seene the difference betweene despaire the Sinne against the holy Ghost as also what cōfort what ioy may from thence shine vnto feeble and weake spirits Now seeke we farther into this sinne Let vs first consider what manner of rebellion it is Secondly in what regard it is so named Thirdly what obiect it hath The manner of rebellion namely how farre they fall awaie who haue fallen into this sinne we shall perceiue if we looke vnto the beginning of the sixt chapter of the Epistle to the Hebrewes There verse 1.2 the Apostle speaketh of repentance frō dead workes of faith towards God of the doctrine of baptisme laying on of hands of the resurrection from the dead and of eternall iudgement All these he calleth the beginning the foundation of Christianity Then verse the 6. he speaketh of an apostacie of a falling away from all these points even from the foundatiō and first beginnings of Christian faith giving vs thereby to vnderstand that they who are holden in this transgressiō haue sinned this sinne haue forsaken all the principles of religiō haue lost their former light haue departed from their first vnderstāding As for repentance they cast it behinde them and the first faith they regard it not they esteeme baptisme no more then the washing of their hands neither care they to be received in to the Church of God the resurrection of the dead that feedes them with many a merry conceit they thinke pleasantly with thēselues what manner of bodies they shal haue of what age these their bodies shall be whether they shall haue haire and nailes and the like But the eternall iudgement the remembrance indeede thereof sometimes frighteth them yet are they incouraged againe when they think how farre of it is So preferre they darknesse before light ignorance before knowledge errour before hope infidelity before faith shame before glory a cursed death before eternall life They are fallen away from repentance and therefore impossible shall it be for them to repent they are fallen away from faith towards God and therefore never may they hope to beleeue againe they are fallen away from the doctrine of baptisme laying on of hands and therfore are they not likly any more by those meanes to be illuminated they are fallen away from the doctrine of resurrection and therefore though they rise againe it shall be to their owne confusion they are fallen away from the doctrine of eternal iudgement and therefore shall eternall iudgement swallow them vp It is no more but thus they haue fallen away wholy from CHRIST they haue despised the sweet graces of the HOLY SPIRIT wherewith they once were lightened and therefore shal they be fed with wormewood and be made to drinke the water of gall and not this only but let all the rivers and streames of fresh water which glad the city 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 graciousnes and kindnes of the Lord though it be preached a thousand times They haue sinned against the holie Ghost and condemnation is their portion You see in the manner of rebellion how farre they may fall away now for the name It is not called the Sinne against the holy Ghost as if it were against the Godhead of the holy Ghost for the same God is also father and sonne The godhead of the Father of the Sonne and of the holy Ghost is all one their glory is equal and their maiesty coeternall nor is it so called as if it were against the person of the holy Ghost for that is no greater then the person of the father and of the sonne The whole three persons are coeternall together and coequall Nunquid alia est offensa filij alia spiritûs sancti saith S. Ambrose De spiritu sancto Lib. 1. cap. 3. His answer is Sicut vna dignitas sic vna iniuria Can the holy Ghost bee grieved and the sonne well pleased No Sicut vna dignitas sic vna iniuria The Father Sonne and holy Ghost haue all one glory therefore an iniurie done to one is done to all Trium personarum non sunt divisae offensae saith the Master of the Sentences Lib. 2. Dist 43. art 4. It is impossible that a sinne committed against the holy Ghost should not also bee committed against the Father and against the Sonne yet saith he Peccatorum genera distincta sunt you may vse a distinction betweene sinnes where he sheweth that although power wisdome goodnesse be one and the same in all three persons yet sometimes in a more peculiar sort there is ascribed power to the father wisedome to the Sonne and goodnesse to the goly Ghost and hence ariseth this distinction of sinnes If a man sinne through infirmitie he may be said to sinne against the Father for in him is power he is the father of might If hee sinne through ignorance he may be said to sinne against the Sonne for in him is no want of knowledge he is the wisdome of the Father If he sin through wilfull malice hee may bee said to sinne against the holy Ghost for in him is all goodnesse his office is to sanctifie You see then why this Sinne is called the sinne against the holy Ghost not because it is against the Godhead of the holy Ghost nor yet because it is against the person of the holy Ghost but because it is against the goodnesse of the holy Ghost against the goodnesse that is against the graces of the holy spirit given vs to the setting out of the praises of the LORD For whosoever shall despise those good graces turne them to the contempt of Gods maiestie and glory and tread thē vnder foot and account them prophane and purposely and wilfully Heb. 6.6 and malitiously carry them away to all wantonnesse hee crucifieth againe vnto himselfo the sonne of God hee despites the spirit of grace he sinnes against the holy Ghost I shall not need to speake of the obiect which I proposed vnto you in the third place the two former notes haue made it sufficiently manifest that the malice of this sinne is directed against the whole TRINITIE against the very maiestie of God himselfe and against his Christ it directly respecteth the first table of the morall law it is not any particular slipping aside it is a generall defection a generall apostacie from God and that totally Here should I shew you what punishment is provided for such sinners but that discourse is better fitting the later words of my Text. Yet that wee bee not swallowed vp by secure and carelesse living as long as we heare nothing of any punishmēt due for so great a sinne let it not be troublesome to vs at once to take a view of it Certaine it is an end shall come vpon them yet never shall they end death shall take them away yet never
the creatures in the world is in God alone I might say of it that many haue conceaued it to be a powerfull name for the working of miracles and that thereby Christ and Moses haue done great wonders But my tongue shall never enlarge that which my soule abhorreth their braine-sicke superstitious and blasphemous inventions Yet sure there is some secret in this name It is plaine Exod. 6.3 where the Lord speaking vnto Moses saith I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent all sufficient God but by my name IEHOVAH was I not knowne vnto them I vnfold this secret First it importeth the eternitie of Gods essence in himselfe that he is c Heb. 13.8 yesterday and to day and the same for ever d Apoc. 1.8 which was which is which is to come Againe it noteth the existence and perfection of all things in God as from whom all creatures in the world haue their e Act. 17.28 life motion being God is the being of all his creatures not that they are the same that he is but because f Rom. 11.36 of him in him and by him are all things And last of all it is the memoriall of God vnto all ages as himselfe calls it Exod. 3.15 the memoriall of his faithfulnesse his truth and his constancie in the performance of his promises And therefore whensoever in any of the Prophets God promiseth or threatneth any great matter to assure vs of the most certaine event of such his promise or threatning he addeth vnto it his name IEHOVAH In steed of this name IEHOVAH the most proper name of God the 70. haue ever put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth our Apostle also in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of power well suiting with the liuing true and only God For he hath plenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power and authoritie he hath over all things is soveraigne and without controlement Hee that made the heavens and spread them out like a g Psal 104.2 curtaine to cloath himselfe with light as with a rayment he can againe h Esai 50.3 cloth the heavens with darknesse make a sacke their covering He that made the Sea to lay the i Psal 104 3. beames of his chamber therein and placed the k Ierem. 5.22 sands for bounds vnto it by a perpetuall decree not to be passed over howsoever the waues thereof shall rage and roare he can with a word l Iob. 26.12 smite the pride thereof At his rebuke the flouds shall be turned into a m Esai 50.2 wildernesse the Sea shall be dryed vp the fish shall rot for want of water and dye for thirst Hee that made the dry land and so n Psal 104.5 set it vpon foundations that it should never moue hee can cover her againe with the deepe as with a garment and so rocke her that o Psal 107.27 shee shall reele to and fro and stagger like a drunken man So powerfull a God may well be named from power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute LORD ruler and commander of all things This name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly translated LORD is in the writings of the Apostles simply and absolutely ascribed vnto Christ if the p Zanch. de Attrib l. 1. c. 17. learned haue made a iust calculation 1000. times may serue for sufficient proofe of the Deitie of CHRIST For it imports thus much that CHRIST the q Heb. 1.3 engraved forme of his father sitting at the right hand of the maiestie in the highest places is together with the Father and the Holy Ghost the author and governor of all things and in a very speciall maner he is the heire of the house of God the mighty protector of the CHVRCH CHRIST the only begotten Son of God he is the LORD yet so that neither the Father nor the Holy Ghost are excluded frō dominion The Father is LORD and the Holy Ghost is LORD too For in all the workes of GOD ad extra as some call them each person of the TRINITIE hath his operation yet so that a common distinction be obserued For these workes of God so called ad extra doe admit a double consideration For either they are begunne extra divinas personas and ended in aliquâ personarum or else they are both begun and ended extra divinas personas The workes of God begun externally and perfected in some one of the persons what are they They are such as was the voice of the Father concerning Christ r Mat. 3.17 This is my beloued Sonne A voice formed by all three persons yet vttered only by the Father They are such as was that ſ Mat. 3.16 doue descending vpon Christ at his baptisme A doue fram'd by all three persons yet appropriate only vnto the Holy Ghost They are such as was the body and soule of CHRIST A body and soule created by all three persons yet assumed only by the Sonne of God This is that obvious and much vsed distinction in schoole divinitie Inchoatiuè Terminatiuè For if wee respect the beginning of these workes they are the workes of the whole TRINITIE common vnto all but respect we their perfection and en◠they are no more common but hypostaticall and personall for so the voice is the Fathers alone the doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes only Besides these there are other workes of God as begunne so ended also extra personas and they are of two sorts either supernaturall such I call the miraculous workes of God or naturall such as are the creation of the world the preservation of the same and the government of it And all these workes of which kind soever whether miraculous or workes of nature they are common to the whole TRINITIE The Father worketh the Sonne worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preseruing all things in governing all things wherevpon followeth that which I mentioned that not only the Sonne is LORD but the Father is LORD and the Holy Ghost is LORD also Yet must I adde that this name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or LORD is most often and very specially giuen vnto Christ for that hee hath receaued of God the Father absolute soveraigntie over all creatures in Heaven in earth and in the waters to doe with them all as him listeth which his soveraigntie hee hath obtained in as much as being made man and hauing dyed for vs and for the sinnes of the whole world hee is become the mediatour of the new covenant In which sense the Apostle in my text calleth him the LORD the LORD who shall iudge his people For the Father iudgeth no man but hath cōmitted all iudgement vnto the Sonne so Christ himselfe told the Iews Ioh. 5.22 Thus far of him that shall iudge
farre hath this boldnesse thrust it selfe as that now bee there any talke of Divinitie it is thought but a small matter for such whose neckes are as sinewes of Iron and browes like brasse I meane for carelesse hearts and venterous tongues to be vp with predestination or the Sinne against the holy Ghost To such what shall I say Even as one said in the like case it were better for them they had neither tongues in their heads nor hearts in their breasts then that they should delight in their so vnreverent and vngodly vsage For hereby what doe they else but blaspheme the eternall wisdome of God It is a faithfull lesson for servants to be obedient to them that are their masters according to the flesh in feare trembling you may find it Eph. 6.5 And shall we servants to that great LORD our master according to the spirit when we enter talke of his word not feare shall we not tremble shall we at his greatest mysteries be carelesse mockers The knowledge of Gods predestination should cast downe our proud reason even to the ground it should make vs confesse before him that all his doings are secret all his iudgements vnsearchable all his waies past finding out yet we like fooles vnwilling though wee should bee brayed in a morter to let our foolishnesse depart from vs doubt not at all to examine the high iudgements of God as if they were pliable to our foolish reason And so likewise the Sin against the holy Ghost is mentioned to make vs feare to work in vs the feare of the LORD which is as a well-spring of life to free vs from all the snares of death to make vs loue the LORD learne al his iudgemeÌ„ts to assure vs so farre of his favour as that we cannot possibly sinne against his spirit yet we as discontent herewith put all feare apart make no end of questioning whether the Sin against the holy Ghost be this sinne or that sinne when God knoweth at al sinnes we make but a iest Iustly may we feare lest God say to vs as once he said to the wicked Psal 50.16 Quid tuâ vt enarres decreta mea Gods ordinances being holy pure should not come into mouthes given to filthinesse With what face then dare men of vncircumcised mindes and mouthes medle with such holy mysteries either publikely or privatly Quid tuâ vt enarres decreta mea What hast thou to doe to declare mine ordinances Doth it belong to thee to take my covenant in thy mouth saith the Lord. You see how farre too much boldnesse carieth vs headlong The other fault I spake of was too much feare Some there are and they none of the worst of vs who by the singular mercies of God haue so beene humbled as that they cover their faces and hang downe their heads at the remeÌ„brance of their sinnes To such every sound of the Sin against the holy Ghost is a piercing of their hearts they stop their ears at the name of it they would not haue it spoken of at all for feare lest themselues should bee holden in the transgression In which their opinion they seeme to accord with those who hold of predestination and election that they are matters not to be thought of too high for mans learning Which conceite was first founded in the forge of a Popish braine thence hath beene derived to vs. Hence sprang that their comfortlesse lesson hope well and haue well and that their assertion leading vnto wilfull blindnesse it is not the dutie of a man to knowe his election In the 2. to the Corinth 135. it is thus written Proue your selues whether yee are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee bee reprobates Consider the words Shall God here by his Apostle bid proue and dares man say doubt Shall God bid examine dares maÌ„ advise vs only to hope Shall the spirit of truth command vs to knowe our salvation and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation To this purpose is it that S. Iohn exhorteth you 1. Iohn 4.1 Trie the spirits whether they are of God or not As for those in whose eares the naming of this Sin against the holy Ghost soundeth harshly Christ hath said the summe of all that hath beene said c Luk. 12.32 Feare not my little flocke for it hath pleased your father to giue to you a kingdome not momentary but eternall purchased not with gold and silver but with the most precious bloud of his only sonne and therefore may yee well be assured that he will also giue you victory over sinne death This great and heinous Sinne bee it what it will let it never discourage you it cannot hurt you it is none of yours This sinne is the sinne of those that haue despised knowledge but like as the Hart desireth the water brooks so doe your soules thirst after more knowledge of the Lord. This sinne is the sinne of such as haue contemned the Crosse of Christ but the delight of your liues is therein This sinne is the sinne of such as haue made the world their God but your God with whoÌ„ yee walke in whose feare you liue hath had such mercy on you as that yee account all the world but dung to the end yee may winne Christ And therefore I say againe this great and heinous sin be it what it will let it never discourage you it cannot hurt you it is none of yours Wheresoever they dwell that haue thus sinned and are in this condemnation be of good comfort God himselfe beareth you witnesse that their tents and their tabernacles are not neere you Thus haue wee beene warned touching Gods holy mysteries that we be neither too bold nor too fearefull let vs now walking in the midst betweene both betweene feare boldnesse drawe neere with reverence and with glad and faithfull eares abide we the hearing of this sinne let vs not bee so foolish either to feare the smoake since the fire cannot hurt vs or to wade too farre since the depth may devoure vs. Now then not to trouble you long with those d Desperatio Praesumptio Impoenitentia Obâ—tinatio Impugnatio â—eritatis agnitae Invidia gratiae fraternae Angelus del Pas â—nchirid Scholast Theolog. Sect. 2. lib. 2. c. 1. p. 56. six kindes of sinnes against the holy Ghost much spoken of by the Schoolemen as namely presumption of Gods mercies and Despaire coÌ„trary to presumption and the Oppugning of the known truth the Envying of all the good gifts and graces in our brethren and Obstinacie Impenitencie let it bee sufficient for vs to vnderstand that in the word of God there is mention of one onely sinne so called In Mat. 12.31 as also in Mark 3.29 and Luke 12.10 it is called the blasphemie against the holy Ghost You shall finde it at large described if
hence is our hope it may be our vaine hope that it shall be as well with vs for all our sinnes as it was with Noah Lot David Peter many other the strongest pillars of the Lords Temple for their many downefalls Here I endeavoured as I could to imprint in our hearts the wholesome doctrine contrary to these three misconceits and withall because it was thereby manifest that Gods chosen children doe sin also willingly I tooke occasion to put some difference betweene them so sinning and the sinfull reprobates and for that purpose I thē remembred you of two evident truthes in Christian Religion 1 The Saints of God may fall grievously dangerously 2 They cannot fall finally in the end not vtterly at any time Touching the third circumstance wherein were obserued the name the nature and the obiect of this sinne we haue heard that this sinne is commonly called the sinne against the holy Ghost not because it is against the Godhead of the holy Ghost for the same God is also Father and Sonne the Godhead of the Father of the Sonne and of the holy Ghost is all one their glory is equall their Maiestie is coeternall nor because it is against the person of the Holy Ghost for that is no greater then the person of the Father and of the Sonne the whole three persons are coeternall together and coequall but because it is against the goodnesse of the holy Ghost against the goodnes that is against those good graces of the holy Spirit bestowed vpon vs for the setting forth of the praises of the Lord. For whosoever shall despise those good graces and turne them to the contempt of Gods Maiestie and tread them vnder foot and account them prophane and purposely and wilfully and maliciously cary them away to all wantonnesse he crucifieth againe vnto himselfe the Sonne of God he despites the spirit of grace he sinnes against the holy Ghost Whereby it is plaine that the nature of this sinne is such as we find it to be described Heb. 6.1 2. where the Apostle mentioning repentance from dead workes faith towards God the doctrine of baptisme of laying on of hands of resurrection from the dead and of eternall iudgement and in the same place calling all these the doctrine of the beginning of Christ speaketh vers ◠of an apostacie of a falling away from all these points even from the very foundation and first beginning of Christian faith giving vs thereby to vnderstand that they who are holden in this transgression and haue sinned this sinne haue forsaken all the principles of Christian religion haue lost their former light haue departed from their first vnderstanding From the name and nature of this sinne thus considered wee came to seeke the obiect of it and found the malice of this sin to be directed against the very Maiestie of God himselfe and against his Christ directly to respect the first table of the morall law to be not a particular slipping aside but a generall apostacie a generall falling away from God and that totally Here I came to the first reason vsed by our Apostle to disswade vs from committing so vile a sinne contained in these words there remaineth no more sacrifice for sinne Out of which words because Novatus hath made a collection void of comfort namely that if a man sinne after he is once baptised to him there remaineth no hope of pardon for his sins first I applied my selfe to establish comfort in our hearts by setting downe the contrary doctrine and secondly I came to the consideration of the truth of that which these words doe naturally afford did proue vnto you that the sinne against the holy Ghost is not at any time nor can ever be forgiven There remaineth no more sacrifice for sinne Hauing thus repeated vnto you the summe of that which heretofore I haue delivered I come now to the second reason in my second generall part to speake of this fearefull looking for of iudgement and violent fire which shall devoure the adversaries The doctrine grounded vpon the first reason of our Apostle in this place might haue sufficed to make all that loue God to looke to their steps that they fall not away by committing so grievous a sinne But there is a generation of men monstrously mishapen in the powers of the soule who like the Kings and Princes of the earth i Psalm 2.2 banding themselues and taking counsaile together against the Lord and against his annointed are ready to breake the cords of religion asunder and to cast her yoke from them and to say with those in Tully lib. 1. de natura Deorum Totam de dijs immortalibus opinionem fictam esse ab hominibus sapientibus reip causâ vt quos ratio non posset eos ad officium religio duceret iudging the service of God to be a meere devise of man for the better governement of the common wealth wherein inferiours since they will not be ruled by reason must bee ordered by religion Tell such of Scriptures you may as wel vrge them with Lucians narrations of repentance they cast it behinde them of faith they regard it not of baptisme they hold it of no greater price then the washing of their hands of the resurrection this feeds them with many a merry conceit they thinke pleasantly with themselues what maner of bodies they shall haue at that day of what proportion their bodies shall bee whether their nayles and haire shall rise againe I only note them as I passe by the way whom were they vsed for their deserts the preacher should k Levit 13.44 pronounce and the Prince proclaime the foulest leapers that ever yet sore ranne vpon well worthy to bee excluded the host and to haue their l Levit. 13.46 Num. 5.2 2. Kin. 15.5 habitation alone and more then so to be exiled the land to be expelled from nature it selfe which so vnnaturally they striue to bring to naught For though the Lord God of hosts by his Ministers and servants doe call them vnto weeping and mourning to baldnesse and girding with sackcloath as he called the Iewes Esai 22.12 Yet behold with them is ioy gladnes slaying Oxen and killing Sheepe eating flesh and drinking wine for say they to morrow we shall die Now if our Apostle to disswade such men from sinning willingly should vse this as a reason because there remaineth no more sacrifice for sinne what would it advantage them being fully perswaded that the dead are not raised vp that in death there is no difference betweene them the vilest worme that ever they could tread vpon Therefore to meete with these mē also our Apostle bringeth a second reason able at some time or other to affright the hardest heart that ever yet Atheisme had infected telling them that for them which sinne willingly though there remaineth no more sacrifice which they regard not yet there remaineth something which shall touch them neere even a fearefull looking
loue one God and the three persons of the Trinitie For the second we haue a more speciall charge 1. Cor. 16.22 There S. Paule saith If any man loue not the Lord Iesus Christ let him be Anathema Maranatha let him bee had in execration let him be excommunicate vnto death Which is also signified by Christ himselfe telling vs Mat. 10.37 that wee cannot bee worthy of him if we loue father mother wife children brethren sisters yea our owne liues aboue before or more then him The second branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly loue peculiar belonging only to the sonnes of God The rule for this part is laid before vs Ioh. 13.34 Christ there hath given vs a new commandemeÌ„t that we loue one another as he hath loued vs that even so we loue one another Wee must loue one another that is wee must loue 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 loue eveÌ„ as Christ hath loved vs. But how hath Christ loved vs Consider we these fiue things and it will be manifest See my second sermoÌ„ on Iames 4. p. 80. 1 Looke we vnto the cause which moued Christ to loue vs he loved vs 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 vs with a peculiar loue aboue other men with such a loue wherewith hee loued S. Paule Gal. 2.20 for that we might liue vnto God we are crucified with Christ and so we liue yet not we now but Christ liveth in vs and in that that wee now liue in the flesh wee liue by faith in the Sonne of God who hath loved vs and giuen himselfe for vs. So peculiarly hath Christ loued vs. Therefore must wee also peculiarly loue 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 vs. Wee shall find that he loued vs first 1. Ioh. 4.19 he staied not for our loue we loue him because he loued vs first He loued vs first therfore must we also prevent one another in loue wee must not looke that our brethren first loue vs. For if wee bee friendly to them only who are friendly to vs what singular thing doe we Doe not even the heathen likewise Mat. 5.46 47. If we loue them onely which loue vs what reward shall we haue Doe not Infidels even the same We Christians must loue our brethren first 3 Let vs respect the qualitie of the persons whom Christ hath loued He hath loued vs Ioh. 15.9 Vs 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 vs he died when as yet we were his enimies when as yet we were sinners Rom. 5.8 Therefore must we also loue al men be they sinners or seem they righteous seem they our friends or be they our foes be they of what estate or coÌ„dition 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 vs hee loued vs for no profit of his own but for our soules health Therefore must we also loue others not for our own gaine but for their good So did Moses who prayed to haue his name rased out of Gods booke rather then that the sinnes of the people vnder his government should not be forgiuen Exod. 32.32 So did David who made his supplications to God for to lay the pestilence vpon 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 vs for our soules health not for any profit of his own therefore must we also loue one another for the good of others not for any our owne gaine 5 Consider we the measure of the loue wherewith Christ hath loved vs. It is a true loue for Christ is truth it selfe Iohn 14.6 It is a burning loue for Christ laid downe his life Christ shed his blood for his sheep Ioh. 10.15 It is an everlasting loue for Christ loues his owne vnto the ende Iohn 13.1 Therefore must our loue also to all the faithfull be true it must be earnest it must be constant Ioh. 13.34 Christs commandement is that we loue one another as he hath loved vs even so that we loue one another The third branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of our neighbours The rule for this part is laid before vs 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 loue thy neighbour as thy selfe Thou shalt loue thy neighbour that is every man for so Christ expounds it vnto the lawyer shewing him by the example of the Samaritane who is his neighbour Luk. 10.30 Thou shalt loue thy neighbour not onely 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 loue 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 thâ—m into house or bid them God speed such was S. Iohns counsaile to the elect Ladies childreÌ„ 2. Ioh. vers 10. who also in his first and generall Epistle chap. 5. vers 16. speaking of a sinne vnto death reigning in the enimies of God forbids vs to pray for it Whom God hateth we may not loue In him and for him wee must loue 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 vs who cannot discerne betweene the reprobate and the elect to loue every man vnderstood here by the name of neighbour Thou shalt loue thy neighbour But how It followeth in the rule as thy selfe
they haue beene made partakers of the Holy Ghost And chap. 10.26 that they haue 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 staÌ„d amazed to see such beauty in fire braÌ„ds 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 haue the vncleane spirit departed from them and after his departure to haue 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 commeâ—h because of the word by by they are offended And where it is said that they haue 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 haue been lightened haue tasted of the heaveÌ„ly gift of the good word of God and of the powers of the world to come haue beene made partakers of the Holy Ghost Heb. 6. there is it also noted verse 6. that they fall away crucifie againe vnto 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 vnder 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 vnto himselfe the Sonne of God and makes a mocke of him whosoever sinnes willingly he treads vnder foot the Sonne of God And so on the contrary side whosoeuer treads vnder 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 vnder foote the Sonne of God The word he vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting by translation extremitie of contempt as it doth more plainely Mat. 7.6 Giue not that which is holy vnto doggs neither cast your pearles before swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they tread your pearles vnder foot and turning againe all to rent you And as plainely Mat. 5.13 If the salt haue lost his savour wherewith shall it be salted It is thence forth good for nothing hut to be cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be troden vnder foot of men So well hath Oecumenius expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding by treading vnder 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 vpon the consideration of such things as wee care not to tread vnder 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 vnder foot The good Bishop of Iustinopolis PRIMASIVS whom but now I named vpon this place maketh this question How wee may be said to tread vnder 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 vnder foot Secondly when discerning the body of Christ we eate and drinke vnworthily that then we tread Christ vnder foot Thirdly when liuing wickedly we remoue from out of the tabernacle of our hearts that holy one who hath promised to dwell among vs and walke here that then we tread Christ vnder foot These answers of this ancient Father albeit I must admit with reverence yet giue mee leaue to adde a fourth most fitting the nature of this place we haue 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 vnder 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
high hand Num. 15.30 not only presumptuously and in secret but openly but perversly but contemptuously but maliciously they sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 meÌ„ thus sinning sinning as I haue shewed against their consciences in the highest degree and sinning in contempt of God may iustly be said to tread vnder 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 vnder foote him who being ascended farre aboue al Heavens now sitteth at the right hand of God the Father Zanchius thus teacheth Peccare contra coÌ„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 vnder 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 haue heretofore heard that the blood of the Testament is here put for the blood of Christ because as Theophylact and Aquinas haue both noted the New Testament was confirmed by the blood of Christ and wee haue 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 sacrameÌ„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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar reads it pollutum a defiled thing an vncleane thing The expositors following that translation doe giue 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 vs 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 vpon a corrupt translation I know that soÌ„etimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is impure and vncleane So it doth Mark 7.2 where the Scribes Pharisees coÌ„plaine vpon Christs disciples for eating with vncleane filthy hands In the text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with commoÌ„ hands explicated there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vnto him in a certaine vessel from Heaven made answere Not so LORD for I haue never eaten any thing that is POLLVTED and VNCLEANâ— the text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though generally it signifies common is there restraiâ—ed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.29 As if he should haue 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 vnder 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 haue no part with them it is not possible they should bee so farre seduced as to haue 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 theÌ„ 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 vs 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 vs to offer vp our selues our soules and bodies a holy a liuing and an acceptable sacrifice vnto 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 vnto their hearts the end of one of their chiefe captaines NESTORIVS Bishop of ConstaÌ„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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
against him from all eternitie To like purpose is it vsed by St Paul Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anger and wrath of God is revealed from Heaven against al vngodlinesse and vnrighteousnesse of men The meaning is plaine By Gods iudgements wrought vpon vs the sonnes of men its evident that his everlasting decree is against all iniquitie Againe the anger or wrath of God betokeneth his menacings or threatnings Examples hereof are frequent David praieth Psal 6.1 O LORD rebuke me not in thine anger neither chastize me in thy wrath as if he had praied O LORD let not thy vengeance overtake my sinnes according as thou hast threatned Ionas asketh chap. 3.9 Who can tell whether God will turne and repent turne away from the fierenesse of his wrath that we perish not as if he had asked who knoweth whether God may bee intreated not to doe accordingly as hee hath threatned The LORD himselfe promiseth Hos 11.9 I will not execute the fiercenesse of my wrath against Ephraim as if he had promised I being a God and not man the holy one in the middest of thee hauing my heart turned within mee and my repentings rouled together I even I will not doe accordingly as I haue threatned I will not hold you with more examples in so plaine a matter Last of all the anger of God is put for the effects of his anger for punishment and revenge To such as despise the riches of Gods bouÌ„tifulnesse patience and long sufferance Paule saith Rom. 2.5 After thine hardnesse and heart that cannot repent thou heapest vnto thy selfe wrath against the day of wrath Thou heapest vnto thy selfe wrath that is thou layest vp as treasure for thy selfe punishment against the day of the declaration of Gods iust iudgmeÌ„t To the Pharisees Sadducees which came to the baptisme of Iohn Iohn said Matth. 3.7 O generation of Vipers who hath forwarned you to flee from the anger to come froÌ„ the anger that is from the punishments hanging over your heads because of Gods anger One example more in soe great variety and no more To the childreÌ„ of disobedience it is warranted by Paule Ephes 5.6 that the anger of God shall come vpoÌ„ them The anger of God that is his vengeance the effectes of his anger shall assuredly light vpon the children of disobedience such as excuse themselues and set light by the menacies and iudgments of their God We see now that Gods eternall decree is to be avenged on the wicked that he threatneth as much in his holy word and dayly practiseth the same by punishing of sinners what remaineth but that we acknowledge confesse with feare humblenesse that vengeance truly properly belongeth vnto God and that he shall surely recompense The consideration hereof may moue our hearts to wisdome It may moue vs to beware of those crying sinnes vsually coÌ„mitted against the first table that we provoke not Gods vengeance against vs by Idolatrie in worshipping the creature aboue the Creator blessed for ever by tempting God in making tryall whâ—ther his word be true or not by murmuring against him in laying iniustice to his charge quod bonis male sit malis benè for afflicting the godly when the wicked liue at ease by rebellion contumacie in taking counsell together against the LORD and against his Christ by blasphemie in doing despite to the spirite of Grace It may moue vs also to beware of those other sinnes crying sinnes too vsually committed against the second table that we provoke not Gods vengeance against vs by dishonoring our parents and such as God hath put in place of government aboue vs by greiuing our children and such as are by vs to be governed by oppressing the fatherlesse and the poore by giuing our selues over vnto filthy lusts For the Holy one that is in the middest of vs the LORD of Heauen and earth whose sayings must come to passe he hath said Vengeance belongeth vnto me I will recompense I might here take iust occasion in many words to dehorte you from private revenge the sinne that eates and consumes vs in Colleges But dictum sapienti You are wise and touching this sore which much molesteth vs you will coÌ„mune with your owne hearts in your chambers Only I beseech you attend vnto the words of the Apostle Rom. 12.18 19. Giue me leaue to vse them as mine owne Dearely beloued if it be possible as much as in you lieth haue peace with al men Avenge not your selues but giue place vnto wrath for it is written Vengeance belongeth vnto mee I will recompenâ—â— saith the LORD Gracious Father let thy word abide plentifully among vs in all wisdome make vs walke worthy the same as it becommeth the sonnes of so high a God Giue vs thy grace good Lord that thy word in vs may multiply as seed sowne in good ground and we may ever vse it to the edifying of our consciences to the comfort of our soules and to the kindling of good motions within vs through Iesus Christ our Lord. THE ELEVENTH SERMON HEBR. 10. VER 30. 30 For we know him that hath said Vengeance belongeth vnto me I will recompense saith the LORD And againe The LORD shall iudge his people NOw are we to coÌ„sider of the last branch of this verse these wordes The LORD shall iudge his people Wherin wee may note 1 Who shall iudge 2 Who shall be iudged 3 The kind of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IEHOVAH shall iudge his people So sings Moses in Deut 32. calling him that shall iudge by the name IEHOVAH the a See my third Lecture vpon Amos 1. p. 25. honorablest name beloÌ„ging to the great God of HeaueÌ„ Much might be spoken of it would I apply my selfe to the curiositie of Cabalists Rabbins I might say of it that it is nomeÌ„ b Zanch. de Nat Dei Lib. 1. c 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so reputed by superstitious Iewes a name not to bee pronounced not to be taken within polluted lipps In which regard when reading the Scriptures they meet with this name either they passe it over with silence making obeisance with their bodies in token of reverence or else for it they read Elohim or Adonai directed by the points it hath and when writing any place of Scripture they are to expresse this name they meddle not with the proper letters and characters of the word but they expresse it sometimes by points 3. or 4. disposed in some order agreeable to their fancies sometimes by 3. Iods and one Camets vnder them all included within a circle I might say of it that it is nomen Tetragrammaton a name in Hebrew but of 4. letters of 4. letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say for that the name of God in all tongues and languages generally consisteth of 4. letters and those foure letters in Hebrew are al letters of rest whereout they gather a mysterie that the rest repose and tranquillitie of all