THE VVORLDS PROSPECT: OR, A Commentarie upon the 33 of ISAIAH, and the 14 vers. In these words: The sinners in Sion are afraid. In which words are declared, how farre the Saints may sinne against Knowledge and Con­science, and yet not sinne the sin against the holy Ghost. Delivered, And set forth by JOHN EMERSONE sometime pastr, Dispen­cer of the word in private.

LONDON: Printed by E. P. for Nicholas Gamage, and are to be sold at his shop on London-Bridge neere the Gate. 1646.

The Contents.

THe poynt from the Text is this:

That sinnes against Knowledge and Conscience, are sinnes of a high nature; and when God doth once set them upon the Conscience, they cause horror and vex­ation, both in the Saints and Rebrobates.

From the poynts, there be these nine particulars derived.

  • 1. All sinnes committed against Knowledge and Conscience, are not the sinnes against the holy Ghost; for, sinnes against Faith, are not this sinne.
  • 2. All sinnes done wittingly and contri­vingly, and willingly, are not this sinne.
  • 3. The sinne of unbeliefe, which some main­taine to be the sinne against the holy Ghost, is not that sinne.
  • 4. Every for swearing and denying of the truth of Christ, is not this sinne.
  • 5. What sinnes of Knowledge be, and how they come to be the sinnes against the holy Ghost.
  • [Page]6. A Declaration of this sinne against the holy Ghost.
  • 7. A reason given, why it is a sinne unpar­donable.
  • 8. Who the persons be that commit this sinne.
  • 9. With what knowledge they must be en­dued, that commit this sinne against the holy Ghost.

In this ensuing Treatise, Every one of these particulars are fully proved; As also, with a word of comfort, spoken in due sea­son to troubled Consciences, shewing that they need not feare the assurance of their eternall wel-being.

With many other poynts, which are not named in this preamble.

THE Worlds Prospect.

ISAIAH 33. 14. vers.‘The sinners in Sion are afraid.’

IN these words, there be these three things considerable:

  • 1. The persons who they are, in these words, Sinners.
  • 2. The place they dwelt, which was, in Sion.
  • 3. The effect of sins, in these, Sinners.

In the last part of my Text, in these word, They are afraid.

From whence, I observe (by the way) this observation; That sinne is the origi­nall cause of wicked mens feare.

In the word sinners, I note onely these two sorts of sinners.

[Page] The first sort of sinners that have the guilt of sinne lying upon their soules, which guilt of theirs shall never be washed off with the blood of Christ, for these two Reasons:

First, Because Divine Wisedome did never set love and mercy on worke for the satisfying of Divine Justice in their behalf.

Secondly, God the Father did never ap­poynt the blood of his Sonne to wash off the guilt that is upon their soules; and therefore they must dye in their guilt which lyeth upon their soules.

The second sort of sinners, which have the guilt of sinne lying upon their soules, yet shall not dye in that guilt, for these two Reasons:

First, Because God the Father did wisely contrive wayes, to satisfie Divine Ju­stice in their behalf.

Secondly, God the Father loved them, and did freely wash them in the fountaine of his Sons blood; therefore, though they were in guilt, yet they shall not dye in their guilt.

Now, in the handling of my Text, in the fore-named particulars, I shall shew from whence, sinners were first derived, viz. [Page] Adam was the first man that ever sinned, and thus: The first sinne that ever was in man, was first found in our first Parents Adam: And so, I say, by that meanes, the sinne of our first Parents Adam was impu­ted unto Rom. 5. 12. and so called our sin, Rom. 4. 25. Sinne was the onely cause of Adams feare, Gen. 3. 9. So in like manner sinne is an originall of our feare, who are the posteritie of sinfull Adam.

I come now to speake of the place where these sinners dwelt, and that place I told you was in Sion, a place, I say, which God did choose above all other places, there onely of purpose to put or place his Name in. This place Sion, is a place un­moveable, and therefore in the Scriptures called, Mount Sion, of old, called Salem, being the Mount on which Davids house and Castle was placed, being in the City of Jerusalem, to the East part of the same, 1 King. 11. 36. Deut. 11. 7, 11. Psal. 132. 14. Psal. 125. 1. Rev. 14. 1. Sion a place where the meanes of grace was; out of which place, came also Perfection of Beauty, Psal. 52. 2. Jehovah, there was found in the puritie of Ordinances, Sion was the Saints inquiring place in the old time; I say, it was [Page] their place of Residence,☞ there was their hopes in times past in an ordinance-way, and there is still their hopes to enjoy Christ in a visible and glorious way for ever. Though all the earth be mine, yet Sion have I chosen to be the place of my habitation for e­ver and there will I dwell amongst my people, and will goe in and out before them for ever, leading them forth even as a Shepheard doth his flock. Glorious things are spoken of thee thou City of God: Mat. 5. 35. for it is the place and City of the great King (even Christ Jesus) And I heard him say unto me, Ezek. 43. [...], 8. Sonne of Man, this is the place of my Throne, and the place of the soales of my feet, where I will dwell in the middest of the Children of Israel for ever, and then my holy name shall the house of Israel no more defile, neither they nor their Kings.

These sinners which my Text speakes of, had their names given unto them from the hainousnesse of their sinnes. I say, as they were sinners, so they had the names of sin­ners given unto them; And because they sinned against the gift of grace in Sion, so they were called sinners of Sion, and in the place where they dwelt They were afraid.

Sinnes committed against Knowledge, be sinnes of a high nature, and cause feare, [Page] from these three particulars which were considerable in my Text: From them, I [...]ay, are these poynts derived, which are these:

That sinne committed against Consci­ence and Knowledge, be sins of a high na­ [...]ure, and when God doth charge them upon [...]he Conscience, they cause terror and vex­ [...]tion, both in the Saints, and also in the Reprobates.

In the opening of the poynt, I shall shew unto you, how that all sinnes committed against Conscience and Knowledge, is not [...]he sinne against the holy Ghost:

  • 1. All sinnes committed against Know­ledge and Conscience,Luk. 1. 20. are not this sinne,Numb. 2. 12. 2 Sam. 12. 9. 1 King. 15. 5. sinne against faith is not this sinne.

  • 2. Sinnes done wittingly and contri­ [...]ingly, against Knowledge and Consci­ence, are not this sinne.

  • 3. All sinnes against gifts and graces, are [...]ot this sinne, 1 Cor. 1. 7, 11, 12. 2 Sam. 11. [...], 25. 2 Sam. 12. 9. The sinne of unbeliefe, which some maintaine to be the sinne against the holy Ghost, is not that sinne; if it had bin this [...]nne, then had the Disciples of Christ com­mitted [Page] this sinne. For, the Lord did often­times discover heavenly truths unto them yet notwithstanding, they beleeved not.

  • 4. Every forswearing and denying o [...] the truth of the Lord Jesus, are not this sinne.

    Francis Spyra forswore the truth o [...] Christ, and denyed the same, against the Knowledge of Conscience, and against the voice and dictate of the Spirit; yet for all that, some thinke that he obtained mercy▪ Also,Mat. 26. 70, 72, 74, 75. Peter denyed and forswore the truth of the Lord Jesus, yet not damned.

  • 5. I will shew you what sinnes of Know­ledge be, and will shew you how they come to be the sinne against the holy Ghost.

  • 6. I will discover unto you, what the sinne against the holy Ghost is.

  • 7. I will discover the Reason, why it is a sinne unpardonable.

  • 8. Who the persons be that commit that sinne.

  • 9. With what knowledge they must be endued that commit this sinne.

These nine particulars I shall endeavour to draw into one compleat body, as if I had named them one by one.

[Page] I say, all sinnes committed against Know­ [...]edge and Conscience, are not the sinne a­gainst the holy Ghost: If it had been that sinne, then had David committed the sinne against the holy Ghost; for he sinned a­gainst his Knowledge and Conscience, wittingly, willingly, and contrivingly.

As for instance, in the matter or Uriah: First, he sinned seeingly; Secondly, he sin­ned by the way of sinfull fore-cast. For the first, he sinned seeingly, in that he saw that Bershebah was with-child, he thought to have fathered the child upon innocent Uri­ah, although he never knew of the beget­ting of it; he thought, if that he could have got this good man unto his hands, all had beene well, much more if Uriah had beene with his wife. Take notice, I pray you, how David seemingly loved this good man, Vriah, 2 Sam. 11. 8, 12. And David said unto Vriah, Goe downe to thine house, and wash thy feet. And Vriah departed out of the kings house and there followed him a messe ef meat from the king. And David said unto Vriah, camest thou not from thy journey? why then didst thou not goe downe to thy house? And David said unto Vriah, Tarry here to day also, and to morrow I will let thee depart.

[Page] I say, here was Davids faire love to Uri­as for his owne selfe-ends, for the preven­ting of that open shame which was com­ming upon him: I am verily perswaded that his Conscience told him then, that he had sinned in this matter of Uriahs wife and that made him by might and policy to seeke some cloake to cover his shame▪ for if that he had not knowne it, it had not beene a sinne to covet his nighbours wife, especially to commit adultery with her, he would never have sought out for a cloake to have covered his shame.

I say, his knowledge was so effectuall by education, that he knew the breach of the seventh and the tenth Commandement: the tenour whereof is thus, Thou shalt not covet thy neighbours wife: Also, he knew the breach of the sixth Commandement, Thou shalt not kill;

Yet I say, by way of sinfull fore-cast, he knew how to act the breach of the sixth Commandement, as you may see, how he acted his wicked action by a wicked Agent; he had no better way to contrive the death of so good a man as Uriah was, but onely making of Joab an Agent, to make Vriah privily to carry the secrets of his [Page] [...]wne death, as by this Story at large appea­ [...]eth in 2 Sam. 11. 15, 16. And it came to [...]asse in the morning, that David wrote a let­ter to Joab, saying, Set Uriah in the fore-front [...]f the hottest battell, and retyre ye from him, that he may be smitten and dye.

In these words, you may observe Davids [...]nfull fore-cast, for the bringing about of [...]is sinfull action; he would not be seen to [...]ave a hand in this good mans death: yet [...]he holy Ghost doth to all posteritie set [...]orth, That this holy man David had a hand [...]n Uriahs death, 2 Sam. 12. 9. Thou hast [...]aine Uriah with the sword: As if the holy Ghost had said thus, Though unto the eye of the world thou art not seene to have a and in this good mans death, yet this se­ [...]ret act of thine is not hid from the All-seeing eye of Jehovah. I pried into thine heart, and there I saw thy secret intention [...]cted, before ever thou didst use the out­ward meanes to bring it to passe. Yea, I saw in thine heart the Agent that thou didst assigne, for to bring to passe this thy sinfull action. I saw all thy turnings and windings concerning Uriah, which by thee▪ were contrived; and because thou didst go so cunningly to worke, to make the world [Page] believe that thou hadst no hand in this mans death, I therefore thought good to discover to all posterities after thee that which thou didst so secretly act and contrive.

I will relate the chiefe heads of thy pro­ceedings concerning Uriahs death; Al­though thou didst use Joab as thy Agent to act thy wicked intent and purpose; yet I will lay the guilt of that sinne, not upon Joab the Actor, but upon thee the contri­ver thereof; Thou hast killed Uriah with the sword:

I could relate more of it then this, but I stand not upon a publique relation, but on­ly to let the world see that thou art not without publique sinnes: I did looke up­on thee at that very time of sinning, as up­on a perfect man, Save onely in the matter of Urias, 1 King. 15. 5.

David▪ because he would be sure of the death of so good a man as Vriah was, he went politickly to worke, That if there were but two or three men slaine, Vriah without question might be one of them, as appeared afterwards in the 2 Sam. 11. 17. And it came to passe, when Joab observed the City, that he assigned Vriah unto a place, where [Page] he knew that valiant men were. And the men of the Citie went, and fought with Joab; and [...]here fell some of the people of the servants of David, and Vriah the Hittite dyed also.

In the 2 of Sam. 12. 5. see how holy Da­vid seemed to be sorrowfull when the Pro­phet Nathan came unto him, and spake parabolically concerning Vriahs death, and concerning the coveting of his wife. See, I say, how David expressed sorrow for Vri­ahs wrong (not yet being convinced of his death) untill God by the ministry of Na­than did set home the sinne, and also the guilt thereof, upon the Conscience of this good man, David.

I say, that although this good man, Da­vid, did sinne grievously, both wittingly and contrivingly; yet he sinned not that sin against the holy Spirit: Yea, although David sinned deepely against his owne knowledge and conscience, yet he found and obtained pardon, 2 Sam. 12. 13. And Nathan said unto David, The Lord hath put away thy sinne, thou shalt not dye.

I say, that mercy which he obtained from the Lord,Isa. 55. 3. is called in the Scriptures, His sure mercies, Psa. 32. 15 Isa. 55. 3. Jehovah had sworne that he would never faile David.

[Page] Those whom Jehovah sweares to shall never want protection.

I say, though this holy man sinned so grievously, yet he found and obtained par­don, and was accounted of God a perfect man; yea, even in that very time of see­ing,1 King. 15 5. saving in the matter of Vriah, 1 King. 15. 5.

All sinnes committed against great gifts and graces, are not this sinne against the holy Ghost. If it had beene this sinne, then had Solomon also committed this sin against the holy Ghost;The Reas. for he sinned a­gainst the graces and estate of a Saint-see­ing spirit,1 King. 11 9. who was angry with him. 1 King. 11. 9. God appeared unto him three several times, and did discover him­selfe unto him in an aboundant manner, as you may see in 2 Chro. 1. 7, 11, 12. 1 King. 3. 5, 12. 1 King. 9. 3. chap. 11. 9.

I say, Solomon sinned in a high nature a­gainst the largest requests that ever man had granted unto him; yea, he sinned a­gainst all those graces which Elshaddai the strong Omnipotent God infused into him. He angred the Lord; yea, he did evill in the sight of the Lord, 1 King. 11. 6. He is said, To walke contrary unto the good [Page] wayes of David his Father; and as Solo­mon angred the Lord, even so the Lord was angry also with him, vers. 9. who had then appeared unto him twice.

He was a man endued with more know­ledge then ever any meer creature was en­dued with; yea, he dived into the nature and use of Plants; yea, into the very Hy­sop that sprung upon the wall. I am per­swaded, if that the writings of Solomon had not beene lost (in the Capitvity) which he had written upon the nature and use of Plants and Herbs, then our Physitians would have beene (next under God) able to have cured all manner of diseases what­soever, except Hereditary diseases.

If God did furnish him with so much humane knowledge and skill in naturall things, then much more did God indue him with all heavenly graces. I say, Jeho­vah, the strong Omnipotent God, gave unto him aboundantly all wisedome and graces, at his request, 2 Chro. 1. 7.

He had a great inlargement of graces; yea, grace I say, as large as the waters in the Ocean Seas: He had the largest stock of grace that ever any man had, save the Lord Jesus, who was God and Man in one Person.

[Page] If any man shall aske me the question,Quest. whether ever any meer man shall attaine unto the like measure of gifts and graces as Solomon did?

I answer,Answ. Solomon was a Type and fi­gure of our Lord Jesus; and therefore, it was necessary that he should be endued with more gifts and graces then any other after him saving the Lord Christ, whom he Ty­pified, that so he might, in that age of the world, represent the Substance of him, of whom he was the shadow,

Solomon was a true figure of Christ, as he was a subject of grace, and not as he was a subject of foul sinnes. I say, that all these, and such like Typicall representations of Christ, are now, since his comming in the flesh, ceased, he being the Substance of all those Types, figures, and shadowes.

But as the Ceremoniall Law was a fi­gure of Christ in its Typicall observations, as S. Paul speaketh, Heb. 10. 1. Saying: Now the Law is the shadow of good things to come.

Therefore, although beleevers now doe not enjoy such a larg measure of grace as So­lomon did, yet they shall enjoy as true grace (according to measure) as ever he did.

[Page] I say, no man shall ever enjoy such a large measure of common grace as he did; yet there's the same measured fulnesse, as is by Christ measured out for his Saints, without being figures as Solomon was, though he most grievously sinned against so large a stock of grace as he possessed; yet not withstanding, he obtained pardon, 2 Sam. 7. 15. Psal. 89. 24. 3, 34. 2. Sam. 12. 24. according to this promise of Jehovah him­selfe, in these words: My loving kindnesse will I never take away from him, my truth al­so and my mercy shall be with him, he shall cry unto me, thou art my Father, my God, and the Rock of my Salvation. My covenant wil I not breake, nor alter the thing that is gone out of my mouth.

Although in truth, these words of Da­vid doe most truly and properly allude un­to Christ himselfe, as the Substance, with whom the everlasting covenant was made by the Father, for the worke of Salvation in due time; yet they are shadowed out un­to us by the person of Solomon, who was the shadow of the Substance, Christ; and whose very Name, Solomon (being Wisedome) carries in it selfe the true portraiture of Christ the Substance, who is the true [Page] Solomon, the true Wisedome of the Father.

In these words is the purpose & promise of Jehovah confirmed, from his former reso­lution in the shewing and bestowing mer­cy on Solomon; notwithstanding, all his sinnes committed against Gods great love and mercy shewed unto him.

He sinned deepely and in a very high measure, and did, as it were, out-live grace (in regard of the life and sweet sense and being of grace.) Yet, I say, he enjoy­ed the former sense and sweet enjoyment of grace againe.

I might aboundantly confirme the truth of this poynt more fully, but I have other matter to deliver.

Francis Spyra, Though he denyed the truth of the Lord Jesus against his Know­ledge and Conscience, and against a secret Dictate and a sudden voice, which forbad him not to doe that which he was resolved to doe. I say, a secret Dictate bad him take heed unto himselfe, and to looke back un­to his former estate, and not to deliver up all into the hands of those that would bring both him and his into bondage, and not to yeeld unto that Legate, who told him that [Page] if he would forswear the truth of the Lord Jesus, and yeeld to them in all poynts, he and his should be maintained.

When this Francis Spyra, was going about to subscribe unto their wicked assignment then, even then, he heard a se­cret Dictate, which forbad him not to goe against that truth which he formerly had professed: yet notwithstanding, he did wilfully deny the truth of the Lord Jesus, yet afterwards he had remorce of consci­ence, and was deeply wounded in his soule and conscience: Yea, he afterward made Recantation, and was deeply wounded, and his conscience tormenting him, he made a large Confession of his sinnes, and the hainousnesse of them, and withall, ac­knowledging, that there was aboundance of mercy in God if he could repent, saying, If I could but Repent, then there would be mercy for me, but I cannot Repent of my present state & condition, it being like the state of Cain, Saul, and Judas.

I confesse, that if God should damne me, he might be just in all his dealings with me: When those which were about him bad him pray, he told them, that he could not pray; yet afterward they got him to pray, [Page] and it is reported of him, that he prayed in the Latine tongue, and expressed such hea­venly expressions, that no Reprobate could expresse the like heavenly expressions.☞

If you doe but looke into the book, cal­led, The Relation of Francis Spyra, therein you may see more fuller of him then my tongue shal expresse at this time, my consci­ence bidding me keep within the compasse of Christian charitie, judging him to be a glorified Saint in heaven; using, in I say, the time of his distresse, such unexpressable words, which I in all the dayes of my life never heard nor read of, could be in any dying or living Reprobate.

I doe also bring in S. Peter, who with him denyed the truth, forswore that he ne­ver knew him, whom formerly he pro­fessed, yea, wittingly, though not willing­ly, he denyed the Lord Jesus, who by his most precious blood bought him, yet he for all that found and obtained pardon: For, it is said, that the Lord Jesus, after he had denyed him, looked back upon him; Then saith the Text, Peter remembred the words of Christ, who said unto him, Before the cock crow twice, thou shalt deny me thrice; Then he remembred the words of Christ and [Page] went out, and wept bitterly. I say, Christ told him, that Satan had a desire for to win­now him, as wheat was sifted: But Christ told him, that he had prayed him, that his faith should not fayle, Luk. 22. 31. intimating thereby, that this fall of blessed Peter was but a permission of Satans temptation and tryall of his faith (rather then eternall re­jection) to shew unto after-posterities that Satan may sometime (by permission) have power given him to batter the faith of the strongest Saint, and to make him some­time lye downe in sorrow, as the holy Ghost useth the phrase in Esaiah, 50. 10, 11.

This Peter, after his Conversion, or af­ter the manifestations of pardon, he was more couragious then before: And the reason why blessed Peter fell so grievously, was (as I conceive) only to let him know, that the strength he had was not his owne, neither could he stand by that strength, but onely in, and by the strength of a stronger then himselfe was, and afterward to make, and to cause him to wait on the Lord, that so he, in the time of want, might renew his strength as the holy Ghost doth use the phrase in Isaiah, 40. 31, 32.

[Page] The sinne of unbeliefe, which some maintaine to be the sinne against the holy Ghost, is not this sinne; If it had bin this sinne, then had there some of Gods Wor­thies committed this sinne. As for instance, Moses, although a beleever, and faithfull in his place, Heb. 3. 2. 5. yet in the very time of tryall, was found unbeleeving, Numb. 20. 11. And to shew, that he was found unbelee­ving, the Lord told him, that he should not bring the people into the Land of Ca­naan, as the 12 vers. tells you.

Zachariah, though a just man, as the word testifieth, Luk. 1. 6. yet he was found un­beleeving, vers. 20. and to shew unto all posteritie this, that it was a sinne, God did inflict a temporall judgement upon his body.

Also, blessed Thomas, although a be­leever, yet he was found unbeleeving, Joh. 20. 25. And to confirme that which I have spoken, reade to the 26. vers. In which vers. the Lord Jesus stoops unto the act of Thomas his unbeliefe, and and confirming his faith with his willing­nesse to cure his unbeliefe.

I will but give you one instance more, to confirme what I have hitherto spo­ken [Page] concerning this sinne of unbeliefe, which is also supposed of some to be the sinne against the holy Ghost.

I will bring in these places, which they unskilfully name, to prove this sinne of unbeliefe, to be the sinne against the holy Ghost.

I say, the Disciples of Christ were in the maine poynt of Faith, found unbeleeving, questioning the truth which Christ did for­merly, and at that time discover unto them, Mark. 9. 10. Luk. 24. 21.

And to shew that it was a sinne not to beleeve, he gently reproves their unbelee­ving spirits, v. 25. 26. and afterwards labours by the expposition of those Prophets which had before prophesied of him, was now since his resurection manifested to be a cleare truth which they before beleeved not, vers. 27.

And thus I have proved,☜ that the sinne of unbeliefe, which some maintaine to be the sinne against the holy Ghost, is not this sinne.

I come now to handle their proofes, which they produce for their consequen­ces, Ioh. 8. 24. If you beleeve not that I am he, yee shall dye in your sinnes.

[Page] Upon these words, I thus paraphrase▪ The Lord Jesus convinces the Jewes of their unbeliefe, because that they beleeved not that he was the Christ: And the rea­son of their unbeliefe, was, because they beleeved not that it was he that was to come, even the Messias; but they looked on him with a carnall eye, being▪ I say, more carnall then spirituall, look­ing onely for a King, whose Kingdome and Reigne shall be altogether temporall. And so I say, dreaming to Reigne with him in this world, they looked that he should have established and restored that their Kingdome.

But then, they seeing the personall pre­sence of Christ, so contemptible (as the Prophet Jeremiah saith, and also the Pro­phet Isaiah, His presence shall be by us not desirable (or) contemptible: When we see him, he shall have neither forme nor beauty.

Therefore, these Jewes, when they saw Christ with their naturall eyes onely, they did not beleeve that he was he which was to com. And in the 18. vers. There the Lord Jesus tells the Jewes. That he was one that did beare witnesse of himselfe, and that the Father did also beare witnesse [Page] of him. And in the 19. vers. They had a [...]esire, that he would shew them his Fa­ [...]her. Whereupon he tells them, That if [...]hey had knowne the Father, they would also have known him: And from hence did [...] second cause of their unbeliefe arise: And [...]ur Saviour Christ tells them plainly, That [...]f they did not beleeve he was that Christ, [...]hey should dye in their sinnes.

Another place is the 1 of Judges, 5 vers. How that the Lord having saved the peo­ple out of the Land of Aegypt, afterwards destroyed them that beleeved not. Also, Mark. 16. 16. He that beleeveth not shall be damned. Joh. 3. 18. He that beleeveth not is condemned already, because he beleveth not in the Name of the onely begotten Sonne of God.

Unto this place I doe thus reply:

That our Lord Jesus doth not absolutely speake of an eternall condemnation, if it were spoken of an eternall estate of con­demnation, then must the Elect themselves be in that estate, for their is no difference, Rom. 3. 23. The Elect themselves, before they be in the estate of faith, are first in the estate of unbeleeving, 2 Cor. 6. 11. Such were some of you, but now ye are washed, but [Page] yee are sanctified, but yee are justified in t [...] Name of the Lord Jesus, and by the Sp [...] of our God.

In these words, you may see the cond [...] ­tion of beleevers set forth unto you, ho [...] that they are prone unto all manner of sin [...] as well as the sinne of unbeliefe, but no [...] you see a blessed change in them: Ther [...]fore the sinne of unbeliefe cannot be [...] sinne against the holy Ghost, as some ide [...] have affirmed.

I now will in a word or two shew yo [...] how that the Saints of God can fall into [...] unpardonable sinnes, though they may fa [...] into many great sinnes (as you heard.) Yet say, for the comfort of all distressed consci­ences that are incumbred with false feare from false grounds; whose feare, becau [...] their sinnes appeare great in their appre­hension, and so from a false ground as said before.

Therefore, from hence they conclude that they have sinned against the holy Ghost, and that thus, their sinnes are un­pardonable. Therefore, for the helping o [...] such poore distressed consciences out of these false feares, and to satisfie their con­sciences that they have committed this un­pardonable [Page] sinne. I addes these two reasons [...]r their satisfaction.

The first Reason is this, because all the [...]ints of God, are all borne of God, Joh. 5. 18. That is, they are Regenera­ [...]d, and thus made new creatures, Joh. 3. 3. [...]d so are saved, Tit. 3. 5. and clensed, Cor. 6. 11. by the Spirit of their God, [...]d so enter in with the Lord Jesus, who is [...]e doore, Joh. 1. 10. and enter into the [...]ait gate, Luk. 13. 24. who is the Way, the truth, and the life, Joh. 14. 6.

You Saints that are full of false feares, [...]t me speake unto you, I say, that you can­not commit this unpardonable sinne, be­ [...]use the Father gave his Sonne unto this [...]ery end and purpose, for to redeeme his [...]ople from their sinnes, Tit. 2. 14. I say, [...]ehovah hath for his owne names sake for­ [...]ven all your sinnes, Isa. 43. 23, 44, 22. [...]er. 31. 22, 32, 31, 33, 33, 6. And Heb. [...]. 12. Mich. 7. 18, 19. Psal. 103. 13. Who [...] a God like unto thee, that will pardon the [...]iquities of the remnant of his heritage, and [...]ill subdue them into the bottome of the Seas? The second Reason is, The Lord Jesus [...]nd his Saints have all one onenesse, [...] Cor. 5. 7. They that be joyned unto the [Page] Lord Jesus, they be one Spirit, yea, one [...] union, one in love, one with the Lord Je­sus, and with all the three Persons in all the glorious Trinitie. See to this purpose Ioh. 17. 23, 25, 26. I in them, and they [...] me. I say, God is aboundantly glorious unto beleevers, yea, to multiply pardon Isa. 55. 7.

And for a farther Relation of Gods fro [...] mercy, in pardoning of those that turn unto him, I note these severall places [...] Scriptures for confirmation, 2 Chron. 30▪ 9 [...] 33, 12, 13. Gen. 18. 15. Exod. 6. 1, 9, 11, 26, [...], 7, 20, 6, 34, 7, 8. Numb. 20. 8. Deut. 4. 30, 31, 5, 10, 17, 18, 28, 1, 15, v. 30, 1, 11, 32, 4, 3, 6, 10. 2. Sam. 7, 8, 9, 15, 12, 13, 24, 10, 11, 13, 1 King. 8. 23. Levit. 20. 5, 10. Nehem. 9. 17. Psal. 21. 7, 35, 5, 7, 5, 10, 86, 5, 10, 111▪ 4. Psal. 145. Isa. 30. 18, 54, 8, 9, 10, 55, 3, 7. Ier. 12. 15, 16, 18, 8. Ezek. 18. 32, 33, 14, 15, 16. Hos. 2. 14, 19, 23. Ioel. 2. 13. Ion. 4. 2. Ier. 3. 2, 12, 14, Luk. 1. 50, 58, 72. Luk. 18. 4, 6, 36. Luk. 7. 47, 23, 34, 43. Rom. 4. 7. 2 Cor. 1. 3. Ephesi. 2. 4. 1 Tim. 1. 13, 15, 16, 18.

These places of Scripture doe set forth the freenesse of Gods love unto all belee­vers: Yea, I say, they doe shew the free­nesse of Gods love in his shewing of mer­cy, [Page] and in manifesting of it unto all belee­vers, who, I say, shall never come into con­demnation, because the Lord Jesus Christ hath cast out of them the sin of condemna­tion, Rom. 8. 1.

Thus you may see, that all beleevers be happy and blessed. Oh! the blessednesse of that man, as it is in the originall, Rom. 8. 32, [...]9, vers. Who shall lay any thing unto the charge of Gods chosen? It is God that justifi­eth: Who shall condemne? It is Christ which is dead, yea, rather, which is risen from the dead, who is also at the right hand of God, and maketh request for us. Who shall separate us from the love of Christ? shall Tribulation, or Anguish or Persecution, or Famine, or Naked­nesse, or Perill, or Sword? As it is written, for thy sake are we killed all the day long, we are accounted as sheepe for the slaughter.

In these words, the sure state of the saints is set forth unto us, to shew Gods Omnipotent will and purpose which never changes: It is not the Divell, nor a­ny belonging unto him, can alter Gods [...]ove to his Saints or doe them any wrong.

Christ, I say, hath set them in a glorious libertie, Gal. 5. 1. Ioh. 8. 38. Now I come to shew unto you what the sinne against the [...]oly Ghost is.

[Page] The sinne against the holy Spirit i [...] when a man hath been inlightned with the heavenly truth (Christ Jesus) by the holy Spirit of the Father,What the sin against the holy Ghost is. who is that Spirit of truth spoken of, Ioh. 14. 26. Whose office is to seale us unto the day of redemption▪ Ephesi. 4. 30.

And then, not onely strive against that truth, but also blaspheme that truth, as the Jewes did, saying, He casteth out Devill [...] by Belzebub the Prince of the Devills. And thus shall wittingly and willingly against the checks of his owne conscience, perse­cute that truth in his members, the Saints▪ because he knows, that it is the truth there­fore he is of purpose resolved to oppose that sacred truth, and to despise that sacred light wherwith he was inlightned; & also, esteem­ing that sacred blood of Christ as nothing, treading it under foot: And thus, out of a pernicious spirit, most wickedly persecutes the truth in his members, even the sons and daughters of truth, because he knowes, that they are the subjects of that sacred truth. This is the sinne against the holy Ghost.

I say, The persons that commit this sinne, must be knowing persons, and men of knowledge.

[Page] Such a one was Julian the Apostate,☞ who notwithstanding his certaine knowledge of Christ to be the Sonne of God, yet a­gainst knowledge, fell off and became a great persecutor of Christ.

They must be such as are acquainted with the Truth, even the Lord Jesus, be­ing enlightened with the saving Light of the holy Spirit; such were the Scribes, and Judas, and many other Reprobates, which the Scripture speakes of in many places.

Judas sinned against his Knowledge and Conscience; Cain also in like manner a­gainst Knowledge and Conscience, his Conscience at that very time informing him, that Elshaddai, the strong and om­nipotent God, had respect unto the offe­ring of righteous Abel; and that his per­son was accepted, according unto the rule of the Law, perfect shall it be accepted.

Although Cain knew, that God had a respect unto his brother Abel, and to his offering; yet notwithstanding, hee did against his knowledge persecute his bro­ther: as S. Iohn sayth, Abels workes were good, and Cains evill.

Sinne against Knowledge is this: as [Page] when a man or woman is informed of di­vers Truths, and by the judgement of their understanding give an approbation unto those Truths discovered unto them, and yet notwithstanding will sinne; this is called by me, sinnes against Know­ledge.

Sinne against Conscience is, when a mans Conscience is enlightened with Knowledge, concerning the acting this thing or that thing, which is evill, and yet is resolved to doe it; this is called, sinne against Conscience.

I say, all that be damned sinne not a­gainst Knowledge, openly discovered unto them; as the Heathen, who knew God no farther but onely by the instinct of Na­ture, having the Law written in their hearts, Rom. 2. 15. Which Law shall not leave them without excuse at the last day: for they know so much of God, as shall be a meanes for to condemne them, their Con­sciences bearing witnesse against them, and so leaving their Consciences void of all excuse; telling them, that there is a God before whose Judgement-Seat they must one day appeare.

I am perswaded, that the Consciences [Page] of the Heathen cannot chuse but some­times cast forth some light of terror unto them, and so cause an amazement unto them; although they as Heathen be with­out the knowledge of Conscience towards God and man.

I say, sinnes committed wittingly and willingly, are the originall cause of sorrow both in the Saints and Repro­bates.

The sorrow of the Saints for sinne, comes from an apprehension of Gods love in the Lord Jesus, looking upon the love of God and his holinesse, and then casting back his eye upon his owne sinfulnesse, which produceth a mourning in them; whereby, from an apprehension of Gods abundant goodnesse towards him, hee is inforced with blessed Paul to crie out, say­ing,Rom. 7. 24 O wretched man that I am! O, how unlike unto God am I in holinesse! O that God would once lift up upon me the light of his countenance, and smile graciously upon my soule, in the face of the Lord Jesus! O that God would but goe into my soule, and discover Christ there unto me, and goe out againe by the manifestation of his holy Spirit, that so my [Page] soule may be acquainted with the Com­mings in of the Lord Jesus.

The sense of a Reprobate, is onely from an apprehension of Gods wrath for sinne▪ and so, out of a slavish feare, confesses hi [...] sinne, because he sees the wrath of God appearing readie to be poured out upon him for those sinnes which he hath com­mitted against God: and so cryes out, as being void of all hope of mercie, like Cain, Saul, and Iudas, concluding that their sinnes are unpardonable.

I say againe, the persons that commit this sinne against the holy Ghost, must be such persons as in some measure knew the maine fundamentall grounds of Religion, and withall they must have some soule-taste of heaven, yea of heavenly things, as blessed Paul speaketh in Heb. 6. 4. For it is impossible for those who were once enligh­tened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost, and have tasted of the Word of God, and the powers of the world to come, if they fall a­way, to renew them againe vnto repentance, seeing they crucifie unto themselves the Sonne of God afresh, and put him to open shame.

In these words you see, that those that [Page] commit this sinne, must be knowing per­sons: they may have a taste seemingly of the holy Ghost; I say, the holy Ghost may seemingly discover Truths unto them, yet they shall never taste of them savingly; yet they shall taste of them so fully, as to their thinking they shall be, as it were, ele­vated into heaven, and ravished with a kind of sweetnesse so farre, as that they shall conceit themselves to be in a heavenly con­dition.

Iudas tasted of the heavenly gifts seem­ingly, and was endued with great light; yea, with such a measure of gifts, that he was inabled by them to walke so warily, that he was not found out to be an hypocrite untill he made a discovery of himselfe: he had the same power given unto him as the rest of the Disciples had, Mat. 10. 2: He had a legall faith, but not a saving faith: he possessed a common enjoyment from the holy Ghost in regard of gifts, I say, a com­mon taste; he enjoyed not such a taste as the Saints doe taste, it is impossible for wicked men to enjoy that true inward taste, and sweet saving enjoyment of the holy Ghost, as the Saints doe; Yet the common enjoyment of the Spirit of God [Page] they doe possesse, which shall leave them without excuse. Sometimes a wicked man may goe in some things beyond the Child of God, and may find more com­fort in the way of Ordinances, then the true child of God doth (for a time.) Yea, he may also walke more warily, then those who have more truer relation unto God, even as the Scribes and Pharisees did, who in hypocrisie lived more precisely then the true Children of God, for that none could tax them of any thing, but onely Christ, who knew their hypocrisie and corruption of their hearts; as also the vanitie of their Traditionall workes.

The Disciples of Christ knew not Iudas to be an hypocrite, untill he discovered himselfe. And as I said before, the persons that commit this sinne against the holy Ghost, must be knowing persons, such as Iudas was, and the Scribes and Pharisees. I told you, that the heathen could not com­mit this sinne against the holy Ghost, nor can any infant commit this sinne, although God may justly damne infants, for the o­riginall sinne of their first parents.

It followes now,Why it is called the sin against the holy Ghost. that I must according to my power, shew unto you the Reason, why this sinne against the holy Ghost is an unpardonable sinne.

[Page] It is called the sinne against the holy Ghost, because he discovers and reveales truth: And it is unpardonable, so long as those do commit sinne against him, who is called the third Person, and is the represen­tative power of the whole Deitie: when they sinne against the holy Spirit, they sin against the whole Trinitie, as it is said, They grieved the Spirit of God, even him, whose office is to seale the Saints unto the day of redemption.

Men, I say, by sinning against this Per­son, confirme their guilt upon their owne soules. To give you a bigger Reason then I have yet done, why this sinne against the holy Ghost is unpardonable, I say, the full Reason is,

Because it is his place to reconcile, or worke reconciliation betweene the other two Persons and the sinner, which before were unreconciled: By this meanes the sinner comes to stand before the other two Persons the Father and the Sonne, and thus finds acceptance. And on the contrary, when this Person will not recon­cile the sinner unto God the Father, not he himselfe pleased to be reconciled unto the sinner; I say, it is then a very sad and heavy [Page] time with that soule. It cannot be, but that soule must remaine in a state of guilt, and that for ever, and it must be guilt of a deepe dye, that cannot be washed (and in respect of the majestie and honour of the Trinitie) must not be washed off with the blood of the Lord Jesus, because so decreed by Iehovah from all eternity.

I say, unto all you that stand to heare me this day, That it will prove a very sad time with you, if that the Lord Jesus hath not by his blood washed off your guilt, that doth as yet lye upon your soules: sad will it be with you, and black will be your day, when God comes to avenge the black sinnes of guilt, besides your other sinnes; There is therefore but two wayes with you, either to be purged from your guilt, or else for ever to dye in your guilt of sin. Sad will be your condition, if ever God should say unto you now, or at the last day, What make you here among these, whose guilt of sinne, my hath Sonne by his most preci­ous blood washed off? What doe you here? Depart, I know you not: my Sonne never dyed for you, nor shed one drop of his blood to wash off your guilt. If my Sonne had shed but one drop of his most preci­ous [Page] blood for you, then should you have beene, at this time, made partakers of it: For my part, I would never have detained that blessednesse from you, that should have accrued unto you by it, one drop of it being able to have washed off all your guilt: But seeing it is not so, therefore you have no part nor portion in the Sonne of my love: Away therefore from me you Reprobates, goe along with the rest of your fellowes the Reprobates, into the lake that burneth with the flames of my eternall vengeance, and there remaine for all eternitie: Yea, I will inable you to suffer eternall torments, so long, as I am, which is, God, blessed for ever; yea, I will hold you up in torments so long as I re­maine amongst my Saints in glory, which is, for evermore. And as I doe delight to fill my Saints full of joy and glory un­speakable; so will I in like manner delight to satisfie the justice of my eternall male­diction upon you, that those guiltie soules and consciences of yours, unto all eternity may undergoe the portion of my wrath assigned them, For I know your workes, Isa. 6618. Hos. 7. 2. I remember all their wicked­nesse. And so Hos. 9. 9. Therefore he hath [Page] remembreth their iniquities, he will visit their sinnes. Ezek. 9. 10. And as for me also, mine eye shall not spare them, neither will I have pittie; but I will recompence their wayes upon their owne heads. And so, Ezek. 7. 9. Hos. 12, 14. the 9, 15.

I say, The sinne against the holy Ghost is unpardonable, for this one Reason more, which is more consonant then any which I have given you hitherto. I say, this sinne is an unpardonable sinne, because the holy Sanctifying Spirit doth, as it were, pre­ferre a Bill of Indictment against the sin­ner that hath sinned against him.

By the way, give me leave to bring in a Supposition (which shall never be brought to passe.) Suppose I say, That God the Fa­ther should take a sinner that had commit­ted the sinne against the holy Ghost, and set him before the Barre of his justice, and there should appeale unto his justice in the soules behalfe, saying, Justice, I am come unto thee in this sinners behalfe, what sayest thou unto me? Art thou willing to be reconciled to this sinner? he is a great sinner. Justice gives in (as it were) his an­swer unto God the Father, saying, I am willing to be satisfied in this sinners be­halfe, [Page] be his sinnes never so great; yea, e­ven the sinne against the holy Ghost.

Then God (as it were) goeth unto the Lord Jesus, and tells him, that he hath beene with Justice, and Justice is willing to be reconciled in this sinners behalfe: What sayest thou unto me? Art thou wil­ling to bind thy selfe over to satisfie my Divine Iustice in this soules behalfe? Art thou willing to become a fountaine of blood, to wash off the infinitenesse of this soules guilt, that so this sinne against the holy Ghost, which this soule hath commit­ted, might be forgiven, and for ever par­doned?

I am, sayth Christ, (as it were) unto God his Father, very willing to yeeld unto this, concerning this soule that stands here at the Barre of Iustice, for mercy.

Father, if it be thy will, to have this soules guilt washed off, I am willing to give consent, that so this soules guilt by my blood might be washed off, that so this un­pardonable sinne which this soule hath committed against thy holy Spirit might be forgiven, and for ever pardoned, that so he might not for ever dye in his guilt.

[Page] If this were so indeed, as I have said, then were there some possibilitie of mer­cie to that soule, that stands thus at the barre of Justice. But if the third person comes not in like manner with a propo­sition, and so answers the supposition; then I say, is that (which was onely supposed to be) quite overthrowne: for, a supposition dependeth upon a proposition.

God goeth (as it were) unto the third Person, and (as it is onely supposed) asketh him in like manner, saying:

I have beene with Justice, and I have beene with my Sonne, and asked his con­sent, and he is willing to satisfie me and my Justice, and wee are all agreed, and have given in our consents concerning this soule, and in his behalfe wee want the consent of none, but onely thy consent; Art thou willing to seale unto this soules pardon, if I wash off his guilt with the bloud of my Sonne, wilt thou doe thy of­fice, and seale to him the assurance of his pardon?

If thus the sinners guilt be pardoned, the holy Ghost then looking upon the guiltie soule, appeales unto God the Fa­ther (in this supposed manner saying) [Page] What have you done here? You gave in your consents to appease Justice. Is there a pardon by bloud granted, and doe you want nothing thereunto, but onely the Seale, to give assurance to that pardon? I say, you want nothing but my consent in this sinners behalfe. If that you had but my consent equally unto yours, then might this soules sinnes be pardoned, though he hath sinned against me in such a high manner as he hath done. I say, it is not with my consent, that this sinner should ever finde pardon, for hee hath beene a very great sinner against me wit­tingly, as also against those divine disco­veries which I according unto my office did discover unto him; against all which hee hath most wittingly and wilfully transgressed, yea, hee hath out of a pernitious spirit sinned against me and all those fore-named discoveries which I did infuse into him. If that hee had not sinned against me out of malice, and out of a set purpose; it would never have grieved my holy Spirit so much as now it doth: hee strove a­gainst that Light which I enlightened him with. [Page] [...] [Page] [...]

[Page] Shall I give in my consent to have the sinnes of such a soule as this pardoned? I can in no wise yeeld, and so goe against Justice. Justice, according unto truth, must be a subject unto me, because I am the very Spirit of Truth it selfe, and have a proper relation and dependancy upon the other two Persons in the most sacred and glorious Trinitie; And therefore, I say, Justice must yeeld unto me as well as to you.

You know, that soule that sinneth, that soule shall dye: But this soule hath sinned, therefore this soule shall dye.

And because thy Divine Wisedome did never appoynt thy willed act wisely to set thy love and mercy on worke, to con­trive a way for such wilfull sinners, that so their guilt might have beene washed off: Therefore, as they are in guilt, even so let their guilt remaine to all eternitie.

This sinner hath out-lived grace, and the day of redemption is past, and all hopes of mercy is now expired.

Shall therefore such a soule find mercy, who hath thus wilfully opposed me, and turned from me? Shall he, I say, find par­don?

[Page] He that hath often sent me away sad, shall such a soule as this find mercy? This soule, I say, that hath more then once or twice sent me away sad, whensoe­ver I came to execute my Office: This vild wretch, that hath made flight of me, and of those Sacred Dictates which I dis­covered unto him, at such a time, and at such a time.

Surely, as I am God, equall with you this soule that hath thus and thus sinned' he shall never find mercy. If he find mer­cy, if he be washed in thy Sonnes blood from this his guilt, then where is the unitie in us? The glorious Trinitie, and the most glorious conformitie in our uni­tie? If that this Soules sinnes be pardoned, where then is the firmnesse of our Decree? If this soules sinnes be pardoned, then is our unitie in Trinitie, and conformity in unitie overthrowne, and the word of truth is falsifyed, which shewed unto the world, what onenesse there was with us before these worlds were created. What, shall all our onenesse be dis-joyned for this soules sake?

Upon this (supposed) speech, the other two Persons give in (as it were) their con­sent [Page] against the soule then standing at the Barre of Iustice, and God speaking to that guiltie soule in this manner, As a Iudge doth unto a Malefactor, being cast by the the Iury that goeth upon life and death; The Iudge telling the Malefactor, that he can doe no lesse then the Iury of life and death hath done: And therefore I must, and doe pronounce sentence of death a­gainst thee, according unto the Iuries Verdict, it being according to righteous judgement.

I say, God in like manner speakes unto the guiltie soule, saying (as it were) in this manner: I have pleaded hard in thy behalfe, and we cannot prevaile in a full consent for thy personall recovery, be­cause we cannot attaine unto the third Persons consent. The Sentence of death is passed upon thee, according unto the Sentence of a Divine Law, and according unto our everlasting Decree, written and established in our Divine Law, and sealed by all our unanimous consents. Upon this one Sentence, we hold all in Onenesse, we cannot dis-joynt our unitie in Trini­tie, and unitie in a glorious conformity. The Law of the third Person, is also the [Page] Law of the first Person, and the Law of the first Person is also the Law of the second Person; and so a gene­rall stabilitie in a blessed and glorious Trinitie.

And thus the Law of the three glo­rious Persons is in one Seame; like unto the Lawes of the Medes and Persians, which altereth not.

Now, because I would not have the Consciences of men troubled, because I have shewed you the sad condition of the soule, that hath the guilt of sinne upon it; I will, I say, speake a word in due season unto those distres­sed Consciences, and I will a little enlarge my selfe; although, in regard of the weaknesse of body, I am almost spent.

My beloved friends, I speake unto all of you, but especially unto belee­vers: I say, there is abundance of mercie in God for you; I say it ly­eth hid, and treasured up in the bow­els of Divine goodnesse, and thus to be revealed in due time unto you in the Lord Jesus, when God his Father [Page] breakes out in the sweet influences of his Love, in the object of his Love, who is the Lord Jesus.

The breathings out of the manifesta­tion of the Lord Jesus, shall be the breathings out of thy Graces, and of thy Solaces; and the in-comming of the Lord Jesus shall give light unto all those manifestations of thy soules pardons, which thou haddest ever since that thou wert estated in Christ, which for a long time hath layne hid in the Hive of thy unbeleefe, and hath beene the originall cause of making you to call in question your estate in Christ, and your interest in the Lord Jesus, and that object upon whom your ever-being dependeth.

There is, I say, this one thing, which is the onely cause which makes many a distressed Conscience to call in question his soules interest in Christ, because hee findes in his owne ap­prehension a world of soules-dead­nesse, and weaknesse in his growth of grace.

I say unto thee, whosoever thou art, [Page] that standest to heare me this day, that thou, in thy soules distresse, art al­together unfit to bee thine owne judge in the want of thy soules comfort, thou wilt be ready to say that, which thou wilt be againe ready to unsay, in thy injoyment of true comfort, as David did, Psal. 116. 11.

You know, that there may be in the midst of Winter aboundance of Bees in the Hive, although unto the eye of our sense and reason there be but two or three playing about the Hives mouth: Even so I say, although there but a few graces in thy soule now in the time of this thy affliction;

I say, this time of thy affliction hath not lessened any of thy former graces which thou formerly didst enjoy. I say, it hath but covered over those thy gra­ces in thy sense and feeling: Thy graces be all still where they were in thy first installment into the state of grace. Wee have a Proverb, That the Spring brings forth all those Herbs and Plants which lay dead all the Winter before: Even so I say unto thee, That the [Page] Spring, which is the Morning of the in-comming of the Lord Jesus, shall receive all those bosome-discourses which lay dead in thy soule.

In the time of thy ascension, the Sonne of Righteousnesse shall arise, and shine upon thee by the blessed force and glorious power of God the Father, and so cause the Spirit of God to cast into thy soule a glorious discovery of the interest of thy well-being.

It is not thy want of grace that is the cause of thy soules complaints, but it is the onely want of thy discoverie of them, that is the cause of thy soules grievance: There's but a curtaine (as it were) drawne betweene thee and thy injoyments of all thy graces, all thy graces are within that curtaine, as the Priests of the old Law were sometimes within the holy place.

When this curtaine is once drawne, then will all thy injoyments appear, then shalt thou be swallowed up in the very life of discovery.

I confesse, Sometimes the life of discoverie may bee dis-joynted from [Page] the life of injoyment for a small time.

The Saints have an absence in the midst of their injoyment. Yet blessed bee that Divine absence, which af­terwards wins us unto a Divine en­joyment of him, who for a time was pleased to absent himselfe.

I say, here is the comfort of be­leevers, that a temporall absence is not an eternall withdrawment.

Blessed bee God, who though hee doth sometimes withdraw the sence and feeling of a Divine presence in their enjoyment, yet in the want of that enjoyment, the Saints enjoy a Divine enjoyment of the Lord Jesus.

Although the Lord Jesus, in thy sense and feeling, bee with-drawne from thee, yet note this one Con­sequence; It is impossible that hee should ever with-draw himselfe from thee.

Thou dost enjoy the same presence now, which thou didst enjoy ever since [Page] thy very first estatement in the state of grace.

Yesterday thou didst injoy the Lord Jesus, and so thou shalt enioy him in like manner for ever; Yea, with an eternall, most glorious, unspeaka­ble inioyment.

So much for this time.


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