 1 x 1 John 3. 14 y Menti nostrae fides nostra conspicua est Aug. Ep. 112. c. 3. Eamfidem tenet certissimâ scientiâ cla matque conscientia z Qui fidei suae sensum in corde habet hic scit Christum Jesum in se esse Ambros. in Ep. 2. ad Corinth cap. 13. ver 5. a Rom. 4. 17 18 19 20 b Hos. 8. 1 2 3 c Prov. 14. 16 d Lâ—…k 18. 11 12 e Rev. 3 17 f Rom. 8. 15 16. compared with Matth. 11. 28. Isa. 61. 1 2. g Eph. 〈◊〉 13. h 1 Cor. 2. 12 i Rom. 7. 9 Rev. 3. 17 k Hos. 12. 7 8 l Matth. 7. 22 23. Luke 18. 9 to 13 Mat. 19. 20. Phil. 3 m Heb. 6. 4 5 n Maâ—… 9. 2 5 6. Luk. 5. 20 23 o Luke 7. 47 48 p Luke 23. 42 43 q Joh. 1. 12 r Acts 15. 9. Rom. 5. 1. Gal. 5 6 s 2 Tim. 1. 12 t Rom. 8. 16. 1 Joh. 3. 19 20 21. 2 Cor. 1. 12. u Prov. 20 27. x 1 Cor. 2. 10 11 12. y 1 Joh. 3. 24. and 4. 13. 1 Cor. 2. 12 a Eph. 1. 13 b Eph. 1. 14 Rom. 8. 23 c Rom. 8. 16 d 1 Cor. 2. 9 10 11 12 14. e 1 John 2. 27. f 1 John 3. 2 3. g See page 175 to 179. h Deut. 29. 18 19. i 1 Pet. 2. 2 3. k Psal. 50. 16 17. l Cant. 2. 6 7 16 17 compared with Cant. 3. 1 to 6. and 5. 2 10 c. 6. 4. m Psa. 51. 8 12. n â—…osh 1. 15. o â—…osh 24. 15. p 2 Cor. 5. 14 15. q Ps. 118. 28. r Job 21. 14 15 s Job 19. 25 c. t 2 Cor. 1. 12 u Rom. 5. 1 2 3 4 5 x Eph. 2. 12 y 2 Cor. 13. 5 z 1 Thes. 5 a Eph. 4. 30 b 1 Cor. 2. 10 11 12 c. c Rom. 8. 16 Eph. 1. 13 14. with 1 Joh. 3. 24 and 4. 13. d Col. 2. 2 e Heb. 10. 22 f Heb. 6. 11 18 19 g Act. 23. 〈◊〉 〈◊〉 24. 16
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