such a soule as this pardoned I can in no wise yeeld and so goe against Justice Justice according unto truth must be a subject unto me because I am the very Spirit of Truth it selfe and have a proper relation and dependancy upon the other two Persons in the most sacred and glorious Trinitie And therefore I say Justice must yeeld unto me as well as to you You know that soule that sinneth that soule shall dye But this soule hath sinned therefore this soule shall dye And because thy Divine Wisedome did never appoynt thy willed act wisely to set thy love and mercy on worke to contrive a way for such wilfull sinners that so their guilt might have beene washed off Therefore as they are in guilt even so let their guilt remaine to all eternitie This sinner hath out-lived grace and the day of redemption is past and all hopes of mercy is now expired Shall therefore such a soule find mercy who hath thus wilfully opposed me and turned from me Shall he I say find pardon He that hath often sent me away sad shall such a soule as this find mercy This soule I say that hath more then once or twice sent me away sad whensoever I came to execute my Office This vild wretch that hath made flight of me and of those Sacred Dictates which I discovered unto him at such a time and at such a time Surely as I am God equall with you this soule that hath thus and thus sinned ' he shall never find mercy If he find mercy if he be washed in thy Sonnes blood from this his guilt then where is the unitie in us The glorious Trinitie and the most glorious conformitie in our unitie If that this Soules sinnes be pardoned where then is the firmnesse of our Decree If this soules sinnes be pardoned then is our unitie in Trinitie and conformity in unitie overthrowne and the word of truth is falsifyed which shewed unto the world what onenesse there was with us before these worlds were created What shall all our onenesse be dis-joyned for this soules sake Upon this supposed speech the other two Persons give in as it were their consent against the soule then standing at the Barre of Iustice and God speaking to that guiltie soule in this manner As a Iudge doth unto a Malefactor being cast by the the Iury that goeth upon life and death The Iudge telling the Malefactor that he can doe no lesse then the Iury of life and death hath done And therefore I must and doe pronounce sentence of death against thee according unto the Iuries Verdict it being according to righteous judgement I say God in like manner speakes unto the guiltie soule saying as it were in this manner I have pleaded hard in thy behalfe and we cannot prevaile in a full consent for thy personall recovery because we cannot attaine unto the third Persons consent The Sentence of death is passed upon thee according unto the Sentence of a Divine Law and according unto our everlasting Decree written and established in our Divine Law and sealed by all our unanimous consents Upon this one Sentence we hold all in Onenesse we cannot dis-joynt our unitie in Trinitie and unitie in a glorious conformity The Law of the third Person is also the Law of the first Person and the Law of the first Person is also the Law of the second Person and so a generall stabilitie in a blessed and glorious Trinitie And thus the Law of the three glorious Persons is in one Seame like unto the Lawes of the Medes and Persians which altereth not Now because I would not have the Consciences of men troubled because I have shewed you the sad condition of the soule that hath the guilt of sinne upon it I will I say speake a word in due season unto those distressed Consciences and I will a little enlarge my selfe although in regard of the weaknesse of body I am almost spent My beloved friends I speake unto all of you but especially unto beleevers I say there is abundance of mercie in God for you I say it lyeth hid and treasured up in the bowels of Divine goodnesse and thus to be revealed in due time unto you in the Lord Jesus when God his Father breakes out in the sweet influences of his Love in the object of his Love who is the Lord Jesus The breathings out of the manifestation of the Lord Jesus shall be the breathings out of thy Graces and of thy Solaces and the in-comming of the Lord Jesus shall give light unto all those manifestations of thy soules pardons which thou haddest ever since that thou wert estated in Christ which for a long time hath layne hid in the Hive of thy unbeleefe and hath beene the originall cause of making you to call in question your estate in Christ and your interest in the Lord Jesus and that object upon whom your ever-being dependeth There is I say this one thing which is the onely cause which makes many a distressed Conscience to call in question his soules interest in Christ because hee findes in his owne apprehension a world of soules-deadnesse and weaknesse in his growth of grace I say unto thee whosoever thou art that standest to heare me this day that thou in thy soules distresse art altogether unfit to bee thine owne judge in the want of thy soules comfort thou wilt be ready to say that which thou wilt be againe ready to unsay in thy injoyment of true comfort as David did Psal. 116. 11. You know that there may be in the midst of Winter aboundance of Bees in the Hive although unto the eye of our sense and reason there be but two or three playing about the Hives mouth Even so I say although there but a few graces in thy soule now in the time of this thy affliction I say this time of thy affliction hath not lessened any of thy former graces which thou formerly didst enjoy I say it hath but covered over those thy graces in thy sense and feeling Thy graces be all still where they were in thy first installment into the state of grace Wee have a Proverb That the Spring brings forth all those Herbs and Plants which lay dead all the Winter before Even so I say unto thee That the Spring which is the Morning of the in-comming of the Lord Jesus shall receive all those bosome-discourses which lay dead in thy soule In the time of thy ascension the Sonne of Righteousnesse shall arise and shine upon thee by the blessed force and glorious power of God the Father and so cause the Spirit of God to cast into thy soule a glorious discovery of the interest of thy well-being It is not thy want of grace that is the cause of thy soules complaints but it is the onely want of thy discoverie of them that is the cause of thy soules grievance There 's but a curtaine as it were drawne betweene thee and thy injoyments of all thy graces all thy graces are within that curtaine as the Priests of the old Law were sometimes within the holy place When this curtaine is once drawne then will all thy injoyments appear then shalt thou be swallowed up in the very life of discovery I confesse Sometimes the life of discoverie may bee dis-joynted from the life of injoyment for a small time The Saints have an absence in the midst of their injoyment Yet blessed bee that Divine absence which afterwards wins us unto a Divine enjoyment of him who for a time was pleased to absent himselfe I say here is the comfort of beleevers that a temporall absence is not an eternall withdrawment Blessed bee God who though hee doth sometimes withdraw the sence and feeling of a Divine presence in their enjoyment yet in the want of that enjoyment the Saints enjoy a Divine enjoyment of the Lord Jesus Although the Lord Jesus in thy sense and feeling bee with-drawne from thee yet note this one Consequence It is impossible that hee should ever with-draw himselfe from thee Thou dost enjoy the same presence now which thou didst enjoy ever since thy very first estatement in the state of grace Yesterday thou didst injoy the Lord Jesus and so thou shalt enioy him in like manner for ever Yea with an eternall most glorious unspeakable inioyment So much for this time FINIS Mat. 5. 35. Ezek. 43. â— 8. Luk. 1. 20. Numb. 2. 12. Mat. 26. 70 72 74 75. Isa. 55. 3. Psa. 32. 15 1 King 15 5. The Reas. 1 King 11 9. Quest Answ What the sin against the holy Ghost is Rom. 7. 24 Why it is called the sin against the holy Ghost
unto you hoâ— that they are prone unto all manner of sinâ— as well as the sinne of unbeliefe but noâ— you see a blessed change in them Therâ—â—fore the sinne of unbeliefe cannot be 〈◊〉 sinne against the holy Ghost as some ideâ—â— have affirmed I now will in a word or two shew yoâ— how that the Saints of God can fall into 〈◊〉 unpardonable sinnes though they may faâ—â— into many great sinnes as you heard Yet say for the comfort of all distressed consciences that are incumbred with false feare from false grounds whose feare becauâ—â— their sinnes appeare great in their apprehension and so from a false ground as said before Therefore from hence they conclude that they have sinned against the holy Ghost and that thus their sinnes are unpardonable Therefore for the helping oâ— such poore distressed consciences out of these false feares and to satisfie their consciences that they have committed this unpardonable sinne I addes these two reasons â—â—r their satisfaction The first Reason is this because all the â—â—ints of God are all borne of God Joh. 5. 18. That is they are Regeneraâ—â—d and thus made new creatures Joh. 3. 3 â—â—d so are saved Tit. 3. 5. and clensed Cor. 6. 11. by the Spirit of their God â—â—d so enter in with the Lord Jesus who is â—â—e doore Joh. 1. 10. and enter into the â—â—ait gate Luk. 13. 24. who is the Way the truth and the life Joh. 14. 6. You Saints that are full of false feares â—â—t me speake unto you I say that you cannot commit this unpardonable sinne beâ—â—use the Father gave his Sonne unto this â—â—ery end and purpose for to redeeme his â—â—ople from their sinnes Tit. 2. 14. I say â—ehovah hath for his owne names sake forâ—â—ven all your sinnes Isa. 43. 23 44 22. â—er 31. 22 32 31 33 33 6. And Heb. â— 12. Mich. 7. 18 19. Psal. 103. 13. Who 〈◊〉 a God like unto thee that will pardon the â—â—iquities of the remnant of his heritage and â—ill subdue them into the bottome of the Seas The second Reason is The Lord Jesus â—nd his Saints have all one onenesse â— Cor. 5. 7. They that be joyned unto the Lord Jesus they be one Spirit yea one â—â— union one in love one with the Lord Jesus and with all the three Persons in all the glorious Trinitie See to this purpose Ioh. 17. 23 25 26. I in them and they â—â— me I say God is aboundantly glorious unto beleevers yea to multiply pardon Isa. 55. 7. And for a farther Relation of Gods froâ— mercy in pardoning of those that turn unto him I note these severall places 〈◊〉 Scriptures for confirmation 2 Chron. 30 9â— 33 12 13. Gen. 18. 15. Exod. 6. 1 9 11 26 â— 7 20 6 34 7 8. Numb. 20. 8. Deut. 4. 30 31 5 10 17 18 28 1 15 v. 30 1 11 32 4 3 6 10. 2. Sam. 7 8 9 15 12 13 24 10 11 13 1 King 8. 23. Levit. 20. 5 10. Nehem. 9. 17. Psal. 21. 7 35 5 7 5 10 86 5 10 111 4. Psal. 145. Isa. 30. 18 54 8 9 10 55 3 7. Ier. 12. 15 16 18 8. Ezek. 18. 32 33 14 15 16. Hos. 2. 14 19 23. Ioel. 2. 13. Ion. 4. 2. Ier. 3. 2 12 14 Luk. 1. 50 58 72. Luk. 18. 4 6 36. Luk. 7. 47 23 34 43. Rom. 4. 7. 2 Cor. 1. 3. Ephesi 2. 4. 1 Tim. 1. 13 15 16 18. These places of Scripture doe set forth the freenesse of Gods love unto all beleevers Yea I say they doe shew the freenesse of Gods love in his shewing of mercy and in manifesting of it unto all beleevers who I say shall never come into condemnation because the Lord Jesus Christ hath cast out of them the sin of condemnation Rom. 8. 1. Thus you may see that all beleevers be happy and blessed Oh! the blessednesse of that man as it is in the originall Rom. 8. 32 â—9 vers. Who shall lay any thing unto the charge of Gods chosen It is God that justifieth Who shall condemne It is Christ which is dead yea rather which is risen from the dead who is also at the right hand of God and maketh request for us Who shall separate us from the love of Christ shall Tribulation or Anguish or Persecution or Famine or Nakednesse or Perill or Sword As it is written for thy sake are we killed all the day long we are accounted as sheepe for the slaughter In these words the sure state of the saints is set forth unto us to shew Gods Omnipotent will and purpose which never changes It is not the Divell nor any belonging unto him can alter Gods â—ove to his Saints or doe them any wrong Christ I say hath set them in a glorious libertie Gal. 5. 1. Ioh. 8. 38. Now I come to shew unto you what the sinne against the â—oly Ghost is The sinne against the holy Spirit iâ— when a man hath been inlightned with the heavenly truth Christ Jesus by the holy Spirit of the Father who is that Spirit of truth spoken of Ioh. 14. 26. Whose office is to seale us unto the day of redemption Ephesi 4. 30. And then not onely strive against that truth but also blaspheme that truth as the Jewes did saying He casteth out Devillâ— by Belzebub the Prince of the Devills And thus shall wittingly and willingly against the checks of his owne conscience persecute that truth in his members the Saints because he knows that it is the truth therefore he is of purpose resolved to oppose that sacred truth and to despise that sacred light wherwith he was inlightned also esteeming that sacred blood of Christ as nothing treading it under foot And thus out of a pernicious spirit most wickedly persecutes the truth in his members even the sons and daughters of truth because he knowes that they are the subjects of that sacred truth This is the sinne against the holy Ghost I say The persons that commit this sinne must be knowing persons and men of knowledge Such a one was Julian the Apostate ☞ who notwithstanding his certaine knowledge of Christ to be the Sonne of God yet against knowledge fell off and became a great persecutor of Christ They must be such as are acquainted with the Truth even the Lord Jesus being enlightened with the saving Light of the holy Spirit such were the Scribes and Judas and many other Reprobates which the Scripture speakes of in many places Judas sinned against his Knowledge and Conscience Cain also in like manner against Knowledge and Conscience his Conscience at that very time informing him that Elshaddai the strong and omnipotent God had respect unto the offering of righteous Abel and that his person was accepted according unto the rule of the Law perfect shall it be accepted Although Cain knew that God had a respect unto his brother Abel and to his offering yet notwithstanding hee did against his knowledge persecute his brother as S. Iohn sayth Abels
workes were good and Cains evill Sinne against Knowledge is this as when a man or woman is informed of divers Truths and by the judgement of their understanding give an approbation unto those Truths discovered unto them and yet notwithstanding will sinne this is called by me sinnes against Knowledge Sinne against Conscience is when a mans Conscience is enlightened with Knowledge concerning the acting this thing or that thing which is evill and yet is resolved to doe it this is called sinne against Conscience I say all that be damned sinne not against Knowledge openly discovered unto them as the Heathen who knew God no farther but onely by the instinct of Nature having the Law written in their hearts Rom. 2. 15. Which Law shall not leave them without excuse at the last day for they know so much of God as shall be a meanes for to condemne them their Consciences bearing witnesse against them and so leaving their Consciences void of all excuse telling them that there is a God before whose Judgement-Seat they must one day appeare I am perswaded that the Consciences of the Heathen cannot chuse but sometimes cast forth some light of terror unto them and so cause an amazement unto them although they as Heathen be without the knowledge of Conscience towards God and man I say sinnes committed wittingly and willingly are the originall cause of sorrow both in the Saints and Reprobates The sorrow of the Saints for sinne comes from an apprehension of Gods love in the Lord Jesus looking upon the love of God and his holinesse and then casting back his eye upon his owne sinfulnesse which produceth a mourning in them whereby from an apprehension of Gods abundant goodnesse towards him hee is inforced with blessed Paul to crie out saying O wretched man that I am O how unlike unto God am I in holinesse O that God would once lift up upon me the light of his countenance and smile graciously upon my soule in the face of the Lord Jesus O that God would but goe into my soule and discover Christ there unto me and goe out againe by the manifestation of his holy Spirit that so my soule may be acquainted with the Commings in of the Lord Jesus The sense of a Reprobate is onely from an apprehension of Gods wrath for sinne and so out of a slavish feare confesses hiâ— sinne because he sees the wrath of God appearing readie to be poured out upon him for those sinnes which he hath committed against God and so cryes out as being void of all hope of mercie like Cain Saul and Iudas concluding that their sinnes are unpardonable I say againe the persons that commit this sinne against the holy Ghost must be such persons as in some measure knew the maine fundamentall grounds of Religion and withall they must have some soule-taste of heaven yea of heavenly things as blessed Paul speaketh in Heb. 6. 4. For it is impossible for those who were once enlightened and have tasted of the heavenly gifts and were made partakers of the holy Ghost and have tasted of the Word of God and the powers of the world to come if they fall away to renew them againe vnto repentance seeing they crucifie unto themselves the Sonne of God afresh and put him to open shame In these words you see that those that commit this sinne must be knowing persons they may have a taste seemingly of the holy Ghost I say the holy Ghost may seemingly discover Truths unto them yet they shall never taste of them savingly yet they shall taste of them so fully as to their thinking they shall be as it were elevated into heaven and ravished with a kind of sweetnesse so farre as that they shall conceit themselves to be in a heavenly condition Iudas tasted of the heavenly gifts seemingly and was endued with great light yea with such a measure of gifts that he was inabled by them to walke so warily that he was not found out to be an hypocrite untill he made a discovery of himselfe he had the same power given unto him as the rest of the Disciples had Mat. 10. 2 He had a legall faith but not a saving faith he possessed a common enjoyment from the holy Ghost in regard of gifts I say a common taste he enjoyed not such a taste as the Saints doe taste it is impossible for wicked men to enjoy that true inward taste and sweet saving enjoyment of the holy Ghost as the Saints doe Yet the common enjoyment of the Spirit of God they doe possesse which shall leave them without excuse Sometimes a wicked man may goe in some things beyond the Child of God and may find more comfort in the way of Ordinances then the true child of God doth for a time Yea he may also walke more warily then those who have more truer relation unto God even as the Scribes and Pharisees did who in hypocrisie lived more precisely then the true Children of God for that none could tax them of any thing but onely Christ who knew their hypocrisie and corruption of their hearts as also the vanitie of their Traditionall workes The Disciples of Christ knew not Iudas to be an hypocrite untill he discovered himselfe And as I said before the persons that commit this sinne against the holy Ghost must be knowing persons such as Iudas was and the Scribes and Pharisees I told you that the heathen could not commit this sinne against the holy Ghost nor can any infant commit this sinne although God may justly damne infants for the originall sinne of their first parents It followes now that I must according to my power shew unto you the Reason why this sinne against the holy Ghost is an unpardonable sinne It is called the sinne against the holy Ghost because he discovers and reveales truth And it is unpardonable so long as those do commit sinne against him who is called the third Person and is the representative power of the whole Deitie when they sinne against the holy Spirit they sin against the whole Trinitie as it is said They grieved the Spirit of God even him whose office is to seale the Saints unto the day of redemption Men I say by sinning against this Person confirme their guilt upon their owne soules To give you a bigger Reason then I have yet done why this sinne against the holy Ghost is unpardonable I say the full Reason is Because it is his place to reconcile or worke reconciliation betweene the other two Persons and the sinner which before were unreconciled By this meanes the sinner comes to stand before the other two Persons the Father and the Sonne and thus finds acceptance And on the contrary when this Person will not reconcile the sinner unto God the Father not he himselfe pleased to be reconciled unto the sinner I say it is then a very sad and heavy time with that soule It cannot be but that soule must remaine in a state of guilt and that
â—â—nne then had the Disciples of Christ committed this sinne For the Lord did oftentimes discover heavenly truths unto them yet notwithstanding they beleeved not 4. Every forswearing and denying oâ— the truth of the Lord Jesus are not this sinne Francis Spyra forswore the truth oâ— Christ and denyed the same against the Knowledge of Conscience and against the voice and dictate of the Spirit yet for all that some thinke that he obtained mercy Also Peter denyed and forswore the truth of the Lord Jesus yet not damned 5. I will shew you what sinnes of Knowledge be and will shew you how they come to be the sinne against the holy Ghost 6. I will discover unto you what the sinne against the holy Ghost is 7. I will discover the Reason why it is a sinne unpardonable 8. Who the persons be that commit that sinne 9. With what knowledge they must be endued that commit this sinne These nine particulars I shall endeavour to draw into one compleat body as if I had named them one by one I say all sinnes committed against Knowâ—edge and Conscience are not the sinne against the holy Ghost If it had been that sinne then had David committed the sinne against the holy Ghost for he sinned against his Knowledge and Conscience wittingly willingly and contrivingly As for instance in the matter or Uriah First he sinned seeingly Secondly he sinned by the way of sinfull fore-cast For the first he sinned seeingly in that he saw that Bershebah was with-child he thought to have fathered the child upon innocent Uriah although he never knew of the begetting of it he thought if that he could have got this good man unto his hands all had beene well much more if Uriah had beene with his wife Take notice I pray you how David seemingly loved this good man Vriah 2 Sam. 11. 8 12. And David said unto Vriah Goe downe to thine house and wash thy feet And Vriah departed out of the kings house and there followed him a messe ef meat from the king And David said unto Vriah camest thou not from thy journey why then didst thou not goe downe to thy house And David said unto Vriah Tarry here to day also and to morrow I will let thee depart I say here was Davids faire love to Urias for his owne selfe-ends for the preventing of that open shame which was comming upon him I am verily perswaded that his Conscience told him then that he had sinned in this matter of Uriahs wife and that made him by might and policy to seeke some cloake to cover his shame for if that he had not knowne it it had not beene a sinne to covet his nighbours wife especially to commit adultery with her he would never have sought out for a cloake to have covered his shame I say his knowledge was so effectuall by education that he knew the breach of the seventh and the tenth Commandement the tenour whereof is thus Thou shalt not covet thy neighbours wife Also he knew the breach of the sixth Commandement Thou shalt not kill Yet I say by way of sinfull fore-cast he knew how to act the breach of the sixth Commandement as you may see how he acted his wicked action by a wicked Agent he had no better way to contrive the death of so good a man as Uriah was but onely making of Joab an Agent to make Vriah privily to carry the secrets of his â—wne death as by this Story at large appeaâ—eth in 2 Sam. 11. 15 16. And it came to â—asse in the morning that David wrote a letter to Joab saying Set Uriah in the fore-front â—f the hottest battell and retyre ye from him that he may be smitten and dye In these words you may observe Davidsâ—â—nfull fore-cast for the bringing about of â—is sinfull action he would not be seen to â—ave a hand in this good mans death yet the holy Ghost doth to all posteritie set â—orth That this holy man David had a hand â—n Uriahs death 2 Sam. 12. 9. Thou hast â—â—aine Uriah with the sword As if the holy Ghost had said thus Though unto the eye of the world thou art not seene to have a and in this good mans death yet this seâ—ret act of thine is not hid from the All-seeing eye of Jehovah I pried into thine heart and there I saw thy secret intention â—cted before ever thou didst use the outward meanes to bring it to passe Yea I saw in thine heart the Agent that thou didst assigne for to bring to passe this thy sinfull action I saw all thy turnings and windings concerning Uriah which by thee were contrived and because thou didst go so cunningly to worke to make the world believe that thou hadst no hand in this mans death I therefore thought good to discover to all posterities after thee that which thou didst so secretly act and contrive I will relate the chiefe heads of thy proceedings concerning Uriahs death Although thou didst use Joab as thy Agent to act thy wicked intent and purpose yet I will lay the guilt of that sinne not upon Joab the Actor but upon thee the contriver thereof Thou hast killed Uriah with the sword I could relate more of it then this but I stand not upon a publique relation but only to let the world see that thou art not without publique sinnes I did looke upon thee at that very time of sinning as upon a perfect man Save onely in the matter of Urias 1 King 15. 5. David because he would be sure of the death of so good a man as Vriah was he went politickly to worke That if there were but two or three men slaine Vriah without question might be one of them as appeared afterwards in the 2 Sam. 11. 17. And it came to passe when Joab observed the City that he assigned Vriah unto a place where he knew that valiant men were And the men of the Citie went and fought with Joab and â—here fell some of the people of the servants of David and Vriah the Hittite dyed also In the 2 of Sam. 12. 5. see how holy David seemed to be sorrowfull when the Prophet Nathan came unto him and spake parabolically concerning Vriahs death and concerning the coveting of his wife See I say how David expressed sorrow for Vriahs wrong not yet being convinced of his death untill God by the ministry of Nathan did set home the sinne and also the guilt thereof upon the Conscience of this good man David I say that although this good man David did sinne grievously both wittingly and contrivingly yet he sinned not that sin against the holy Spirit Yea although David sinned deepely against his owne knowledge and conscience yet he found and obtained pardon 2 Sam. 12. 13. And Nathan said unto David The Lord hath put away thy sinne thou shalt not dye I say that mercy which he obtained from the Lord is called in the Scriptures His sure mercies Isa. 55. 3. Jehovah had sworne that
Latine tongue and expressed such heavenly expressions that no Reprobate could expresse the like heavenly expressions ☞ If you doe but looke into the book called The Relation of Francis Spyra therein you may see more fuller of him then my tongue shal expresse at this time my conscience bidding me keep within the compasse of Christian charitie judging him to be a glorified Saint in heaven using in I say the time of his distresse such unexpressable words which I in all the dayes of my life never heard nor read of could be in any dying or living Reprobate I doe also bring in S. Peter who with him denyed the truth forswore that he never knew him whom formerly he professed yea wittingly though not willingly he denyed the Lord Jesus who by his most precious blood bought him yet he for all that found and obtained pardon For it is said that the Lord Jesus after he had denyed him looked back upon him Then saith the Text Peter remembred the words of Christ who said unto him Before the cock crow twice thou shalt deny me thrice Then he remembred the words of Christ and went out and wept bitterly I say Christ told him that Satan had a desire for to winnow him as wheat was sifted But Christ told him that he had prayed him that his faith should not fayle Luk. 22. 31. intimating thereby that this fall of blessed Peter was but a permission of Satans temptation and tryall of his faith rather then eternall rejection to shew unto after-posterities that Satan may sometime by permission have power given him to batter the faith of the strongest Saint and to make him sometime lye downe in sorrow as the holy Ghost useth the phrase in Esaiah 50. 10 11. This Peter after his Conversion or after the manifestations of pardon he was more couragious then before And the reason why blessed Peter fell so grievously was as I conceive only to let him know that the strength he had was not his owne neither could he stand by that strength but onely in and by the strength of a stronger then himselfe was and afterward to make and to cause him to wait on the Lord that so he in the time of want might renew his strength as the holy Ghost doth use the phrase in Isaiah 40. 31 32. The sinne of unbeliefe which some maintaine to be the sinne against the holy Ghost is not this sinne If it had bin this sinne then had there some of Gods Worthies committed this sinne As for instance Moses although a beleever and faithfull in his place Heb. 3. 2. 5. yet in the very time of tryall was found unbeleeving Numb. 20. 11. And to shew that he was found unbeleeving the Lord told him that he should not bring the people into the Land of Canaan as the 12 vers. tells you Zachariah though a just man as the word testifieth Luk. 1. 6. yet he was found unbeleeving vers. 20. and to shew unto all posteritie this that it was a sinne God did inflict a temporall judgement upon his body Also blessed Thomas although a beleever yet he was found unbeleeving Joh. 20. 25. And to confirme that which I have spoken reade to the 26. vers. In which vers the Lord Jesus stoops unto the act of Thomas his unbeliefe and and confirming his faith with his willingnesse to cure his unbeliefe I will but give you one instance more to confirme what I have hitherto spoken concerning this sinne of unbeliefe which is also supposed of some to be the sinne against the holy Ghost I will bring in these places which they unskilfully name to prove this sinne of unbeliefe to be the sinne against the holy Ghost I say the Disciples of Christ were in the maine poynt of Faith found unbeleeving questioning the truth which Christ did formerly and at that time discover unto them Mark 9. 10. Luk. 24. 21. And to shew that it was a sinne not to beleeve he gently reproves their unbeleeving spirits v. 25. 26. and afterwards labours by the expposition of those Prophets which had before prophesied of him was now since his resurection manifested to be a cleare truth which they before beleeved not vers. 27. And thus I have proved ☜ that the sinne of unbeliefe which some maintaine to be the sinne against the holy Ghost is not this sinne I come now to handle their proofes which they produce for their consequences Ioh. 8. 24. If you beleeve not that I am he yee shall dye in your sinnes Upon these words I thus paraphrase The Lord Jesus convinces the Jewes of their unbeliefe because that they beleeved not that he was the Christ And the reason of their unbeliefe was because they beleeved not that it was he that was to come even the Messias but they looked on him with a carnall eye being I say more carnall then spirituall looking onely for a King whose Kingdome and Reigne shall be altogether temporall And so I say dreaming to Reigne with him in this world they looked that he should have established and restored that their Kingdome But then they seeing the personall presence of Christ so contemptible as the Prophet Jeremiah saith and also the Prophet Isaiah His presence shall be by us not desirable or contemptible When we see him he shall have neither forme nor beauty Therefore these Jewes when they saw Christ with their naturall eyes onely they did not beleeve that he was he which was to com And in the 18. vers. There the Lord Jesus tells the Jewes That he was one that did beare witnesse of himselfe and that the Father did also beare witnesse of him And in the 19. vers. They had a â—esire that he would shew them his Faâ—her Whereupon he tells them That if â—hey had knowne the Father they would also have known him And from hence did 〈◊〉 second cause of their unbeliefe arise And â—ur Saviour Christ tells them plainly That â—f they did not beleeve he was that Christ â—hey should dye in their sinnes Another place is the 1 of Judges 5 vers. How that the Lord having saved the people out of the Land of Aegypt afterwards destroyed them that beleeved not Also Mark 16. 16. He that beleeveth not shall be damned Joh. 3. 18. He that beleeveth not is condemned already because he beleveth not in the Name of the onely begotten Sonne of God Unto this place I doe thus reply That our Lord Jesus doth not absolutely speake of an eternall condemnation if it were spoken of an eternall estate of condemnation then must the Elect themselves be in that estate for their is no difference Rom. 3. 23. The Elect themselves before they be in the estate of faith are first in the estate of unbeleeving 2 Cor. 6. 11. Such were some of you but now ye are washed but yee are sanctified but yee are justified in tâ—â— Name of the Lord Jesus and by the Spâ—â—â— of our God In these words you may see the condâ—tion of beleevers set forth