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
ask according to Gods will vers 14 15. This done he more particularly accmmodates this their priviledge declaring how prevalent their prayer shall be in particular for a lapsed brother to obtain life and pardon for him verse 16. This particular case of praying for a lapsed brother is further amplified three wayes viz. By a Distinction a Caution and a Cnofirmation of it By a Distinction betwixt sin and sin that a believer may know what sin he may pray for pardon of according to Gods will so as to speed Sin is here distinguished into sin unto dath and sin not unto death verse 16. 17. Sin unto death as Tertullian hath observed is irremissible or unpardonable Sin not unto death is remissible or pardonable for this sort of sin we are to pray Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall as Papists fondly distinguish of mortall and veniall sin for according to the merit and proper nature of every sin there can be no sin so small but in it selfe it is mortall and deserves death even death eternall Rom. 6. 23. For every sin is a transgression of the Law 1 John 3. 4. and the least transgression of the Law though but once admitted in its owne nature exposes to the curse Gal. 3. 10. But though all sins are mortall meritoriously yet some sins are not mortall eventually viz. God is pleased not to inflict the punishment of eternall death for every sin that deserves it and this the Apostles sence here as Calvin hath judiciously observed though there is one kinde of sin which is mortall not onely meritoriously in its owne nature but eventually God alwayes so plaguing it And what sin can this be but that sin against the Holy Ghost of which Matth. 12. 31 32. Heb. 6. 4 to 7. and â—…0 â—…6 to 31. seeme plainly to speaks 2. By a caution not to pray for the pardon of that sin unto death vers 10. For that were not to pray according to Gods Will inasmuch as God hath declared that of all sin he will not pardon that sin Matth. 12. 31 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered not yet as considered concretely in this or that person whom we can clearly and infallibly discover to have fallen into it 3. By confirmation the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother of any regenerate person in that he that is borne of God never commits this sin unto death this impardonable sin Why He that is begotten of God keepeth himselfe and that wicked one toucheth him not Vers. 18. It is not said He tempteth him not but he toucheth him not How doth not Satan that wicked one touch him Non tangit tactu qualitativo i. e. Not with a qualitative touch saith Cajetan in loc but Calvin much more judiciously He toucheth him not lethally mortally The regenerate is not quite exempted from Satans wounding-touch but by the shield of faith he guards himself from the mortall killing touch that he is not stabbed to the heart Whence is it that he is thus preserved He keepeth himselfe nay God keeps him as Christ prayed Iohn 17. 11. 1 Pet. 1. 5. Else wo wo to every Christian were he is own keeper He keeps himself from this sinne whilest God keeps him for he acts meerely in Gods strength and no further Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death Make but sure to thy conscience that thou art borne of God and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost 2. Should it come to passe that the regenerate might sin against the H. Ghost then they might totally and finally fall away from God But that any regenerate person should totally and finally fall away is as impossible as that Gods Covenant promises and faithfulnesse should faile or that Gods Spirit grace and power preserving them should be overcome as was before cleared or that Gods immutable decree for their salvation should be shaken or overthrown 2 Tim. 2. 19. Rom. 8. 29 30. 3. They that are regenerate shall never come into condemnation There is no condemnation to them that are in Christ Iesus who walk not after the flesh but after the Spirit For the Law of the Spirit of life hath made them free from the law of sin and death Rom. 8. 1 2. Therefore they shall never fall into the sin against the H. Ghost for they that fall into that sin cannot possibly escape condemnation 2. Questionlesse those persons have not sinned the sin against the H. Ghost who are perplexed troubled and afraid that they have fallen into it That very jealousie fear solicitousness and trouble of conscience lest thou shouldest have already so sinn'd is an undoubted proof and evidence that thou never did'st commit that sin in all thy life for no person that indeed ever sinned against the Holy Gost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that sin which leaves no place for any religious feare suspicion jealousie or trouble of heart about it They that so sin sinning wilfully obstinately maliciously and blasphemously against the Spirit of grace without all colour shadow or possibility of remorse or repentance Matth. 12. 31 32. Heb. 6. 4 to 7. and 10. 26 to 31. These feares and tremblings of poor soules in this case are signes indeed that they are very weake and Satan very busie with them abusing their weaknesse but they are no signes of this sin committed by them but rather of the contrary 3. Those persons that are without the visible Church and without the Gospel-ordinances as Turks Pagans c. though some of the Ancients think even such may sin against the H. Ghost as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost though the root of it being original coruption be in them wholly unmortified for as much as it is not immediately and actually incident but to such as are within the Church and those therein who wanting true grace have yet received some common grace of illumination and taste of spirituall things Hebrewes 6. Affirmatively false-hearted hypocriticall Professours of Christ and Christianity living in the bosome of the Church who were never throughly renewed Col. 3. 10. Tit. 3. 5. not partakers of the true life of God Eph. 4. 18. and power of godlinesse but onely attained the forme of godlinesse 2 Tim. 3. 5. a name that they live Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers who to
of Salvation from Jesus Christ together with all that blisse joy glory vision of God and benefits of eternall life which they shall possesse in heaven All which may be well called powers of the world to come partly 1. because then they shall appear to be glorious effects of Gods power partly 2. because Christ the mighty God Isa. 9. 6. hath made it a powerful Kingdom which cannot be shaken partly 3. because now the very apprehensions and hopes of them work powerfully effects of comfort joy delight c. in the hearts of them that expect them Rom. 5. 1 2. These powers of the world to come formall professours may taste By Contemplation of them with some delight and by Application to themselves though falsly by a temporrary Faith Luk. 8. 13. which for present may leave some tincture and relish of sweetnesse upon their spirits Hence Balaam wished Let me dye the death of the righteous and my last end be like his Numb 23. 10. But some by world to come understand these last times of the New Testament in opposition to the world past under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel he phraseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the world come For unto Angels hath he not subjected the world to come of which we speake Heb. 2. 5. By powers of the world to come in this sense they understand the Signes wonders and miracles with which God did powerfully beare witnesse to the Apostles and their Doctrine Heb. 2. 4. Mat. 16. 26. as Christ promised Mar. 16. 17 18. And those that had the gifts of working miracles in the primitive Church are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. powers 1 Con. 12. 28 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a teste of such powers of miracles c. Matth. 7. 22 23. And doubtlesse Iudas wanted not this gift else the rest of the Apostles might have suspected him rather then themselves to betray Christ which they did not Now though this latter interpretation be plausible and the expressions here used may well bear this sense being elsewhere used to like purpose yâ—…t the former exposition seems rather to be preferred 1. partly pecause so the sense wil rise in this particular of tasting the powers of the world to come above all the other forementioned which according to the latter exposition rather fals 2. partly because so a â—…tology will be prevented in these particular qualifications enumerated which according to this latter interpretation cannot be avoided understanding powers of miracles which evidently come under the former particular of partakers of the Holy Ghost Thus much for the first thing to be opened viz. Who they are that have a more immediate habitude to and are more neerly in danger of the sin against the Holy Ghost SECT II Next consider we What the sinne against the Holy Ghost is and wherein it consists And here I may ingenuously confesse with Augustine writing upon the blasphemy of the Holy Ghost what it should be that happily in the whole sacred Seripâ—… thâ—… is scarce found a greater and an harder question then this is And were it not 〈◊〉 That Scripture hath revealed something concerning it And 2. That it is necessary to endeavour the satisfaction of the weak scrupling Consoiences of some trembling Christians about it that they have not fallen into it and by the Grace of God â—…ever shall 3. As also that it is a thing desirable that all truely Regenerate persons may more cleerely see the riches of Gods grace in his undoubted preserving all and every one of them for ever from comitting it that so they may walke the more thankfully humbly and watchfully before the Lord I say were it not for these considerations I should most willingly have bin silent herein But these efford both warrant and encouragement to speak so it be soberly and according to Scripture For more clearnesse herein consider 1. The Name 2. The Nature And 3. the Grievousnesse of this sin against the Holy Ghost I. The Name or Names given to this sin in holy Scripture Names properly given do much notify or make known the things intended by them The more remarkable â—…mes given to it are these viz. 1. Blasphemy against the holy Ghost or blasphemy against the Spirit But the blaspheâ—… against the H. Ghost shall not be forgiven unto men which is after expounded by speaking against the Holy Gost Mtth. 12. 31 32. See also Mark 3. 30 31 32. and Luk. 12. 10. Blasphemy is originally a Greek word derived as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a bad fame an uselesse fame c. or as others à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from â—…rting the fame good name or reputation of any God or man Thus it signifies in the generall notation of the word but used more strictly as here it denotes a more grievous and hainous reproaching slandering or reviling of the Holy Spirit and this purposely and maliciously against knowledge This the Apostle elsewhere calls despiting the Spirit of grace Heb. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes a petulancy and frowardnesse of reproaching See H. Steph. Thâ—…sur G. Ling. Now this sin is peculiarly called Blasphemy of the Spirit or against the Holy Ghost rather then blasphemy against the Father or the Son Not in respect of the divine essence or personall subsistence of the Holy Ghost For he that sins against any one person of the blessed Triâ—…ty sins against every person for they are all one in unity of essence 1. Iohn 5. 7. He that blasphemes the H. Ghost blasphemes also both the Father and Son inasmuch as all three are co-essentiall and therefore co-equall and co-eternall in majesty glory and all divine perfections as Ambrose hath well noted But in respect of the Ministery and office of the Holy Ghost 1. The Ministery of the Spirit is the Gospel and the glorious truth therein contained See 2 Cor. 3. 8. From which truth hypocrites fall away and against which truth they maliciously and blasphemously oppose and set themselves who sinne against the Holy Ghost as after will appear 2. Thâ—… Office of the Spirit is to convince Joh. 16 9. To illuminate and furnish with variety of gifts and spirituall endowments Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into mens hearts in use of Ordinances and otherwise as Math. 13. 20. Mark 6. 20. they had some motions of joy Act. 26. 28. Agrippa almost perswaded to be a Christian. Against which light gifts and motions of the Spirit they directly and wilfully sinne that sin against the Holy Ghost 2. An Apostasie or falling away If they shall fall away Heb. 6. 6. It is the highest and worst Apostasie of all other As after
Christ Matth. 26. last Iohn 21. 15 c. Paul delivered from his body of death by Jesus Christ his Lord Rom. 7. 24 25. 3. Besides sinning against knowledge and illumination divers other sinfull poysons are complicated and contained in the sin against the H. Ghost Heb. 6. 4 5 6. 10. 26 29. Matth. 12. 31. 4. Not every sinning against the Truth of Christ and the Gospel is the sin against the Holy Ghost For 1 Those that know most of the truth of Christ in this world know but in part See but as through a glasse darkly 1 Cor. 13. 9 12. and therefore they may possibly erre from the truth in some things 2. Divers have sinned against the truth yea sometimes against fundamentals and yet are not challenged to have sinned against the Holy Ghost but were accounted as of the visible Church as those in the Church of Corinth that denied the resurrection 1 Cor. 15. 12. And those in the Church of Porgamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes Yet are not counted hopelesse but invited to repent of these damnable opinions Rev. 2. 14 15 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification as well as of Faith which gave occasion to Paul of writing that excellent Epistle to the Galatians See Gal. 1. 6 c. 2. 16. c. 3. 1 c. Yea the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome and that till after his resurrection Act. 1. 6. 3. Erroneous persons are called to repentance Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 2 Tim. 2. 24 25 26. 5. Not every sinning against the gracious motions strivings and operations of the Holy Ghost is this peculiar sin against the Holy Ghost here spoken of For 1. It 's possible that men may thus sin and sometimes with an high hand and yet not be charged by the Scripture with sinning against the Holy Ghost The Proto-martyr Stâ—…phen thus challenges his hearers Ye stiffe-necked and uncircumeised in heart aâ—…e eares ye do alwayes resist the Holi Ghost as your fathers did so do ye Which of the Prophets have not your fathers persecuted c. Acts 7. 51 52. They are charged with alwayes resisting the Holy Ghost an heavy charge an hainous sin doubtlesse But yet are not charged with that sin against the Holy Ghost 2. All carnal men in the visible Church whilest carnâ—…l still resist the Holy Ghost in his Gospel Ministery often quenching his Convâ—…ctions Motions and Holy Suggestions to their soules yet it would be an hard and false sentence to say all such sin the sin against the Holy Ghost here intended Possibly they may do it in ignorance and afterwards come to repentance Saul whilest a carnal Pharisee was a blasphemer 1 Tim. 1. 13. and compelled the Saints to blaspheme and being exceedingly mad agaiast them persecuted them to strange Cities Acts 26. 10 11. He so farre withstood the Spirits Ministery and Tenders of grace that he persecuted it to the death yet all this he did ignorantly repented of it and obtained mercy 1 Tim. 1. 13 16. Which could not have been if in this height of his wickednesse he had sinned this grand sin against â—…he Holy Ghost 3. Who knows not but even the dear children of God are in danger in some measure of sinning against the Spirit of God by grieving him and quenching him hence the Apostle so cautions them Quench not the Spirit 1 Thes. 5. 19. And Grieve not the holy Spirit of God wherby ye are sealed unto the day of redemption Eph. 4. 30. Yea actually some have quenched the Spirit in some measure As the Angel of Ephesus had left his first love c. Rev. 2. 4 5. As David who therefore prayes Restore unto me the joy of thy salvation and stablish me with thy free Spirit Psal. 51. 12. 6. Not every sinning against Grace received is presently the sinne against the Holy Ghost For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities as doubts feares distracting thoughts distempered passions c. 2. They may too often quench the Spirit 1 Thes. 5. 19. and grieve him Eph. 4. 29 30. by suppressing his good motions sacred stirrings and strivings in their hearts 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ though this be very sad and dangerous Rev. 2. 5. and yet not be utterly cast out of Christs affection The Angel of Ephesus had left his first love and first works though otherwise much commended and approved by Christ Rev. 2. 1 to 8. 4. They may grosly fall and even breake their bones by falling which is much to be lamented yet not quite fall away As Noah to drunkenness Gen. 9. 21. Lot to incest Gen. 19. 33 c. David to murder and uncleannesse 2 Sam 11. with Psal. 51. Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost which opinion he justly rejects because in such cases the door of repentance is not quite shut 5. Yea it 's possible that those who are borne of God and are kept from sinning this sin unto death may yet relapse againe and againe Lapses are dangerous Relapses double dangerous To break a bone is hazzardous but to break it again in the same place is extreamly perillous yet even repeated and reiterated sins may finde pardon upon repentance Iacob twice told a lye for compassing of the blessing Gen. 27. 19 21. Lot twice made drunken committed incest with both his Daughters Gen. 19. Peter thrice denied his Master and every time worse then other Matth. 26. These are recorded to caution them that stand that they fall not and to comfort them that have relapsed that they despair not 7. Not every malicious opposing and persecuting of the Church and wayes of Christ though this be an high pitch of Wickednesse is the sin against the Holy Ghost For 1. We have two eminent instances in the New Testament to the contrary Saul consented to Stephens death Act. 8. 1. Breathed â—…ut threatnings and slaughter against the Disciples of the Lord Act. 9. 1 c. When they were put to death he gave his voice against them and punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them persecuted them even unto strange Cities Act. 26. 10 11. and yet the Lord had mercy on him 1 Tim. 1. 13 16. Yea he had such mercy on him as to convert and save him when he was in his course of subverting and destroying his Church Act. 9. 1 2 3 c. and 26. 12 13. Behold here a wonder of mercy And yet here 's a greater wonder the persecutors and
murderers of Jesus Christ himselfe finde mercy and are converted Act. 2. 36 c. Let Heaven and Earth Men and Angels adore this mercy He pittied him that was cruel to his Saints yea he pardoned them that crucified himselfe who would despaire when Christ opens to such a doore of hope who would presume to sin and spurne against such bowels of commiserations 2. Such sins may be committed by them that have not been Evangelically illuminated Paul obtained mercy because he did it ignorantly 1 Tim. 1. 13. and had they known they would not have crucified the Lord of Glory 1 Cor. 2. 7 8 9. And properly the sin against the Holy Ghost is not committed till after the Gospel illumination Heb. 6. 3. Such Delinquents sometimes finde mercy that Christ may make them Presidents for mercy to all that after shall believe 1 Tim. 1. 16. None of all these are this sin against the Holy Ghost which we seek after yet are we not therefore to embolden our selves in them Though Treason bring the most shameful and cruel death yet felony is Capital and the easiest death is an heavy punishment and though none of these sins be that sin of sins which excludes all hope of salvation yet every one even the least of them are such sins as in their own nature deserve damnation Rom. 6. 23. Consider this thou trembling Christian thou thinkest thou hast sinned against the Holy Ghost nay stay the Lord hath thus farre kept thee from many of these recited evils and Questionlesse the sin against the Holy Ghost is farre beyond them all But what is it seeing thus far we see what it is not II. By way of Position or Affirmation Consider now what it is The sin against the Holy Ghost is not a single but a compounded wickednesse tempered and made up of many deadly poisons whereby it becomes extremely damnable There 's a Concurrence and Complication of many pernicious diseases in it which make it out of measure deadly There are some special Scriptures that peculiarly delineate the nature of this horrid sin unto us viz. These that follow For it is impossible for those which were once enlightened and have tasted of the heavenly gift and were made Partakers of the Holy Ghost â—…d have tasted the good Word of God and tho powers of the world to come If they shall fall away to renew them again unto repentance Seeing they crucifie to themselves the Son of God afresh and put him to an open shame Heb. 6. 4 5 6. And afterwards in the same Epistle it is said Not forsaking the assembling of our selves together as the manner of some is For if we sin wilfully after that we have received the knowledge of the Truth there remainâ—…th no more sacrifice for sins but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace Heb. 10. 25 26 27 28 29. The Apostle Iohn also saith If any man see his brother sin a sin which is not unto death he shall aske and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say that he shall pray for it All unrighteousnesse is sin and there is a sin not unto death We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not 1 Iohn 5. 16 17 18. Our blessed Saviour having healed one possessed of a devil blinde and dumb The Pharisees maliciously reviled him and said This fellow doth not cast out Devils but by Beelzebub the Prince of the Devils And Iesus knew their thoughts and said unto them Every Kingdom divided against it selfe is brought to desolation Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be fergiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world neither in the world to come Matth. 12. 22 24 25 31 32. Compare herewith Mark. 3. 22 28 29. who addes this as an expresse Reason Because they said He hath an unclean spirit ver 30. And Luk. 12. 10. The sin against which our Saviour thus severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most strictly and properly so called For 1. It is denominated blasphemy against the Holy Ghost And 2. Is by Christ declared to be that one only unpardonable sin That sin also against which the Author of the Epistle to the Hebrews and Iohn in the three fore-cited texts speak must needs be granted to be the same sin against the Holy Ghost in as much as it is in all the three places laid down as a dreadfull and unpardonable sin of which it's impossible to repent Heb. 6. 4. 5. 6. for which there remaines no more sacrifice Heb. 10. 25. 26. And for pardon whereof we must not pray 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost we may from them all considered together draw this Description of that horrid Sin against the Holy Ghost most properly and strictly so called viz. The sin against the Holy Ghost is an universall finall and wilfull falling away of Hypocriticall Professours From the Truth and common graces of the Holy Ghost once Received and Professed To the blasphemous despiting of the Spirit of Grace horrid contempt and malice against the Son of God and violent persecution of the way of Christianity This description of the sin against the Holy Ghost is so clearly grounded upon the former Scriptures that much need not be said for evincing thereof ' Only for unfolding the nature of this sin Consider in this description these ensuing particulars viz. 1. The general Nature of it A falling away 2. The more special Nature of it whereby it is differenced or distinguished from other sins viz. By 1. The peculiar Subject of it Hypocritical Professours 2. The properties of this falling away which are three It is 1. Universal 2. â—…ll 3. Wilfull 5. The Termini of Terms of this Apostasy or falling away which are 2. viz. 1. Terminus à Quo. The term froÌ„ wâ—… or the Good from which he falls viz. 1. Truth 2. CoÌ„mon Graces of the Holy Ghost Once received professed 2. Terminus ad Quâ—… The term to which or the evil to which he backslides which is 3 fold viz. to 1. Blasphemous despiting of the Spirit of
of Baptisms 4. and of laying on of Hands 5. and of the Resurrection of the dead 6 and of Eternall judgment ver 1 2. These are very comprehensive principles in which all other Evangelicall truths may be well comprised These seeme to be the heads of the Apostles Catechisme in the primitive Church Secondly Here are also reckoned up many common gifts and Graces of the Holy Ghost and that so comprehensively also that all the common graces of the Spirit may be easily included therein viz. 1. Enlightening 2. Tasting the heavenly gift 3. Partaking of the Holy Ghost 4. Tasting the good word of God 5. and the powers of the world to come ver 4 5. Thirdly here is intimated a possibility of falling away both from all these truths and all these common Graces of the Holy Ghost to that unpardonable Sinne ver 4 5 6. This falling-away is afterwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth Heb. 10. 26. Which may well imply both falling from truth and grace Thus that judicious Calvia understands the Apostle here not of some Particular but of an Universall defection the Faith of Christ and grace of Christ being wholly cast off And elsewhere he saith It is to be noted there is a double falling-away Particular and universall He that in any kind or severall wayes offends he fals from the state of a Christian man therefore all sins are so manyfals But the Apostle doth not here dispute of Theft or Perjury or Murther or Drunkennesse or Adultery but he notes an universall defection from the Gospel when a sinner offends not God in some one respect but withdrawes himself from his grace altogether And that this may be the better understood the Antithesis betwixt the graces reckoned up and this falling away is to be observed For he fals away that makes defectian from the Word of the Lord that extinguisheth the light of it that deprives himselfe of the taste of the heavenly gift that forsake the participation of the Spirit And this is to râ—…sounce God totally Now we see whom he secâ—…des from hope of pardon viz. Apostates who withdraw themselves from the Grace of God and the Gospel of Christ which they had formerly embraced which befals no man but he sins against the Holy Ghost So he Thus also those learned Interpreters Beza and D. Paraeus understand here An universall Apostasy let the Reader consult their words Thus also Master Deering in his excellent Lectures on the Hebrewes counts this an universall Apostasy of which here the Apostle speakes because his book is scarce I have here annexed his words in the Margin So that this falling away is not Partial but universall 2 A Finall Apostasy A departure from God Christ grace the Church without returne A ruine without repaire An Apostasy to the end of a mans life without recovery A backsliding for ever David fell but David rose againe Peter fell and that fearfully but it was but for a while for a few houres He went out and wept bitterly Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost is not only universall but also Finall For 1. It is impossible to renew them againe unto repentance Heb. 6. 4 5 6. And they that so fall as to fall beyond the possibility of rising againe by repentance must needs fall finally 2. There remaines no possibility of pardon to such He that shall blaspheme against the Holy Ghost hath never forgivenesse but is in danger of eternall damnation Mark 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth there remaineth no more sacrifice for sinnes Heb. 10. 26. And where there 's no place for pardon that 's finall offence 3. Death eternall is the certain and inevitable reward and event of this sinne See 1 Iohn 5. 16. Mark 3. 29. Heb. 10. 27. Thus this falling away is not onely universal but Finall 3. A wilfull and malicious Apoctasy viz. Not Apostasy or falling away through meer ignorance inconsideratenesse or infirmity against the deliberate Resolution and habitual disposition of heart and will or through violent push of temptation which may be incident even to the best of Saints But an obstinate falling away out of a mans owne free spontaneous Election against knowledg and conscience out of a malicious wilfulnesse of spirit fixedly and peremptorily resolved to cast off the truth and wayes of God whatever God or man shall say or do to the contrary Such is their Apostasy that sin against thâ—… Holy Ghost as these words intimate For if we sinne wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins Heb. 10. 26. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated sinning wilfuly implies thus much in the judgement of learned men Here saith Pareus He understands not every sin but secession from the Church nor every secession out of infirmity feare or ignorance but that which is done wilfully and Philosophers tell us those things are done wilfully which are done neither through violence nor ignorance but by the spontaneous motion of the will He understands therefore a Defection not extorted by Tyrants through violence or admitted through feare or ignorance because he presently addes after we have received the knowledge of the Truth but wilfully i. e. maliciously committed by deliberate will and counsell So he To the like purpose also that learned Beza expoundeth this word This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultroneously is said of them who do any thing without any cause or shew of cause Therefore it agrees to them not who simply sin knowingly for then farewell David and Peter And by this reason who should not be an hundred thousand times mancipated to eternall death but to them who professedly and universally departed from Christ are delighted in impiety and make war against the knowne Truth as did Saul Julian the Apostate Arius and others of execrable memory Thus their falling away is wilfull i. e. Not onely committed with knowledge but also with free consent obstinacy yea and maliciousnesse of will And this interpretation is the more confirmed by the Apostles subsequent expressions of treading under foot the Sonne of God of counting the blood of the Covenant an unholy thing and of doing despight to the Spirit of Grace vers 29. in the forehead of which actions malice is engraven in Capitall Letters Thus this falling away is not onely universall and finall but also wilfull and malicious These three Properties of this grand Apostasy viz. 1. Universalnesse 2. Finalnesse and 3. Maliciousnesse must be taken conjunctim non divisim joyntly altogether not dis-joyntly or severally one from another if by them we would describe the Sin against the Holy Ghost and rightly understand the Scripture about it for its possible that men may fall totally and finally and yet not commit this sin against the Holy
Ghost unlesse also they fall maliciously Excellently that learned D. Paraeus expresseth himselfe to this point wherewith I shall close up this branch We must note that there are divers degrees of falling and as it were foure kinds 1 Partiall falls into some error or some sin as many Fathers Irenaeus Lactantius c. fell into the Heresie of the Chiliast's David fell into murder and adultery Of these the Apostle speaks not it is not impossible to repent of these 2. A totall Fall or renouncing of the whole Christian faith but through infirmity and therefore not finall As Peter by denying Christ seemes to fall totally but he repeneed with tears So Marcellinus fell through infirmity to idolatry and many other Christians under persecution but afterwards repented And when Novatus understood this saying of such viz. Heb. 6. 4 5 6. he erred and the event evidenced that it was ill wrested against them Nor was it impossible for Peter Marcellinus and others lapsed truly to repent As Cyprian Oratione de lapsis and histories do testifie 3. A totall and finall fall but not malicious i. e. not done of purposed malice but from other causes which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground Matth. 13. Some are deterred by persecutions others are withdrawn from Religion by hopes of honours Pleasures and thâ—… cares of this life and that finally yet without blasphemy and persecution rather through a kind of security and sluggushnesse So divers departed from Christ and walked no more with him being offended at his Sermon about eating his flesh Ioh. 6. Properly the Apostle doth not speak of these because though these be not renewed by repentance yet is it not impossible for them to be renewed And sometimes God gives these grace to returne into the way 4. A totall finall and malicious faling away A defection from the truth certainly acknowledged not through feare or infirmity but of purposed malice and counsell joyned with the finall hatred blasphemy and Persecution thereof As we read Iulian the Apostate Lucian and Porphyry to have fallen and as many other Apostates to this day have fallen This falling is that which Christ cals the sin against the Holy Ghost Iohn The sinne to death for which we are not to pray because it is irremissible Thus he And thus much touching the three properties of this sinne against the Holy Ghost this dreadfull Apostasy which is 1. Universall 2. Finall and 3. Malicious III. The Termini i. e. The Termes of this Apostasy or falling away laid downe in this description are of two sorts viz. 1. The Terme from waich they fall and 2. The Terme to which they fall That denotes what good they forsake This what evill they embrace 1. The Terminus à Quo or Terme from which they fall denoting the good they cast off viz. The Truth and Common Graces once Received and Professed They fall both from the Profession and Approbation of the whole Truth and all Grace received Heb. 6. 1 to 7. compared with Heb. 10. 26. This hath been sufficiently cleared before especially in opening the first property of this Apostasy viz. Universality of it 2. The Terminus ad quem Or the Terme to which they fall containing the evill which they embrace and practise who sin against the Holy Ghost which is chiefly threefold â—…d all extreamly wicked and desperate 〈◊〉 Blasphemous despiting of the Spirit of Grace 〈◊〉 Horrid contempt and malice against the â—…nne of God And 3. Violent Persecution of the way of Christianity 1. Blasphemous despiting of the Spirit of Grace This is one extremity to which such Apostates fall Hence our blessed Saviour cals it A speaking against the Holy Ghost and The Blasâ—…hemy against the Holy Ghosh Matth. 12. 31 32. The Apostle calls it doing despight unto the Spirit of Grace Heb. 10. 29. Blaspheming and Dâ—…spiting for substance come much to one see these termes formerly opened in the names given to this sin p. 63 64. so that I put them both together It is a Blaspheâ—…s despiting or a despiting blasphemy of the Spirit of Grace Oh how much malice and rankling venome is couched in this sinne To blaspheme man is sinfull what is it then to blaspheme the great God of Heaven and earth what to despite that holy Spirit by whom if ever we must be illuminated clearly santified graciously and comforted sweetly 2. Horrid contempt and malice against the Sonne of God The Spirit of Grace is the Spirit of Christ communicated from Christ the head to his whole mysticall body and all his true members See Rom. 8. 2 9. 2 Cor. 〈◊〉 17 18. Therefore this sweet Spirit of grace cannot be thus villainously blasphemed and reproachfully vilified but therein also Jesus Christ who sends forth this Spirit of grace must needs be blasphemed and most intolerably debased Now this grand contempt and indignity which they that sin against the Holy Ghost cast upon Jesus Christ is set forth in foure most pathetick expressions in Scripture viz. 1. They crucify to themselves the Sonne of God afresh Heb. 6. 6. What is it to crucify the Son of God afresh Answ. To commit such a sinne as did Iudas Pilate the Iewes the souldiers in betraying and murdering of Jesus Christ the Lord of glory and this by a painfull shamefull and cursed kinde of death To murder a son of man is so dreadfull a sin that it cries to God for vengeance Gen. 4. 10. what is it then to murther the Sonne of God what to crusify him which is a double murder yet this do all Apostates that sin against the Holy Ghost by denying the Son of God which was once crucified for our sins they will not be saved by his death they count it invalid insufficient accept it not but reject it c. and therefore for them Christ must be crucified a second time which is impossible for Christ dieth no more if ever they be saved there being no salvation or redemption but by him and his blood Act. 4. 12. Heb. 9. 22. But what is it to crucify the Sonne of God to themselves Answ. Crucifigunt in ipsis i. e. quantum in ipsis est That is as much as in them lies Though they do not actually crucifie Christ as once the Jewes and souldiers did yet they would were it possible even dethrone him and pluck him from his Fathers right hand and destroy him as once the Jewes did for an impostor a seducer a blasphemer and a seditious person their malice is such against him that were it possible they would do all this unto him According to that knowne maxime Every Apostate is an Hater and Persecutor of his owne Order 2. They put him to an open shame Heb. 6. 6. The Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to diffame or to expose to ignominie or to make one a publick example or infamous example Thus it s said of Ioseph in reference to Mary he
the very Elect Mat. 24. 24. That comfortable Parenthesis if it were possible intimates a possibility of deceiving others yet an impossibility of deceiving the Elect. It 's the property of Christs sheep to follow Christ for they know his voicâ—… but a stranger viz. one that brings strange and false doctrines will they not follow but will flee from him because they know not the voice of strangers Joh. 10. 4 5. It is observable that when the Holy Ghost tells us that All that dwell upon the Earth shall worship the Beast yet the Elect are exempted All shall worship whos 's names are not written in the Lambs book of life Rev. 13. 8. And elsewhere Iohn testifieth clearly They went out from us viz. by embracing Antichristian doctrines v. 18. 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 Joh. 2. 19. And Paul testifying to the Corinthians that there must be not only divisions but also Heresies among them that they which are approved may be made manifest among them 1 Cor. 11. 19. implyeth notably That even in times and places wherein Heresies abound yet Gods approved ones will withstand and reject Heresies when others will embrace them and so the approved of sound judgments shall be manifested among all the rest Nor need this seem strange that Gods elect children are not so apt to be carried away with every wind of Error as carnall hypocriticall persons for they are better ballasted then these are they have many protections preservations from Errour which carnall men have not As 1. Gods election is their sure foundation to keep them from dashing upon the rocks of Errour on which others split themselves Compare and consider well these two places Mat. 24. 24. and 1 Tim. 2. 17 18 19. 2. Gods power through faith keeps them unto salvation 1 Pet. 1. 5. not their own nor any meer created power but Gods power keeps them as in garrison â—…s the Greek imports and this through faith apprehending applying that Divine power Faith imbarks the soule in the armes of God omnipotent and so makes weaknesse strong And as Gods power through faith keeps them from other enemies and impediments to salvation so from pernicious and damnable Heresies 3. The spirituall anointing of the Holy Ghost given them teacheth them all things 1 Joh. 2. 27. The Spirit searcheth all things even the deep things of God So that through the Spirit they judge all things and have the minde of Christ 1 Cor. 2. 15 16. So that hereby they are enabled to discerne Truth to detect and avoid Errours in judgement as well as in practice which carnal men cannot do wanting this Anointing and spirituall discerning 4. Finally The love of Truth in Gods people is much they are the children of Truth 1 Joh. 3. 19. They can do nothing against the Truth but for the Truth 2 Cor 13. 8. Their loynes are girt about with Truth Eph. 6. 14. and therefore they are hereby notably fenced against Errour Whereas carnall and hypocriticall men are either 1 Men of corrupt minds destitute of the trâ—…th 1 Tim. 6. 4 5. resisting the truth 2 Tim. 3. 8. and turning away their ears from thâ—… truth 2 Tim. 4. 4. Or 2. They hold the truth in unrighteousnesse Rom. 1. 18. Or 3. They are not able to come to the knowledge of the truth 2 Tim. 3. 7 Or 4 They loâ—…e not the truth 2 Thes. 2. 9 10. And no wonder such persons be unstable wavering and apt to embrace lies and fables 2. The true children of God do not so fully close with Errours in opinion but rather they are surprized and overtaken with them through infirmity Rom. 14. 1. The remains of darknesse in their minds sometimes dazling and prevailing against the principle of light So that as in practice they sin non voluntatâ—… plena sed semi-plena i. e. not with an whole but with an half-will So in judgement they erre not with an whole but with an half-mind the light of the minde being against the Errour which the prevalent darknesse entertains But carnall persons whose whole minds are darknesse Eph. 5. 8 and enmity against God Rom. 8. 7. having no spark of sanctified illumination in them at all must needs embrace Errour with more full compliance and approbation 3. The true children of God do not tenaciously and obstinately persist in Errours especially not in fundamentall Errours They may â—…re through invincible frailty but they will not wilfully and pertinaciously persevere in their Errour as is the property of Heretical dispositions Such have the anointing in them to teach them all things which consequently will in due time convince and recover them out of Errour 1 Ioh. 3. 27. A gracious heart is very ingenuous Convince him but clearly of his Errour he is ready to â—…cknowledge it and reform it Solomon not only miscarried in his practice but seems also to have erred grosly in his judgement thinking that happinesse satisfaction or contentment was to be found in the empty bubble of the creature But when his own large experience confutes his opinion how fully doth he publish his Recantation to all Ages in Ecclesiâ—…stes David beholding the prosperity of the wicked while the rod was tyed to his own back All the day long have I been plagued and chastened every morning Psa. 73. 〈◊〉 14. began to harbour an erroneous opinion of his own and their state Verily I have cleansed my heart in vain and washed my hands in innocency v. 13. Thus he was ready even to condemn the generation of Gods children v. 15. But when he came into Gods sanctuary and had his eyes there opened how ingenuously doth he foole himselfe yea beast himselfe for it So foolish was I and ignorant I was as a beast before thee Psal. 73. 22. Augustâ—… deserved highly of the Church of God for many excellent Books which he wrote but especially for his 2 Books of Retractations and his 13 Books of Confessions For as in his Confessions he laments the Errours of his Practice which he had acted so in his Retractations he condemns the Errours of his judgment which he had written In both discovering a gracious self-denying spirit farre from obstinacie in Errour That truth may be honoured he treads his own honour in the dust and saith None but an imprudent man will blame me for blaming mine own errours for if I ought to have said them I ought not to have blamed them But he that could not at fiâ—…st be wise should yet afterwards be modest that not being able to say only things not to be repented of may at least repent of what he knowes ought not to have been said Yea afterwards be cautions his Reader * not to imitate him in Erring but in reclaiming his Errour But contrariwise a gracelesse heart is wont to be obstinate in Errour
4. 21. Signes of true brotherly love See in Cap. II. p. 168 to 173. and Chap. 8. throughout CHAP. VI. Evidences or Signes of our true love to God and to Jesus Christ. I. FIrst Our true love to God flowes from Gods love to us Love breeds love as naturally as light breeds light and fire breeds fire We love him because he first loved us 1 John 4. 19. All equity saith Bernard dictates that the beloved should love the lover Had not God first loved us we should never have loved him being naturally God-haters Rom. 1. 30. and 8. 7. But when once God pleaseth to shed abroad his love in our hearts Rom. 5. 5. giving us some sense or taste of his love to us viz. of his Electing love Rom. 9. 13. Col. 3. 12 of his Redeeming love Gal. 2. 20. Rev. 1. 5. of his Regenerating love Tit. 3. 4 5 6. of his Adopting love 1 John 3. 1 2. c. How can we chuse but love him againe and love him much Luk. 7. 47. I desire to love thee said Bernard and love to desire thee O amiable Lord most worthy to be beloved And thus I runne to apprehend that wherein I am apprehended viz. That I may perfectly love thee at last who hast loved us first But how or wherein did God love us first he expresseth thus saying Whatsoover he did whatsoever he spake on earth to reproaches spittings buffetings Crosse and the grave was nothing but Gods language to us in his Son by his love provoking and stirring up our love Wouldest thou know now whether thou lovest God Search diligently whether God loves thee in Christ what application hath he made of his love to thee what true effect dost thou find of the special love of God or Christ upon thee Signes of Gods speciall love of Christs peculiar love actually applyed to us 1. Is this love of God shed abroad in thine heart by the holy Ghost that thou hast an inward cordiall experimentall taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Tit. 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbred among the Sonnes of God 1 Ioh. 3. 1 2. 4. Hath this love of God sanctifyed thee and made thee holy Col. 3. 12. 5. Hath this love of God brought thee to live the life of faith yea rather to have Christ living in thee Gal. 2. 20. 6. Doth this love of God and Christ sweetly overpower constraine and even compell thee to be chearefully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. II. Secondly The rejecting or casting out of base sinfull servile feare evidenceth our true love to God and Jesus Christ. There is no feare in love but perfect love casteth out feare because feare hath torment He that feareth is not made perfect in love 1 Joh. 4. 18 19. Quest. But what fear is it now which is thus inconsistent with love which love casts out Answ. Feare may be considered either 1. Objectively as it is the object feared so it denotes 1. God Psal. 76. 11. called the Feare of Isaac either because Isaac yielded feare to God or because God struck Isaac with feare when he would have blessed E sau Gen. 31. 42 53. 2. Gods Word The rule of feare Psal. 19. 9. True love casts out neither of these but keeps and cherisheth them in the soul. 2. Subjectively As feare is subjected in us Thus feare denotes 1. The naturall affection or Passion of feare Arising upon some apprehension of some evill as imminent and hardly to be avoided This feare is in it selfe neither morally good nor bad but as sanctified or mixed with diffidence c. Meer humane feare was in Christ yet without sinne Heb. 5. 7. Love casts not out this feare for that were to put off humane nature 2. Feare the sanctified affection whereby the Saints are afraid to offend God their heavenly Father for his mercy goodnesse c. through the love and reverence they beare to him for his eminency and to true piety Psal. 130. 4. and this feare springs from love 3. A sinfull servile slavish feare whereby we inordinately slavishly feare either God Rom. 8. 15. as the Samaritans for his Lyons 2 King 17. 25 32 33 34. or the creature Matth. 10. 28. This is the feare that love casts out Love hath boldnesse and confidence in it feare is full of diffidence and cowardlinesse Hath thy love to God cast out this base feare that 's love indeed Signes that Hagar is ejected that slavish feare is cast out 1. The Spirit of adoption Son-like Spirit removing base fear Rom. 8. 15. 2. The Spirit of supplication crying with filial boldness and confidence Abba Father Rom. 8. 15. Gal. 4 6. 3. The soules pacification by justifying faith This allayes tumultuous feares That diffusion of the love of God in the heart and quieting of conscience by faith are companions are twins in the same soul Rom. 5. 1 5. 4 True awfull religious feare of God swallowing up base fears of the Creature Mat. 10. 28. Isa. 8. 12 13. 5. Magnanimous courage and resolutions from love and zeale to Christ and his Cause against sharpest sufferings and persecutions Cant. 8. 6 7. Acts 20. 23 24 and 21. 13 Rev. 12. 11. Such hath beene the love of Saints and Martyrs to Christ that they have not feared to owne and confesse Christ in worst of times nor feared to go with Christ both into prisons and to death Who will flee persecution said Tertullian but he that feares who feares but he that doth not love And elsewhere He that feares to suffer cannot be his that suffered but he that feares not to suffer he is perfect in Gods love III. Thirdly Not loving the world nor the things that are in the world excessively inordinately discovers the love of God planted in our hearts Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him viz. neither Passively He is not beloved of the Father nor Actively He loves not the Father 1 Iohn 2. 15 16. For 1. God and the world are two such contrary Masters and each of them are so able to take up the whole man that they cannot be intensively loved both at once but the love of the one will prove the hatred of the other Matth. 6. 24. Iam. 4. 4. 2. God requires our whole love to himselfe Luke 10. 27. and he is so jealous a God that he can endure no corrivall with himself in our hearts and affections Excellently Bernard The Spirit of Christ hates the lover of the world flies from him whom he knowes to love any thing besides him He will be so loved as nothing should be loved besides him He will be perfectly loved that will be alone loved He will have
kill me c. This is the minimum quod sic viz. the lowest step of Assurance and is so of the nature of faith that faith cannot be without it in the weakest beleever Every true believer hath this assurance 2. A Certainty of Evidence or Experience When by the reflection of conscience and faith upon themselves and their owne acts or by the Testimony of the Spirit of God we evidently see we are in a gracious State experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries As being new creatures walking in the light walking after the spirit not after the flesh loving the brethren c. This some call Assurance of Internall vision Agustine counts this a clear evidence saying that our faith is conspicuous to our owne minde and that a man holds his faith by certaine knowledge and attestation of conscience And saith Ambrose He that hath the sense of faith in his heart knowes that Christ is in himselfe This Assurance is usually attended with much comfort and sweet joy upon the soule that hath it Yet every Christian reacheth it not as the former though all should contend earnestly for it It seems to pertaine rather to the well-being then to the meere being of faith and grace 3. An unstaggering certainty or a Full assurance when there 's such a full perswasion that overcomes all doubts feares staggerings of unbeliefe as in Abraham the father of the faithfull This is the maximum quod sic viz. The highest Pinacle of Assurance in this life next unto celestiall enjoyment and very few attaine unto it II. Of the Tryall of Assurance The Tryall of the truth of our assurance is of great importance and necessity For 1. Many Christians have some degree of assurance who think they have none at all Let such but be convinced of what they have they are comforted 2. Many have no true assurance at all who yet pretend thereto most of all Carnall men and hypocrites As Israel Solomons foole the selfe-justifying Pharisee and the Laedicean Angel Such should be convinced of what they want that they might be humbled and replenished All graces and so Assurance have their countefeits we had need try them lest we take shadows for substances Copper for gold Try Assurance by the 1 Qualification of the subject assured 2. Grounds or Causes of Assurance 3. Fruits or effects of Assurance I. The subject of Assurance must be duly qualified ere he can be capable of Assurance Persons are previously and preparatorily qualified for Assurance 1. By kindly humbling of the soule breaking of the heart and troubling of the conscience with feares about their naturall condition The spirit of bondage to fear goes before the spirit of adoption witnessing with our spirit our Son-ship More or lesse thus God deals with all that come by assurance Where 's thy true humbling 2. By furnishing the humbled broken heart with saving faith First we believe then are after sealed with the Spirit of promise Where 's thy true faith 3. By giving them the Spirit they must first have the Spirit of God ere by the Spirit they can know the things given them of God Hath God truly given thee his Spirit II. The Grounds or Causes of assurance must not be 1. Ignorance of our miserable state 2. Nor carnall confidence upon common things viz. worldly prosperity outward acts of religion or common inward gifts of the Spirit Illumination Taste of the good Word of God c. those and like are the false grounds of hypocrites But Grounds of true assurance are either 1. Divine Testimony by audible voice Thus Christ assured the Palsie-man and the penitent woman of pardon and the Convert thiefe of Paradise But this vocall Testimony was extraordinary To expect the like now or else to reject other grounds of assurance were to tempt God 2. The lively exercise of faith reflecting upon its own acts and â—…seeing it selfe believing Faiths acts are 1. Direct and these either 1. Receptive of Christ or 2. Operative from and by Christ received 2. Reflexive when faith returnes upon it selfe looks back upon its own acts thus receiving Christ thus working as Paul knew whom he had believed Doth thy faith thus act 3. The Testimony of our owne sanctified spirituall heart or conscience according to the Word of God of our good spirituall estate The spirit of man is as the candle of the Lord searching all the inward parts of the belly knows what 's in him This Testimony of our sanctified conscience is usually obsolved by Ratiocination or discourse in a Practicall experimentall Syllogisme thus The Proposition being taken out of the Word viz. Some eminent Scripture Signe or Character of grace as in 2 Cor. 5. 17. Acts 15. 9. 1 Iohn 1. 7. and 3. 14. He that loves the brethren is passed from death to life this is dictated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. The Conservative Treasury of conscience treasuâ—…ing up such Principles The Assumption is drawn from our owne â—…nown state and experience in the things of Christ c. As But I love the brethren This is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Conâ—…cience as conscious of a mans state and frame â—…f heart The Conclusion containing the hearts senâ—…ence hereupon Therefore I am translaâ—…d from death to life is made by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgment or judiciary sentence of conâ—…ience upon the Premises Doth thy conâ—…ience thus assure thee by the Word 4. The Testimony of the Spirit of God which purposely given us to this end that we â—…ay know the things that are given us of â—…od Now the Spirit becomes the Author â—…d ground of our Assurance 1. As a Seal â—…aling us after we believe by his holy and heavenly impression 2. As an earnest of our eternall inheritance First-fruits of the true Canaan or Handsell of heaven 3. As a joynt witnesse with our spirits and consciences both clearing up our spirituall evidences to our minds and opening our minds to discerne them as a teaching unction enabling us to know all things Hast thou such a Testimony from the Spirit of God III. The fruits or effects of true assurance distinguishing it from counterfeit assurance Presumption are these and such like 1. True assurance whereever it be mightily incites to selfe-purifying to accurate sanctification in heart and life Now we are the Sons of God but we know that wheâ—… he shall appeare we shall be like him Anâ—… every man that hath this hope in him purifieâ—… himselfe even as he is pure See this selfe-purifying hereafter more fully opened Presumption encourageth in sin and impurity 2. True assurance stirres up fervent dâ—… fires and longings in such hearts after thâ—… Gospel of Jesus Christ They that once haâ—… truly tasted the