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
thou find in his injoyment True love findâ—… most contentment in the enjoyment of the object most beloved hence David preferringâ—… the enjoyment of Gods face before any sublunary treasure discovers his true love to God thus Many say Who will shew us good Lord list thou up the light of thy countenancâ—… upon us thou hast put gladnesse in mine heart more then in the time that their corne and their New Wine increased Psal. 4. 6 7. And yeâ—… of all enjoyments of God Christ beloved that enjoyment is sweetest that succeeds his absence and estrangement Health is alwayes sweet but double sweet after sicknesse liberty alwayes pleasant but double pleasant after imprisonment life is alwayes comfortable but to have return'd from death to life is a double life So to them that love God his presence ever delectable but his presence after his soul-afflicting absence is even ravishing Hence David wrastling out of an intricate temptation and recovering a sweet view of God cryes out Whom have I in heaven but thee and there is none upon earth that I desire besides thee My flesh and mine heart faileth but God is the strength of mine heart and my portion for ever Psal. 73. 25 26. The Church enjoying Christ saith I sate down under his shadow with great delight and his fruit was sweet unto my taste Cant. 2. 3. but when after estrangement she found him whom her soul loved how is she transported I held him and would not let him go untill that I had brought him into my mothers house into the châ—…mber of her that conceived me I charge you O ye daughters of Jerusalem by the Roes and by the Hindes of the field that you stir not up nor awake my love â—…ill he please Cant. 3. 4 5. that is let him have no offence given him that I should lose him any more Canst thou truly say in thy enâ—…oyment of God of Christ O let his left hand be under my head and his right hand emâ—…race me Cant. 2. 9. Lord let not the left hand â—…f thy temporal consolation be wanting but be â—…nder my head for use but let thy spirituall right hand thy consolation about spirituals and eternals embrace me wholly for enjoyment and in the embracement of thy love in the kisses of thy sweetnesse my soul shall rest and sleep in peace O it is good for us to be here let us build three Tabernacles one for Faith one for Hope and one for Love but all for thee This is right love to God indeed 2. Intensively God is the highest object of love and challengeth the highest and most intensive acts of love God is the supream Good yea the only good none good but one that is God Matth. 19 17. therefore he should have the supream affections all the affections all of the affections and none but he Thou shalt love the Lord thy God with all thy heart and with all thy soul anâ—… with all thy strength and with all thy mindeâ—… Luke 10 27. Deut. 6. 5. Matth. 22. 37. with these foure heart soul might and minde and with all of every one of these i. e. with all that is within thee God if truly loved is to be beloved of thee Yea let God leâ—… Jesus Christ have the preheminence in thâ—… soul above all creatures let him possesse the throne of thine heart and be a diadem on thy head but let all things else sit down below at thy foot-stool Prov. 12. 1. Psal. 73. 25. and 4. 6 7. Matth. 10. 37. Luke 14. 26. no object is so amiable no delight so delectable as God to him that loves him true love can despise the world yea ten thousand worlds for him 3. Sincerely and uprightly When God is chiefly loved for himself for his own incomparable Excellency perfection beauty sweetnesse lovelinesse and love and other things are loved for him and in order to him then not so much they are loved as God is loved in them 1 Iohn 4. 19. We love him because he loved us first The Church loved Christ for himself Cant. 5. 10. to the end We may love Gods gifts but must more love God the giver else our love is mercinary not upright 4. Purely and bolily God is truly loved when purely affected we love God purely when we cordially hate that which God cannot love viz. Sin Ye that love the Lord hate evil Psal. 97. 10. Lovest thou him saith Augustine thou oughtest to hate what he hates Hence it appeares thou truly lovest what is good if thou beest found to hate what is evil 5. Obedientally When we so love God or Jesus Christ as to indeavour really to keep all his Commandements If you love me keep my Cemmandements He that hath my Commandements and keepeth them he it is that loveth me John 15. 21 23. That is saies Augustine He that loveth them in memory and keeps them in life who hath them in words and keeps them in works who hath them in hearing and keeps them in doing or who hath them in doing and keeps them in persevering He it is saith he that loveth me Love is to be demonstrated by works that 〈◊〉 be not an unfruitful usurpation of the name of love 6. Invincibly against all difficulties oppositions and persecutions Love is strong as death jealousie is cruel as the grave the coales thereof are coales of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it Cant. 8. 6 7. 7. Uncessantly in incorruption True love to Christ will not waste putrefie worm-eat or decay but is uncorruptible Grace be with all them that love the Lord Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in incorruption Eph. 6. 24. true love is a long-lasting yea an everlasting affection Charity never faileth 1 Cor. 13. 8. CHAP. II. Evidences or Signes of our Regeneration New-birth Adoption Son-ship c. THat the world kneweth us not if we be the children of God Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! therefore the world knoweth us not because it knew him not 1 John 3. 1. By World here understand that world of carnal unregenerate persons that lieth in wickknesse 1 John 5. 19. elsewhere called the children of this world in opposition to the children of light Luk. 16. 8. This world knows not the heavenly Father adopting nor his spiritual children adopted yea therefore it knowes them not because they are the children of such a Father So that the worlds not knowing us in this sense may help us to discover that God knows us and ownes us as his children To know implies first sometimes a precise act of the minde understanding discerning discovering apprehending comprehending things what they are Iohn 21. 15. 17. 1 Cor. 8. 4. In this sense the carnal world knowes not God nor Jesus Christ nor the things of God because they are spiritually discerned Jer. 10.
good can depart from the Church Wind blowes not away the wheat nor doth the tempest subvert the well-rooted Tree vaine chaffe is blown away with the winde invalid trees are torne up with the whirlewinde These John the Apostle execrates and smites saying They went out of us c. Hence heresies have often been and are whilest a perverse minde hath not peace whilest a discording perfidiousnesse holds not Unity CHAP. IV. Evidences or Signes of being in Light not in Darknesse in Life not in Death I. ACtuall interest in and enjoyment of Iesus Christ is an Evidence we are partakers of supernaturall and eternall life This is the Record that God hath given to us eternall life and this life is in his Sonne He that hath the Sonne hath life and he that hath not the Sonne hath not life 1 John 5. 11 12. Life is the sweetnesse of enjoyments Eternall life the best of lives that creatures can possesse Of this eternall life here are laid down 1. The Primary Fountaine of it viz. God and his free grace 2. The Mediatory Receptacle or Treasury wherein God hath seated this eternall life for us viz His Son 3. The way of conveyance of this life from Christ to us viz. By having the Sonne They have Christ that believe in him Joh. 1. 12 13. They have him not that believe not in him So they that beleeve in Christ have Christ They that have Christ and actuall interest in him have eternall life from him yea and saving light in him For 1. Christ is light John 1. 4 9. light of the world John 8. 12. Christ also is light John 5. 26. and 11. 25. and 14. 6. The Prince of life Acts 3. 15. 2. Men in their naturall Christlesse condition are dark yea darknesse itselfe Acts 26. 18. Eph. 5. 8. yea dead in sinne Eph. 2. 1. Consequently from both these they that have the Sonne which is light and life must needs have light and life Now they have the Sonne that believe in him Signes of true believing in Christ see in Chap. II. Evidence II. p. 23 to 29. Evidences of having the Sonne that we may come more closely to the expression here in the Text. Having the Sonne implies 1. A true inward Covenant-right Claim or Title to him by spirituall union to him Covenant and promises tender Christ and that upon conditions Evangelicall Ioh. 3. 16. Luk. 9. 23. Faith receives Christ tendred upon his own termes Iohn 1. 12. As Saul converted for Christ denyed himselfe and all things Phil. 3. 7 8. Took up his Crosse daily 2 Cor. 11. 23 to the end and followed Christ 1 Cor. 11. 1. Now Christ being thus received Christ and the Soule are thus united Faith eates Christ and assimilates the beleever into his nature Faith unites to Christ so that he who is joyned to the Lord is one Spirit 1 Cor. 6. 17. Hast thou such a Covenant-right to Christ and spirituall union to Christ 2. Hence an happy spirituall fruition or enjoyment of him by holy Commnnion with him in his Person Offices and Benefits in himselfe and all his As Cant. 2. 16. Iohn 20. 28. 2 Pet. 1. 3 4. 2 Cor. 1. 20. Rom. 8. 32. 1 Cor. 3. 20 21. Among other blessings communicated from Christ life is one Christ lives in us by faith Gal. 2. 20. Further they that have Christ have these things in and with Christ 1. They have the Spirit of Christ 1 John 4. 13. Rom. 8. 9. 2. They are become New Creatures old things are past away all things become new 2 Cor. 5. 17. 3. They have cencified the flesh with the affections and lusts Gal. 5. 24. 4. They walke not afâ—…r the flesh but after the Spirit Rom. 8. 1 2. 5. They are most obedient to Christ and his Commands Heb. 5. 9. How can he say that he hath Christ that he believes in Christ saith Cyprian that doth not what Christ commanded to be done or how shall he come to the reward of faith that keeps not the faith of the Command 3. Finally A sweet conformity to him in his Son-ship They that have the Son are consorme to the image of his Sonne that he may be the first-borne among many brethren Rom. 8. 29. Conformity to Christ is either 1. In his gracious image viz. in righteousnesse and true holinesse Eph. 4. 24. 2. In his glorious image viz. when we shall be like him in glory Phil. 3. 20. 1 John 3. 2 3. 3 In his afflicted image viz. when we suffer with him and for him Rom. 8. 17. Iohn 15. 18 to 22. and when we suffer for righteousnesse with Patience Meeknesse c. as he suffered 1 Pet. 2. 21. to the end Are we thus conforme indeed to the Son then we have the Son Jesus Christ and live by him II. Loving and not hating of our brother is another Sign we are in light not in darknesse in life not in death He that saith he is in the light and hateth his brother is in darknesse even until now He that loveth his brother abideth in the light and there is no occasion of stumbling in him but he that hateth his brother is in darknesse and knoweth not whither he goeth because that darknesse hath blinded his eyes 1 John 2 9 10 11. And elsewhere We know that we have passed from death to life because we love the brethren He that loveth not his brother abideth in death Whosoever hateth his brother is a murderer And you know that no murderer hath eternall life ahiding in him 1 John 3. 14 15. In these passages the love of the brethren is made a most cleare Note of out abiding in the lighe viz. spirituall or true illumination and grace and that we have already passed from death in sinne to life supernaturall in Christ We know that we have passed c. And contrariwise the not loving or hating our brother an evident Signe that we remain still under the state and dominion of carnall sinful darkness and death Make sure of true brotherly love you are in true light and life indeed Signes of true love of the brethren See Chap. 2. Signe VII p. 168 to p. 173. and Chap. 8. throughout CHAP. V. Evidences or Signes of our true knowledg of God and of Jesus Christ The knowledge of whom is life eternall John 17. 3. I. FIrst The reall and sincere keeping of Gods Commandements evidenceth that we know God and Jesus Christ aright Hereby we do know that we know him if we keep his Commandements He that saith I know him and keepeth not his Commandements is a liar and the truth is not in him 1 Ioh. 43 4. This note is laid down 1. Affirmatively and 2. Negatively He that keeps his Commandements knows him yea knows that be knows him He that keeps not hiâ—… Commandements knowes him not yea he lies if be saith he knows him David concluded He had more knowledge then his enemies then the Ancients then his Teachers and all
humane apprehensions may go very farre these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost for such the Scripture describes them to be who are particularly declared to be liable to this sin Compare well these Scriptures together Matth. 12. 24 31 32. Marke 3. 28 29 30. Heb. 6. 4 to 7. Heb. 10. 26 to 31. Luke 12. 10 In all which places Hypocrites especially the formal Hypocrites who usually go furthest in their saint-like appearances seem to be evidently characterized and intended For Christ speaks plainly of the Pharisees which were in the Jewish Church but blasphemous Hypocrites And the Apostle Paul speaks of temporary professours which were in the Christian Church but Apostatical Hypocrites More particularly take the Holy Ghosts own Character of these persons which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost as they are laid down in these Scriptures viz. 1. They are such as have attained to much knowledge of Christ of the Truth and of the way of righteousnesse These who were once enlightened Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion immediately fore-recited Ver. 1 2. If we sinne wilfully after we have received the knowledge of the Truth Heb. 10 26. Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity and notably illuminated for this sin is a sin against light great light There 's a threefold light or illumination of men 1. General and natural viz. the light of reason Thus the eternall Word the Sonne of God is the true light which enlighteneth every man that cometh into the world Joh. 1. 9. 2. Speciall and supernatural viz. That light of the Faith and Grace from the sanctifying Spirit which is part of the image of God in the regenerate Of which see Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There 's a kind of middle illumination betwixt these more then meere natural but lesse then true supernatural illumination a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace whereby men may be able even to Prophesy c. of this the Apostle speaks Though I have the gift of Prophecy and understand all mysteries and all knowledge and have not charity I am nothing 1 Cor. 13. 2. Iudas was thus enlightened and those Hypocrites Mat. 7. 22 23. Here we are to understand not the two first but this last illumination 2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men not inwardly renewed in the sight of God sin was chained up and restrained not cast out and mortified as in Iudas who walked so unblameably as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls the uncleane spirits going out of a man Matth. 12 43. h. e. Seemingly though not really and in truth or in some degree but not throughly An allusion to the ejection of the Devill out of the Demoniack about which the Pharisees so blasphemed the Holy Ghost 3. They are such as have tasted of the heavenly gift Heb. 6. 4. By heavenly gift b Ambr. understands the remission of sins Oecumenius the remission of sinnes which is in Baptisme for this saith he is an heavenly gift Pareus Faith which is a gift bestowed from heaven upon them that are illuminated Calvin understands the things of Christ which are above nature and above the world And of all other Christ by way of peculiar emphasis is called the gift of God Joh. 4. 10. And may here principally be intended by the heavenly gift for he came down from heaven for us Ioh. 6. 38 50. Under which also Faith and remission of sins may be implyed and included Remission of sins and such like benefits being tasted in Christ and Faith being the Organ whereby we taste them And note it is not said have eaten or drunk but onely tasted i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ. 4. They are such as were made partakers of the Holy Ghost Heb. 6. 4. By Holy Ghost here Interpreters unanimously understand nor the speciall sanctifying graces of the Spirit But the common gifts of the Holy Ghost as comman illumination tongues temporary faith Faith of miracles c. Of which gifts the Apostle makes an enumeration 1 Cor. 12. 3 to 12. Iudas Simon Maguâ—… many hypocrites had such gifts in the Primitive times Matth. 7. 22 23. Act. 8. 13. In after-times and even in our dayes publick Church-Officers though hypocrites may have the gift of formal preaching expounding Scriptures and praying in publick Yea private professours may share in such gifts as to be able formally to pray to resolve doubts to comfort the feeble-mimded to strengthen and encourage the timerous to instruct the ignorant and by profitable discourse to edify many and all these by the common assistance of the Holy Ghost Otherwise how should the Apostates here described sinne against the Holy Ghost had they not in themselves some gifts and endowments of the Holy Ghost See Ambrose Occumonius Piscator Calvin Pareus thus interpreting 5. They are such as have tasted the good word of God Heb. 6. 5. i. e. The doctrine of the Gospel saith Ambros. the Doctrine of Christ saith Occumenius the Word of the Gospel stiled good i. e. pleasant saith Piscator the holy Scriptures saith Parcus all come much to one and Calvin thinks that the Gospel is here peculiarly intended that being the good the sweet Word testifying the sweetnesse of Gods love to poor sinnes when the Law biterly thunders out nothing but death and curses Now even hypocrites and cast awayes hearing the Gospel powerfully and sweetly preached the matchlesse love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded oh how are they sometimes moved pleased and for present affected with some pangs and moods of joy Herod â—…rd Iohn Baptist gladly Mar 6. 20. The hearers resembled to the stony ground â—…ard the word and anon with joy received it Mat. 13. 20. Ezek. 33. 31 32 But all this is but an imperfect Taste 6. Finally they are such as have tasted also the powers of the world to come Heb. 6. 5. Most by world to come here understand the life to come in heaven and by the powers of the world to come the Resurrection of the Saints bodies their blessed separation from the Goates and sentence
of 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