The Sin Against the Holy Ghost, Sermons · Sermon 6
THE SIXT SERMON.
HEBR. 10. VER. 28, 29.
28 He that despiſeth Moſes law, dyeth without mercy vnderunder two or three witneſſes.
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?
THe ſecond poſition groūded vponupon the 28. verſe, which was, It is a breach of the rule of charity, to conceaue ill of any, for any private report, is nowe to bee handled. I will briefly runne it over, that ſo at this time alſo wee may hauehave ſome taſt of that which followeth in the 29. verſe.
It is a breach of the rule of charity, &c. To ſpeake much of charity, what it is, what obiects, what ends it hath, before ſuch as abound in knowledge, I holde it needleſſe. If your practiſe hath beene according to your knowledge, it may truely & boldly be ſaid vntounto you, as Chriſt ſaid vntounto the Scribe, that had anſwered diſcreetly, Mark. 12.34. You are not farre from the kingdome of God. For declaration of the point I am to proue, let vsus conſider ſomewhat touching the rule of charity, which vſeth by vsus to be broken, as oft, as we conceiue ill of others (whether our ſuperiors, or equals, or inferiours) for any private reportes.
Chriſtian Charitie, hath three branches.
The firſt, foreign, our louelove of God and Chriſt. The rule for this part is laid before vsus, Deut. 6.5. Thou ſhalt louelove the Lord thiy God, with all thy heart, and with all thy ſoule, and with all thy might. In wich words, is noted together with the vnitie of the divine eſſence, the trinitie of the perſons; and therefore the commandement is, that as one God is, ſo the three perſons are, to be loved. Diliges Iehovam foreign thou ſhalt louelove the LORD thy God, one God and three perſons, not with part of thine heart, nor with part of thy ſoule, nor with part of thy might, but with all of all, both heart, ſoule, and might. The reaſon why God is thus to be loued, is put before, ver. 4. Heare O Iſrael, the LORD our God is LORD only. The meaning is; there is but one God, and therefore thy heart, thy ſoule, thy might, thy louelove, may not be diſtracted, they may not bee divided. All thy heart, all thy ſoule, all thy might, muſt ioyntly bee employed to louelove the LORD thy God.
In this place of Deuteronomy our charge is but general, yet neceſſary, to louelove one God, and the three perſons of the Trinitie. For the ſecond we hauehave a more ſpeciall charge, 1. Cor. 16.22. There S. Paule ſaith, If any man louelove not the Lord Ieſus Chriſt, let him be Anathema Maranatha; let him bee had in execration, let him be excommunicate vntounto death. Which is alſo ſignified by Chriſt himſelfe telling vsus, Mat. 10.37. that wee cannot bee worthy of him, if we louelove father, mother, wife, children, brethren, ſiſters, yea our owne liues, aboue, before, or more then him.
The ſecond branch of Chriſtian charitie, is foreign, brotherly louelove, peculiar, & belonging only to the ſonnes of God. The rule for this part is laid before vsus, Ioh. 13.34. Chriſt there hath given vsus a new commandemēt, that we louelove one another; as he hath loued vsus, that even ſo we louelove one another. Wee muſt louelove one another; that is, wee muſt louelove the whole Church and every member thereof, all that are our brethren in the Lord & the ſonnes of God: even the whole number of Gods holy ones and the bleſſed Angels which are in Heaven. Al theſe muſt wee louelove, evē as Chriſt hath loved vsus. But how hath Chriſt loved vsus? Conſider we theſe fiue things, and it will be manifeſt.
See my ſecond ſermō on Iames 4. p. 80.1 Looke we vntounto the cauſe, which moued Chriſt to louelove vsus; he loved vsus becauſe we were elected; becauſe wee were choſen in him, by God the Father, to bee his members, and to bee ſaued by him. For this cauſe hath hee loued vsus with a peculiar louelove aboue other men; with ſuch a louelove wherewith hee loued S. Paule, Gal. 2.20. for that we might liue vntounto God, we are crucified with Chriſt, and ſo we liue; yet not we now, but Chriſt liveth in vsus, and in that, that wee now liue in the fleſh, wee liue by faith in the Sonne of God, who hath loved vsus, and giuen himſelfe for vsus. So peculiarly hath Chriſt loued vsus. Therefore muſt wee alſo peculiarly louelove our brethren in the Lord, for that very cauſe, becauſe for ought wee can diſcerne; (and how can wee diſcerne ſpiritually, being but fleſh?) they are the elect and choſen of God the Father in Chriſt, from before the foundations of this world, to be ſaved by Chriſt.
2 Thinke we of the time when Chriſt loued vsus. Wee ſhall find that he loued vsus firſt, 1. Ioh. 4.19. he ſtaied not for our louelove: we louelove him, becauſe he loued vsus firſt. He loued vsus firſt: therfore muſt we alſo prevent one another in louelove; wee muſt not looke that our brethren firſt louelove vsus. For if wee bee friendly to them only, who are friendly to vsus, what ſingular thing doe we? Doe not even the heathen likewiſe?Mat. 5.46, 47. If we louelove them onelyonly, which louelove vsus, what reward ſhall we hauehave? Doe not Infidels even the ſame? We Chriſtians muſt louelove our brethren firſt.
3 Let vsus reſpect the qualitie of the perſons, whom Chriſt hath loued: He hath loued vsus, Ioh. 15.9. VsUs, that is, all: all the elect, Gentiles as well as Iewes; Barbarians as well as Grecians; bond as well as free; women as well as men; the baſe & the poore, as well as the noble and the rich. For all the elect, for all theſe, for all vsus he died, when as yet we were his enimies, when as yet we were ſinners, Rom. 5.8. Therefore muſt we alſo louelove al men, be they ſinners, or ſeem they righteous; ſeem they our friends, or be they our foes; be they of what eſtate or cōdition ſoever, ſo it bee not evident, that they are adiudged to bee partakers with the Divell and his Angels in the ever burning lake.
4 Regard we the end, why Chriſt loued vsus: hee loued vsus for no profit of his own, but for our ſoules health. Therefore muſt we alſo louelove others, not for our own gaine, but for their good. So did Moſes, who prayed to hauehave his name raſed out of Gods booke, rather then that the ſinnes of the people vnderunder his government ſhould not be forgiuen, Exod. 32.32. So did David, who made his ſupplications to God, for to lay the peſtilence vponupon him and his fathers houſe, and to ſpare the people committed to his charge, 2. Sam. 24.17. So did S. Paul, who wiſhed his own damnation, to redeeme the reiection of the Iewes, Rom. 9.3. Chriſt loued vsus for our ſoules health, not for any profit of his own; therefore muſt we alſo louelove one another, for the good of others, not for any our owne gaine.
5 Conſider we the meaſure of the louelove, wherewith Chriſt hath loved vsus. It is a true louelove; for Chriſt is truth it ſelfe, Iohn, 14.6. It is a burning louelove; for Chriſt laid downe his life, Chriſt ſhed his blood for his ſheep, Ioh. 10.15. It is an everlaſting louelove; for Chriſt loues his owne vntounto the ende, Iohn. 13.1. Therefore muſt our louelove alſo to all the faithfull, be true; it muſt be earneſt; it muſt be conſtant. Ioh. 13.34.Chriſts commandement is that we louelove one another, as he hath loved vsus, even ſo, that we louelove one another.
The third branch of Chriſtian charitie is foreign, the louelove of our neighbours. The rule for this part is laid before vsus, Levit. 19. ver. 11, 13, 15.16. acknowledged by the ſcribe, Mark. 12.33. and proclaimed by Christ himſelfe, to bee like that great commandement, Mat. 19.19. &c. This is the rule: Thou ſhalt louelove thy neighbour, as thy ſelfe. Thou ſhalt louelove thy neighbour, that is, every man; for ſo Chriſt expounds it vntounto the lawyer, ſhewing him by the example of the Samaritane, who is his neighbour, Luk. 10.30. Thou ſhalt louelove thy neighbour, not onelyonly ſuch as fancie thee, or are thy friendes, but thy enimies too. Thou ſhalt bleſſe them, that curſe thee; doe good to them, that hate thee; pray for them, that hurt thee.
Thou ſhalt louelove thine enimies] Thy enimies I ſay, not Gods enimies; for Gods enimies, thou muſt hate with a perfect hatred. David is thy warrant, Pſal. 139.22. Thou muſt not receaue th…m into houſe, or bid them, God speed: ſuch was S. Iohns counſaile to the elect Ladies childrē, 2. Ioh. verſ. 10. who alſo in his firſt and generall Epiſtle, chap. 5. verſ. 16. ſpeaking of a ſinne vntounto death, reigning in the enimies of God, forbids vsus to pray for it. Whom God hateth we may not louelove. In him and for him wee muſt louelove every man. If we can knowe any to be of the number of the reprobate, to whom God wil not pardon their tranſgreſſions, we may not in our prayers deſire forgiueneſſe for their ſinnes, we may not pray for their ſalvation.
Rom. 11.34.But who knoweth the minde of the Lord? Or who hath beene his counſellor? He alone ſeparateth the Goates from his Sheepe, he alone knoweth who are his. And this rule ſimply bindeth vsus (who cannot diſcerne betweene the reprobate and the elect) to louelove every man, vnderſtood here, by the name, of neighbour; Thou ſhalt louelove thy neighbour.
But how? It followeth in the rule; as thy ſelfe. That is, not with a feigned louelove, not with a cold louelove, not with a temporarie louelove, not in word only. Therefore muſt thy louelove towardes thy neighbour be vnfeigned, it muſt be fervēt, it muſt be enduring, it muſt be effectuall. A fift condition is required that our louelove be holy and pure; for we muſt louelove our ſelues, and ſo our neighbours, in God, for God, and to Gods glory.
Such are the branches of Chriſtian Charity; & ſuch the rules to meaſure them. Chriſt reduceth thē to two heads; to a great commaundement, and another like vntounto it: on which, he ſaith, the whole law & the Prophets do depēd, Mat. 22.40. & Mat. 7.12. he putteth downe but one head, and calleth that one the Law & the Prophets: Whatſoever yee would that men ſhould do vntounto you, even ſo doe yee to them; for this is the law & the Prophets. In like manner St Paule hath ſaid; He, that loveth another hath fulfilled the law, Rom. 13.8. & verſe 10. LoueLove is the fulfilling of the law. And, Gal. 5.14. All the law is fulfilled in one word, which is this, Thou ſhalt louelove thy neighbour as thy ſelfe. In thoſe places, where our Saviour and the Apoſtle, doe aſcribe to our louelove of others, the fulfilling of the law, they meane nothing elſe, but the fulfilling of the ſecond table of the law in this one branch, cō teining two members of my diviſion foreign and foreign: Brotherly louelove, and louelove of our neighbours. And ſo Chriſt in the place before cited, Matth. 22.40. making of the whole law but two parts, louelove of God, and, louelove of our neighbours, excludeth not my third part foreign, that brotherly louelove, whereof you heard, but includeth it in his latter.
Let this then ſtand for trueth: Chriſtian charity hath three branches; louelove of God; louelove of our brethren in the Lord; and louelove of our neighbours. The rule for the firſt is; you ſhall louelove the Lord your God with all your hearts, with all your ſoules, with all your might: For the ſecond, you ſhall louelove one another, as Chriſt hath loved you: For the third; you ſhall louelove your neighbours as your ſelues. And thinke not that you liue according to the firſt rule, if you faile in keeping either the ſecond or the third. Lincked they are together, and that ſo, that vnleſſe you obſerue all, you keepe neither; you cannot louelove God and hate your neighbour; neither can you louelove your neighbour, but you muſt louelove God too. Every ſtepping aſide, every tranſgreſſiō of the law is a blemiſh to your louelove. And therefore for my poſition, your charity ſhall be much obſcured, if for private reports, you conceaue ill of anie. The reaſon is, becauſe ſo doing you commit ſinne, and are rebuked of the law, as tranſgreſſours. You commit ſinne (I ſay) & ſo you breake the rule of Charity, if you conceaue ill of any, for any private reports.
There cannot be a greater poyſon;See my ſecond Sermon on Iames p. 83. there cannot be a deadlier bane of friendſhip and amity betwixt man and man, then to louelove to heare, what bitter & ſharpe tongues ſhal ſeeke to speake. Soone creepes it into your eares, that will never out againe, whileſt the breath is in your bodies. You may know it by this. If any one be miſreported to you to be ſpotted with adultery, bribery, theft, or any like grievous offence, though happily you can be content not to credit all, becauſe all is not ſufficiently proved vntounto you; yet ſomething remaines to the blot of your brother, yet ſtickes the ſcarre of ſuspition ſtill. Something you will beleeue for the reporters ſake, whom you will take to be a very honeſt man.
Well; though Ziba be long ſince dead and rotten, who did wrongfully ſclaunder Mephiboſcheth, his Lord, vntounto the King, 2. Sam, 16.3. yet may we be aſſured, that a great meaſure of Zibaes ſpirit now at this time dwelleth in the hearts of the ſonnes of men, and ſo ſhall dwell, even vntill the day of the Lords appearing.
Solon.A wiſe lawmaker, being asked why he appointed no puniſhment for ſuch a one as ſhould kill his parēts, made this anſwer, that he thought no mā ſo barbarous, as to doe ſuch a deed. Without doubt if a law bee made againſt any actions, vvordes, or thoughts, it was firſt in the lawgivers conceit, that there would be hearts to harbour ſuch thoughts, lips to vtter ſuch words, & hands to worke ſuch actions.
There is one lawgiver, which is able to ſaue and to deſtroy; from him out of the Higheſt Heavens a law is given vntounto vsus, to be of force as long as we ſhall walke vponupon this earth: it is conveyed vntounto vsus, by the hand of Moſes, Levit. 19.16. where thus it is written; Thou ſhalt not walke about with tales among thy brethren. The very making of this law, is an evident argument, that the Lord knew that there would be no want of ſuch in the world; of ſuch (I ſay) as ſhould walke about with tales among their brethrē. Such there were in the time when Ezechiel prophecied: for chap. 22.9. Ieruſalem is reproved, becauſe in her were tale-cariers, men that caried tales vp and downe to ſhed blood. And the ſtrife that hitherto hath beene, now is, and here, after is like to be in all places, in Church, in Common wealth, in ſocieties, in families, proveth that no age is voide of ſuch whiſperers. You need not to doubt of the proofe. It is Solomons, Prov. 26.20. Without wood fire is quenched, and without a tale-bearer ſtrife ceaſeth. If there be not a new ſupply made of wood, the fire will goe out; ſo if there be not ſome, that wil cary tales betweene man and man, strife will die quickly. For as wood is the matter of fire, ſo a tale-carier foſtereth ſtrife. The like hath Solomon ſpoken of ſcorners, Prov. 22.10. and ſure it may well be: for commonly a ſcorner is a tale-carier alſo.
To ſuch as by their private reports in your eares, that are any way in governement, ſhall depreſſe and diſgrace their brethren, in hope to lift vp & advāce themſelues; I hauehave not much to ſay. Only, I will pray them to ioine togither the firſt and third verſes of the 15. Pſalme; I hope it will not be their loſt labour. If I may doe it for them, thus I doe it: He that ſclaundereth with his tongue, ſhall not dwell in the tabernacle of the Lord, he ſhall not reſt in Gods holy mountaine.
As for you (dearely beloved in the Lord) whoſe heads it hath pleaſed God to advance aboue your brethren, either in Church or common wealth, or leſſer ſocieties, or private families, let me bee bold to put you in minde of a daunger, very neere you in reſpect of ſuch buſie-bodies, which will not let your eares take reſt. You hauehave already heard, there is no want of them. The daunger I ſpeake of, is deſcryed, by the wiſeſt amōg the ſonnes of men. He, Prov. 18.8. tels you, that, the words of a tale-bearer are as flatterings, and they goe downe into the bowels of the belly. One expounds it thus;
The words of a tale-bearer are as flatterings.] That is, ſuch words and ſpeaches as he vſeth againſt others, are as ſweete & pleaſant to you that heare them, as if you were flattered: and, they go downe into the bowels of the belly,] That is, they creepe ſmoothly, ſweetly, and pleaſantly, into your moſt ſecret place; you readily receaue them, earneſtly lay them vp, and deepely remember them.
If this expoſition like you not, thus he expounds it otherwiſe: The words of a tale-bearer are as flatterings] That is, the ſpeeches which he vttereth to you againſt others, ſeeme pleaſant and ſweete, yea, they ſeeme ſofter then butter, & gentler then oile. And they go downe into the bowels of the belly] That is, but for all that, for all they ſeeme ſo pleaſant, ſo ſweet, ſo ſoft, ſo gentle, yet notwithſtanding, they go downe into the bovvels within you, they wound your very entrailes; and if they be once periſhed, what hope is there of your liues? Yea they woūd you grievouſly, they wound you deadly. Admit of which interpretation you will, you ſhall ſee your ſelues in great daunger by liſtning to ſuch evill ſpeakers. This golden ſaying putting you in minde of your ſo neere perill, Solomon deſireth to be writtē in your memories, and therefore vſing the very ſame wordes repeates it againe, Prov. 26.22. where alſo he ſaith: The wordes of a tale-bearer, are as flatterings, and they goe downe into the bowels of the belly.
To keepe you ſpotleſſe and without blame, that this danger, which you hauehave heard of, overtake you not, a commandement is giuen you, Exod. 23.1. not to receaue a falſe tale: the breach of which David, hath ſealed vp, with no leſſe then the loſſe of Heaven, Pſal. 15.1.3. where he tels you, that you ſhall never dwell in the tabernacle of the Lord, nor reſt in his holy moū taine, if you receaue a falſe report againſt your neighbour.
Publike Magiſtrates, and all ſuch as hauehave authoritie to puniſh faults, may bee well adviſed, by that charge which the Lord giueth, Deut. 13.12. If you ſhall heare ſay, that wicked men are gone out from among you, and hauehave drawne away the inhabitants of your citie, to goe and ſerue other Gods, which yee hauehave not knowne: then you ſhall ſeeke and make ſearch, and enquire diligently; and if it bee true, and the thing certaine, that abomination is wrought among you; then ſhall you ſlay the inhabitants, vtterly deſtroy the citie, &c. What charge is there given, concerning the puniſhment due vntounto the authors of apoſtacie, to ſuch as iutiſe men vntounto Idolatry, and to Idolaters themſelues, is giuen to you all, to be followed in your civil puniſhings. If you ſhal heare ſay, concerning any that liue with you, that they deſpiſe your laws, your Churches laws, common wealths laws, or Collegiat laws, then ſhall you ſeeke, make ſearch, and enquire diligently; and if it be true, and the thing certaine, that ſuch deſpiſers of your laws liue among you, then ſhal you proceed to puniſh them accordingly. You ſhall ſeeke, make ſearch, enquire, & that diligently; and why, I pray you, is all this repetition of words? if not to giuegive vsus to vnderſtand, what a fault it is to condemne before we knowe, and by and by to beleeue whatſoever we heare? You ſhall ſeeke, make ſearch, enquire, and that diligently; and if it be true, which was privatly told you againſt others; if by diligent enquirie out of the mouth of two or three witneſſes you find it to bee certaine, then may you ſafely conceaue of them as they are; you may doe it without breach of the rule of charitie.
But one private reporter, though he ſpeake nothing but the truth, is not ſufficient to convince any one of a crime, neither ſhould be able to make you conceaue hardly of any. One witnes ſhall not teſtifie againſt a murtherer to cauſe him to dye, for hee muſt die through witneſſes, Num. 35.30. One witneſſe ſhall not cauſe an idolater to die; for he muſt die at the mouth of two or three witneſſes, Deut. 17.6. One witneſſe ſhall not make the deſpiſer of Moſes law to die; for my text requireth two or three. One witneſſe ſhall not riſe vp againſt a man for any trespaſſe, or for any ſin, or for any fault that he offendeth in: but at the mouth of two witneſſes, or at the mouth of three witneſſes, ſhall the matter bee ſtabliſhed, Deut. 19.15. And why is this often repetition of witneſſes, of two & of three witneſſes? but to teach vsus, not to be light of beleefe, when we are whiſpered in the eare againſt any? Why ſhould wee by and by kill our brother in our hearts, by conceauing ill of him for one reporters speech?
To rob my neighbour of that his credit in my heart, which he hath had there heretofore (though he truely deſerue it) yet vnleſſe it be certaine to me by ſufficient witneſſe, that hee deſerue it) can in me, be no leſſe, then a branch of murther.
Solomon tels you, it is folly and ſhame, to anſwer a matter before you heare it, Prov. 18.13. and let me tell you, it can bee no leſſe, to beleeue a matter againſt any man, before you know it. I ſay with the Prophet Malachie chap. 2.10 [& my prayer to God is that we may ever conſider it] HaueHave we not all one Father? hath not one God made vsus? Why then ſhould we tranſgreſſe every man againſt his brother? and breake the covenant of our Father?
By this which hath beene ſpoken, wee hauehave ſeene what the rule of charitie is, and that every ſtepping aſide, every tranſgreſſion, every ſinne is a breach of it; wee hauehave alſo ſeene our ſelues excluded from Heaven, if we receaue falſe tales; and wee hauehave ſeene, that wee may not puniſh ſuch a one, as is reported to be an Apoſtata, and to hauehave fallen away from God, vnleſſe firſt by ſearch made, and diligent enquirie, we finde it to bee true and certaine, which is reported of him: and we hauehave ſeene, that no fault, no trespaſſe, no ſinne, nor murder, nor Idolatrie, nor the despiſing of Moſes law may bee puniſhed, but at the mouth of two or three witneſſes: Therefore, needes muſt, it bee true, which I vndertooke to proue: It is a breach of the rule of charitie, to conceaue ill of any for any private report. And ſo much for the proofe of my poſition.
It followeth verſ. 29.
Of how much ſorer puniſhment, ſuppoſe yee ſhall he bee worthy, that treadeth vnderunder foot the Sonne of God, & accounteth the blood of the Teſtament, wherewith he was ſanctified, as an vnholy thing; and doth despite the Spirit of grace.
THe Apoſtle here magnifieth, the Gospell of Chriſt, aboue the law of Moſes, by the puniſhment appointed for contempt of both. He that despiſeth Moſes law dieth without mercy, hee meaneth onelyonly the death of the body; ſuch a death as man may lay vponupon him; for hee muſt die at the mouth of two or three witneſſes. A farre greater puniſhment is allotted to the despiſers of Chriſts Gospell. He alſo muſt abide death without mercy, but it is the death of both body and ſoule; for as it is verſ. 27. (which I hauehave already explicated) hee muſt fearefully looke for iudgement and violent fire therewith to bee devoured. Of the despiſer of Moſes law, I hauehave already ſpoken.
Touching the despiſer of Chriſt and his Goſpell thus I ſay: It is not neceſſarie that hee ſhould bee altogether vnlike to you, that louelove Chriſt; he may liue with you in the ſame Church, hee may profeſſe with you the ſame religion; hee may ſeeme to you as good a Chriſtian, as your ſelues. For, foreign, with the blood of the Teſtament is he ſanctified. Yet doth my Text diſcerne ſuch a one from him that loues Chriſt by three his attributes.
foreign; he treads and tramples vnderfoote the Sonne of God.
2 foreign; he accounteth the blood of the Teſtament, a vulgar, a common, an vnholy, a prophane thing.
3 foreign; hee despiteth the ſpirit of grace.
The doctrines which this place affordeth vsus, are two.
1 Becauſe the reprobates (not all of them, but ſuch as are deepeſt in Gods diſpleaſure, ſuch as doe ſinne againſt the holy Ghoſt) are in this place ſaid to be ſanctified with the blood of the Teſtament, we are to conſider; how farre a man may (being ſo ſanctified) go in the profeſſion of the Goſpell, & yet be a reprobate.
2 Becauſe the adverſaries of our doctrine, whereby wee defend the perſeverance of Gods Saints in their faith, doe out of this place make a ſtrong argument (as they take it) for their purpoſe; wee are to conſider, whether a Sonne of God, ſanctified with the blood of the Covenant, may fall away.
To enter a due diſcourſe of theſe doctrines, or particularly to examine the wordes, from which theſe notes doe ariſe, it would cary me beyond the time limited; and I had rather bee too ſhort, then to hurt your patience. Only heare one word of exhortation.
Is it not a fearefull condition that a man ſanctified with the blood of the Teſtament, ſhould tread vnderunder foot the Son of God? that a man liuing as wee liue, and proſeſſing as wee profeſſe, ſhould fall away wholy from Chriſt, & Chriſtianitie? Yes (beloued in the Lord) very feareful is the condition of ſuch a one; and if we hauehave not browes of braſſe, necks of iron, and hearts of flint, our very hearing of it, muſt needes in ſome ſort caſt vsus downe; if we hauehave any feeling of Gods ſpirit within vsus, it will make vsus vſe all diligence in working our ſalvation, in attaining vntounto faith, in dying vntounto ſinne, in living vntounto newneſſe of life. We hauehave beene admoniſhed in the Philippians, to runne forward in that race of righteouſneſſe, wherein through Ieſus Chriſt God hath freely placed vsus; that being conducted by his Spirit to walke in good workes, wee may make our vocation ſure. My beloued (ſaith S. Paule) as you hauehave alwaies obeyed, ſo make an end of your owne ſalvation with feare and trembling, Philip. 2 12. And ſo (beloued in the Lord) let vsus alſo make an ende of our ſalvation with feare and trembling.
Some of vsus do gladly preach the word, we willingly declare good tidings and publiſh ſalvation, ſaying vntounto you, your God reigneth; Eſai. 52.7.yet hereby are we not iuſtified: our evill enſample may make the name of God to be blasphemed among the people; Rom. 2.24.& if wee beate not downe our bodies and bring them into ſubiection, it may be that after we hauehave preached to others, our ſelues may prooue caſtavvaies. It is Saint Paules iudgement, 1. Cor. 9.27.
By Chriſts name we may prophecy, we may caſt out Devils, we may doe many great workes; yet hereby are we not iuſtified; it may be, Chriſt at his comming will profeſſe vntounto vsus; I never knew you, depart from me yee workers of iniquity, Mat. 7.22. We hauehave hitherto beene fed delicately, and brought vp in ſcarlet, Lament. 4.5.ſhall we now periſh in the ſtreets? ſhall we now embrace the dunge? O let vsus not go backeward, or ſtand ſtill; but make wee an end of our ſalvation with feare and trembling.
We all cauſe our bellies to eate, and fill our bowels with that ſweet roule, Ezech. 3.3.as ſweet as any hony in our mouthes; wee willingly heare the word, and with ioy receiue it into our hearts. Yet are we not hereby iuſtified; no more then Balaam was, who deſired to be like Gods children in happyneſſe, when he ſaid, O let my ſoule die the death of the righteous, and let my laſt end be like his, Num. 23.10.
Remember the Galatians; they receaved St Paule for his miniſteries ſake, as an An…ell of God, yea as Chriſt Ieſus; and if it had beene poſſible, would hauehave plucked out their owne eies, and hauehave given them to him, to hauehave done him good. So zealous were they in profeſſing the doctrine which Paule preached. Yet falſe Prophets turned them backwardes to begin againe the Iewiſh ceremonies; they turned againe to impotent and beggarly rudiments, wherevnto at the firſt they were in bō dage; in ſteed of going forward toward Chriſt, they turned backward from him, Galat. 4 9. Having hitherto had our heades of gold, Dan. 2.32.33.ſhall we now, that we may be like Nabuchad-nezzars image put on feete of clay? O let vsus not go backwarde, or ſtand ſtill, but make wee an end of our ſalvation with feare and trembling.
We all beleeue Chriſt, and the word preached by his Miniſters. Yet are we not hereby iuſtified. Many of Chriſts diſciples went backe, and walked no more with him, Ioh. 6.66. Simon Magus beleeved at Philips preaching, and was baptized, & wondred at his miracles, & kept company with him: yet afterward was it found, that his heart was not right before God, Act. 8.21. The Devils alſo they beleeue and tremble, ſaith St Iames, chap. 2.19. Now having begun in the Spirit, ſhall we end in the fleſh? Galat. 3.3.O, let vsus not go back ward, or ſtand ſtill, but make we an end of our ſalvation with feare and trembling.
We all doe dayly before the Lord confeſſe our ſinnes; yet are we not hereby iuſtified. For ſo happy had Pharaoh been; for he ſaid, I hauehave ſinned againſt the LORD God, Exod. 10.16. ſo bleſſed had Saule been, for he alſo ſaid, I hauehave ſinned, 1. Sam. 15.30. ſo, well had it beene with Iudas, for neither was he behinde them in ſaying, I hauehave ſinned, Mat. 27.3. Well: Pharaoh, Saule, & Iudas through vnbeleefe are fallen, and you ſtand by faith; yet, bee not high minded, but feare. So St Paule counſailed the Romanes, ch. 11.20. Be not high minded (I ſay) but feare. And take heed, it come not vntounto you according to the proverbe; the dogge is returned to his vomit; and the ſow that was waſhed, 2. Pet. 2.22.to her wallowing in the mire.
Since you hauehave gladly preached the word, willingly heard it, and carefully beleeved it, hold you on in ſo good a courſe: & doe your beſt endeavours, that your preaching be not turned into dumbnes, your hearing into deafneſſe, your beliefe into infidelity.
Since you hauehave confeſſed your ſinnes, be ye not vnwilling to forſake them alſo. For to confeſſe your ſins with your lips, and ſay with Pharaoh, Saule, & Iudas, We hauehave ſinned; will nothing profit you, vnleſſe your hearts alſo be ready to ſay with Shadrach, Meſhach, and Abednego, Dan. 3.18. We will not ſinne. For it is moſt true, which Solomō hath, Prov. 28.13. He that hideth his ſinnes ſhall not prosper; it followeth, but he that confeſſeth & forſaketh them ſhall hauehave mercy. Not he that confeſſeth only, but he that confeſſeth, and forſaketh his ſinnes, ſhall hauehave mercy.
And laſt of all, ſince you hauehave beene ſanctified with the blood of the Teſtament, beware, O beware, that you account not that blood, an vnholy thing; for ſo doing you tread vnderunder foote the Sonne of God, and despite the Spirit of grace. It is without controverſie better for vsus,2. Pet. 2 21. never to knowe the way of righteouſneſſe, then after we know it, to turne from it.