shall fall away to renew them agayne vnto repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. MYNDING to stirre them vp to make progresse in Knowledge hee setteth before them the danger of Apostasie THEN 1. Hee praesupposeth Except they studie to make progresse they shall goe backwardes and that going backwardes tendeth to Apostasie and that voluntarie and complete Apostasie from knowne Trueth doeth harden the heart from Repentance and cutteth off a man from Mercie 2. Hee accounteth our naturall securitie so great that there is neede of moste fearfull threatninges to awake vs out of it 3. That the onelie way to bee fred from Apostasie is to bee ayming at a Progresse NEXT OBSERVE 1. That hee doeth not speake heere of everie sinne agaynst Knowledge albeeit indeed those bee fearfull and dangerous but of Apostasie from Religion and the Doctrine of Christ. 2. Not of the Apostasie of Ignorantes who never were informed in the matter of Religion but lightlie came and lightlie went away allbeeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the Trueth doe revolt 3. Hee speaketh not beere of Apostasie of infirmitie for feare in â—itte of a passion or hastie passage of ones lyfe But of a voluntarie and deliberate falling away after cleare conviction of the Trueth This is that Sinne agaynst the holie Ghost which heere hee speaketh of 4. Hee doeth not praesuppose heere that an elect Chylde of GOD and renewed may fall into this Sinne But that a Professour and some in the visible Church may fall away and die in this Sinne. Nowe a Professour may bee endewed with manie Giftes and yet bee a Temporizer and remayne vnrenewed inwardlie and so may possiblie fall into this Ill And therefore everie Professour should bee the more circumspect because of the possibilitie of some mens Apostasie and the more diligent to attayne to that Fayth which purifyeth the heart and worketh by Loue which fayleth not 5. In telling what is the daunger of a Professour's Apostasie the Apostle myndeth not to weaken anie man's Fayth or to discowrage him from progresse making But by the contrarie his intention is that men strengthen themselues so much the more in the Fayth And therefore such as haue felt no more in their owne esteemation but these Tastinges should bee so farre from discowragement and faynting that rather they must looke to a necessitie layde vpon them to make progresse in Fayth and the fruites thereof and to drawe neare to GOD who can preserue them from falling away But because some doe trouble themselues and other some doe harden themselues in Errour by this place as our intended brevitie will suffer let vs studie to giue some light to both Compare this place with Vers. 9.10 c. of this Chapter to the ende First in these Verses the 4.5 and 6. hee is speaking of Professoures in generall conditionallie But vers 9.10 c. hee is speaking to the true Believers amongst these Hebrewes particularlie 2. HEre in these Verses are glorious Giftes Illumination and tasting of Spirituall thinges There in those Verses is Fayth working by Loue to the Glorie of IESVS and Weale of HIS Saynctes 3. Here are Men enrolled amongst Christians so holden and esteemed both of themselues and others There are sensible Soules in the feeling of Sinne and feare of Wrath and hope of Mercie fleeing to IESVS as to a Refuge and casting the Ancre of their tossed Soules within the Vayle where IESVS is in Heaven 4. Here Men receaving from the holie Ghost good thinges There Men receaving from him besyde these good thinges better thinges also 5. Heere thinges glorious indeede yet not allwayes accompanying Salvation but in some going before Saving Grace in others possiblie alone without Saving Grace But there are Saving Graces alwayes joyned with Salvation 6. Heere in these Verses the Apostle is not confident but such as haue receaved these thinges heere mentioned may fall away except they goe forwardes and studie to make progresse But there in those Verses the Apostle is perswaded that they shall not fall away but bee saved and therevpon encowrageth them to goe forwardes FROM THIS COMPARISON IT IS CLEARE THEN 1. That there is a possibilitie of the Apostasie of Professoures and titular Saynctes but not of the Apostasie of renewed soules and true Christians true Saynctes 2. That there is ground of Feare from these wordes to such as are secure and puffed vp with the conceat of their Spirituall Giftes but not of those who in feare are fled to CHRIST 3. That in this place carnall confidence onelie is shaken in such who as if they had done well anough studie not to make progresse but Fayth nowayes weakened in such who still studie to advaunce and make more and more progresse 4. That heere fruitlesse Light and fruitlesse Feeling is called in question but not Fayth and labourious Loue bringing out Fruites to CHRIST'S Glorie and good of his Saynctes Agayne from this Comparison it is evident That the holie Ghost is Author both of these common Spirituall Giftes and of these speciall Saving Graces also Of these common Giftes hee is Author as dwelling amongst Professours and distributing good thinges vnto all Professoures that are in the visible house of his Church But hee is Author of those Saving Graces as dwelling in true Professoures who are his owne house bringing with himselfe better thinges than these Giftes and Salvation also vnto them infalliblie Thirdlie from this Comparison it is cleare 1. That there are some Converts externall from the worlde to the Church who yet sticke in their naturalls and are not in the sense of Sinne fledde vnto CHRIST for Refuge nor converted from nature to Saving Grace to whome the Apostle will not denye rowme in the Church if they will studie to make progresse And 2. That illumination and tasting of Spirituall thinges may bee given as well to such who are not renewed in their heart as vnto sound Convertes FOR 1. The naturall man may bee convinced That the Church is a blessed Societie and joyne himselfe vnto it 2. Yea chaunge his outward conversation and cast off his pollutions which are in the worlde through last and take himselfe to be ruled outwardlie by CHRIST'S Discipline and call Him LORD LORD 3. And bee so blamelesse before men that hee may looke with his Lampe lyke a wyse Virgine wayting for the Wedding and yet bee a gracelesse Foole inwardlie 4. Yea hee may bee illuminated not onelie by learning the literall knowledge of the Gospell as men doe their Philosophie but also may bee illuminated supernaturallie with in-sight in manie profound thinges in the Scripture For supernaturall gifts may bee in a naturall and vnrenewed man so as he may say to Christ I haue prophesied in Thy Name and yet bee vnrenewed in Christ's esteemation 5. Hee may taste of the heavenlie Gift partlie by
a vayne imagination which the Apostle acknowledgeth not For if that were possible then were the Apostle's wordes heere false and his reasoning ridiculous which were blasphemie to say 2. Hee sayeth Hee behooved to haue suffered often since the beginning of the worlde Because as often as new sinnes were committed and new Remission was to bee bestowed as often behooved hee to haue suffered to expiate these sinnes and to purchase the new Remission since the beginning of the worlde But this is impossible Therefore his Offering often is impossible THEN 1. They who make it needfull to offer Christ often make it needfull also that Hee should haue taken on flesh sooner nor Hee did and beene slayne sooner nor Hee was and slayne as often as newe sinnes were to bee expiated and forgiven from the beginning of the worlde And so by this vayne Conceat they doe ranverse all the wisdome of God about Christ and set to Him an Order and Course of their owne making themselues wyser than God 2. It is by the Apostle's esteemation as vayne a Conceat and as impossible to offer Christ oftener nor once nowe in the ende of the worlde as to haue offered Him before Hee came in the flesh since the beginning of the worlde 3. But now sayeth hee once in the ende of the worlde hee hath appeared to put away Sinne by the Sâ—crifice of himselfe THEN 1. No Sacrifice of Christ doeth the Apostle acknowledge but such as is joyned with His bodilie appearance in the worlde for that ende Once hath Hee appeared and once onelie hath Hee sacrificed Himselfe sayeth the Apostle 2. The Apostle vnderstoode no Offering of Christ but onelie one and once to bee offered for tyme by-gone or tyme to come from the beginning of the worlde vnto the ende thereof 3. This one Offering once offered was sufficient to expiate the sinnes of the saved before it was offered and therefore must haue force also to expiate the sinnes of the saved without repetition nowe after it is once offered 4. Whose sinnes Christ doeth take away for those Hee appeared for those Hee made a Sacrifice of Himselfe And whose sinnes Hee doeth not put awaye for those Hee appeared not Hee sacrificed not 4. In calling the tyme of Christ's Suffering The ende of the worlde hee giveth vs to vnderstand That there can not bee so much tyme betwixt Christs First and Second Comming as was betwixt the worldes beginning and his first comming But a great deale of lesse tyme neede force else were not that tyme the ende of the worlde Vers. 27. And as it is appoyncted vnto men once to die but after this the Iudgement ANother Reason to prooue That Christ neyther could nor should offer oftener nor once from the Common Lawe layde vpon Man of Once dying Which Lawe Christ having once satisfied by dying when hee offered vp himselfe there is no reason hee should offer himselfe agayne and so die agayne 1. It is appoyncted sayth hee for men once to die THEN 1. It is come by GOD'S just appoynctment that men should die since His Lawe is broken by men 2. The Common Lawe of Nature appoyncteth but one Death once to be suffered And though GOD by singularitie of Miracles make some Exceptions yet the Common Lawe standeth for a Rule beyonde which no reason Christ should bee tyed since His once dying is sufficient 3. Everie man must take Death to him and prepare himselfe to obey the Appoynctment 2. Hee sayeth After Death commeth Iudgement THEN 1. Everie man 's particular Iudgement Day followeth his departure out of this lyfe and Generall Iudgement abydeth all at length 2. The tyme of Grace and Mercie getting is onelie in this lyfe nothing but Iustice remayneth eyther to absolue the Reconciled or to condemne the vnreconciled sinner Mens Devyses for the Reliefe of the Dead are but Delusions of the Living Vers. 28. So CHRIST was once offered to beare the sinnes of manie and vnto them that looke for Him shall Hee appeare the second tyme without sinne vnto Salvation HEE applyeth the Common Lawe of dying once to CHRIST saying Christ was once offered to beare the sinnes of manie THEN 1. It is as vnreasonable that Christ should offer Himselfe oftener nor once as it is to exact of Him the laying downe of His lyfe oftener nor once for that is to exact more nor the severitie of GOD'S Iustice requyreth of Him 2. Christ's Death was not for anie sinne in Him but for our sinnes 3. Hee tooke not away the sinnes of everie man in particular for manie die in their sinnes and beare their owne judgement but the sinnes of manie the sinnes of His owne elect People MATTH I. 21 Hee shall saue his People from their sinnes 2. Hee sayeth that vnto them that looke for him hee shall appeare the second tyme. THEN 1. After that once Offering of Christ and ascending to Heaven Hee is not to bee corporallie present on earth agayne till the Day of Iudgement The Apostle acknowledgeth corporall presence no oftener 2. To looke for Christ's corporall presence vpon earth then and not till then is the propertie of true Believers 3. Corporall presence is joyned with Appearance the one is put heere for the other 3. Hee will appeare the second tyme without sinne THEN In his first comming hee was not without our sinne yet lying vpon him by imputation as his basenesse and miserie declared But the glorious manner of his second comming shall make evident That hee is without sinne that is Fullie exonored by that one Offering of the debt thereof which hee tooke vpon Him 4. In stead of saying that those who looke for him shall bee without sinne hee sayeth that Christ shall appeare without sinne To TEACH VS 1. That the defraying the Debt of 〈◊〉 sinnes of such for whome CHRIST hath vnderâ—aken lyeth vpon CHRIST and not vpon the Beâ—â—evers for whome Hee vndertooke 2. And that if 〈◊〉 once sacrificing Himselfe for them did not exâ—â—ate their sinnes sufficientlie then Sinne shoulde â—â—aue vnto CHRIST vntlll His second comming 3. That CHRIST'S freedome from Sinne â—â—all evidence our freedome from Sinne for whome Hee became Suretie 5. Hee will appeare vnto them who looke for Him â—nto Salvation THEN 1. The full accomplishment of the salvation of the Believers shall not bee vntill CHRIST'S second comming Though their soules bee blessed before yet the full blessednesse of soule and bodie is deferred till then 2. As CHRIST'S Glorie shall testifie then that His once offering fred Him of the Suretieship for our sinnes So our Salvation shall testifie that His offering was sufficient to exoner vs. 3. They that loue not His comming can not looke for Salvation The summe of Chap. X. THIS ONCE OFFERING of CHRIST putteth the mayne difference betwixt this Sacrifice and those Offeringes of the Lawe which because they were repeated could never perfect the worshipper Vers. 1. For if they could haue perfected the worshipper they should haue ceased to bee repeated Vers. 2. Nowe cease they
learne the Trueth that they neede not to change agayne That is Must studie to know the Trueth soundlie and solidlie 2. And having learned it must not say and vnsay one day avowe it and another day quyte it For so GOD getteth not His due Glorie Beholders are not edified the man's Testimonie wanteth weyght with the Adversarie But hee must bee invincible in the Trueth who will neyther alter nor change or diminish anie thing of it for fead or favour 3. Hee giveth this for a ground of Constancie For Hee is faythfull who hath promised That is The Promises which IESVS hath made to such as constantlie belieue in Him shall bee surelie informed that no constant Professour of His Trueth shall bee ashamed THEN 1. Where wee haue a Promise of anie thing made vnto vs in Scripture wee may bee confident to obtayne it and bolde to avowe our hope thereof agaynst such as would teach vs the doctrine of Doubting wherevnto we are of our selues prone and enclyned and agaynst such as shake the assurance of the Sayncts perseverance 2. The ground of our Confidence is not in our selues but in the faythfulnesse of IESVS CHRIST who hath promised such Graces to His Children 3. Our bolde avowing of our Hope is not a bragging of our owne strength but a magnifying of CHRIST'S Faythfulnesse Vers. 24. And let vs consider one another to provoke vnto loue and to good works HEE strengtheneth his former Exhortation by giving of Directions to farther their Obedience therevnto And first for mutuall vp-stirring one of another WHEREOF WEE LEARNE 1. That mutuall Edification of Christians amongst themselues and sharpening one of another is a speciall helpe to Constancie in true Religion and a Preservatiue agaynst Apostasie 2. Prudence is requyred heerevnto that mutuallie wee obserue one another's Disposition Giftes Experience Vertues and Faultes that wee may the better fitte our selues to doe good each one of vs to another and to receaue good each one of another in our Christian conversing together 3. A Godlie stryving one with another who shall bee first in loue and well-doing is better than the ordinarie stryfe who shall exceede others in Vanitie and superfluitie of Apparrell and Fare Vers. 25. Not forsaking the assembling of our selues together as the manner of some is but exhorting one another and so much the more as yee see the Day approaching ANother Meane to this same ende is the frequenting of Christian Assemblies and Meetinges which may farther this purpose of mutuall edification AND THEREFORE 1. Church Assemblies must bee well keeped by such as doe mynde to prooue constant in the true Religion 2. Christian Meetinges also of private Christians for mutuall conference and exhorting one of another is not to bee neglected nor forsaken but to bee vsed for keeping vnitie in the Church and not to foster Schisme or hinder the publicke Assemblies 2. Hee taxeth the fault of some amongst them who in Schisme or purpose of Apostasie with-drewe themselues from all Church Assemblies and Christian Meetinges and fell backe agayne or were in the way of falling backe to the denyall of CHRIST openlie THEN 1. Separation from the true Church and Christian Societie of the Faythfull is a remarkeable evill 2. The Schisme or Apostasie of others should not weaken vs in following anie good Meane of Edification but rather stirre vs vp vnto more diligence lest by negligence wee fall piece and piece backe after their example 3. Hee maketh the approaching of the Day to wit of GOD'S Iudgement a speciall motiue to vse the Meanes diligentlie and make vs constant in the Fayth THEN 1. The Day of GOD'S Iudgement should still bee looked vnto as a thing neare-hand even at the doores because it is but a verie LITTLE and our Day shall come yea and but a LITTLE time till our LORD shall come to Iudgement 2. The consideration of the Daye of Iudgement is a fitte Meane to sharpen vs vnto all good Dueties which may make our reckoning to bee farthered at that Day and to make vs boldlie mayntayne the Trueth agaynst all feare of men Vers. 26. For if wee sinne wilfullie after that wee haue receaved the knowledge of the Trueth there remayneth no more sacrifice for sinnes ANother Motiue to constancie in the trueth of Religion taken from the fearfull case of wilfull Apostates who sinning the Sinne agaynst the holie Ghost are secluded for ever from Mercie I say the Sinne agaynst the holie Ghost because wee shall finde the Sinne heere descrybed not to bee anie particular sinne agaynst the Lawe but agaynst the GOSPELL Not a sinne agaynst some poynct of Trueth but agaynst CHRIST'S whole Doctrine Not of infirmitie but wilfulnesse Not of rashnesse but of deliberation wittinglie and willinglie Not of ignorance but after Illumination and Profession Such as Iewes turned Christians revolting from Christianitie backe agayne to their former hostilitie agaynst CHRIST did commit It is true manie who commit lesser sinnes get never grace to repent and manie who make defection in some poynct of their profession may bee secluded from Mercie there-after but this sinne heere descrybed is a wilfull rejecting of CHRIST and the Benefite of His Sacrifice after Illumination and Profession of the Fayth of CHRIST THEN 1. As Apostasie from the true Religion lyeth nearest vnto this Sinne so they who desire to bee fred of this Sinne must bee the more carefull to bee constant in the profession of everie poynct of the Trueth of the Gospell 2. If a man reject the Benefite of that ONCE OFFERED SACRIFICE of CHRIST there is no other Sacrifice for Sinne after that nor anie other meane to helpe him But if a man seeke vnto IESVS CHRIST and will not quyte Him what-so-ever hee may thinke of the haynousnesse of his owne sinnes the Sacrifice which IESVS offered for sinnes remayneth where-by hee may bee saved Vers. 27. But a certayne fearfull looking for of judgement and fierie indignation which shall devoure the Adversaries HAving secluded the Apostate from Mercie hee goeth on in these wordes to showe his miserable estate WHERE-OF WEE GATHER 1. That the wilfull Apostate from the Fayth of CHRIST is also a wilfull Adversarie to CHRIST of the highest sorte Part-taker of Satan's sinne and Satan's profession 2. That everie Apostate of this sorte is destitute of GOD'S Peace selfe-condemned desperate of Salvation hopelesse of Reliefe without all purpose of Repentance or vsing meanes of helpe stricken with the fore-sight of the Wrath comming vpon him and made to expect it although hee should dissemble it never so much 3. The Apostate's feare shall come vpon him judgement aunswerable to his sinne the indignation and wrath of GOD yea fierie â—ndignation the most terrible that can bee thought vpon which hee shall not escape but it shall devoure him swallowe him vp and feede vpon his bodie and soule even for ever 2. In that hee maketh this the judgement of CHRIST'S Adversaries WEE LEARNE That the soule which loveth CHRIST and can not quyte Him can not
historicall believing the trueth of the Gospell partlie by contemplation of the trueth credited Nowe historicall fayth is a taste of that heavenlie gift of justifying fayth because it is a good degree towardes it and contemplation of this trueth bringeth a taste of the thing credited and so of the heavenlie Gift revealed in the Gospell For the contemplation of everie trueth bringeth with it naturallie a delectation such as Philosophers doe finde in their studies And the more eminent the trueth bee no wonder the delectation bee the greater For manie heard Christ's gracious Sermons and wondered and believed his wordes to bee true but Christ did not commit himselfe vnto them for hee knew what was in them 6. Hee may bee made part-taker of the holie Ghost and haue his share of Church giftes distributed by the holie Ghost so as hee can from the light which the holie Ghost giveth him answere other mens doubtes comfort the feeble mynded and edifie others in their fayth by his speaches yea haue the gift of expressing his brayne light both in conference to men and in formall prayer to GOD if hee bee a private man onelie and if hee bee in publicke office may haue the gift of formall preaching and praying in publicke yea in those dayes of the Apostle might haue had the extraordinarie gifts of Tongues Prophesying and Miracles working Therefore sayth Christ Manie will say to mee in that day Lord Lord haue wee not prophesied in thy Name and in thy Name haue casten out Devils and in thy Name done manie wonderfull workes To whome Christ will aunswrre I never knew you Departe from mee yee that worke iniquitie MATT. vij 22.23 Nowe this knowledge convincing light and giftes of vtterance c. are from the holie Ghost or else howe could such Apostates as heere are descrybed sinne agaynst the holie Ghost 7. Hee may taste of the good Word of GOD that is finde sweetnesse in the Doctrine of the Gospell and bee convinced of the Goodnesse and Mercie of GOD towardes sinners shyning therein yea and by beholding the possibilitie of his owne salvation vpon this condition If hee will sell all and buy the Pearle hee may taste of GOD'S Merchandize in the blocking for them besyde all the false joyes delusions which hee may get by presuming of the certayntie of his owne salvation and yet in the meane tyme as a foole will not lay downe the pryce will not renounce his earthlie and beastlie affections will not denye himselfe and his owne corruptions The care of this worlde and the deceatfullnesse of Ritches choaking the fruites of the Worde heard as they who receaue the seede amongst thornes Wherefore in tyme of persecution for the Worde hee may by and by bee offended and quyte the Trueth allbeeit with the stonie hearted hearers in tyme of prosperitie hee heard the Worde and anone with joye receaved it MATT. xiij 20.21.22 8. Lastlie hee may taste of the power of the worlde to come that is in contemplation of the Blessednesse promised to the Saynctes in Heaven bee taken with admiration of it yea and haue a naturall desire of it as Balaaâ— did when vpon such a speculation he did wish to die the death of the Righteous and to haue his last ende as his and yet loue the wages of Iniquitie so well as hee quyte not his greede for all his wish of Heaven In a word It is possible that a man impenitent and vnrenewed in his heart may bee a glorious Professour for his out ward behaviour and haue fayre giftes and yet make Apostasie from the trueth when hee getteth a fit Temptation or else how should it bee possible that the Devill should make glorious Professoures and Church-men in all Ages Apostates Persecuters Betrayers of the Trueth to the Adversarie Vnder-myners of the Church of Christ Except they vnder all their show did lodge in their heart the loue of Money and worldlie Ritches more than the loue of Heaven the loue of the prayse of men rather than GOD'S Approbation the lust of their fleshlie ease and pleasure more than the pleasure of OOD the fleshlie feare of those that can kill the Bodie more than of GOD who can cast both Soule and Bodie into Hell And therefore no wonder if for satisfaction of their Ambition Avarice Lustes and earthlie Affections they become readie to sell CHRIST and His Trueth and His Church and their Countrey and All when they find their Merâ—hand and the beloved Pryce offered vnto them 4. OBSERVE HEERE HOW glorious soever these Illuminations and Giftes and Tastinges seeme yet there is no farther heere graunted but Tastinges to such rotten Professoures That which they get is eyther onelie in the Brayne by Knowledge or if there bee anie Feelinges they are but sleeting Motions slowing from temporarie grounds which proceede not from anie Spirituall lyfe in the man nor from a roote in himselfe that is not from the Spirit dwelling in him Such feelinges doe neyther foster nor strengthen him for anie Spirituall Obedience but evanish without chaunging the heart It is true all that the Godlie get in comparison of what hee shall get is but Tastinges Yet in comparison of these fruitlesse tastinges of the vnsound Professoures that which hee getteth is true Eating and Drinking a reall Feeding holding his soule in lyfe and enabling him to worke the workes of GOD to mortifie his Lustes and serue GOD in his spirite 5. OBSERVE That heere hee doeth not challenge those who haue felt these Tastinges for vnsound nor threaten them if they holde on and make progresse THEN 1. The having of Illumination and spirituall Giftes and tastinges of heavenlie thinges is not to bee lightlie esteemed of but acaccounted as steppes and degrees vnto a farther progresse vvherefrae as it is possible some fall away so it is a piece of Advauncement to encowrage men to goe on that they fall not away 2. There is no daunger in having this Illumination oâ— these light Tastinges But all the hazard is to rest vpon them and not to tende towardes Perfection or to fall away after receaving so much Encowragement 3. And therefore wee must not rest on Illumination or common giftes howe glorious soever nor tastinges and feelinges howe sweete soever but seeke still in to a more neare Communion with CHRIST and still more to mortifie our lustes and still to abound in the Fruits of Loue to CHRIST and His Church Vers. 6. If they shall fall away to renewe them agayne vnto Repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. HEE sayeth not It is impossible they shall bee saved but that they shall bee renewed by Repentance THEN Apostates salvation is not impossible but because their repentance is impossible and where Repentance is there is no impossibilitie of salvation but a certayntie of salvation rather For Hee that giveth the Repentance Hee declareth His purpose to giue Remission also 2. Hee giveth a reason why