Use 4. To such as fear they have committed this sin, which is the case of two sorts of Christians.

Ʋse 4. To such as fear they have commited this sin, which is the case of two sorts of Christians.

1. Of such who having found much enlargement, after fall into deadness, and slack-heartednesse, and all is damped, and therefore they fear they have sinned against the holy Ghost.

1. Of such who having found much inlargement, after fall into deadnesse, and slack-heartednesse, and all is dampt, and therefore they fear they have sinned against the holy Ghost.

2. It is the case of such as have sinned against their consciences.

For the second sort, such indeed as have sinned against their consciences, they have wronged their own souls, and brought much mischief upon themselves; but yet a man may sin against his conscience, and not sin against the holy Ghost; for it may either be done out of infirmity, or boldness, as Peters and Davids sins were, they sinned not out of spite and malice; if therefore thou fear thou hast committed this sin, this fear argues thou hast not committed it, because thou art afraid and sorry for it.

For the second sort, such indeed as have sinned against their consciences, they have wronged their own souls, and brought much mischiefe upon themselves; but yet a man may sin against his conscience, and not sin against the holy Ghost; for it may either be done out of infirmity, or boldnesse, as Peters and Davids sins were, they sinned not out of spight and malice; if therefore thou fear thou hast committed this sin, this fear argues thou hast not committed it, because thou art afraid and sorry for it.

Again, some answer thus, and say its not a sin against the holy Ghost unless it be joined with an universal apostasy from the whole Gospel of Christ. Indeed that was a good mark in the primitive Church, when the Church censures were so hot, that such were cast out, and so being cast out, turned open Pagans and enemies to Christ, being admitted into the Common-wealth; but now this is not so sure a mark in our times, wherein such a man should not only be excluded from the Church, but from the Common-wealth too; and therefore now they keep themselves from open blaspheming Christ, and so would those former Apostates, had they lived in our days, and others would do as they did, fly out as openly, had they lived in their days; and therefore judge not so much by that, as how thy heart stands affected to Christ. This is certain, they that are born of God sin not this sin, for they that sin this sin cannot avoid everlasting death, whereas they that are born of God shall live for ever.

Again, some answer thus, and say its not a sin against the holy Ghost unlesse it be joyned with an universall apostasie from the whole Gospel of Christ. Indeed that was a good mark in the primitive Church, when the Church censures were so hot, that such were cast out, and so being cast out, turned open Pagans and enemies to Christ, being admitted into the Common-wealth; but now this is not so sure a mark in our times, wherein such a man should not onely be excluded from the Church, but from the Common-wealth too; and therefore now they keep themselves from open blaspheming Christ, and so would those former Apostates, had they lived in our dayes, and others would doe as they did, fly out as openly, had they lived in their dayes; and therefore judge not so much by that, as how thy heart stands affected to Christ. This is certain, they that are born of God sin not this sin, for they that sin this sin cannot avoid everlasting death, whereas they that are born of God shall live for ever.

Verse 16. last part. I do not say you shall pray for it.

Verse 16. last part. I doe not say you shall pray for it.

Doct. The sin unto death, or the sin against the holy Ghost, we have no warrant to pray for it.

I do not say; that is, I give you no warrant, nor any other of the Apostles, to pray for it, that is, for the good or salvation of them that have sinned this sin. Though Paul bide us pray for all men, 2 Tim. 2.1. yet St. John excepts them that have sinned this sin; and Paul himself is so far from praying for them that he prays against them, 2 Tim. 4.15. Alexander the Coppersmith hath done me much harm, the Lord reward him according to his works. No more dangerous curse, then to be dealt with according to our works. Indeed David sometimes desires to be dealt with according to his works, Ps. 18. but he means according to the innocency of his cause, not of his person; in case of some particular action he may plead so, but if it be spoken at large, in general, that the Lord would reward us according to our works, no more heavy curse; therefore when he prays so against Alexander, 2 Tim. 4.14. he means that God would confound him; whatever he was, no doubt he was a member of the Church, for Paul judged not them that were without, 1 Cor. 5. ult. Whether it were that Alexander spoken of, Acts 19, that bec••ed with the hand, as if he would have pleaded for Paul, and the people esteemed him an enemy to their superstition; or whether it were that Alexander, 1 Tim. 1.20. whom Paul delivered to Satan (as is likely) certainly he had formerly been a professor of the truth, who afterward ⟨p. 429⟩made shipwreck of faith and a good conscience, and withstood Paul, and therefore Paul prays against him. Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation, but that is not likely, he leaving his prayer as exemplary to all after comers. Gal. 5.12. I would that even those were cut off that trouble you, that subvert or undermine you, those he wished they were utterly cut off from Church and Common-wealth. Those false Apostles they would have overthrown the Gospel of Christ, and brought in another Gospel; and because those false Apostles were all alike, the Apostle discerned them to be in a state of damnation, as being enemies to the Cross of Christ,

At the first they preached the Gospel, but afterwards turning aside to earthly things, they began to magnify themselves, and vilify the Apostles, and so hindered the preaching of the Gospel, and therefore he looks at them as deserving to be cut off, he looks at them as dogs, Phil. 3.2. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema maranatha; that is the greatest curse that can befall a man.

At the first they preached the Gospel, but afterwards turning aside to earthly things, they began to magnifie themselves, and vilifie the Apostles, and so hindered the preaching of the Gospel, and therefore he looks at them as deserving to be cut off, he looks at them as dogs, Phil. 3.2. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be anathema maranatha; that is the greatest curse that can befall a man.

There was a threefold Excommunication in the primitive Church.

1 A mere restraint from the Sacrament of the Lords Supper, of such as were ignorant, till they were better instructed.

2 There was Excommunicatio major, when they cut them off from all fellowship with the Church, from the Word and Sacraments, and Christian communion, and from eating with them. This ought to be inflicted upon notorious, scandalous sinners.

3 Let him be Anathema Maranatha, was a greater curse then any of those; for in the former Excommunication, though they excluded them from their fellowship, yet they ought not to count them as enemies, but might admonish them, and bring them on to repentance, that they might recover themselves, 2 Thess. 3.14, 15. There was hope of such, for they did therefore excommunicate them that they might be saved, 1 Cor. 5.5. And when it was rightly dispensed, it was a notable means to humble them, when they considered, that if the Church saw cause to banish them from their society, God might see much more cause to banish them from heaven. But yet there was a greater Excommunication, Let him be Anathema Maranatha; that is, let him be accursed until the coming of the Lord; surely then their sin is a sin against the holy Ghost.

3 Let him be Anathema Maranatha, was a greater curse then any of those; for in the former Excommunication, though they excluded them from their fellowship, yet they ought not to count them as enemies, but might admonish them, and bring them on to repentance, that they might recover themselves, 2 Thess. 3.14, 15. There was hope of such, for they did therefore excommunicate them that they might be saved, 1 Cor. 5.5. And when it was rightly dispensed, it was a notable means to humble them, when they considered, that if the Church saw cause to banish them from their society, God might see much more cause to banish them from heaven. But yet there was a greater Excommunication, Let him be Anathema Maranatha; that is, let him be accursed untill the coming of the Lord; surely then their sin is a sin against the holy Ghost.

Obj. Some will say, Paul loved not Christ at first.

Answ. True, He speaks not of men without the Church, but within the Church.