The Sin Against the Holy Ghost, Sermons · Sermon 8
THE EIGHTH SERMON.
HEBR. 10. VER. 29.
29 Of how much ſorer puniſhment, ſuppoſe yee, ſhall he be worthy, which treadeth vnderunder foot the Sonne of God, and coū teth the blood of the Teſtament, as an vnholy thing, wherewith he was ſanctified, and doth despite the Spirit of grace?
OF the firſt marke by which the ſinner againſt the Holy Ghoſt cannot be diſcerned from one truely elected; and of the firſt queſtion groūded thervpon, I ſpake vntounto you in my laſt exerciſe out of this place, as God enabled me. At this time of the other three markes, by which he may be knowne to be a veſſel of wrath, and not of mercy; by Gods gracious aſſiſtance.
The firſt marke by which men ſwallowed vp of ſo monſtrous a ſinne, may hence be knowne to be ſuch as they are, is proper to themſelues: Gods elect hauehave no part with them; Everie one of them treadeth vnderunder foot the Sonne of God. foreign … notable patterne of the diſpoſition of thoſe plants which muſt be rooted out, Mat. 15.13.becauſe they are not planted by God the Father. They are among the number of thoſe many, that are called, Mat. 2….14. but God never vouchſafed them his Holie Spirit, in ſo great meaſure, as to ſeale them vntounto the day of redemption. And therefore this calling hath not that effect in thē, which it hath in Gods choſen.
The choſen of God, whē they are called, do ſpeedily anſwere, and hauehave ready hearts to come vntounto the Lord. The Lord can no ſooner ſay of his little remnant, which he bringeth through the fire, and fineth, as ſilver; and tryeth, as gold; it is my people; but they ſhall ſay againe, the LORD is my God, Zach. 13.9. And he ſhall no ſooner ſay vntounto them, Seeke yee my face; but their hearts ſhall anſwere him againe, like Davids heart, Pſal. 27.8. O LORD, I will ſeeke thy face.
Farre otherwiſe it fareth with them, whom the Father hath not given vntounto Chriſt. For when they are called, either they readily make anſwere, like one of thoſe Lords, who (Ierem. 2.31.) told God to his face; we are Lords, wee will no more come at thee: or elſe in outward ſhew only, they yeeld obedience to the calling of God. I ſay in outward ſhew only; for their hearts, are not vpright with God. He that is foreign, and ſees and knowes their hearts, knowes they are but hypocrites. Hypocrits they are, howſoever their converſatiō for a time (yea, even vntounto the howre of their death) may be ſuch, as that by vsus they muſt be taken for true members of Chriſt.
This impoſſibility to diſcerne betweene ſuch Goates and Chriſts Sheepe, made St Paul to ſay of al the Romanes, that they were Saints, beloved of God, Rom. 1.7 and of all the Galatians, that they were the Sonnes of God, Gal. 3.26. and of all the Corinthians, that they were waſhed and ſanctified, and iuſtified, (1. Cor. 6.11.) It made St Peter alſo, to ſay of thoſe Iewes in Pontus, Galatiae, Aſia, Cappadocia, and Bithynia; of all of them with out exception; that they were a choſen generatiō, a royall prieſthood, an holy nation, a peculiar people, (1. Pet. 2.9.)
In this very regard, the Holy Scriptures in many other places hauehave graced ſuch ſonnes of darkneſſe with glorious titles. In Mat. 12.43, 44. they are ſaid to hauehave ſwept and garniſhed their houſes after the departure of the vncleane spirit. In Mat. 13.30. Chriſt ſaith of them, that they heare the word & incontinently with ioy receiue it. St Peter Ep. 2. chap 2. ver. 20. recordeth of them, that they hauehave eſcaped from the filthineſſe of this world through their knowledge in our Lord and Saviour Ieſus Chriſt. The writer of this Epiſtle to the Hebrewes chap. 6 verſ. 4, 5. noteth of them, that they hauehave been once lightened; that they hauehave taſted of the heavenly gift, of the good word of God, of the powers of the world to come; that they hauehave beene made partakers of the Holy Ghoſt. And chap. 10.26. that they hauehave received the knowledge of the truth. And in the 29. verſe, this preſent parcell of my text; that they are ſanctified with the blood of the Testament.
Here might we ſtād amazed, to ſee ſuch beauty in fire brāds prepared for Hell, were it not, that the wiſedome of God in all theſe places now alleaged, doth plainely ſhew, that ſuch men, for all their outward painting and whiteneſſe, are notwithſtanding within full of filthineſſe. For where they are ſaid, to hauehave the vncleane spirit departed from them, and after his departure to hauehave ſwept & garniſhed their houſes, Mat. 12. there it followeth, verſe 45: that, that vncleane ſpirit, returneth accompanied with ſeaven fouler ſpirits then himſelfe, and entereth, & dwelleth in thoſe new ſwept houſes. And where they are ſaid, to heare the word, and incontinently with ioy to receaue it, Mat. 13. there it followeth verſe 21. that as ſoone as tribulation or perſecution comme…h becauſe of the word, by & by they are offended. And where it is ſaid, that they hauehave eſcaped from the filthineſſe of the world through their knowledge in our Lord & Saviour Ieſus Chriſt, 2. Pet. 2. there is it added in the ſame chap. ver. 20. that they are yet tangled againe in filthineſſe, and are overcome thereof. And where it is regiſtred of them, that they hauehave been lightened, hauehave taſted of the heavēly gift, of the good word of God, and of the powers of the world to come, & hauehave beene made partakers of the Holy Ghoſt, Heb. 6. there is it alſo noted, verſe, 6. that they fall away, & crucifie againe vntounto themſelues the Sonne of God, and make a mocke of him. And laſtly, where they may farther ſeeme to be commended, as having receaved the knowledge of the truth, and as being ſanctified with the blood of the Teſtament, Heb. 10. there are they certainely noted with diſgrace, verſe 26. for ſinning willingly, and verſe 29, for treading vnderunder foote the Sonne of God, &c.
Conferre we theſe places one with another, and each will expound the other. Thus: whoſoever yet lodgeth the vncleane spirit within his houſe; whoſoever, when tribulation and perſecution commeth becauſe of the word, is by and by offended; whoſoever is yet tangled againe in filthineſſe, and overcome thereof; whoſoever falls away, crucifies againe vntounto himſelfe the Sonne of God, and makes a mocke of him: whoſoever ſinnes willingly, he treads vnderunder foot the Sonne of God. And ſo on the contrary ſide; whoſoeuer treads vnderunder foot the Sonne of God, he ſinnes willingly, he is fallen away, crucifies Chriſt againe, & makes a mocke of him; he is againe tangled in filthineſſe and overcome thereof; he, when tribulation and perſecution commeth becauſe of the word, is by and by offended; he yet lodgeth the vncleane ſpirit within his houſe.
Thus we may conceaue what the holy Spirit here meaneth by this phraſe, to tread vnderunder foote the Sonne of God. The word he vſeth, is foreign, noting by tranſlation extremitie of contempt: as it doth more plainely Mat. 7.6. GiueGive not that which is holy vntounto doggs, neither cast your pearles before ſwine foreign leſt they tread your pearles vnderunder foot, and turning againe all to rent you. And as plainely, Mat. 5.13. If the ſalt hauehave loſt his ſavour, wherewith ſhall it be ſalted? It is thence forth good for nothing, hut to be cast out, foreign, and to be troden vnderunder foot of men So, well hath Oecumenius expounded foreign, vnderſtanding by treading vnderunder foot the Sonne of God, a contemning and deſpiſing of him. And ſuch is the expoſition of Theophylact, of Ambroſe, of Primaſius, and others, grounded vponupon the conſideration of ſuch things, as wee care not to tread vnderunder foot. And what are they? Truely ſuch things as wee deſpiſe and make no account of, abiect things; things without profit. In which number if we put the Saviour of the world; if wee reckon of him no better, then of vnſavorie ſalt, iuſtly may wee be ſaid, like dogges and ſwine to vſe ſo pretious a pearle, and tread it vnderunder foot.
The good Biſhop of Iuſtinopolis, PRIMASIVS, whom but now I named, vponupon this place maketh this queſtion: How wee may be ſaid, to tread vnderunder foot him, who being aſcended farre aboue all heavens, now ſitteth at the right hand of God the Father? His anſwere is threefold:
Firſt, when neglecting Chriſts commandements, wee diſdaine to obey them, that then we tread Chriſt vnderunder foot.
Secondly, when diſcerning the body of Chriſt, we eate and drinke vnworthily, that then we tread Chriſt vnderunder foot.
Thirdly, when liuing wickedly, we remoue from out of the tabernacle of our hearts, that holy one, who hath promiſed to dwell among vsus, and walke here, that then we tread Chriſt vnderunder foot.
Theſe anſwers of this ancient Father, albeit I muſt admit with reverence, yet giuegive mee leaue to adde a fourth, moſt fitting the nature of this place we hauehave in hand.De perſeverantiâ Sanctorum. p. 176. I take it of Zanchius Miſcel. lib. 2. There he putteth this doctrine (and it may ſerue for an anſwere to the queſtion propoſed by PRIMASIVS) Reccare contra conſcientiam, ſeu peccare ex contemptu Dei, hoc eſt, conculcare pedibus filium Dei: To ſinne againſt our conſciences, or to ſinne in contempt of God, this is, to tread vnderunder foot the Sonne of God. After him thus I expound it. A man ſinneth againſt his conſcience, when knowing and willing, when wittingly and willingly, hee ſinneth: as if a man, knowing, if hee doth this or that, that he ſhall doe againſt the law of God, is yet notwithſtanding willing, even againſt the law of God, to doe this or that. But this falleth not out alike in the elect, & in the reprobate. Both of them doe ſinne againſt their conſciences; yet diverſly. The elect doth it impropriè, imperfectè, non plenè, not properly, not perfectly, not fully. He in the generall and vniverſall, knowing that to be evill which he is about to doe, doth it notwithſtanding willingly, induced thereto by his corrupt affections. Willingly he doth it, and he doth it not willingly. Willingly in part only, forced by the fleſh, but for his ſoules deſire guided by the Spirit ſimply not willingly. Willingly, in as much as he naturally inclineth to that hee doth; but in as much as it is ſinfull that he doth, not willingly. Willingly, in that the thing preſented to his will, ſeemes to be good, profitable, or delightful; but in that it falleth out to be againſt the Maieſtie of God, not willingly.
So of one and the ſame will in the elect, there may bee two conſiderations: one, as it is partly renued by the Spirit, and ſo, it willeth not ſin; the other, as yet it retaineth ſome reliques of originall corruption, and ſo it willeth ſinne. S Paule by his own experience ſheweth this to be true in all the faithfull, whoſe condition he declareth, Rom. 7.15. to be ſuch, as that they doe not what they would; but what they hate, and would not doe, that, even that they doe; though they delight in the law of God concerning the inner man; that yet there is a law in their members, that leads them captiue vntounto ſinne. Notwithſtanding the truth of all this; although the faithfull can finde no meanes to performe that which is good the law of ſinne working death in them, and cauſing them dayly in a ſort to ſinne againſt their conſciences, yet becauſe in minde they ſerue the law of God, and ſinne not in contempt of God, they may not be ſaid to tread vnderunder foot the Sonne of God.
As for the reprobate, when they ſinne againſt their conſciences, they doe it in the higheſt degree; they doe it moſt properly, moſt perfectly, moſt fully. I ſpeake not this of all the reprobate: I am perſwaded, that, as there hauehave beene many which never heard, ſo there are many which heare not, and there ſhall bee many which ſhall never heare, the preaching of the Goſpell; no not ſo much as the name of Chriſt.
St Paule told the Lycaonians, Act. 14.16. how that God in former times ſuffered all the Gentils to walke in their own waies. As much in effect, he told the Epheſians, chap. 2.12. that before their calling, they were aliens from the common wealth of Iſrael, ſtrangers from the Covenants of promiſe, without hope, without Chriſt, without God in the world. MOSES and the Prophets are plentifull in ſhewing this, that in former times the Covenant was peculiar to the Iewes. Among the reſt DAVID ſaith, Pſalm. 76.1, 2. that, in Iewry God is knowne, his name is great in Iſrael, that his tabernacle is at Salem, and his dwelling in Sion. The like he hath, Pſal. 147.19. God ſheweth his word vntounto Iacob, his ſtatutes and ordinances vntounto Iſrael. But in this latter place he addeth moreover; God hath not dealt ſo with any nation, neither hauehave the heathen knowledge of his lawes. Hence I ſay, I am perſwaded, that, as there hauehave beene many which never heard, ſo there are many which heare not; and there ſhal be many which ſhall never heare, the preaching of the Goſpel; no, not ſo much as the name of Chriſt.
But ſuch reprobats here I meane not: I name them only that liue within the boſome of the Church. Them I name, to whom God hath abundantly granted the outward meanes of ſalvation, as the word, prayer, ſacraments, and diſcipline: them I name, to whom God giueth many worthy properties of faith; as, to acknowledge the divine truth in the Law and Goſpell, to aſſent vntounto it; with ioy of heart to heare & speake it, & outwardly for a time to profeſſe it: them I name on whom God beſtoweth no ſmall meaſure of repentance; as to ſee their ſinnes, to be ſory ſor them, to confeſſe them, to reſolue for a time to ſinne no more. Theſe are the reprobats, I name to be ſuch as doe ſinne in the higheſt degree againſt their conſciences.
For albeit many notable things are ſpoken of them, in the ſanctified writings of the bleſſed Prophets and Apoſtles; albeit they are clad in a faire robe, in ſhew like to that of Adam; Adams robe of integritie, of holineſſe, and of the grace of God, wherewith before his fall hee was inveſted; albeit the veſture they hauehave put on, be as ſeemely to the eye, as was that veſture of needle worke wrought with diverſe colours, wherewith the Queene was clothed, yet, becauſe they are not (as the Queenes daughter was) all glorious within, thoſe notable things ſpoken of them; that faire robe covering them; that goodly veſture put on them, can availe, or advantage them nothing at all.
If their hearts, which are open and naked vntounto God, could be ſeene with the eyes of ſleſh, then would they appeare even to vsus, as they are, very like the hearts of thoſe Iewes, Act. 13.45. who, becauſe they ſaw the graces of God magnified by Pauls preaching at Antioche, were full of envy, and railed at, and gainſaid all that Paul had ſpokē ▪ then would they appeare evē to vsus, as they are, very like the hearts of thoſe Phariſees, Marke 3.30. who, of ſet purpoſe, diſdainefully, ſpitefully, and malitiouſly, turned the light into darkneſſe, when they ſaw, that Chriſt by the power of God, made the blind and dumb, that was poſſeſſed with a divell, both to speake and ſee; for they ſaid, hee hath an vncleane ſpirit: then would they appeare even to vsus, as they are, very like the heart of the ſorcerer Elymas, Act. 13.10. who, a child of the divell, an enimie of all righteouſneſſe, full of ſubtiltie, full of miſchiefe, withſtood the preaching of the word, and ſought to turne away Sergius Paulus from the faith.
Such men as theſe, harbouring within them, hearts of ſuch quality, hearts made fat, hauehave alſo eares and eies ſuteable to their hearts; eares made heavy, and eies ſhut vp: they ſee not, they heare not, they vnderſtand not. If you talke with them of the Holy Scriptures, happyly they will graunt them to be a well deviſed ſtory, and that's all. Tell them of their Baptiſme; they count it no better then the waſhing of their hands; of the Lords Supper; they preferre their owne farre before it: of the Reſurrection; you make them then conceited; as to think what maner of bodies they ſhall hauehave at that day; of what proportiō and ſtature their bodies ſhall be, and the like; and for your labour and good adviſement, they will hold you to be, as the Epicures and Stoicks did Paule, Act. 17.18. foreign, that is, as our Engliſh text reades it, bablers, or if you would rather the marginall reading, triflers, or raſcals.
Theſe men (were they vſed for their deſerts) the preacher ſhould pronounce, and the Magiſtrate proclaime, for the foulest leapers, that poſſible may be: well worthy (ſhall I ſay to be excluded the hoaſt, and to hauehave their habitation alone? or which is more: to hauehave no acceſſe either to court or country, to bee exiled altogether their natiue ſoile, which ever yet gaue thē nouriſhment? No: all this were too little, but) well worthy, I ſay, to be expelled from nature it ſelfe, which ſo vnnaturally they ſtriue to bring to naught.
See here. The Lord ſends a flaming fire, if poſſible, to awake them from their ſleepe in ſinne: he ſends his Miniſters, to call them vntounto weeping and mourning, to baldneſſe and girding with ſackcloath; as once he did vntounto the Iewes, Eſai. 22.12. But hath this fire, though mightily flaming, ſtirred them from their ſleep? Or hauehave they yeelded obedience to the calling of God? Behold (it followeth in that text) with them is ioy and gladneſſe, ſlaying oxen and killing ſheepe, eating fleſh and drinking wine; eating and drinking, for to morrow (ſay they) we ſhall die: they ſay, to morrow we ſhall die.
In the meane time, that is, to day, while it is called to day, they ſinne like Elyes ſonnes, 1. Sam. 3.14. ſuch a ſinne, which (God hath ſworne) ſhall not bee purged with ſacrifice nor offering for ever: they ſinne with a high hand, Num. 15.30. not only preſumptuouſly, and in ſecret, but openly, but perverſly, but contemptuouſly, but maliciouſly: they ſinne foreign, as it is in the beginning of my text verſe 26. purpoſely, wilfully, only becauſe they will ſinne, neither fearing nor regarding God nor man. Theſe mē thus ſinning, ſinning (as I hauehave ſhewed) againſt their conſciences in the higheſt degree, and ſinning in contempt of God, may iuſtly be ſaid to tread vnderunder foote the Sonne of God.
And this, if you remember, was the doctrine put by Zanchius, reſolving the queſtion made by Primaſius. Primaſius aſketh: How we may be ſaid to tread vnderunder foote him, who being aſcended farre aboue al Heavens, now ſitteth at the right hand of God the Father? Zanchius thus teacheth: Peccare contra cō ſcientiam ſeu peccare ex contemptu Dei, hoc eſt conculcare pedibus filium Dei. To ſin againſt one's conſcience, or to ſinne in contempt of God, this is, to treade vnderunder foote the Son of God.
Hitherto of this firſt mark, by which men wallowing in that foule ſin, the ſinne againſt the Holy Ghoſt, may be made knowne to the worlde. The ſeconde followeth in theſe wordes,
And accounteth the blood of the Teſtament, as an vnholy thing, wherewith he was ſanctified.
WEE hauehave heretofore heard, that the blood of the Teſtament is here put for the blood of Chriſt, becauſe as Theophylact and Aquinas hauehave both noted, the New Teſtament was confirmed by the blood of Chriſt: and wee hauehave further heard, how farre a reprobate may be ſaid to be ſanctified with this blood of the Teſtament; namely, not truely, nor before God, but in the face of the Church, and before men, as it were ſacramē tally. How men thus ſanctified doe account of that blood, wee may now ſee by the word which the Holy Ghoſt here vſeth: they count the blood of CHRIST, the blood of the Teſtament, wherwith they were ſanctified, to be foreign, The Vulgar reads it pollutum, a defiled thing, an vncleane thing.
The expoſitors following that tranſlation, doe giuegive diverſe conſtructions of this place. One is, that then wee account the blood of CHRIST polluted and vncleane, when we are vnworthy receavers of his blood. Another is, that then we account the blood of CHRIST polluted and vncleane, when being waſhed in baptiſme through the power of his blood, we fall to ſin againe. A third is, that then we account the blood of CHRIST polluted and vncleane, when we iudge it vnable to cleanſe vsus from our ſinnes: and to this purpoſe they alleage that, Eccleſ. 34.4. Ab immundo quis mundabitur? Who can be cleanſed by the vncleane? Of theſe three the laſt conſtruction hath the beſt ſhew; and no marvaile, if the reſt doe pervert the true meaning of this place, ſince they are grounded vponupon a corrupt tranſlation.
I know that ſōetimes foreign ſignifies that, which is impure and vncleane. So it doth, Mark. 7.2. where the Scribes & Phariſees cōplaine vponupon Chriſts diſciples for eating with vncleane & filthy hands. In the text it is foreign, with commō hands, explicated there by foreign, a word noting vncleane & foule hands, ſuch as vnwaſhed hands doe vſe to bee. And ſo it doth, Act. 10.14. where Peter, being commanded to kill and eate of thoſe beaſts, let downe vntounto him in a certaine veſſel from Heaven, made anſwere: Not ſo LORD▪ for I hauehave never eaten any thing, that is POLLVTED and VNCLEAN…: the text hath foreign, which, though generally it ſignifies common, is there reſtrai…ed by foreign, to note that which is polluted and vncleane.
But for this place; ſince it is not neceſſarie, that every thing by and by ſhould bee polluted which is common, wee may content our ſelues with the proper ſignification of the worde, and read here for foreign, vulgar, or common blood, as it may bee, the blood of any man; for ſo is it expounded in the Syriacke; or prophane blood, and this is the interpretation of Pagnin, Vatablus, and others.
The expoſition then, that here I doe admit, is the ſame that Beza hath in his greater annotations: where he ſaith, foreign in this place, is as much, as, foreign 1 Cor. 11.29. As if he ſhould hauehave ſaid, They doe account the blood of the Teſtament to bee but a vulgar, a common, an vnholy, a prophane thing, whoſoever they be that doe eſteem the blood of CHRIST ſhed for ſinfull mans ranſome, of no greater price, of no better value, of no more efficacie, then they doe the blood of other men, or ſacrifices.
Hence we may gather, the perſons here noted, who they are: even ſuch as were before deſcribed, and found to tread vnderunder foot the Sonne of God: that is, ſuch reprobates, as in the higheſt degree doe ſinne againſt their conſciences, and in contempt of God.
Gods elect, I am aſſured, hauehave no part with them; it is not poſſible, they ſhould bee ſo farre ſeduced, as to hauehave ſo vile a perſwaſion of the blood of their Redeemer. Yet becauſe many, who doe thinke they doe ſurely ſtand in the ſtate of Grace, may be hardned through the deceitfulneſſe of ſinne, and ſo fall away from the liuing God, let the elect here bee admoniſhed, to examine themſelues, whether they doe diſcerne the blood of Chriſt; whether they eſteeme it, as they ſhould; whether they doe not account it common.
Is it true which St Iames hath, that our faith muſt be ſhewn by our works? Why thē ſurely, our ſeldome celebrating of the memorial of the bleſſed death and paſſion of our Lord and Saviour Ieſus Chriſt, muſt be a witneſſe againſt vsus, that we put not that difference which wee ſhould, betweene the blood of Chriſt, and common blood. A fault well worthy our amending, that ſo at length diſcerning the blood of Chriſt, as meet is; & eſteeming it according to the worth thereof, we would not dare, as now we doe, for every trifling, (not cauſe, but) excuſe, then abſent our ſelues, when occaſion is giuen vsus, to offer vp our ſelues, our ſoules and bodies, a holy, a liuing, and an acceptable ſacrifice vntounto God.
Touching the wiſe ones. Politicians of this age, who diſcerne not at all the blood of Christ, but doe account it common and prophane, I only wiſh they could lay vntounto their hearts, the end of one of their chiefe captaines, NESTORIVS Biſhop of Conſtā tinople, if not for their amendments ſake, yet for their aſſured horror and aſtoniſhment. This NESTORIVS filling his heart with delight to blaspheme the Sonne of God, among others very deteſtable, held this one opinion; that the blood of Chriſt is but foreign, common blood, ſuch as the blood of another man may be.Dan. in Aug. de haereſib. c. 91 I need not belong in telling you, how hee was ſummoned to a counſell held at Epheſus at the appointment of Theodoſius the younger; was there convicted in diſputation by Cyrell; was for his error depriued of his Biſhopricke, lurked after that foure yeares in a monaſtery neere vntounto Antiochia; was thence by the Emperours commandment ſent an exile to the vttermoſt borders of Egypt and Africa: I need not, I ſay, bee long in telling you of all this: the thing I note is his ende. In this his baniſhment, when he was full of yeares; that ſome memorable example (as in Corah, Dathan, & Abiram) of his ſo great and ſo impious blaſpheming againſt Chriſt, might remaine vntounto poſteritie, it pleaſed God in iuſtice, that firſt wormes ſhould eate and conſume his tongue, and then that the earth ſhould open her mouth & ſwallow him vp. —foreign: Even ſo let all thine enimies periſh, O LORD.
Now followeth the third marke, by which men holden in that vnpardonable ſinne, the ſinne againſt the holy Ghoſt, may be made knowne to the world; in theſe words,
And doth deſpite the Spirit of Grace.
The Holy Ghoſt, is here called the Spirit of Grace, ab effectu, by reaſon of that it worketh in vsus. By it we receaue grace offered in Chriſt Ieſus. It enlightneth our minds by faith; it ſealeth to our hearts the adoption of God; it regenerateth vsus into newneſſe of life; it engrafteth vsus into the body of Chriſt; in a word, by it, Chriſt with all his bleſſings & benefits is made ours. Now if a man, that is made partaker of this holy Ghoſt, ſhall greedily, wilfully, and purpoſely make the good graces of God within him to be fruitleſſe, who ſhall plead for him? Surely no man. For he it is, that is here noted foreign, iniuriouſly, & cō tumeliouſly to vſe, impudently to abuſe, and to deſpite the Spirit of Grace.
Here may the faithfull well be put in mind of their owne eſtates, to conſider, whether they be not in perill of falling away from God, ſince it is a truth not to bee gaineſaid, that the very faithfull doe oftentimes diminiſh and leſſen, the good graces of God within them.
I doubt not, ſhould you be called to witneſſe, but that every one of you, taught by your owne experience, would beare record to this truth. If not; that exhortation of St Paule made vntounto the Epheſians, and that his other vntounto the Theſſalonians, doe ſtrongly confirme it. In the bowels of compaſſion, he coū ſelleth theaEpheſ. 4.30. EPHESIANS, not to grieue the Spirit, and the THESSALONIANS, not to b1 Theſſ. 5.19quench the spirit. Well knewe the bleſſed Apoſtle, that the Holy Spirit vſeth to be grieued, and the fire thereof to be quenched, whenſoever wee 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 ſanctified actions of our hands, but entertaining the contra…y, corrupt thoughts, evill words, wicked actions.
Now if there be no man that can truely ſay: Ever hitherto my thoughts hauehave beene pure, my wordes vndefiled, my deeds iuſt; let this truth ſtand without contradiction; The faithfull doe oftentimes dimin…ſh, & leſſen, the good graces of God within them. And therefore, as I ſaid, they may here well bee put in minde of their owne eſtates, to conſider, whether they bee not in perill of falling away from God
A conſideration (beloued in the Lord) if wee are choſen out of the world, if in CHRIST wee are annointed and ſealed; if our building be of God, not made with hands, but eternall in the Heavens, a conſideration, I ſay, that muſt needes make vsus, doe our beſt, in working out our ſalvation, in attaining vntounto faith, in dying vntounto ſinne, in liuing vntounto newneſſe of life.
For when wee ſee, that men ſanctified with the blood of CHRIST, may, not only tread vnderunder foot the Sonne of God, & deſpiſe him; nor onelyonly account the blood of Chriſt, to bee common blood, and prophane, as it were the blood of any other man; but alſo despite the Spirit of Grace, and vſe it with all iniurie and contumely; will not our hearts burne within vsus? What are we, but men ſanctified with the blood of CHRIST? Let vsus then in all humbleneſſe of mind, walk as it becommeth men ſo ſanctified; and never giuegive eare to ſuch deceauers, as would therefore perſwade vsus to liue without all care in this world, becauſe, if wee are of the faithfull, it is impoſſible we ſhould fall away.
Touching the elect; I grant it to bee very true; that though they may fall grievouſly, and dangerouſly, yet they cannot fall finally in the end, nor vtterly at any time: though they may foreign Epheſ. 4.30. grieue the Spirit; yea, though they may foreign, 1. Theſſ. 5.19. quench the Spirit, for a time; yet can they not like the ſinners, whoſe markes I hauehave now in ſome meaſure opened foreign, they cannot doe contumely vntounto, nor can despite the Spirit. For by it are they ſealed vntounto the day of redemption.
What of all this? what if they, that are once written in the booke of life, can never be razed out thereof? What, if they that are once in the state of grace, ſhall be in the ſame for ever? Shall we that are written in the booke of life, and doe ſtand by grace, therefore not care how we commit ſinne? God forbid. This truth, namely, that not one of the faithfull ſhall periſh, may bee a comfort to vsus, that hauehave already ſinned; but ſurely no encouragement to them, that will ſinne hereafter.
But grace aboundeth aboue ſinne. Very true. Yet if we therefore ſinne, that grace may abound, accurſed are we. And how ſhal we that are dead to ſinne, yet liue therein? St Paul holds this for an impoſſibilitie, Rom. 6. Knowe yee not (ſaith he) that all wee that hauehave beene baptized into Ieſus Chriſt, hauehave beene baptized into his death? Why then, are wee buried by baptiſme into his death, that, as he was raiſed from the dead, ſo we alſo ſhould walk in newneſſe of life? Are wee not forbidden to doe evill, even then, when we are aſſured good may come thereof? How then dare wee, make the mercies of God a defence for our ſinnes?
But there is no condemnation to them that are in Chriſt Ieſus, Rom. 8.1.though they fall ſeaven times a day. Neither is there.Rom 8.4. For they being in CHRIST, doe walke not after the fleſh, but after the Spirit.
But may not wee repent hereafter, though now we liue in ſinne? Thou foole, how knoweſt thou, that this night, Luk. 12.20.they will not fetch away thy ſoule from thee?
What now remaineth? but that we all, take al poſſible heed; leſt at any time there be in any of vsus, an evill heart, & vnfaithfull to depart away from the living God. And ſince wee are ſanctified with the blood of the Teſtament, beſeech wee Almightie God, that he would perfect his good worke begun in vsus, and never ſuffer vsus through the deceaueableneſſe of ſinne to be ſo farre ſeduced, as to tread vnderunder foot his eternall Sonne, to account his blood common, or to despite the spirit of Grace.