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
25. 1 Cor. 2. 8 11. Nor knowes it the children of God and what priviledges comforts and happinesse belongs unto them and that even in this life in the state of grace 1 Cor. 2. 9. 2. Sometimes an act also of the will or a joynt act of the minde and will regarding favourably respecting loving affecting approving things known Psal. 101. 4. Thus God is said to knowâ—… the way of the righteous Psal. 1. 6. Christ knowâ—… his sheep Job 10. 27. and so not to love noâ—… to approve is not to know Acts 7. 18. Matth. 7. 23. and 25. 12. In this sense the carnâ—… world knowes not God nor Christ i. e. lovâ—… them not cares not for them but ratheâ—… hates them Exod. 5. 2. Ier. 5. 4. And thâ—… also the world knowes not the children of God i. e. loves them not cares not for them but hates them persecutes them c. because such Iohn 15. 18 19. 1 Iohn 3. 12. So that the more the world hates us for Gods sake Christs sake as Christians the more encouragement we may have that we are not of the world but chosen out of the world into Gods family 1 Pet 4. 16 17. True believing that Iesus is the Christ evidenceth that we are borne of God Whosoever believeth that Iesus is the Christ is born of God 1 John 5. 1. For clearing this evidence of Regeneration Consider these two Questions 1. What is meant here by believing that Iesus is the Christ 2. Whence it may be evinced that whosoever does truly thus believe is borne of God Quest. 1. What is it to believe that Iesus is the Christ Answ. Faith or believing as it relates to Christ hath especially two primary and most remarkable acts viz Assenting and Applying 1. The Assenting act of faith is that whereby faith assents to Gods whole Scripture-Record touching Jesus Christ as true 1 Iohn 5. 10 11. viz. That this Jesus which is revealed so fully to us in the New Testament both in his Person and Offices is no other then the Christ the true Messiah or anointed of God that was fore-promised fore-prophesied of and prefigured under all periods of the Old Testament from the fall of the first Adam to the fulnesse of time for the incarnation of the second Adam to be the only Mediatour betwixt God and man and Saviour of the world This some call Dogmaticall faith some Historical faith because it barely and precisely entertaines the Doctrine and History of Scripture as Truth without any particular appropriation of any thing of Christ to them that so believe Now this bare naked assenting act of faith cannot be a character of Regeneration nor the faith here intended For 1. Hypocrites may assent to the truth of the Record which God hath given touching Christ. For we read often of the faith of such as Luk. 8. 13. Acts 8 13. which believing of theirs was at least an Assent for Assent to truth revealed is the least and lowest act of faith 2. Devils may assent to this truth Dogmatically That Iesus is the Christ yea they have assented to it and known it to be so See Mar. 1. 24. Luke 4. 34 41. Yet nor Hypocrites nor devils are regenerate 2. The Applying act of faith is that whereby faith having assented to the truth of all Gods Record touching Christ proceeds to apply and appropriate all particularly to a mans self as did Paul Who loved me and gave himself for me Gal. 2. 20. and Thomas My Lord and my God John 20. 28. This appropriating act of faith is sometimes called believing on the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into the Son of God 1John 5. 10. believing on his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into his Name 1 John 5. 13. John 1. 12. coming to him John 6. 35. receiving him John 1. 11 12. having the Son 1 John 5. 12. tasting him 1 Pet. 2. 3. eating him eating his flesh and drinking his blood John 6. 53 54 56 57. compared with ver 47. all which expressions denote faith's appropriating of Christ unto the particular individual believing soul as his Christ Priest Prophet and King as his Jesus his Saviour c. from whom he expects and looks for Redemption Righteousnesse Pardon Holinesse Adoption Peace Comfort Grace Glory and every thing that is promised or is to be expected from the Messiah as Calvin well observes To believe that Iesus is Christ is to hope for all those things from him which were promised of the Messiah This is true justifying faith Rom. 5. 1. now this is the faith here meant this is the true believing that Jesus is the Christ. Discoveries or Characters of this true faith are many Take these seven which gradually depend one upon another viz. 1. The habit of this faith is infused into the soul by God in Regeneration Eph. 2. 8. Iohn 1. 12 13. 2. This habit infused is brought into act by the Fathers drawing the soul to Christ. Iohn 6. 44. This drawing is effected 1. By discovering the necessity of Christ to salvation Acts 4. 11 12. 2. By displaying the sufficiency and alluring Excellency of Christ for salvation Heb. 7. 25. Cant. 5. 10. to the end 3. By manifesting the possibility of obtaining Christ and salvation by him 1 Tim. 1. 16. 4. By propounding the willingnesse and readinesse of God and Christ to entertain poor sinners Matth. 11. 28 29. Iohn 7. 37. Isaiah 55. 1. Iohn 6. 37. Luke 15. 20. to the end 5. By disclosing the invaluable happinesse in gaining Christ 1 Iohn 5. 12. Iohn 3. 16 18 36. And 6. By stirring up ardent strong desires in the heart after Christ that the soul is restlessely thirsting till he be obtained Isa. 55. 1. Iohn 7. 37. 3. Faith thus infused and acted is perswaded to accept Christ upon his own termes viz. self-denyal bearing the Crosse and following Christ and actually accepts him Luk. 9. 23. Iohn 1. 12. 4. Faith having received Christ tastes such sweetnesse and pleasantnesse in him that Christ is most precious to the soule 1 Peter 2. 3 7. and all things in the world are but losse and dung unto him Phil. 3. 8. Oh how is the soul filled with joy and peace in believing Rom. 15. 13. and 5. 1. and so it sits down under Christs shadow with great delight and his fruit is sweet unto its taste Cant. 2. 3. 5. Faith having thus taken and tasted Christ notably enlivens and quickens the soule that not so much the Believer lives as Christ by faith lives in the Believer Gal. 2. 20. Rom. 1. 17. Hab. 2. 4. Christ principally knows wills loves prayes and in a word performes all spiritual motions in him Oh that 's a sweet life indeed whereof Christ is both Authour to give it and Pilot to guide it 6. Faith having enlivened the soul by Christ it notably puts forth it self in vital operations from Christ. For true living faith is a working and fruit-bearing faith as Iames
will not yield though oft admonished though self condemned Tit. 3. 10. As Augustine noted in his time * An hereticall spirit is an incurable spirit So may we observe in all ages and specially in this of our own touching carnal men becoming hereticall how impenitently stubbornly hopelâ—…sly do they persist in their Errours and Heresies how few if any reclaimed This is a wicked disposition Did â—…ey fear God saith * Augustine they would â—…y To erre is humane but through animosity to persist in Errour is diabolicall It were best â—…f we never erred It were next that that we â—…mended our Errour 4. Though carnal men yea perhaps Devils themselves may contrary to some errours hold and confesse some truths yet they neither oppose errours nor hold and confesse truth as those do that are the childeren of God And therefore this hinders not but that the overcoming of erroneous hereticall spirits is a signe or evidence of such as are born of God For 1. Carnal men oppose not Errour embrace not truth from any supernatural illumination or spirit of discerning but meerly from carnal light Natural or Acquired For all that is in and from carnal men is as themselves meerly carnal they are in the flesh Rom. 8. 8. they are nothing but flesh That which is born of the flesh is flesh Joh. 3. 6. They are very darknesse Eph. 5. 8. Hence therefore the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. But the children of God oppose Errour and Heresie and embrace the contrary Truths from principles supernaturall viz. from the Spirit of God revealing the things of God unto them 1. Cor. 2. 10 11 12 13 15 16. and enabling them to understand them so revealed 1 Joh. 2. 27. 2. Carnal men hold not confesse not the truth from sincere love to it for the carnall mind is enmity against God Rom. 8. 7. and where the mind it selfe is enmity against God can there be in the heart any sincere love to Gods truth Of carnall Heathens it 's said they liked not to retain God in their knowledge Rom. 1. 28. and of carnal Gospellers it 's said Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion 2 Thess. 2. 10 11. But the children of God sincerely embrace and professe the truth in love they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Truthingâ—… it in love Eph. 4. 15. yea they so love the truth that they have not loved their liberties and lives that they might defend and maintain it Rev. 2. 13. This difference Augustine notably observed Behold ye have heard in the Gospel what Peter said Thou art Christ the Son of the living God Mat. 16. 16. Read and â—…e shall find the Devils said We know thee â—…ho thou art the Son of God Mar. 1. 24. But Peter is commended the Devils curbed 〈◊〉 same voice divers deeds Where are these 〈◊〉 confessions differenced Love is commended Feare is condemned for the Devils said â—…t this out of love Thou art the Son of God they said it in fear not in love And the same Author elsewhere saith This said Peter this the Devils also the same words but not the same minde But whence was it because Peter spoke this with love for the faith of a Christian is with love But the Devils faith is without love How without love Peter said this that he might embrace Christ the Devils said it that Christ might depart from them c. 3. Carnal men though they confesse Goâ—… truth in words yet they deny it in deeâ—…s 〈◊〉 contrary to the Lord and his truth â—…it 〈◊〉 15 16. But the children of God not only believe the truth 2 Thes. 2. 13. and professe or confesse the truth But they also act for the truth 2 Cor. 13. 8. and walk in the truth 2 Joh. 4. 3 Joh. 3 4. V. Overcoming the world by faith may be a 5 â—h Signe or Evidence of Regeneration Whatsoever is borne of God overcometh the world and This the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Iesus is the Son of God 1 Joh. 5. 4 5. Here we have Two adversaries The victory The means of victory 1. Two adversaries the Regenerate them that are borne of God â—…n one part who are chiefly Defensive as the whole armour of God is chiefly Defensive Eph. 6. 14 to 19. And the world on the other part which is principally Offensive Joh. 15. 18 19 20 And what is this world 1 Partly the men of the world who have their portion in this present life Psal. 17. 14. These lie in wickednesse 1 Joh. 5. 19. these hate the Saints because they are not of the world but chosen out of the world by Christ Joh. 19. 19. Understand then wicked worldlings with all their persecutions of the righteous 2 Partly 〈◊〉 worlds lusts the lust of the flesh the lust 〈◊〉 the eyes and the pride of life 1 Joh. 2. 16. The lust of the flesh i. e. not only carnal corruptions but all the pleasures delights and câ—…ntentments that the flesh or body desires The lust of the eyes i. e. not only libidinous lustfull looks but also all that vanity of the eye about the vain pomp beauty honours glory riches and glittering splend or of the world And pride of life i. e. All that ambition ostentation bragging self-admiring contempt of others caâ—…nal confidence arising from confluence of worldly enjoyments These now are the two adversaries viz. the Regenerate and the World the world with all its wicked and their oppositions with all its lusts their ensnaring insinuations 2. The victory not on the worlds side but on the Regenerates side Whatsoever is born of God overcâ—…meth the world 3. The meanes of this victory Faith in Christ the Son of God All this is wonderfull in our eyes 1. What inequality in the Adversaries The whole world with all its vassals with all its furies and persecutions with all its lusts with all its snares of honours riches pleasures c. and all this against the Regenerate Alas how few how contemptible how feeble are they I A little flock Luk. 12. 32. Worme Iacob Isa. 41. 14. 2. What imbecillity of the means of the Saints safety against the world Faith Faith a self-emptying grace a poor beggerly hand only rich or strong in receiving from another and perhaps a weak palsie trembling hand But the battell is not to the strong Remember David and Goliah how weak and naked David how strong how harnessed was Goliah 3 What succesfull prevalencie notwithstanding of the Regenerate against the world Not only their deliverance from but defence against the world Not only defence against but victory over the world Not only victory but universall victory Whatsoever
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
we shall further see This presapposes some entertainment of Christian Religion whence they make defection viz. in the forme and profession of it As for them that have embraced it in truth and power they shall never fall Iohn 10. 28. 3. The sin unto derâ—…h There 's a sin unto death and there is a sin not unto death 1 Ioh. 5. 16 17. Why thus called was formerly explained p. 63 64 65. Thus of some of the principall names II. The Nature of this sin and wherein it properly and especially consists comes next to consideration Here lies the Cardo controverâ—…sie the very knot and stresse of the Case Both Ancient and Moderne Writers heâ—…e in manifest much discrepancy land disagreement with one another and among divers of them is â—…o be found small satisfaction in this point Augustine much hesicates about it but at last conceives it to be a Final impenitency Ambrose sometimes intimates it to be a blasphemous denial of the H. Ghost Somtimes interprets it to be an aâ—…pions Heretical and Schismâ—…cal separeâ—… from the Church of Christ. Gregory thinks it is the not beleeving remission of sins Thâ—…s thinks He sins against thâ—… H. Ghost thâ—… not only speaks against the Majesty of God and thâ—… peâ—…son of the Holy Ghost But also that obstinately and maliciously persist in his sins impenitent to the point of death rejecting all the Holy Ghosts provisions for suppression of his sins And he with other of the Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost viz. 1. Despaire 2. Presumption 3. An obstinate Purpose of continuing in sin 4. A firme and fixed Will never to repent 5. An impugning or opposing of the knowne truth and 6. An envying of our Brothers Graces All which they say may be forgiven but that finall obstinacy in sinning Estius is of opinion That the sin against the Holy Ghost generally taken is whatsoever is purposely maliciously and blasphemously committed against God in thought word or deed In midst of all this variety of opinions especially in so difficult a subject as this where shall we pitch I like Agustines item well in this very case Let us begge light for exposition of this matter from the Lord. For more distinct Resolution Consider 1. By way of Remotion or Negation of what it is no 2. By way of position or Affirmation of what it is and both very briefly I. By way of remotion or negation of what it is not The sin against the Holy Ghost strictly and properly taken seemes not to be any of these particular sins following viz. 1. It is not every blasphemous temptation injected and darted by Satan into the thoughts against God Father Son or H. Ghost For 1. The dearest Saints and servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil frequent experience tells us thus much How many gracious soules come to Ministers lamenting the many horrid suggestions of blasphemy cast into their imaginations One of singular experience in soule-distresses saith I have knowne him who did bite in and keep close in his bosome this temptation of blasphemy the space of about 20. yeares All which while the Devill did tyrannize extreamly and keep him almost in continuall terrour He thought there was never man had such vile and prodigious thoughts as he c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe who was so far from sinning against the Holy Ghost that he never sinned at all nor could sin Isai. 53. 9. Heb. 7. 25 26. 2 Cor. 5. 21. viz That he who was the spotlesse Son of God in whom the fulnesse of the Godhead dwelt bodily i. e. personally Col. 2. 9. Who was the Brightnesse of the Fathers glory and the expresse Character of his person Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God Phil. 2. 6. that he should fall downe and worship the Devil in person Matth. 4. 9. Never Christian had nor could have more black and hideous blasphemy cast into his thoughts Yet Christ in the least degree yielded not to this blasphemous suggestion but conquered it that his Members hereby might be more then Conquerours even Triumphers over like temptations through Christ that loves them 3. Blasphemous suggestions injected into our hearts yet not consented to by us but rather trembled at execrated and abhorred are the Devils sins not ours they are our sorrowes our afflictions and miseries but not our sins A pious soule is no more guilty of them saith one then Benjamin of Josephs cup put into his saok Blasphemous thoughts saith Mr. Perkins not consented to by us are not our sins but the Devils Men must not feare those kinde of thoughts overmuch because though indeed they be their crosses yet are they not their personall sins for which they shall incurre the wrath and displeasure of God And saith Mr. Dyke Satan must answer for this himself Hereto subscribe both Ancient Modern Writers 2. It is not every sinning against the Deity or Personality of the Holy Ghost As Augustine observes That the Sadduces denied the Holy Ghost That the Arrians Eunomians and Macedonians contended that the Holy Ghost was a creature not a Creator That the Sabellians called also Patripassians because they held that the Father suffered deny the Trinity assert only the Father that he is sometimes called the Son sometimes the Holy Ghost That the Photinians denying the Trinity say the Father onely is God the Son onely man but deny the Holy Ghost altogether These are hideous blasphemous and damnable heresies but it would be somewhat hard to prove that these are the sin against the Holy Ghost because this sin properly is not so much against the â—…ssence or subsistence of the H. Ghost as against the Ministery and Office of the H. Ghost 3. Not every sin against knowledge is that sin against the Holy Ghost For though knowledge adde an aggravating circumstance to sin Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without and violence of corrution within may sometimes so farre be borne down as to do those things which they know they should not do as in Paul Rom. 7. 15 19. 20 23. In Peter he knew he ought not to deny his Lord and Master Jesus Christ and resolved peremptorily the contrary but sudden feare prevailed over him Matth. 26. 69 to the end In David he knew he should not commit adultery nor kill yet strength of corruption and temptation pushed him upon both yet none of these sinned the sin against the Holy Ghost 2. Sins against knowledge admit both of repentance and pardon as in all these three cases mentioned David pardoned 2 Sam. 12. 13. Peter restored after his bitter tears by a threefold feare he denied Christ by a threefold love he confessed
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
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
1. The evidencing of true brotherly love by our true love to God in many expressions 2. The Grounds why they that love God should love their brethren 1. God hath commanded both these loves 2. It 's easier to love our brother whom we have seen then God whom we have not seen therefore he cannot be truly imagined to love God that loves not his brother 3. Gods exemplary love God hath so loved us shall we not then love one another 4. Gods Image is engraven upon his chiidren therefore if we truly love the Father we cannot chuse but love the Fathers Image in his Children Hence Bernard calls the love of God and of our Brethren the two wings whereby the soule flies up to heaven Love hath two wings the right wing is the love of God the left wing is the love of our neighbour No man can fly to heaven with one wing Why because the love of God alone without the love of our neighbour or of our neighbour alone without the love of God availes not for attaining eternal happinesse Take thou both these wings the love of God and of thy neighbour that thou mayest fly freely in well-doing and come to the Countrey of the heavenly Kingdome Signes of true brotherly love See in Cap. II. Signe VII p. 168 to p. 173. and Cap. VIII throughout CHAP. VII Evidences or Signes of our Fellowship and Communion with God and with Jesus Christ. I. FIrst The Holy Spirit of God and of Iesus Christ given to us is a clear evidence of our Communion with him Hereby we know that he abideth in us by the Spirit which he hath given us 1 John 3. 24. And again Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 John 4. 13. His abiding in us His dwelling in us and ours in him are metaphoricall expressions denoting the sweet spiritual Communion betwixt God and us For they that abide and dwell with one another have fellowship together but they that abide and dwell in one another they have a more immediate and intimate Communion with one another And thus it is betwixt God and his people How do we know and discover this our Communion with God by his Spirit given us Answ. His Spirit given us makes us know this many wayes viz. 1. As the inward immediate efficient cause of this Divine Communion with us For 1. God dwells in us by his Spirit Eph. 2. 22. 2. Christ supplies his corporal absence from his Church by his Spirit Ioh. 14. 15 17 25 26. and 16. 7 8. 2. As an Anoynting teaching us all things 1 John 2. 27. Revealing to us the things given us of God 1 Cor. 2. 12. And illuminating us with light to receive them Sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate Ray that it wonderfully assures us hereof Iohn 14. 21 22 23. 3. As a witnesse with our spirits Rom. 8. 15 16. And when the Spirit testifieth saith Chrysostome what ambiguity remaineth 4. As a Seale upon our hearts Ephes. 1. 13. 5. As the earnest first-fruits and handsel of our Adoption and endlesse Communion with God in glory Ephes. 1. 14. Rom. 8. 23. 6. Finally As the original cause and root of all these spiritual fruits which are onely found in them that have Communion with God Gal. 5. 22 23. But by what signes or evidences may we know that the Spirit of God and Christ which is one and the same Rom. 8. 9. is given to us Answ. Hereof there are many discoveries For if the Spirit of God be given us Then 1. We are or have been effectually convinced by the Spirit of our own Natural misery and of Christs Supernatural Al-sufficiency to remove it Iohn 16. 7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6. 11. mortifying the old man vivifying the new man in us Rom. 8. 13 11. 3. We are acted guided led by the Spirit of God Rom. 8. 14. That is to say We make him the Guide and Governour of our whole life As Oecumenius hath well interpreted in 4. We minde the things of the Spirit Rom. 8. 5. Our Thoughts Projects Contrivements Ponderings c. do habitually fix here 5. We bring forth the fruits of the Spirit The Spirit cannot be barren nor bring forth bad fruit Eph. 5. 9. Gal. 5. 22 23. 6. We combate by the Spirit against the flesh Galat. 5. 17. 7. We are strengthened for every good word and work with might in the inner man by the Spirit Eph. 3. 16. Col. 1. 10 11. And in particular by the Spirit we are notably enabled unto prayer against all our infirmities Rom. 8. 15 26 27. II. Secondly The true abiding of the ancient Primitive Truth and Doctrine of Christ in us So that we are not carried aside to unsound new-fangle opinions notably discovers our Communion with God Let that therefore abide in you which ye have heard from the beginning If that which ye have heard from the beginning shall remaine in you ye also shall continue in the Sonne and in the Father 1 John 2. 22 23 24. That which ye have heard viz. that Doctrine that truth that hath been preached to you From the beginning viz. from the beginning of the Doctrine of the Gospel by Christ his Prophets and Apostles We are not to heed what others have done or believed before us but what Christ hath commanded us to do and believe who is before all All novelties in Doctrine are to be censured by primitive truths and brought to the ancient standard from ehe beginning it was not so for their regulation Now the abiding of the Primitive Doctrine of Christ in us evidenceth our contiâ—…ance in Father and Son and so our Communion with them For God is truth Deut. 32. 4. Christ is truth John 14. 6. The Spirit is truth 1 John 5. 6. Yea God is absolutely the first truth cause of all truth in the world therefore he that abides in truth which was from the beginning truly and sincerely hath Communion with God 2 Iohn 9. Signes of sincere abiding in the truth 1. A Cordial love of the truth 2 Thess. 2. 10. Contrary those 2 Tim. 4. 3 4. 2. A consciencious care to do nothing against the truth but any thing for the truth 2 Cor. 13. 8. 2 John 10 11. 3. An earnest contending for the faith once delivered to the Saints Iude 3. Not for new up-start doctrines and new coyned opinions 4. A bearing witnesse to the truth both verbally and really in worst of times and against greatest of dangers As did Paul Phil. 1. 17. The Angel of Pergamus Rev. 2. 13. yea Jesus Christ himself bore witnesse to the truth to the death Iohn 18. 37. III. Thirdly True confessing that Iesus is the Son of God is an evidence that such have Communion with God Whosoever shall confesse that Iesus is the Sonne of