The Sin Against the Holy Ghost, Sermons · Sermon 3

The Sin Against the Holy Ghost · Sermons · Sermon 3

p. 28THE THIRD SERMON.

HEBR. 10. VER. 26.

26 There remaineth no more ſacrifice for ſinnes.

WE are now come to the firſt reaſon vſed by our Apoſtle, to diſſwade vsus from cō mitting ſo vile a ſin, as is the ſin againſt the holy Ghoſt. There remaineth no more ſacrifice for ſinnes.

Here let vsus firſt conſider, how true it is which Novatus hath collected out of theſe words, namely: that, whoſoever ſinneth after he is baptiſed, his ſinne is not poſſibly pardonable. Secondly, let vsus examine that which theſe words do naturally afford, & that is, that the Sinne againſt the holy Ghoſt is not at any time, nor can ever be, forgiven. Of both theſe at this time.

To ſpend the time in delivering, whence and what Novatus and his followers were,This … was preached Ianu. 4. 1598. and at what time they firſt ſprang vp, I hold it needleſſe, for that, it would but little advātage the vnderſtanding of the younger, and the reſt already know it better then my ſelfe. The cōſideratiō of this doctrine may be materiall for vsus all. For if it be true, that they which ſinne after Baptiſme once receaved, be it either of ignorance or of infirmity, cā hauehave no hope of pardon for their ſinne, are not we, who hitherto hauehave learned the contrary, of all men moſt miſerable? HaueHave we p. 29not iuſt cauſe with thoſe men of Iſrael, Act. 2.37. to be pricked in our hearts, and to cry out as they did, Men and brethren what ſhall we doe?

For defence of their opinion, they ſuppoſe the Scriptures to be very pregnāt, alleaging theſe words of my text: If we ſin willingly after that we hauehave receaved the knowledge of the truth there remaineth no more ſacrifice for ſinnes: as alſo thoſe other words, Heb. 6.4. It is impoſſible that they which were once lightened, & hauehave taſted of the heavenly gift, and were made partakers of the holy Ghoſt, and hauehave taſted of the good word of God & of the power of the world to come, it is impoſſible for ſuch, if they fall away to be renued by repētāce. Out of both which places their cō ceit is framed: they affirme, that a man in baptiſme is waſhed from all his filthineſſe, and cleanſed from all his ſinnes, but if he ſhall fall afterwardes, that then there remaineth no more ſacrifice for his ſinne, that then, he cannot poſſibly be renewed by repentance; ſo vnpardonable do they iudge a relapſe into ſinne.

The fathers of the Weſterne Church miſcōceiving theſe two cited places, as in the one vnderſtanding by foreign, but an ordinary falling, in the other by foreign, a ſinning only in generall, whether of ignorance, infirmity, or otherwiſe; miſconceiving (I ſay) theſe two places, yet vnwilling to ſubſcribe to ſo foule an hereſie, hauehave reiected this Epiſtle as vnfit to proue any principle in religion, hauehave accoūted it, as not Canonicall.

But we need not vſe any ſuch ſhift to anſwere the argumēt of the Cathariſts. That ſpirit of truth, which was lōg ſince promiſed to come, and to lead vsus into all truth, is already come & hath given ſufficient witneſſe to the vnreſiſtable authoritie of this Scripture: & withall hath taught vsus, that theſe places muſt be vnderſtood of that ſinne, which is to death; of that ſin, wherein men of deſperate malice againſt Chriſt, vniverſally and wholy, fall away from religion. For the holy Ghoſt ſaith not, if they fall, but foreign, if they fall away; and in the ſame, Heb. 6.6. it is added, they crucifie againe vntounto themſelues the ſonne of God, & make a mocke of him; and Heb. 10.29. it is ſaid, that they trā ple p. 30vnderunder foot the Sonne of God, that they count the bloud of the Teſtament an vnholy thing, that they despite the spirit of grace, & in the 26. verſe the word foreign, tranſlated with vsus willingly, imports ſome what more, as if, to ſinne willingly, were to ſinne, becauſe a man will ſinne, and that is, to ſinne wilfully.

Theſe places then thus vnderſtood proue (I graunt) an impoſſibility of pardon; but it is to ſuch, as commit that ſinne, which is to death, and fall away from their firſt light; to ſuch, as crucifie againe vntounto themſelues the ſonne of God, and make a mocke of him, and trample him vnderunder foot; to ſuch, as count the bloud of the Testament an vnholy thing, and deſpite the spirit of grace; to ſuch, as ſinne foreign, only becauſe they will ſinne, purpoſely, wilfully, and maliciouſly, to ſuch (I graunt) theſe places proue an impoſſibility of pardon: but that a man, ſinning ignorantly, or of infirmity, ſhould be paſt hope of forgiuenes, theſe places proue not: and therefore make nothing at all for defence of the Cathariſtes opinion.

They preſſe vsus yet, for the further eſtabliſhment of their cō ceit, with old Elies words, 1. Sam. 2.25. If one man ſinne againſt another, the iudge ſhal iudge it; but if a man ſin againſt the LORD, who wil plead for him? Who will plead for him? that is, ſay they, no mā ſhal plead for him. For God is iuſt, & wil take vengance vpō him, that ſinneth againſt him: NO mā ſhal plead for him. S Ambroſe l. 1. de poenitentiâ c. 8. much diſliketh this their expoſition; and there ſheweth by other like ſpeeches in the Scripture, that theſe words are not neceſſarily to force that meaning which they would hauehave. Pſ. 15.1. David ſaith LORD who ſhal dwel in thy tabernacle, who ſhall reſt in thy holy mountaine? Quaeritur quis, non excluditur; the queſtion is, who ſhall dwell in the Lords tabernacle? Every one is not excluded from ſo dwelling: for in the words following it is anſwered, He that walketh vprightly, and worketh righteouſnes, & speaketh the truth in his heart, hee ſhal never be moved; he ſhal dwell in the tabernacle of the Lord, he ſhall reſt vponupon his holy mountaine. Pſal. 24.3. the ſame Pſalmiſt hath likewiſe ſaid, who ſhall aſcend into the moūtaine of the LORD? and who ſhall ſtand in his holy place? And here alſo Quaeritur p. 31QVIS, non exeluditur, the queſtion is, who ſhall aſcend into the mountaine of the LORD? Every one is not excluded from ſo aſcending. For the verſes following are a ſufficient anſwer: He that hath innocent hands, & a pure heart, that hath not lift vp his minde to vanity, nor ſworne deceitfully, even he ſhall receaue a bleſſing from the LORD, and righteouſnes from the God of his ſalvation, he ſhal aſcend into the mountaine of the LORD, and stand in his holy place. Luk. 12.42. the LORD hath ſaid; who is a faithfull ſteward, and wiſe, whom the maſter ſhall make ruler over his houſhold, to giuegive them their portion of meate in ſeaſon: and here aagaine, Quaeritur QVIS, non excluditur. The queſtiō is, who ſhall be a faithful ſteward? Every one is not excluded from ſo being. For that which followeth, importeth as much: Bleſſed is that ſervant (ſaith the LORD) whom his maſter, when he commeth, ſhall finde ſo doing.

Other like places are cited by this Chriſtian Biſhop to the ſame purpoſe; after all which hee giueth his iudgement vponupon the words of old Ely alleaged by the Novatians, for confirmation of their opinion. The words as you heard, are theſe; If one man ſinne againſt another, the Iudge ſhal iudge it: but if a man ſin againſt the LORD, who will plead for him? The vulgar tranſlation hath, Quis orabit pro eo? If a man ſin againſt the Lord, who will pray for him? Quis orabit pro eo? that is, ſaith S. Ambroſe, Singularis vitae aliquis debet orare pro eo, qui peccavit in Dominum: Some man of exceeding integritie muſt pray for him that hath ſinned againſt the LORD. His reaſon is added, Quia, quo maior eſt culpa, eo maiora ſunt quaerenda ſuffragia, becauſe the greater the ſinne is, ſo much the more worthy muſt the perſon be, that by prayer ſhall obtaine pardon for ſuch ſinne. I leaue this Fathers expoſition, and ſhew you a more naturall; & that is this: If one man ſinne againſt another, the Iudge ſhall iudge it, that is, if one man doe iniury and wrong vntounto another, there may be a compoſition and an agreement made betweene them, either in Eccleſiaſticall or civill policie: but if a man ſinne againſt the LORD, who will plead for him? that is, if a man ſinne foreign, only becauſe he will ſinne, if he ſinne elatâ manu, Num. 15.30. with p. 32a high hand, not only preſumptuouſly & ſecretly, but openly, perverſely, contēptuouſly, malitiouſly, neither fearing nor regarding God nor man, exſcindendo exſcinditor anima illa, it is the Lords irrevocable ſentēce. Num. 15.31. that perſō ſhal vtterly be cut of, that ſoule ſhall die the death. Behold (ſaith the Lord to Samuel) 1. Samuel, 3.11. I will doe a thing in Iſrael, whereof whoſoever ſhall heare, his two eares ſhall tingle: I will raiſe vp againſt Elie all things which I hauehave ſpoken concerning his houſe; when I begin I will alſo m…k… a… …nd; I hauehave told him, that I will iudge his houſe for ever, for the iniquitie which he knoweth, becauſe his ſonnes ran into a ſlander, and he ſtaid them not: Now therefore I hauehave ſworne vntounto the houſe of Elie, that the wickedneſſe of Elies houſe ſhall not bee purg…d with ſacrifice nor offring for ever. I hauehave ſworne (ſaith the LORD) vntounto the houſe of Elie &c. which words are a ſufficient evidence, to ſhew, what ſinne it was that Elie did meane; even that ſinne, which ſhall not be purged with ſacrifice nor offering for ever. And therefore wee may bee bold to grant that thoſe words of Elie doe proue an impoſſibilitie of pardon, but it is to ſuch as doe ſinne Elatâ manu, with an high hand, only becauſe they will ſinne, openly, perverſly, contemptuouſly, malitiouſly, to ſuch I ſay, wee may bee bold to grant, that theſe words doe proue an impoſſibilitie of pardon; but that a mā ſinning ignorantly, or of infirmitie, ſhould hauehave no hope of forgiueneſſe, they proue not, and therefore make nothing at all for defence of the Cathariſts opinion.

I will not ſtand to refute other their reaſons, vſed by them for the further confirmation of their opinion. S. Ambroſe (to whom I referre you) hath very cōfortably diſcourſed againſt them Lib. 1. de poenitentiâ, and the thirteene firſt chapters of that booke: and ſo hath S. Cyprian in that his tract written to Novatianus the Hereticke. My endeavour ſhall bee to proue a doctrine contrary to theirs. I may compriſe it in this propoſition. They which ſtand by grace may fall, and yet be pardoned. Which propoſition devides it ſelfe into two parts ſeverally to be confirmed, 1. the choſen of God (for they only ſtand by grace) ma… fall. 2. notwithſtanding their falls, they may find pardon.

p. 33The former (namely, that the choſen of God may fall) I ſhall not need much to proue, ſince the truth thereof is ſufficiently witneſſed by each mans conſcience to his owne heart. Yet leſt happily ſome one or more, through the abundance of knowledge given from aboue ſhall thinke better of themſelues, thē meete is, I will bee bold to remember them of S. Paules eſtate, who 2. Cor. 12.7. ſpeaketh thus of himſelfe; Leaſt I ſhould bee exalted out of meaſure through the abundance of revelations, there was given vntounto me a ſharpe pointed ſtake in the fleſh, the meſſenger of Satan to buffet me. Becauſe I ſhould not bee exalted out of meaſure there was given mee, ſaith hee, foreign, a ſharp ſtake faſtned in my fleſh, the meſſenger of Satan to buffet me, becauſe I ſhould not be exalted out of meaſure: meaning hereby, that how glorious a veſſell ſoever he ſeemed to be in the eyes of men, yet in him there was a rebellion of the fleſh againſt the spirit.

If ſuch were bleſſed Paules eſtate, what may the beſt liver that now is profeſſe of himſelf? Surely as much; that there is in him alſo a rebellion of the fleſh againſt the spirit, that hee hath had many falls, yea ſuch falls, as his very remembrāces of them, are like ſo many kniues in his eies, ſo many thornes in his ſides, ſo many foreign, even ſharpe pointed posts driven into his fleſh to vexe him, as long as he ſhall liue in this world.

And if thus it fareth with the beſt, what ſhall become of the more evill ſort? Surely**See my third Lecture vponupon Amos 1. p. 3…Amos 1 there is no man iuſt in the earth, that doth good & ſinneth not, ſaith the preacher, Ch. 7.22. And Prov. 20.9. So…omon hath this queſtion: who can ſay I hauehave purged my heart, I am cleane from my ſinne? O ſaith Eliphaz vntounto Iob. chap. 15.14. What is man that he ſhould be cleane, and he that is borne of a woman, that he ſhould be iuſt? Behold (ſaith he) God hath found no stedfaſtneſſe in his Saints; yea, the heavens are not clean in his ſight, how much more is man abominable and filthie, which drinketh iniquitie like water? whoſe deſire to ſinne is ſuch, as a thirſtie mans deſire is to drink? He is altogether ſinful. Sinfull in his conception, ſinfull in his birth, ſinfull in the whole courſe of his life; in every deed, in every word, in every thought wholy ſinfull.

p. 34I will not be too forward in the diſcovery of the nakednes of Gods choſen children, deſcended from the loynes of Adā; and therefore will not trouble you with the relation ofaaGen. 9.21.Gen 9:21 Noahs drunkenneſſe, ofbb2. Sam 12.9.2 Sam 12:9 Davids murther, ofccGen 18.15.Gen 18:15 Sarahs lye, ofddGen. 27.3.Gen 27:3 Rebeccaes perſwading her ſonne Iacob to beguile his owne father, of the theft ofeePhilem. 11.Phlm 1:11 Oneſimus, and of the ſeverall falls of many other, as ſtout champions, as ever fought the Lords battle. Touching them, I only ſay, as David ſaid in a different caſe, 2. Sam. 1.19. O noble Iſrael, how are the mightie overthrowne? The point I am to proue, will be cleere enough, if we wil conſider, in what ſort the elect of God may fall.

Firſt therefore, The child of God by his own neglect may diminiſh and leſſen the good graces of God within him. The conſideration whereof moued S. Paule in the bowels of compaſſion, to exhort the Theſſalonians, 1. Theſſ. 5.19. not to quench the ſpirit: and the Epheſians, Eph. 4.30. not to grieue the holy ſpirit of God. For he well knewe, that the holy spirit vſeth to be grieved, and the fire thereof to be quenched, whenſoever we put away from within vsus the care of Gods word, not regarding the ſanctified motions of our hearts, the ſanctified words of our lips, the ſā ctified actions of our handes; but entertaining the contrary; corrupt thoughts, evill ſpeaking, wicked actions. Thus may the child of God be affected, and grieue that good ſpirit, whereby he is ſealed vntounto the day of redemption, and quench it too; yet not vtterly, but diminiſh and leſſen the good graces thereof; and that in ſuch a meaſure, as that he may be like a man in a trance, who both by his own ſenſe, and alſo by the iudgement of the Phyſition is taken for dead: Thus hauehave David, Peter, & other, the ſtrongeſt pillers in the Lords temple, beene ſhaken.

2 The childe of God after he hath repented for ſome ſinne, may fall againe into the ſame ſinne. This is a lamentable eſtate. Yet it may befall a true Chriſtian. Ioh. 5.14. when Chriſt had healed the man, that had beene ſicke 38. yeares, he ſaid vntounto him: Behold, thou art made whole: ſin no more, leaſt a worſe thing befall thee. And you know by Luk. 11.26. how the vncleane ſpirit p. 35returning, tooke vntounto him other ſeaven spirits worſe then himſelfe. In regard hereof S. Paule, 2. Cor. 5.20. prayeth them in Chriſts ſteed, that they would be reconciled to God, when (as it is evident by the former Epiſtle) they were recōciled to God, before.

3 The childe of God may ſinne preſumptuouſly, that is; wittingly, willingly, yea and in ſome ſort, wilfully. What elſe is it, that David prayeth againſt, Pſal. 19.13. Keepe thy ſervant, O Lord, from preſumptuous ſinnes? Now that he was in danger of ſo ſinning appeareth by the words following; O Lord, let thē not reigne over me: although I fall through frailty of my fleſh, yet let not ſinne hauehave dominion in me.

4 The child of God may ſinne deſperatly. And this is a very dangerous ſinne; yet he may fall into it. Some thinke David was tainted herewith, when he ſaid in his haſt, that he was caſt out of the Lords ſight, Pſal. 31.22. as alſo when powring forth the deepe anguiſh of his ſoule for the Lords long abſence, hee ſaith, this is my death, Pſal 77.10. Surely the inceſtuous man, 2. Cor. 2. was very like to be holden in this tranſgreſſion, & in regard thereof Paule wiſheth the Corinthians to forgiue him, & to comfort him, leaſt he ſhould be ſwallowed vp of overmuch heavineſſe, verſe 7.

Who is able to looke vponupon theſe ruines without compaſſion, and to remember them, without feare? Can the weake ſhrub hope to ſtand when the ſtrongeſt Cedars are blowne downe? They which hauehave had more gifts thē we, deeper roots then we, ſtronger hearts then we, ſurer props then we, hauehave fallen downe: and can we inferiour to them in all theſe, hope to ſtand? O all ye that thirſt come to the waters of comfort, drinke, & drinke till your ſoules be more then ſatisfied: let your weak knees be ſtrengthned, and your feeble hands be lifted vp.

Is it true indeed that Gods choſen children may thus fall? Yet behold, as true it is, that notwithſtanding their fals they may riſe againe: and this is that other point of my propoſition, implying a truth, againſt which Hell gates ſhall never be able to prevaile; and this is that truth: He which is once in the eſtate of p. 36grace, ſhall be in the ſame for ever.

The reaſon thereof may be this: After a man is ſanctified, he receiveth from God another ſpeciall grace, to raiſe him, even then, when he is moſt perilouſly fallen; we may call it corroboration, or the ſtrengthning power of Chriſt. This is it, S^t. Paule meaneth, when he prayed for the Epheſians, that they might be ſtrengthned in the inner man, Ephe. 3.16. and for the Coloſſians, that they might be ſtrēgthned with the glorious power of Chriſt, Coloſſ. 1.11. and when of himſelfe he ſaith, that he is able to doe all things through the power of Chriſt, that ſtrēgthneth him, Phil. 4.13. This corroboration, this ſtrengthning power of Chriſt is that, that raiſeth vp Gods choſen, as oft as they are fallen.

We may (I graunt) like David, Pſal. 31.12.22. in the very anguiſh of our ſoules breake out, and ſay as he did: we are forgotten like dead men out of minde; we are as ſo many broken veſſels, we are caſt out of thy ſight, O Lord: yet ſee the gracious goodnes of our Lord, how he ſuffereth vsus not too farre to bee plunged in heavines, but aſſiſteth vsus with his ſtrengthning power, & cauſeth vsus to ſay further with the ſame Pſalmiſt: yet, O Lord thou then heareſt the voice of our praier, when we cry vntounto thee: yet we truſt in thee O LORD; yet we ſay O LORD, thou art our God.

Wonderfull & fearefull may the paſſions be, wherewith the Saints of God, as long as they wāder in this vale of mourning, may be ſhaken, only through the remembrance of their ſinnes committed. But, it is the Lords property ever to ſend a gracious raine vponupon his inheritance, and to refreſh it, when it is weary, Pſal. 68.9. And true it is, & comfortable it is, which the Prophet Hoſee hath, chap. 6.2. though we looke for a day or two, as if we were dead and forlorne, yet ſaith he, After two daies the LORD will reviue vsus, in the third day he will raiſe vsus vp, and we ſhall liue in his ſight.

That golden chaine of the cauſes of ſalvation laid before you, Rom. 8.30. can never be broken. Whō God hath predeſtinated, them hath he called, them hath he iuſtified, them hath he glorified. What ſhall we then ſay to theſe things? Shall any one p. 37lay ought to the charge of Gods choſen? Shall tribulation, anguiſh, perſecution, famine, nakednes, perill, or the ſword? Shall Angels, principalities or powers? Shall things preſent, or things to come? Shall death or life, or height or depth, or any creature be able to ſever vsus from the louelove which is in Chriſt Ieſus? I am perſwaded they ſhall not: for whom God hath predeſtinated, them hath he called, them hath he iuſtified, them hath he glorified. Wee may be barren, and hear not, and forſake the lawes of the Lord, & refuſe to walke in his iudgments, and breake his ſtatutes, and caſt behind vsus his commandements; and the Lord may viſite theſe our tranſgreſſions with the rod, & our iniquities with ſtrokes; but as for his loving kindneſſe, that hee will never take from vsus, Pſal 89.33. Hee may hide his face from vsus for a moment, for a little ſeaſon, but with everlaſting mercy he will hauehave compaſſion on vsus, ſaith the LORD our redeemer, Eſay, 54.8.

Our corrupt nature, by reaſon of our ill husbandry, may be like the field of the ſlothfull, Prov. 24.30. It may bee all growne over with thornes; nettles may cover the face thereof, & the ſtone wall thereof may be broken downe, and through that breach may be deſcryed from within vsus, all manner of filthineſſe and abomination. In this eſtate we may continue for a while, as if wee were forſaken of the LORD. But his eternall compaſſiō wherewith he will gather vsus, that ſhall not bee forgotten. Hee will build againe our broken wall,Eſai 54.12.Isa 54:12 laying the ſtones thereof with the carbuncle, and the foundation with Saphires, hee will make our windowes of pearle, & our gates ſhining ſtones. And this is vntounto vsus, as the waters of Noah, even as ſure as the promiſe which God made vntounto Noah: for as he hath ſworne, that the waters of NOAH ſhall no more overflow the earth, ſo hath hee ſworne that he will not be angry with vsus for ever. The compariſon holds out of the 54. of Eſai, verſ. 9. and in the tenth verſe it followeth, that the mountaines may remoue, and the hills fall down, but Gods mercy ſhall never depart from vsus, nor the covenant of his peace fall away. And all this (I ſay) is vntounto vsus, as the waters of NOAH, even as ſure as the promiſe which God made to NOAH: for whom God hath predeſtinated, them hath hee called, them p. 38hath he iuſtified, them hath he glorified.

I might here alleage many other places, and ſome examples out of the holy Scriptures, to ſhew you yet farther, that the child of God, notwithſtanding his many falls, may find pardon, and, that he which is once in the ſtate of grace, ſhall be in the ſame for ever.

That which I hauehave already delivered (I hope) hath ſufficiently cleered this point, and overthrowne the doctrine of the Cathariſts. All which I hauehave delivered for your comforts, which hauehave already ſinned, not for your encouragements, who meane to ſinne hereafter. For howſoever Grace aboundeth aboue ſinne, yet curſed ſhall yee be, and that with an everlaſting curſe, if yee ſinne, that grace and bleſſing may abound vntounto you.

You may read for this purpoſe the beginning of the ſixt chap. to the Romans there ſhall you finde an impoſſibilitie for you, that are dead to ſinne, yet to liue therein: knowe yee not, that all ye, which hauehave beene baptiſed into Ieſus Chriſt, hauehave been baptiſed into his death? Why then, yee are buried by baptiſme into his death, that as he was raiſed from the dead, ſo yee alſo ſhould walke in newneſſe of life. You are forbidden to doe evill, where you are aſſured that good may come thereof; Rom. 3.8.Rom 3:8much leſſe may you make the mercies of God a defence for your ſins. I grant, it is true, that there is no condemnation to the righteous, though he fall ſeaven times a day: but if a man ſinne, preſuming vponupon Gods mercies, that he ſhal hauehave time hereafter for repentance from his former dead workes, I muſt needs ſay, his damnation may be warrantable to be very iuſt. Thou foole, how knoweſt thou,Luke 12.20.Luke 12:20 that this night they will not fetch away thy ſoule frō thee? I come to my ſecond note: to ſhew you, that, the ſinne againſt the holy Ghoſt is not at any time, nor can ever be forgiven.

If I ſhould ſtand to refute the reaſons brought againſt this doctrine, by them, who hauehave given their names to great Babylon, that mother of whordomes and abominations, I ſhould paſſe the time limited vntounto mee; and therfore ſince one contrarie (as in the ſcholes we learne) may be the better knowne by the other, let it ſuffice, that at this time, I ſet downe a poſitiue p. 39doctrine without any refutation of the contrary.

There is a woman cloathed with the Sunne, the moone is vnderunder her feete, and on her head is a crowne of twelue ſtars; al ſhee hath, ſhee hath from Chriſt; all her beauty is ſpirituall and heavenly; all her milke is ſweete and comfortable. This comely one deciphered vntounto you by S^t Iohns viſion, Revel. 12.1. hath never fainted, and taught vsus alſo never to faint, in maintaining this doctrine,

The ſinne againſt the Holy Ghoſt is not at any time, nor can ever be forgiven.

Shee beleeveth that this ſinne not only eaſily ſhall not bee forgiven, but not at all. Her ſpowſe ſaith, neither in this world, nor in the world to come, Mat. 12.32. S^t Iohn tels her, that there is a ſinne vntounto death, which ſhee may not pray for, 1. Ioh. 5.16. Our Apoſtle aſſureth her, that ſuch ſinners cannot poſſibly bee renewed by repentance, Heb. 6.6. and my text hath, there remaineth no more ſacrifice for ſuch ſin. It is a neceſſary conſequēce: This ſinne is not pardonable either in this world or in the world to come; we may not pray for it; we cannot repent for it; there remaineth no ſacrifice for it; therefore we may truely ſay, as the Church hath truely taught, The ſinne againſt the Holy Ghoſt, is not at any time, nor can ever be forgiven.

The latter of all theſe reaſons beſt fitteth the point we hauehave in hand; No ſacrifice can be offered for the ſinne againſt the Holy Ghoſt, therefore that ſinne can never be forgiven. For the declaratiō of the force of this reaſon, we may note touching the ſacrifices, by which the Church of Chriſt doth liue (for the Iewiſh ſacrifices I omit, in regard that Chriſt our redeemer, is the very ſubſtance of them all) touching the ſacrifices (I ſay) by which Chriſts Church doth liue, we may note that every ſuch ſacrifice is either foreign or foreign, either a propitiatorie ſacrifice, a ſacrifice for ſinne, a ſinne offering; or elſe a ſacrifice of praiſe and thanksgiving, a peace offering.

The former of theſe two maketh moſt for our preſent occaſion. That therefore, is either cruentum, or incruentum, a bloodie p. 40ſacrifice, or a ſacrifice without blood. The bloody ſacrifice is that which Chriſt our faithfull Saviour did once offer vp for vsus vponupon the Altar o… the Croſſe: of which ſacrifice the neceſſity, the efficacie, the vnity, the perpetuity are at large laid open to our view by our Apoſtle in this Epiſtle to the Hebrewes.

That other ſacrifice without blood, not ſimply propitiatory, yet a ſinne offering too, and in ſome ſort enabled through the propitiation of Chriſt to procure pardon for our ſinnes, is the ſacrifice of repentance from dead workes, proceeding frō a liuely ſaith in Chriſt, cauſing vsus to make our moſt humble ſuite for pardon, even for Chriſt Ieſus ſake. Here are only two kinds of ſinne offerings: the one propitiatory, able to clenſe vsus from al our ſinnes, even Chriſt himſelfe once offered vp for the ſins of the whole world: the other not propitiatory, yet effectuall to vsus, through him, that is the propitiation for our ſinnes, even our repentance from dead workes, wherein through a liuely faith, we giuegive vp our ſelues,Rom. 12 1.Rom 12:1 our ſoules, and our bodies, a living, a holy, & an acceptable ſacrifice vntounto God.

And theſe two are ſo linked the one to the other, as that they cannot by any meanes be ſevered. For if Chriſt hath died for vsus, then aſſuredly hee will bee at all times ready to offer vp our broken and contrite hearts, our humiliation, our repentance from dead workes, our prayers, praiſe and thanksgiving, yea and all our ſacrifices vponupon the golden Altar, which is before the throne. But they for whom Chriſt hath not died (as he hath not died for all) can by no ſacrifice make an atonement betweene God and themſelues: and ſuch are all they, that hauehave ſinned againſt the Holy Ghoſt, yea, ſuch are all the reprobate. For all which TOPHET is prepared of old, it is prepared for the noble, as well as for the baſer ſort, not one of all ſuch ſhall bee exempted: it is made for them deepe and large, the burning thereof is fire and much wood, the breath of the LORD like a river of br…mſtone doth kindle it: ſo ſaith the Prophet, Eſai. 30.33.

And touching them who hauehave ſinned againſt the holy Ghoſt, departing from their former light, and caſting behinde them their firſt vnderſtanding, I adde yet farther: ſince they are p. 41fallen away from repentance, impoſſible ſhall it bee for them hereafter to repent; ſince they are fallen away from faith towards God, never may they hope to beleeue againe; ſince they are fallen away from the doctrine of the baptiſme and laying on of hands, they are not likely any more by theſe meanes to bee illuminated; ſince they are fallen away from the doctrine of the reſurrection of the dead, when they ſhall riſe againe they ſhall riſe to their own damnation: and laſt of all, ſince they are fallen away from the doctrine of eternal iudgement, needs muſt it come to paſſe that eternall iudgement ſhall devoure them.

It is no more but this: ſince they are fallen away wholy from Chriſt, ſince they hauehave troden him vnderunder foot, ſince they hauehave despiſed thoſe ſweet graces of the holy spirit, wherewith they were once lightned, they ſhall be fed with wormewood, and be made to drinke the water of gall: and ſomewhat happie were they, were this all. But this is not all: for let all the rivers and ſtreames of freſh water, which glad the Citie of God, and comfort the ſoules of the faithfull, runne alſo into their ſoules, they will reſiſt them, and driue them backe: they will admit no entrance for any perſwaſion of the graciouſneſſe and kindneſſe of the Lord, though it be preached to them ten thouſand times: they hauehave ſinned againſt the holy Ghoſt, and condemnation is their portion.

There remaineth no more ſacrifice for ſinne] No more, I ſay. For Chriſts blood which was once ſhed for mans ranſome, may be ſhed no more. The price which was once paid for man, may be paid no more: all the riches of Solomon, all the treaſures of Ezechias, al the ſilver, al the gold within the bowels of the earth could never hauehave mounted to ſo high a reckoning. Chriſt hath once spared his own moſt pretious blood for mans redemption, but will spare it no more. Wee may not now looke for more Chriſts, for more paſſions. They that will goe into captivitie againe, let thē go but they ſhall not returne: they that wil ſel thē ſelues to the will of their enimie, let them ſell themſelues, but they may never hope for a ſecond ranſome: they that will ſinne after that they hauehave received the knowledge of the truth, let them ſo ſinne, but there remaineth no more ſacrifice for their ſinne.

p. 42They which hauehave eares to heare let them heare. If it bee true that they which ſinne willingly, after that they hauehave receaued the knowledge of the truth, may ſo fall away, as that no ſacrifice may remaine for cleanſing of their ſinne, what may bee hoped for of vsus, in whom willingneſſe is no day wanting to our ſinnes. It is a true ſaying, excuſatio omnis tollitur, vbi mandatum non ignoratur: If the commandment be knowne, no excuſe may ſerue for the breach thereof. I ſhall not make it a falſe ſaying, though I doe a little invert it: excuſatio omnis non admittitur, vbi mandatum ignoratur: though the commandement bee not knowne, yet every excuſe may not ſerue for the breach thereof.

Peter gaue vntounto the Iewes a ſhield of ignorance, wherewith they might partly defend themſelues againſt the weapons of Gods wrath, and that, not in any common cauſe, but in the vilest and bloodieſt fact, that ever yet the ſunne ſaw attempted: I knowe (ſaith he) that through ignorance you did it, as did alſo your governours, Act. 3.17. ſpeaking of their ſlaughtering the Lord of life. I knowe (ſaith he) that through ignorance you did it, as did alſo your governours. Yet that they ſhould not leane too much vponupon this broken reed of ignorance, in the 19. verſ. he adviſeth them, to repent & returne, that their ſinnes might bee done away. Here we ſee that Ignorance muſt be beaten, vnleſſe it be cleanſed by repentance.

The like cloake had S. Paul gotten to caſt over his blaſphemies, his tyrannies, his mercileſſe perſecutions of the Church: I was (ſaith he) receaved to mercy, becauſe I did it ignorantly, through vnbeleefe, 1. Timoth. 1.13. I was (ſaith hee) receaued to mercy, becauſe I did it ignorantly through vnbeleefe. And here alſo we ſee, that ignorance muſt be beatē, vnleſſe it hauehave mercy to cover it.

And ſurely could ignorance hauehave pleaded for her owne innocency, never would the blood of Chriſt hauehave cryed to the Father vponupon the Croſſe, Father forgiue them, they knowe not what they doe, Luke 23.34. And here againe wee ſee, that ignorance muſt be beaten, vnleſſe it bee forgiven by the Father of our p. 43Lord Ieſus Chriſt.

What? Is ignorance of the Lordes will ſure to bee beaten with rods? and ſhall not our contempt of his will, our careleſſe, and vnprofitable knowledge of his lawes, bee requited with ſcourges? Shall Tyre, and Sidon, and Sodome, wherein was never vertue done that might hauehave reclaimed them, ſhall they (I ſay) burne like ſtubble in Hell fire? Shall the ſmoake of their torment aſcend for evermore? And ſhall Corazin, and Bethſaida, and Capernaum, whoſe ſtreetes hauehave beene ſowne with the miracles of Chriſt, and made fat with his doctrine ſhall they eſcape vntouched, and not drinke downe the dregges of endleſſe deſtruction?

Diverſe Cities of the Eaſt and Weſt Indies, devoted to the worſhip of Devils, ſhall once wring their hands, for that they hauehave knowne ſo litle: and I feare me, I may too truely ſay, that Oxford ſhall once rend her heart, for that ſhee hath known ſo much to no better purpoſe: for ſurely, were ſhee ſo fruitfull in good works, as ſhee ought to be, there could be no ſuch report of her, as there is; of ignorance in her Citizens, of corruption in her Colleges, of idlenes & looſenes of life in her ſeniors, of wilfull, impudent, and contemptuous behaviour in her juniours.

Dictum ſapienti. You will not marvaile to ſee the wilderneſſe lie waſt and deſert; but if a ground well husbanded and manured yeeld no profit, that deſerues curſing. Our ground in all likelyhood ſhould bee well husbanded and manured. Here is much preaching, much hearing, but where is any profit? What our Saviour ſaid of the Scribes and Phariſees, dicunt & non faciunt, they ſay & do not, may truely be ſpoken of vsus, we ſee, we heare, we ſay, we know, but doe not. O let vsus not ſtill be ſicke of Adams diſeaſe, deſiring rather to eate of the tree of knowledge, then of the tree of life. We may and muſt be carefull of knowledge vntounto ſobriety, but we muſt hauehave a regard alſo of profiting thereby, that the fruit of a good life, bringing eternity of daies to come, may wait vponupon our knowledge. For S. Peter aſſureth vsus, that it is better for vsus never to know the way of righteouſnes, thē after we p. 44know it, to turne from it, 2. Pet. 2.21. The ſame is alſo taught vsus by my text, If we ſinne willingly after that wee hauehave receaved the knowledge of the truth, there remaineth no more ſacrifice for ſinne.