ask according to Gods will vers 14 15. This done he more particularly accmmodates this their priviledge declaring how prevalent their prayer shall be in particular for a lapsed brother to obtain life and pardon for him verse 16. This particular case of praying for a lapsed brother is further amplified three wayes viz. By a Distinction a Caution and a Cnofirmation of it By a Distinction betwixt sin and sin that a believer may know what sin he may pray for pardon of according to Gods will so as to speed Sin is here distinguished into sin unto dath and sin not unto death verse 16. 17. Sin unto death as Tertullian hath observed is irremissible or unpardonable Sin not unto death is remissible or pardonable for this sort of sin we are to pray Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall as Papists fondly distinguish of mortall and veniall sin for according to the merit and proper nature of every sin there can be no sin so small but in it selfe it is mortall and deserves death even death eternall Rom. 6. 23. For every sin is a transgression of the Law 1 John 3. 4. and the least transgression of the Law though but once admitted in its owne nature exposes to the curse Gal. 3. 10. But though all sins are mortall meritoriously yet some sins are not mortall eventually viz. God is pleased not to inflict the punishment of eternall death for every sin that deserves it and this the Apostles sence here as Calvin hath judiciously observed though there is one kinde of sin which is mortall not onely meritoriously in its owne nature but eventually God alwayes so plaguing it And what sin can this be but that sin against the Holy Ghost of which Matth. 12. 31 32. Heb. 6. 4 to 7. and â—…0 â—…6 to 31. seeme plainly to speaks 2. By a caution not to pray for the pardon of that sin unto death vers 10. For that were not to pray according to Gods Will inasmuch as God hath declared that of all sin he will not pardon that sin Matth. 12. 31 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered not yet as considered concretely in this or that person whom we can clearly and infallibly discover to have fallen into it 3. By confirmation the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother of any regenerate person in that he that is borne of God never commits this sin unto death this impardonable sin Why He that is begotten of God keepeth himselfe and that wicked one toucheth him not Vers. 18. It is not said He tempteth him not but he toucheth him not How doth not Satan that wicked one touch him Non tangit tactu qualitativo i. e. Not with a qualitative touch saith Cajetan in loc but Calvin much more judiciously He toucheth him not lethally mortally The regenerate is not quite exempted from Satans wounding-touch but by the shield of faith he guards himself from the mortall killing touch that he is not stabbed to the heart Whence is it that he is thus preserved He keepeth himselfe nay God keeps him as Christ prayed Iohn 17. 11. 1 Pet. 1. 5. Else wo wo to every Christian were he is own keeper He keeps himself from this sinne whilest God keeps him for he acts meerely in Gods strength and no further Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death Make but sure to thy conscience that thou art borne of God and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost 2. Should it come to passe that the regenerate might sin against the H. Ghost then they might totally and finally fall away from God But that any regenerate person should totally and finally fall away is as impossible as that Gods Covenant promises and faithfulnesse should faile or that Gods Spirit grace and power preserving them should be overcome as was before cleared or that Gods immutable decree for their salvation should be shaken or overthrown 2 Tim. 2. 19. Rom. 8. 29 30. 3. They that are regenerate shall never come into condemnation There is no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit For the Law of the Spirit of life hath made them free from the law of sin and death Rom. 8. 1 2. Therefore they shall never fall into the sin against the H. Ghost for they that fall into that sin cannot possibly escape condemnation 2. Questionlesse those persons have not sinned the sin against the H. Ghost who are perplexed troubled and afraid that they have fallen into it That very jealousie fear solicitousness and trouble of conscience lest thou shouldest have already so sinn'd is an undoubted proof and evidence that thou never did'st commit that sin in all thy life for no person that indeed ever sinned against the Holy Gost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that sin which leaves no place for any religious feare suspicion jealousie or trouble of heart about it They that so sin sinning wilfully obstinately maliciously and blasphemously against the Spirit of grace without all colour shadow or possibility of remorse or repentance Matth. 12. 31 32. Heb. 6. 4 to 7. and 10. 26 to 31. These feares and tremblings of poor soules in this case are signes indeed that they are very weake and Satan very busie with them abusing their weaknesse but they are no signes of this sin committed by them but rather of the contrary 3. Those persons that are without the visible Church and without the Gospel-ordinances as Turks Pagans c. though some of the Ancients think even such may sin against the H. Ghost as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost though the root of it being original coruption be in them wholly unmortified for as much as it is not immediately and actually incident but to such as are within the Church and those therein who wanting true grace have yet received some common grace of illumination and taste of spirituall things Hebrewes 6. Affirmatively false-hearted hypocriticall Professours of Christ and Christianity living in the bosome of the Church who were never throughly renewed Col. 3. 10. Tit. 3. 5. not partakers of the true life of God Eph. 4. 18. and power of godlinesse but onely attained the forme of godlinesse 2 Tim. 3. 5. a name that they live Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers who to
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
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
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
trespasses c. saith How necessarily how providently and wholesomely are we admonished that we are sinners who are urged to beg sâ—… our sinnes that whilest a pardon is asked of God our minde may be remembred of it's guiltinesse Lest any should please himselfe as if he were innocent when there is none innocent and by extolling himselfe should be in more danger of perishing he is instructed and taught that himselfe sins daily whilest he is daily commanded to pray for his sins pardon Affirmatively They that are borne of God de not commit sin nor can sinne as they do and cannot chuse but de who remaine unregenerate and continue the children of Satan This position will comprehend the full sense of the Apostle who here plainly opposeth the regenerate to the unregenarate the children and issue of God to the children and issue of the devil and this peculiarly in the point of committing or not committing of sinne and take in all the severall interpretations which are opposite and pertinent to the clearing of this place Consider therefore though both the children of God and the children of the devill sin yet there is a vast disparity and manifold difference betwixt the sinning of the one and of the other whereby we may clearly according to Scripture distinguish betwixt the regenerate and the unregenerate as I. They that are regenerate commit not sin nor can sin against the Gospel-Remedy Jesus Christ is the Gospel-Remedy Act. 4. 12. The going on in a state of unbeliefe and impenitency not accepting of Christ by faith and repentance as a Saviour and Mediatour is sinning against this Gospel-Remedy Mark 1. 15. Act. 2. 38. with 16. 31. Iohn 1. 11 12. with 3. 18 36. and 16. 9. Now no truly regenerate person can thus sin against Christ putting him away from them by unbelief and impenitency because in that they are regenerate it is inevitably implyed that they actually have believed and repented already for repentance and faith are ingredients inseparable from regeneration Iohn 1. 12 13. But every regenerate man whilest such still sins against the Gospel-remedy J. Christ in not accepting him for salvation Iohn 1. 11 12 13. Iohn 3. 18 36. and 16. 9. Luk. 19. 14 27. And they cannot chuse but thus sin against Christ by infidelity because they are unregenerate Rom. 8. 8. II. Hence They that are born of God commit not sin nor can sin as persons under the absolute Power Reigne and Dominion of sin Sin may oft-times rebell in them yeâ—… sometimes tyrannize over them as Rom. 7. 23. Gal. 5. 17. But it doth not reigne in them Rom. 6. 6 11. 18. and 8. 2. The reigne of sin discovers it selfe chiefly in two respects as the Apostle teacheth Rom. 6. 12 13. viz. 1. When men willingly obey it in the lusts thereof when the first motions sustings and stirrings of sin in them are listned and assented to approved delighted in c. A King is willingly obeyed by his subjects a Tyrant is obeyed unwilâ—…ingly The regenerate they sin not willingly but rather against their wills Rom. 7. 15 19. 2. When men readily take up armes for sin and fight for sin to fulfill it viz. when they yeeld their members whether inward faculties of soule or outward parts of their bodies as armes or weapons of unrighteousnesse unto sin fighting against the motions of the Spirit commands of the Word c. When men thus readily fight sins battels they are sins servants under sins raigne and dominion As men under the raigne of a King readily take up armes for him but under the usurpation of a Tyrant they are readier to fight against him then for him Now the regenerate do not fight for sin nor yeeld their faculties and members to the service of it but warre snd strive against it Rom. 7. 23 24. Gal. 5. 17. Rom. 8. 13. But on the contrary unregenerare men both 1 readily obey sins commands obey it in the lusts thereof Rom. 6. 19. Eph. 2. 2 3. Tit. 3. 3. and 2. as readily take up armes for sin yeelding their members weapons of unrighteousnesse unto sin and cannot chuse but so do they cannnt cease from sin 2 Pet. 〈◊〉 14. They are captived-alive like wilde beasts in a trap by the hunter by Satan at his will 2 Tim. 2. 25 26. III. Hence They that are borne of God commit not sin nor can sin Voluntate plenâ sed semi-plenâ with a whole will but as it were with an halfe will an unwilling willingnesse not with a full consent but with a dissenting consent with much renitency and reluctancy not with a totall delight of heart but with an unpleasing delightfulnesse The evill that I would not do that I do Rom. 7. 19. When the will of a regenerate person hath so farre consented to sin as to act it yet even in acting it there remaines in the will an inclination and principle to act against it for there is in the wombe of the beleeving soule a Iacob and an Esau a good and bad part habits of grace infused and reliques of sin unmortified in every regenerate person and this in every faculty and affection of soule Some saving light in the minde and yet some carnall darknesse some holy dispositions in the will and yet some unholy inclinations c. So farre as the heart and will is regenerate so farre it hates sin and declines it so farre as it is unregenerate so farre it loves sin and in clines unto it hence the Apostle said that which I do I allow not for what I would that do I not but what I hate that I do Now then it is no more I that do it but sin that dwelleth in me Rom. 7. 15 17. No more I viz. not I so farre as regenerate as spirirituall A regenerate man as regenerate commits not sin nor can sin grace produceth not sin nor the Spirit flesh such as is the cause such is the effect grace acts gâ—…aciously Spirit spiritually as flesh acts carnally sinfully Hence from these two contrary parties within the regenerate ariseth a constant spirituall combate betwixt the flesh and Spirit The flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary the one to the other Gal. 5. 17. Now where there 's this lusting and combating against corruption there can be no full and total consent of heart or complyance of will with corruption But unregenerate persons contrariwise commit sinne with full consent of will with totall inclination of heart for they have no principle of grace within to with-hold them from fin but onely principles of corruption to impell and push them upon sin the regenerate have sin in them the unregenerate have nothing else but sin in them yea they are in the flesh i. e. wholly plunged ingulfed swallowed up of the flesh Rom. 8. 5 8. yea they are nothing but flesh Ioh. 3. 6. Now they being meere flesh no spiritually good thing dwells in them Rom.
7. 18. yea every thing in them is evill Gen. 6. 5. Consequently they cannot chuse but commit sin most willingly having nothing in them to bridle crosse or contradict their corruptions IV. Hâ—…nce they that are borne of God commit not sin nor can sin Presumptuously and with wilfull obstinacy If they sin not with a compleate willingnesse much lesse do they sinne with an obstinate wilfulnesse yea they are afraid of sinning proudly and presumptuously with insolency contempt and contumacy against God and therefore pray against it as David Keep back thy servant also from presumptuous sins let them not have dominion over me Psal. 19. 13. Their sins are rather sinnes of infirmities then of insolency sins of weaknesse rather then of wilfulnesse they do not so much overtake faults as faults overtake them If any man be overtaken in a fault Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here properly signifies If a man be anticipated prevented or surprized unawares by sin viz. before he considered his danger or sins deceit or how to fortify himselfe against the temptation Gods children may sometimes fall into pride and into grosse sins but it s not their manner to sin contumaciously contemptuously against God But unregenerate persons are wont to sin presumptuously Presumption or sinning presumptuously seems to imply 1. A mans vain self-confidence of his own safe good estate present and future upon occasion of Gods patience and providentiall blessings abused whereupon he encourages himselfe to go on in wayes of sin 2. Securely 3. Wilfully 4. Haughtily 5. Contemptuously against God his Word and judgements it seems to be made up principally of these five ingrediens which lively also describe unto us the way of sin which unregenerate men usually walk in 1. Self-confidence of a mans safe and good estate present or future The wicked flattereth himselfe in his owne eyes Psal. 36. 1 2. Certain that trusted in themselves that they were righteous and despised others God I thanke thee that I am not as other men are Luk. 18. 9 11 12. And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have heace though I walke in the imagination of mine heart to add drunknes to thirst Deut. 29. 19 20. This vaine self-confidence usually ariseth from abuse of Gods patience and providentiall goodnesse and blessings Because they have no changes therefore they feare not God Psal. 55. 19. And Ephraim said Yet I am become rich I have found me out substance in all my labours they shall finde none iniquity in me that were sin Hos. 12. 8. The wicked live become old yea are mighty in power Their seed is established in their sight with them c. Therefore they say unto God Depart from us for we desire not the knowledge of thy wayes What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21. 7 to 16. See also Psal. 73. 7 8 9 12. Luk. 12. 16 to 21. 2. Security From self-confidence it is that they go on securely without remorse or feare in wayes of sin Soule thou hast much goods laid up for many yeares eate drink and be meary Luk. 12. 19. The transgression of the wicked saith within my heart that there is no feare of God before his eyes Psal. 36. 1 2. Come ye say they I will fetch wine and we will fill our selves with strong drinke and to morrow shall be as this day and much more abundant Isai. 56. 12. Let us eate and drinke for to morow we die 1 Cor. 15. 32. Thus they that sinne presumptuously sinne securely 3. Wilfulnesse obstinacy resolvednesse in sin is another poyson wherewith presumption of wicked men is tempered They that will be rich 1 Tim. 6. 9 We will not have this man to reigne over us Luk. 19. 14 27. As for the word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee but we will certainly do whatsoever thing goeth out of our owne mouth Jer. 44. 17. 4. Pride and haughtinesse also is intwisted in presumption Wicked men sin proudly disdainfully with an high hand and much insolency Who is the Lord said Pharaoh Exod 5. 2. Who is the Almighty that we should serve him said those wretches Iob. 21. 15. Their tongue speakes proud things Who have said With our tongue will we prevail our lips are our owne who is Lord over us Psal. 12. 3 4. They speake wickedly concerning oppression they speake loftily they set their mouth against the heavens and their tongue walketh through the earth Behold these are the ungodly who prosper in the world Psal. 73. 8 9 12. 5. Finally Contempt and contumacy against God his Word and judgments is found in wicked mens presumption Wherefore doth the wicked contemne God Psalm 10. 13. Let us break their bands asunder and cast away their cords from us Psal. 2. 3. But unto the wicked God saith What hast thou to do to declare my statutes seeing thou hatest instruction and castest my words behind thee Psal. 50. 16 17. Thus the unregenerate sin presumptuously viz. Self-confidently Securely Wilffully Haughtily and Contumaciously against God Yet these evils discover themselves more palpably and remarkably in some unregenerate persons then in others Whereas they that are borne of God do not thus commit sin nor can sin V. They that are born of God do not commit sin nor can sin habitually customarily sin is not their ordinary usuall and common course not their practice trade or businesse c. It is one thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to sin another thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to do or practise sin That may proceed from inevitable invincible infirmity and is incident to the best of Saints This flowes from sins dominion and reigning prevalency and is peculiar to persons unregenerate And in this sense the current of Interpreters do anderstand this pharse of Iohn 1 Ioh. 3. 9. Whosoever is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non facit acts not sinne Transl. ver Calv. Peccato non dat operam gives not diligence to sin Beza Piscat Sinneth not Genev Transl. But better our last English Transl. Doth not commit sin And Beza well observes upon this chapter that to commit sin and to purify our selves are opposed agoinst one another 1 John 3. 3 4. and therefore it denotes not such asinning as fals out through imbecillity of the Spirits strength in us nor every sinning against knowledge but such sinning as is both against cheâ—…ks of others and their own consciences wherein they are plainly delighted and in whom consequently sin reigns In this sense the regenerate commit not sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is rather a patient then an agent in sinne Sin is rather a stranger a traveller that occasionally comes to him 2 Sam. 12. 4. then a familiar associate in whom he
habitually delights Now he that is truly born of God cannot sin habitually habitual sinning being so inconsisten with a regenerate condition For 1. Habituall sinning flowes from the inward * dominion of sin in the soule as habituall keeping Gods commandments from the inward dominion of grace They that are after the flesh do minde viz. habitually the things of the flesh but they that are after the spirit the things of the spirit Rom. 8. 5. Sinning habitually flowes from the reigne of sin the state of sin sinning out of frailty or infirmity frnm the reliques of indwelling sin of rebelling sinne Now sin though it do habitare dwell in the regenerate as Austin notes yet it doth not regnare reign over the regenerate See Rom. 6. 14. and 8. 2. 2. They that sin habitually they make sin their trade their common course and practice they are workers of iniquity Matth. 7. 23. Luk. 13. 27 an heart they have exercised with covetous practices here is their exercise 2 Pet. 2. 14. But regenerate persons are opposed to workers of iniquity being workers of righteousnesse doing the will of their Father which is in heaven Matth 7. 21. Herein they exercise themselves to have a conscience void of offence towards God and towards man Acts 24. 16. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their businesse their conversation is in heaven Phil. 3 20. 3. They that sin habitually sin easily readily smoothly c. without difficulty Habits facilitate any thing make it easie He that hath the habit of writing the habit of wrastling the habit of any manufacture c. can write wrestle work c. with ease it 's no trouble or difficulty to him So they that are habituated to sin sin easily they runne to all excesse 1 Pet. 4. 4. Their feet are swift to shed blood c. Rom. 3. 15. they run a full carear without stop like a ship under saile with a full winde Now the regenerate when they are overtaken with sin they do it aegrè sin is difficult grievous and hateful in their eyes what I hate that do I Rom. 7. 15. there 's much reluctancie renitencie and holy strugling of the regenerate part against it Gal. 5. 17. it goes against the haire against the streame with them therefore they sin not habitually 4. They that sin habitually they sin with pleasure and delight They have chosen their owne wayes imply habitualnesse and their soule delighteth in their abominations Isa. 66. 3. Scorners that implies the habit delight in scorning Prov. 1. 22. they are apt to take pleasure in doing that which they can do easily smoothly have small pleasure in that which is harsh and difficult yea they glory in sinne Phil. 4. 19. Now the regenerate delight not in sin take not pleasure in it c. but hate it Rom. 7. 15. Psal. 119. 104. abhorre it Psal. 119. 163. bewaile it and bitterly mourne for it Psal. 6. and 38. But they delight in God in his lawes in his wayes Psal. 37. 4. Cant. 2. 3. Psal. 119. 16 35. Rom. 7. 22. Psal. 40. 8. 5. They that sin habitually have contracted to themselves a kinde of cursed necessity of sinning that they cannot cease their sinning Sin is by custome become as another nature which cannot be laid asideâ—… They may assoone cease living or cease being as cease sinning Hence Peter describeâ—… the heretical seducers of which he prophesies 2 Pet. 2. 1 14. as having eyes full of adultery or Gr. full of the whore and that cannot cease from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which know not how to cease from sinning Bez. Restlesse to sinning who are intemperately carryed on to sinning with 〈◊〉 restlesse motion Calv. unceaseable 〈◊〉 sin Laurent i. e. quite unable to cease sinning Notably Solomon describes the way of the wicked They sleep not except they have done mischief and their sleep is taken away unlesse they cause some to fall Prov. 4. 14 16. as if mischiefe were more naturall to them then their necessary sleep Carnall men are so captivated by Satan 2 Tim. 2. 25. Eph. 2. 2 3. In such thraldome and bondage to iniquity Acts 8. 13. Rom. 6. 16 17. and this thraldome is so strengthened and aggravated by the deceits and graduall growthâ—… of sin 1. Suggestion winning consent 2. Consent procuring acts 3. Many acts breeding an habit 4. Habits growing unto custome And 5. Custome becomming an inevitable necessity that how can it be possible that carnall men should cease from sin Now no such cursed necessity of sinning lies upon them that are borne of God for they can cease to sinne the thief converted ceased to revile and blaspheme Christ and instead thereof justifies him confesses him prayes to him trusts in him Luke 23. 40 41 42. Saul converted ceased to make havock of the Church and to persecute Christ in his members and instead thereof builds up the Church by preaching Christ crucified Act. 9. 19 20. yea they can keep themselves by grace received from their iniquity to which they are most inclined or tempted or wherein they have been most ensnared Psal. 18. 22. yea they can combat with the flesh Câ—…l 5. 17. and do hate every false way Psal. 119. 104. VI. They that are borne of God do not sin nor can sin so as to allow approve or cherish themselves wittingly and knowingly in any one darling sin bosome sin or Beloved corruption predominating in the soule above all the rest God requires the deniall of all ungodlinesse and worldly lusts Tit. 2. 10 11. And they hate every false way Psalm 119. 104. This was to David an evidence of his integrity befoâ—…e God â—…was also upright bofore him and kept my selfe from mine iniquity Psalm 18. 22. viz. I kept my selfe from that sin which I might more specially call mine as being naturally more inclined to it or being occasionally by reason of my calling adversaries afflictions or temptations more sollicited seduced provoked to it as â—…aul with others often provoked him to revenge c. The regenerate have in them the root of all sin originall corruption and 1. may thence be inclined to one sin more then to another 2. may fall into invincible infirmities daily yea 3. may sometimes fall into grosse sins as Noah Lot David yea perhaps 1. may have divers relapses which yet is very sad and dangerous into the same offence as Peter thrice denied Christ. But notwithstanding all this they dare not â—…allow themselves in any one known sin though as dear as right hand or right eye But unregenerate men and hypocrites have still reserves in their seeming repentance Though they forgo many sins yet still they retaine some secret bosome beloved sin or other which they cannot endure to deny As the young man his inordinate love to the world Matth. 19. 22. The Pharisees their covetousnesse Luk. 16. 14. Matth. 23. 14. Herod his incestuous course with Herodias Mark 6. 17 18 19 20. One Devill or other still remaines uncast
out keeps possession and exercises dominion over the unregenerate soule VII They that are borne of God sin not nor can sin totally and finally Not to call 1. either in respect of the Subject sinning for they sin not with a totall and full consent of heart will but with an incompleat consent as was evidenced before Num. 3. p. 41. 2. Or in respect of the Object Rule or Law against which the sin they sin not totally against the whole Law of faith though they have many fears doubts jealousies infirmities in believing yet they believe and have received Christ by beleeving being borne of God Ioh. 1. 12 13. And they can truly say with him Lord I believe help my unbelief Mark 9. 24. Nor do they totally sin against the whole Law of obedience for though they may offend against this or that Precept yea against every one of them in some sort in respect of the legal exactnesse and accuratenesse required Gal. 3. 13. Which no meere man since the fall of Adam could ever reach unto Gal. 3. 21. 22. Rom. 8. 3. Yet in respect of the Evangelical acceptance they walk in all the commandments of God blameles Luke 1. 6. The righteousnesse of the Law being fulfilled in them through Christ who walk not after the flesh but after the Spirit Rom. 8. 4. The Law is written in their heart Psal. 40. 8. Jerem. 31. 33. And from that principle within they delight to do the whole Law the frame and disposition of their soule respects the whole Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law even whilest in outward act he seems to keep it so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law even then when in outward act he seems to break it Nor Finally Such as are borne of God may fall and foully fall but not finally fall away they alwayes sooner or later rise again by repenting David fell 2 Sam. 11. but David rose again 2 Sam. 12. 13. Psalm 51. Peter fell Mat. 26. 70 〈◊〉 75. But Peter recovered himself remembred the words of Christ went out and wept bitterly Matth. 26. 75. And afterwards stuck so faithfully to Christ that he thrice confessed him Ioh. 21. 15 16 17. and at last by a bloody martyrdome glorified God Iohn 21. 18 19. Nor is it possible that the truly regenerate should finally fall For 1. The nature of grace in them is for the substance of it incorruptible and unperishable called seed remaining in them 1 John 3. 9. And eternal life John 17. 3. and 6. 54. 1 John 5. 13. called eternal à parte post because though it had beginning yet it never shall have end 2. They are founded upon a sure rock that cannot be shaken by tribulations or all the powers of darknesse Matth. 16. 18. and 7. 24 25. 3. They are preserved and kept by the power of God to salvation kept-as-in-a-garrison for so here the military terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies as is evident 2 Cor. 11. 32. And they are engarrisoned not by men Angels or creatures but by the power of God 1 Pet. 1. 5. Hence they are invincible and impregnable My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand John 10. 29. 4. Finally the promises of God are sure and cannot faile 2 Cor. 1. 20. And these promises assure the regenerate of perseverance My sheep hear my voice and I give unto them eternal life and they shall never perish neither shall any man pluck them out of mine hand John 10. 28. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative for greater emphasis Iohn 6 37. I will never leave thee nor forsake thee Heb. 13. 5. In Greek here are five negatives to the word It might be rendered thus I will not not leave thee neither will I not not forsake thee viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee But on the contrary unregenerate men so remaining sin totally and finally Totally with their whole heart and full consent of will they being totally carnall as was shewed before and against the whole Rule or Law of both Faith and Obediance of Faith by not beleeving in Christ and receiving him Iohn 16. 9. and 1. 11. And of Obedience being children of disobedience fulfilling the wils of the flesh c. Eph. 2. 2 3. Yea the carnall minde is enmitie against God for it is not subject to the Law of God neither indeed can be Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law and do accordingly put this disposition into act and execution where they have opportunity and are not restrained running to all excesse of riot 1 Pet. 4. 4. Finally also they sin without sincere repentance or reformation formally they may seem to repent as Ahab 1 Kings 21. 27 29. Iudas Matth. 27. 3 4 5 But they onely seem to repent For really they would if it were possible sin ever and repent never but after their hardnesse and impenitent heart treasure up to themselves wrath against the day of wrath Rom. 2. 5. They hate instruction and cast Gods words behind them Psal. 50. 16 17. VIII Finally They that are borne of God do not sin nor can sin only and do nothing else but sin For as they have a Principle of sin in them viz. the reliques of the old man whence they too often Rom. 7. 17. 20 23 24. So they have a Principle of grace in them the Law of their minde the inner man whence they delight in the Law of God and withstand sinning Rom. 7. 15 20 22. Whence the Apostle concludes of his owne person as every regenerate man may of his So then with the minde I my selfe serve the Law of God but with the flesh the Law of sinne Rom. 7. 25. But it s far otherwise with the unregenerate They onely sin and can do nothing else but sinne This is evident For 1. The Scriptures plainly testify thus much They that are in the flesh cannot please God Rom 8. 8. Why therefore they are without Faith and without faith it 's impossible to please God Heb. 11. 6. For whatsoever is not of faith is sin Rom. 14. 23. All their works words and thoughts are sinne whether in civil or Religious affaires The plowing of the wicked is sin Pro. 21. 4. Yea their whole course The way of the wicked is abomination to the Lord Pro. 15. 9. Yea The Sacrifice of the wicked is abomination to the Lord Pro. 15. 8. See Isa. 1. 11 to 16. 66. 3. Yea the very thoughts of the wicked are an abomination to the
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
Christ Matth. 26. last Iohn 21. 15 c. Paul delivered from his body of death by Jesus Christ his Lord Rom. 7. 24 25. 3. Besides sinning against knowledge and illumination divers other sinfull poysons are complicated and contained in the sin against the H. Ghost Heb. 6. 4 5 6. 10. 26 29. Matth. 12. 31. 4. Not every sinning against the Truth of Christ and the Gospel is the sin against the Holy Ghost For 1 Those that know most of the truth of Christ in this world know but in part See but as through a glasse darkly 1 Cor. 13. 9 12. and therefore they may possibly erre from the truth in some things 2. Divers have sinned against the truth yea sometimes against fundamentals and yet are not challenged to have sinned against the Holy Ghost but were accounted as of the visible Church as those in the Church of Corinth that denied the resurrection 1 Cor. 15. 12. And those in the Church of Porgamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes Yet are not counted hopelesse but invited to repent of these damnable opinions Rev. 2. 14 15 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification as well as of Faith which gave occasion to Paul of writing that excellent Epistle to the Galatians See Gal. 1. 6 c. 2. 16. c. 3. 1 c. Yea the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome and that till after his resurrection Act. 1. 6. 3. Erroneous persons are called to repentance Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25 26. 5. Not every sinning against the gracious motions strivings and operations of the Holy Ghost is this peculiar sin against the Holy Ghost here spoken of For 1. It 's possible that men may thus sin and sometimes with an high hand and yet not be charged by the Scripture with sinning against the Holy Ghost The Proto-martyr Stâ—…phen thus challenges his hearers Ye stiffe-necked and uncircumeised in heart aâ—…e eares ye do alwayes resist the Holi Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted c. Acts 7. 51 52. They are charged with alwayes resisting the Holy Ghost an heavy charge an hainous sin doubtlesse But yet are not charged with that sin against the Holy Ghost 2. All carnal men in the visible Church whilest carnâ—…l still resist the Holy Ghost in his Gospel Ministery often quenching his Convâ—…ctions Motions and Holy Suggestions to their soules yet it would be an hard and false sentence to say all such sin the sin against the Holy Ghost here intended Possibly they may do it in ignorance and afterwards come to repentance Saul whilest a carnal Pharisee was a blasphemer 1 Tim. 1. 13. and compelled the Saints to blaspheme and being exceedingly mad agaiast them persecuted them to strange Cities Acts 26. 10 11. He so farre withstood the Spirits Ministery and Tenders of grace that he persecuted it to the death yet all this he did ignorantly repented of it and obtained mercy 1 Tim. 1. 13 16. Which could not have been if in this height of his wickednesse he had sinned this grand sin against â—…he Holy Ghost 3. Who knows not but even the dear children of God are in danger in some measure of sinning against the Spirit of God by grieving him and quenching him hence the Apostle so cautions them Quench not the Spirit 1 Thes. 5. 19. And Grieve not the holy Spirit of God wherby ye are sealed unto the day of redemption Eph. 4. 30. Yea actually some have quenched the Spirit in some measure As the Angel of Ephesus had left his first love c. Rev. 2. 4 5. As David who therefore prayes Restore unto me the joy of thy salvation and stablish me with thy free Spirit Psal. 51. 12. 6. Not every sinning against Grace received is presently the sinne against the Holy Ghost For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities as doubts feares distracting thoughts distempered passions c. 2. They may too often quench the Spirit 1 Thes. 5. 19. and grieve him Eph. 4. 29 30. by suppressing his good motions sacred stirrings and strivings in their hearts 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ though this be very sad and dangerous Rev. 2. 5. and yet not be utterly cast out of Christs affection The Angel of Ephesus had left his first love and first works though otherwise much commended and approved by Christ Rev. 2. 1 to 8. 4. They may grosly fall and even breake their bones by falling which is much to be lamented yet not quite fall away As Noah to drunkenness Gen. 9. 21. Lot to incest Gen. 19. 33 c. David to murder and uncleannesse 2 Sam 11. with Psal. 51. Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost which opinion he justly rejects because in such cases the door of repentance is not quite shut 5. Yea it 's possible that those who are borne of God and are kept from sinning this sin unto death may yet relapse againe and againe Lapses are dangerous Relapses double dangerous To break a bone is hazzardous but to break it again in the same place is extreamly perillous yet even repeated and reiterated sins may finde pardon upon repentance Iacob twice told a lye for compassing of the blessing Gen. 27. 19 21. Lot twice made drunken committed incest with both his Daughters Gen. 19. Peter thrice denied his Master and every time worse then other Matth. 26. These are recorded to caution them that stand that they fall not and to comfort them that have relapsed that they despair not 7. Not every malicious opposing and persecuting of the Church and wayes of Christ though this be an high pitch of Wickednesse is the sin against the Holy Ghost For 1. We have two eminent instances in the New Testament to the contrary Saul consented to Stephens death Act. 8. 1. Breathed â—…ut threatnings and slaughter against the Disciples of the Lord Act. 9. 1 c. When they were put to death he gave his voice against them and punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them persecuted them even unto strange Cities Act. 26. 10 11. and yet the Lord had mercy on him 1 Tim. 1. 13 16. Yea he had such mercy on him as to convert and save him when he was in his course of subverting and destroying his Church Act. 9. 1 2 3 c. and 26. 12 13. Behold here a wonder of mercy And yet here 's a greater wonder the persecutors and
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
salvation but by Christ and his Spirit we have all Now they that sin this sin they sin against the Remedy and that wilfully maliciously incurably As for Jesus Christ 1 They crucified him afresh 2. They put him to an openâ—… 〈◊〉 3. They tread him under foot and 4. Count â—…is blood of the Covenantâ—…an unholy thing Heb. 6. 6. and 10. 29. As for the Spirit of grace 1. They depart from his truth 2. They fall away from his grace 3. They despite him 4 They blaspheme him Heb. 6. 1 to 7. and 10. 29. Matth. 12. How should such sinners ever be redeemed called justified sanctified or saved that thus sin against the very Remedy unbelief and impenitency are sins against the Gospel-Remedy but not aggravated with that obstinacy and maliciousnesse as this sin is That Patient that is so farre from applying that he hates and abhorres the Remedy that should cure him flings the Physick to the ground curses and reviles the Physician yea and treads him under foot is he ever likely to be cured So in this case spiritually 2. Hence This sin never is never can possibly be repented of So the Apostle tells us For it is impossible for those who were once enlightened if they shall fall away to renew them againe unto repentance Heb. 6. 4 5 6. As if he should say It is impossible for such Apostates to repent Note he saith not It is improbable unlikely or difficult for them to repent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible to renew them to repentance To whom is it impossible 1. Impossible to themselves to renew themselves for if carnall men that never thus relapsed cannot renew themselves no more then a blackamore can change his skin and the leopard his spots it being impossible a bad tree should bring forth good fruit how much lesse can such Apostates renew themselves to repentance 2. Impossible to their Teachers to renew them to repenance with all their Exhortations Promises Threats Prayers or ministeriall Administrations They are but instruments planting watering only God gives the increase 1 Cor. 3. 6 7. Only God gives Repentance 2 Tim. 2. 25. Yea 3. Impossible in some sense unto God himselfe as some thinke not through any impotency in God but in respect of his infinite justice which cannot chuse but take vengeance of such heynous and malicious offenders And the Apostle gives two great Reasons of the impossibility of such back-sliders Repentance 1. From the atrocity and grievousnesse of the sin committed viz. a sin of extreame malice against Jesus Christ Seeing they crucify to themselves the Son of God afresh and put him to an open shame Which words have been formerly explained p. 112 c. 2. From the just judgement of God inflicted upon them set forth under the metaphor of good and bad ground For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth thornes and briars is rejected and is nigh unto cursing whose end is to be burned Heb. 6. 6 7 8. i. e. As an husbandman that tils manures waters plants bestowes much cost and pains upon ground and after all it brings forth nothing but briars thorns nettles weeds c. he will never bestow more cost upon it its worthy to be cursed and burnt up so after God hath by his Gospel-ordinances bestowed much husbandry upon men and afforded them also many heavenly influences viz. common gifts graces of his Spirit they notwithstanding bring forth nothing but thornes and briars of this cursed Apostasie God will give them up to finall impenitency and hardnesse of heart to their own Destruction 3. Hence This sin against the Holy Ghost is unpardonable So Christ tells us The blasphemy against the Holy Ghost shall not be forgiven neither in this world neither in the world to come Matth. 12. 32. that is as Mark expresseth it He that shall blaspheme against the Holy Ghost hath never forgivenesse Mark 3. 29. This sin is Unpardonable not as if it were in its own nature beyond Gods pardoning mercy or beyond Christs purging merit both which are infinite but because it is alwayes accompanied with finall impenitency and therefore God will not bestow his pardon Christ will not apply his merit To like effect the Apostle saith If we sin wilfully after that we have received the knowledge of the Truth there remaineth no more sacrifice for sins Heb. 10. 26. This sins unpardonablenesse heightens this sins grievousnesse above all other sins in the world What other sin but hath been repented of and upon repentance pardoned This beyond all Manasses sins they were repented of and pardoned beyond all Sauls sins 1 Tim. 1. 13 16. Act. 26. 9 to 12. they were repented of and pardoned beyond their sins that murdered Christ through ignorance for they repented and were forgiven Act. 2 36 37 38 41. but this shall never be forgiven 4. Hence This sin is inevitably damnable If this sin be never repented of never pardoned it must needs alwayes be punished with damnation and eternall death and that inavoidably He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. If we sin wilfully after that we have received the knowledge of the Truth there remaineth no more sacrifice for sins But a certain fearefull looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law dyed without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God c Heb. 10. 26 27 28 29. Here 's 1. Judgment fiery indignation and that devouring yea much sorer punishment then death without mercy what can this be but eternall damnation 2. Here 's the certainty of it and that without hopes or place remaining for any more Sacrifice for sin what is this but inevitable damnation Hence such as sin against the Holy Ghost are resembled to ground nigh unto cursing whose end is to be burned Heb. 6. 8. Thinke now sadly of the inevitablnesse of eternall damnation ever attending upon this sin and then consider how grievous it must needs be 5. Hence This sin is usually a most intolerable torture to the Conscience This plainly flows froÌ„ all the former For this being 1. The highest sin against the saving Remedy 2. Never repented of 3. Unpardonable 4. Inevitably damnable How can the concience reflecting upon all this chuse but be unspeakablytortured in this present world with horrour terrour despaire and self-Confusion Which the Apostle calls A certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Heb. 10. 27. Oh what a torment what a rack what an hell aforehand is this to the Conscience to think that Hell is inevitable and yet intolerable the furious horrour hereof made
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
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
no sharer in his love that hath no equall in the reward of love He will be so loved that all things also may be loved with him and yet he will so be loved that nothing be beloved besides him The Creature should be loved for the Creator that made it The Creator in the Creature for himselfe Wouldest thou know whether thou lovest God truly Search then whether thou lovest not the world inordinately Signes of inordinate love to the world and the things of the world I. Over-desiring the world and things of the world craving asking c. when we want them Prov. 30. 15. Matth. 6. 25 31. 1 Tim. 6. 9 10. This over-eagernesse of our hearts after them when we want them discovers it selfe in 1. Discontentednesse at our present condition Heb. 13. 5. 2. Enviousnesse at others prosperity and enjoyments as in Ahab 1 King 21. 4. David tempted to this Psal. 73. 3. 3. Excessive running out of the heart and mind about them Ezek. 33. 33. Luk. 12. 17 18 29. 4. A Resolvednesse or fixed will to be rich 1 Tim 6. 9. 5. Pursuing after worldly shadows more then after the Kingdome of God and his righteousnesse Matth. 6. 33. 6. Unconscionablenesse in getting the world by bribery extortion oppression theft fraud c. Amos 8 4. 1 Thes. 4. 6. II. Over-loving and dâ—…ting upon the world and things of the world whilest we have them setting our heart on them Psal. 62. 10. evidenced by 1. Over-highly esteeming them above their worth making gods of them Col. 3. 5. Eph. 5. 5. Phil. 3. 19. 2. Relying and trusting in them Prov. 18. 11. 1 Tim. 6. 17. 3. Boasting glorying in them Psal. 49. 6. Ier. 9. 23. 4. Applanding our selves as happy men by reason of them Luke 12. 19. Psal. 17. 14. 5. Sordid detaining not being willing to part with worldly things though upon most just occasions of piety charity or necessity as in Nabal 1 Sam. 25. 10 11 the rich glutton Luke 16. 19 c. Eccles. 6. 1 2. Such a man parts with his pence as if they were so many drops of blood from his heart III. Over-grieving and vexing when we lose the things of the world As Achitophel losing his honour in discontent hangs himself 2 Sam. 17. 23. IV. Fourthly Keeping of the Commandments of God and that chearfully notably discovers our true love to God and to Jesus Christ But whoso keepeth his word in him verily is the love of God perfected 1 John 2. 5. And elsewhere This is the love of God that we keep his Commandements and his Commandements are not grievous 1 John 5. 3. To this purpose said Clement Romanus the Apostles Companion Phil. 4. 3. He that hath love in Christ will keep the Commands of Christ. And Bernard sweetly seconds him By this may be known the love of Christ if a man keep the Commands of Christ. He that hath my Commandements and keepeth them he it is that loveth me Who hath them in memory and keeps them in life who hath them in doing and keeps them in persevering Or who hath them in words and keeps them in manners or who hath them in hearing and keeps them in doing he it is that loveth me For many have the Lords Commandments but keep them not many have them in their book but keep them not in their breast many have them in word keep them not in work many have them in memory keep them not in life c. truly these are not of the lovers of Christ. And no wonder For 1. Christ requires our keeping of his Commandements as the singular touch-stone of our love to him exhibition of work is the probation of love John 14. 15 21. Therefore if we keep not his Commandements he will accept no love from us 2. Love is obediential the nature of true love to God carries it spontaneously to the keeping of the Commands of God Rom. 13. 8 9. 3. Love is a lively chearfull Principle what love acts is acted without grievousnesse It delights in doing any thing for the object beloved and stands not upon difficulties Gen. 29. 20. Therefore true love to God thinks no duty too much for God none enough for God 4. True love can chearfully endure for Christ much more do for Christ Cant. 8. 6 7. Acts. 20. 23 24 and 21. 13. Search now dost thou keep his Word Or are his Commandements grievous to thee Signes of true keeping Gods Word and Commandements See Cap. V. Signe I. p. Signes that his Commandements are not grievous to us I. When we have a dear and precious account of Gods Word and Commandements esteeming them more then our necessary food Job 23. 12. sweetert hen honey and the honey-combe Psal. 19. 9. and 119. 103. beyond great spoile Psal. 119. 162. Thousands of gold and silver Psal. 119. 72. and all riches Psal. 119. 14. II. When our hearts and affections are strongly set upon them Oh how love I thy law Psal. 119. 97. I opened my mouth and panted for I longed for thy Commandments Psal. 119. 131. My soul breaketh for longing to thy judgements at all times Psal. 119. 20. Rom. 7. 22. Thy Law is in my heart I delight to do thy will Psal. 40. 8. III. When it cuts and wounds our spirits that others break Gods Lawes Psal. P19s 53 136 139. IV. When we observe and keep the Word and Commandements of God 1. Willingly will voluntarinesse I will sacrifice to thee Heb. Psal. 54. 6 Psal. 110. 3. 2. Simply not disputing the Command of God As Abraham Heb. 11. 8 17 18 19. 3. Chearfully with delight Psal. 40. 8. Rom. 7. 22. 4. Speedily Psal. 119. 32. I made haste and delayed not to keep thy Commandements Psal 119. 60. 5. Constantly Psal. 119. 20. I inclined mine heart to performe thy statutes alway even unto the end Psal. 119. 112. Many begin few persevere They that thus behave themselves to Gods Word and Commandements count not his Commandements grievous but joyous V. Lastly Our true love to the Brethren the Children of God for the heavenly Fathers sake who begat them Evidenceth our true love to God Every one that loveth him that begat loveth him also that is begotten of him 1 Joh. 5. 1. Beloved if God so loved us we ought also to love one another No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 1 John 4. 11 12. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandement have we from him that he that loveth God love his brother also 1 John 4. 20 21. Who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 John 3. 17. In these passages are remarkable
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
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