10. Two Sermons on Hebrews 6:4,5,6

Two Sermons on Hebrews 6:4,5,6

"For it is impossible that those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." - HEB. VI. 4, 5, 6.

BECAUSE the depth of the purposes in these words requires somewhat more than ordinary explication, and application also, I thought it fit to insist on them in this exercise also,1 and not to satisfy myself with our brief exposition. Many truths may be deduced from them, as we hinted in expounding; but it is the scope we shall attend unto mainly, and that, as it is relating to us, rather than to such a kind of apostacy of which none of us can possibly be guilty. On all hands it is granted, that an account of the sin against the Holy Ghost, and its punishment, is here held forth unto us, as is most plain; and that there is such a sin, which man through his corruptions and Satan’s temptations may arrive unto, as shall render his salvation desperate. It is called from Matthew xii. 31, 32, a "sin unto death," (1 John v. 16), for the pardon whereof in another, we are not to pray. And here, and in Hebrews x. 29, it is spoken of as certainly damnable. All sin indeed is damnable in its nature; all sins may be damning in effect, without repentance and pardon; but this is always certainly damning. The handling of the purpose here to your edification, labours under singular disadvantages, as - the difficulty that there is in finding out the nature of this great sin. The Lord hath left it so dark in the word, that many of his servants have had their different apprehensions about it, whereof I might give you a large list, though in these times, wherein light shineth more clearly about many other gospel truths, there is a greater agreement about it. It is - the deepest apostacy after the highest common operations of the Spirit. It is some disadvantage also, that Satan is so ready to assault many of the godly, with temptations about this; and where they prevail, they are the worst of all his darts. Yet have I adventured to handle this subject on these accounts, 1. To use it as a reason against security and arro-gancy in godliness, and as a preventive of the same deadly evil. 2. To encourage the truly godly, and arm them against Satan’s temptations to this evil, or persuading them that they are guilty of it. 3. Because it comes in very seasonably upon the preceding purpose of men’s standing out against Christ; which is so deep a subject, that it requires a strict and exact handling. And, 4. To prevent or remove the scandal to the gospel by men’s apostacy. Our method in our discourse is this - 1. To remove any mistakes that this portion of the word not rightly understood may occasion. And the main end is this - that they that have saving and true grace, may fall away: - and therefore, we shall prove, how it is not of such, but merely of professors that the apostle speaks. And for clearing our path in this, we must compare these verses with verses 7 and 8, and especially 9, 10, 11, and 12, where he is speaking certainly to the truly godly amongst them. And so we have these comparisons, 1. Here are "gifts" and "tastings," that is, faith working by love, 2. How few are the men called and counted amongst Christians, that are sensible souls fleeing for refuge to Christ. 3. Here are things glorious indeed, but not accompanying salvation; but in some, going before it, in others, without it. 4. Here the apostle supposeth a possibility of falling away, of those who are persuaded to the contrary. So that it is evident, that the danger hinted in these words concerns bare professors only, and not them that are true converts; yea, it is remarkable, that in this same chapter, the apostle saith as much for the certainty of the faith and perseverance, and salvation of true believers, as any where in the word. "God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have, as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil." (verses 17, 18, 19). Our next work shall be, to premise some truth from the words themselves, that may clear our way: 1. That these attainments the apostle speaks of, are in themselves excellent things, and greatly to be valued; being great tokens of a more special favour of God to them to whom they are given, than to them from whom they are withheld. 2. The having of them, as it is a mercy, so the truly godly have them all, and more. 3. The apostle doth not threaten any that have these things, save such as do not duly use them to an increase and obtaining of what is better still. Our discourse now shall be on these heads, 1. What great attainments a mere professor may have. 2. How deeply he may fall from them, and notwithstanding of them. 3. What is the danger of such an apostacy.

I. Such as shall be damned eternally may attain unto great things in religion. The truth of this is so plain, and so well known in the word (see Matthew vii. 21, and xiii. 20, 21), that we need not stand to prove it farther, than by confirming the particulars; and we shall content ourselves with what is here. In handling this truth, we shall, 1. Show what these attainments are. 2. Why the Lord gives them to such characters. 3. What is wanting of that which would preserve them from apostacy.

First, What these attainments are. We shall insist on the five steps which the apostle names here:

1. He may be "enlightened" - natural darkness and blindness in the things of God are removed. This saith, that he may have the means - and the worst of men have had the best of these, as the Jews, who had Christ’s ministry, and that of his apostles - and these means may have a good effect on him, in enlightening his mind in the knowledge of truth. And this effect that is here named, may extend so far, that he may have a literal knowledge of the word, and the truth thereof: of this there is no question. He may have a supernatural knowledge of many profound things in the word, by a special gift of knowledge or illumination, so that he may in this be above many of the truly godly, as to that sort of knowledge. It is likely that Judas knew more than the thief when he became penitent. And, indeed, there is nothing that a believer knoweth, but this apostate may know, though not in the same manner; and thus, the righteous who are ignorant, may be far inferior to those who come short of heaven. The measure of his knowledge may be great; even that of all things concerning God, his own heart, and the doctrines that are contained in the word. And the fruits of that illumination may be great. He may see such an excellency in Christ’s church, as to join with it; and such danger in gross sin, that he may leave it; and attach such blamelessness to his walk, that no man can discern his rottenness.

2. He may "taste of the heavenly gift" - he may have a sort of faith, whereby Christ, and his grace and mercy may be tasted by him. This is a mighty attainment, whereof we spoke in the explication: but that we may draw the line the more accurately, we must now further handle the nature of this faith whereby he tastes. We say, then, that he hath an historical faith believing the truth of gospel tidings: this is a little tasting of justifying faith, for it is like it. He may meditate and contemplate on this truth; and this cannot be, without some savour of it and its goodness. And he may apply these things to himself, as his portion, and far more must this be savoury to him. "He heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while:" for a while only he believeth.

3. Such believers are "partakers" of the more special (not most special) workings "of the Holy Ghost." There may be alarming convictions; but Felix, Herod, and Judas, wanted not these: to be awakened with a fright of hell, is no token of a godly man. Or there may be debasing discoveries of self, so that they have not been ashamed to confess their sin, to God’s glory and their own shame: even Judas had this. Or external reformation flowing from fear of wrath, and that sensibly working on the heart, as in the case of Ahab. There may be within them a secret restraint on corruption, by the hand of God, not only by his providence (Genes. xx.), but by motions on the heart. There may be a spirit of zeal for a good cause when it is afoot in a particular season, as that of the Jewish multitudes, when they cried "Hosannah!" They may have great gifts, such as that of prayer, whereby they are able to speak to God in pertinent petitions as to words, with good appearance of tender affections, and great fervency; and also as of understanding the things of God, so of expressing them to the edification of others, in preaching and in conference. And they have some exercise of conscience in the discharge of these, not only as reflecting on the right season of doing, and of influence stirring them up to do them, but in looking on them when done; yea, and in finding difference as to assistance therein at one time and another: even Saul knew and lamented when God had departed from him.

4. And "taste the good word of God" - that is, they find its relish and sweetness. When they find it touching their condition, yea, when some of its discoveries of duty are made, they may relish them, as Herod, who heard John gladly, and did many things. Also, not only its suitableness, but its power may be felt, to the stirring up of delight and wonder, as in the case of many of Christ’s hearers; and turning them to good resolutions and purposes. Its mysteries may delight them, (and what wonder?) so that the feet of its ministers may be "beautiful upon the mountains’’; and its promises of pardon, and peace, and acceptance being thought to be theirs, may by them also be tasted and relished.

5. They may taste of the "powers of the world to come." Besides what is said of this in the explication, these may be added: he may fancy heaven and that blessedness to be his, and venture and lose much for them - he may in some good measure undervalue the earth in comparison of them. By the "powers of the world to come," we may understand its virtues and properties, both of which this man may taste. And of its virtues and effects - such as the making a man solicitous and careful about knowing how to get it (Luke xviii. 18), and painfulness in the means of obtaining it. This is one of its powers also. There is also joy in the thought of its being his, and the endurance of suffering, rather than forfeit this right, though not much nor long; and he may have a lower esteem of this world than he formerly had, and like Balaam, think little and joyfully of death, as a passage to heaven. And he may taste of its properties: its vast greatness may puzzle his understanding, and make him cry out, with David, "Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!" (Psalm xxxi. 19). Its goodness and excellency may draw forth his affection of love and delight, and its being to come, his expectation and looking for it. - So much of the first thing, as to what great attainments a hypocrite may win to in godliness; not that every one attains so much, but the Lord gives them to some.

Second. Why doth the Lord grant so great things unto them that get no more? - a deep question! that might safely enough be answered with silence, or with the words of the householder, "May not I do what I will with mine own?" Yet may we offer at some wise reasons of this depth of Providence.

1. It is to declare His willingness to save, and to make it the more evident, that men’s ruin is of themselves: for in this case is all done, that can be done, in the way of means; and more than is done to many, and more than he is bound to do for any. He brings them on a great way, to leave this on their consciences, and on the consciences of others, that he delights not in the death of sinners.

2. The Lord doth this to make his grace the more conspicuous - his special saving grace; conspicuous in its freedom, and in its power also. When two are carried an equal length in the preparation to a saving interest in God, the one is taken, and the other left.

3. That his own people may not stay, and sit down on any measure of attainments, but still may press on; so is he pleased, for this end, to communicate so much of his common grace to them that may backslide, that all may press forward for more.

Third. But you may say, "What is wanting to saving grace in all these things? - they seem to be greater attainments than many of the people of God win to." This leads to the question, "What is wanting of that which would preserve from apostacy?" I answer, Every thing here in the text hath somewhat wanting: As,

1. Their illumination: it wants still these: they never see themselves quite undone, and empty of all good, so as to loathe themselves, and be quite diffident of themselves, and to go out of themselves. Always there is somewhat that the unsound sinks into, and hath a good opinion of. And they never saw Christ, as the only enriching treasure for the man himself. Fine notions of Christ’s accomplishments they may have in the general; but of his being all in all, and that he is suited fully to them, this they see not.

2. As to their faith, it is called temporary, because it lasts not; but this is not visible until defection; therefore we must search it farther out. Whatever faith a man may have of divine truth, and whatever application may be made of Christ to himself, he wants these things of a sound faith: 1. He wants the bottom and ground-work of saving faith, and that is, denial of self and all self-sufficiency. The guilt of sin on his conscience may stir him up to employ Christ in some way; but utter emptiness of all good in himself, as well as of safety from himself, never can, nor doth move him. 2. And therefore he fails in the very act of faith, which is, a receiving of Christ wholly, and resting in him, as he is made of God to us wisdom, and righteousness, and sanctification and redemption, and offered to us, (1 Cor. i. 30). God hath exalted him to be a Prince and Saviour (Acts v. 31), and as such he is to be received. 3. And lastly, he is a stranger unto the life of faith, or abiding in Christ, and drawing virtue from him, (John xv.; Gal. ii. 20). These are mysteries impracticable unto the man of highest common attainments. Now, all these three are knit together, and follow one on another. As to this, their shortcoming flows from this mistake; - they imagine they need Christ as a Saviour, and a giver of grace, and then, when they have got that which they think to be grace they look on it as somewhat sufficient of itself, with their careful improvement of it, to advance the work of their salvation. Whereas the true believer seeth as much necessity of taking up his abode in the city of refuge, as of fleeing to it; and knows, that as his first new life flowed from his engrafting into Christ, the true stock, so his fruitfulness depends on the daily communication of his virtue.

3. As to their partaking of the Holy Ghost, here is a vast difference; - they know nothing of the regenerating sanctifying virtue of the Holy Ghost, which is the main benefit sinners receive by him. They want still the change of the heart and nature; they are still bad ground (verse 8), still "dogs," (2 Pet. ii. 22).

Object. Buthow shall I know, that there is such a change by the Holy Ghost on me, but by such things as you have ascribed to the common operations? - I answer, Better marks than any of these may every godly man find out of himself; As, 1. A single regard unto God’s glory, which can never affect an unsanctified soul. To make it the man’s chief aim, the attaining of it his chief joy; His dishonour his chief sorrow, are no where to be found but in a sanctified soul. 2. And as to external reformation, those indications that are in the sound man, are in the heart, and from thence in the life, while the other man is still in an evil condition; and therefore, that reformation of the former, is more sound, and even, and universal. And it hath an aim also towards perfection; perfect holiness is lovely, to a holy sincere Man 1:3. As to gifts, the godly man, whatever share he hath or wants of these, hath what is far better than they are, and never wants such measure of them as is simply needful. In prayer, for instance, though it may be he talks not so much nor so well as to words, as one of greater gifts, yet he still talks better - for his heart is more at the work, his aim is more honest, his reflections more spiritual, and his attainments more gracious and sanctifying.

4. Their tasting of the good word of God, whatever it hath in it, it wants much that the sound man hath. They taste not all in the word of God, for some things in it they are strangers unto; as, its enlivening power quickening them by it, and according to it, which David (Psalm cxix.) so often prays for. See also 1 Peter i. 23, where it is described as a living seed cast into their heart, raising them up unto a new life: this they know not. Its promises may quicken them to joy, but it never removes their natural death. Its feeding fructifying power also they know not of. They taste it only for trial, but do not feed on it. But a godly man finds this his bread, whereby his soul lives, and grows, and brings forth fruit unto God. It is the children’s bread that children’s nature only hath an appetite after. Some things of the word also they taste, that they do not relish and savour, as - its convincing power: when it comes close to them, and that daily, to make new discoveries of their distemper, this they have no relish of. David takes it as a commendation of the word, that it warns him, (Psalm xix. 11, 12). The unsound man can take its conviction now and then in good part; but when it is full at the work of discovering sin, and comes close upon his practices, he cannot endure it. And the unspotted holiness and strictness of God’s word, is no relishing thing to him, but he is ready inwardly to blame it; as being too strict; whereas the godly man will, like Paul (Rom. vii. 12), call the law good, even when he cannot fulfil it.

5. Though he may taste of the powers of the world to come, he wants what a godly man may have. For he wants the experience of the due meetness for it that every godly man in some measure possesses. He is ready, that is, willing, but not meet and prepared to receive it; and therefore you will find, that he may pray for it, and not make ready for it. It hath no such power on him, as to induce him to prefer it, as a spiritual happiness, above all things in the world; but still, there are some things he loves better - somewhat which he is more afraid of losing, than of this blessedness, as trials do discover: the cares of the world, or the persecution of it, draws him away. And the spiritual and true earnest of it is still unknown to him; and though it may, in some measure; be also unknown to a godly man, yet seeing the apostle speaks of such an attainment of the hypocrite, that the sincere themselves do not always obtain, we may well lay this against that, as a proof of its wanting that which it seems to have. The earnest of glory is all one with that of the Spirit. "In whom (Christ) also, after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory." - "Who hath also sealed us, and given the earnest of the Spirit in our hearts." - Now, he that hath wrought us for the self same thing is God, "who also hath given unto us the earnest of the Spirit." (Ephes. i. 13, 14; 2 Cor. i. 22, and v. 5). These expressions may help us to guess at the thing. The earnest being of the nature with the principal sum, as well as a securing of it, and the Holy Ghost being its author; we may know that it must have these things to make it up, - some near degree of fellowship with God; some sensible advance in conformity to him; and a holy delight and satisfaction resulting therefrom. Something like this, but a counterfeit, may the ungodly hypocrite have; but it is attained this way, - he looks on heaven as a state of excellent happiness, by his historical faith; his false spirit tells him it is his; and his heart rejoices in the hopes of it, though he still remain a stranger unto holy, sanctifying fellowship with God. The unsound man, for all his tasting of its powers, is yet unacquainted with these virtues that the meanest of the godly partake of; its main powers are not yet tasted. It takes not off his eye from sensible things, unto invisibles, (2 Cor. iv. 18). It puts not a bitterness into all his contentments, in comparison of it. A godly man is a stranger, and all his desirable mercies are but pilgrim’s fare to him, that is often seasoned, and hath the bitter sauce of the remembrance where he is, and how far from home. It makes not all sufferings light, and tolerable, and small, in regard of it. (See Rom. viii. 18; 2 Cor. iv. 17); then joyful (Matt. v. 12; Heb. x. 34). An unsound man may suffer for heaven, but he looks on this suffering as a great disadvantage, and is sorry that the way is not more easy; and therefore, when sufferings come to a height, he falls off. It makes the godly man count all the pains in labouring for it to be but small, and unworthy of it; but the unsound man thinks he may take pains enough, and possibly too much; and therefore he becomes a censurer of them that go beyond him in diligence, that they may make more ado than there is need.

USE 1. - Since it is thus that bare professors, in whom the root of the matter is not found, may go so far, then this speaks terror unto those that are short of them; and they are many: it says, "If you come short of them that have not true grace, you must be far more behind than they." For the enforcing and clearing of this subject, know, that many of those who go to hell, are not by much so near heaven, as others who yet shall be there also: - many sail to hell by the coast of heaven, still expecting to land safely, till the storm come, and drown them in perdition; - and that all these things in some measure all the godly have had, and many remarkably, ere the gracious change was felt or came on them. And therefore, though the having them will not prove you godly, yet the want of them will prove you to be ungodly.

Now, a slender reflection might suffice for conviction, that many want what is here. As for illumination - are there not many grossly ignorant, and who know not the letter of divine truth; and many who have that, have no more? A hypocrite may have great discoveries of the things of God, as we have already said. For faith - there are many that give an ignorant implicit assent unto divine truth and the gospel, that never came unto a tasting of the sweetness of the gospel; they have never felt any relish of a Saviour. For the partaking of the Holy Ghost - many have no knowledge that there is a Holy Ghost, by any experience of his workings in awakening and convincing them. As for the taste of the word - many feel nothing in it of goodness and savour, nor of its pertinency to them, nor of its bitterness in reproving them. And as little power hath the world to come on them. If they can get thither when they die, they care not for any of its virtues. How terrible should this be to you, who are short of the attainments of those that yet may be in the gall of bitterness! The security of the age we live in, and the arrogancy of professors, call aloud to ministers to proclaim to them their hazard.

USE 2. - Be exhorted to take the warning in the scope of the apostle: go still forward in godliness, until you come the length that no hypocrite can attain; and this will be a work for you all your life long. For though the sincere though weak believer be quite above the reach of a bare profession, yet every sincere man hath these things, that will make his endeavours in advancing constant: - He is humble, and thinks little of his attainments, though never so great: - he is illuminated, and seeth both how small his attainments are, and how much is yet before him: hence, holy fear, and jealousy of himself and his treacherous heart, and so is he the more diligent - and he hath a love to progress, both from his single regard to God’s commandment, and the love which the new creature within him hath toward further holiness.

If this fruit be reached in you, it is the design of the Holy Ghost in writing this, and mine in handling it: if not, I shall witness for God, that you were warned of the greatest danger that can befall you, and that you slighted it; so that when it overtakes you, you may justify God, and condemn yourselves. Oh! consider what a dreadful thought it will be in hell, to think, "A little more advancing would have removed me out of the way of this danger." Certainly none fall deeper into hell, than they that fall from the top of heaven’s walls. He that hath given you what you have, is as ready to give you what you want, and more. A misery wilfully contracted must yours then be.

Second Sermon on Hebrews 6:4-6

"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." - HEB. VI. 4, 5, 6.

WE have been speaking unto this truth, that mere professors may have great attainments. We shall now handle these - that professors of high attainments may fall away most sadly; and that there is a fall that is irretrievable; and what that is, shall be described further from the word.

Professors of the highest attainments in common grace, may fall away dreadfully: the apostle’s supposition proves its possibility. The scripture gives us some instances. In the case of Saul, we find him, according to the times, gifted with a spirit for government, walking for a while in God’s way, and then he suddenly falls. Judas, an apostle, Christ’s hearer and domestic servant, of whom, though we read nothing particularly to his advantage, yet, doubtless, many good things were with him, and his fellow-disciples never suspect him; and yet, at length he falls away. Herod may be reckoned amongst them, and Demas, and several apostates named in the word. Our own experience testifieth this, in that we have seen many, who when religion was in fashion and favour, did profess highly, pray often, reform many things, and walk blamelessly; who could talk of convictions; and awakenings, and joys, on some experience; and of the force of the word, and benefit of ordinances; yet many have turned profane, many corrupted in their principles - of whom, though it is like, the Lord hath his own whom he may still reclaim, yet, doubtless, many have justified this truth from their experience. For further confirmation of this, take and use in a good sense the world’s wicked observation, "A young saint an old devil." Though it is likely the devil did teach men this, to frighten them from religion in their young days, which are the fittest season of setting about it, yet experience shows, that none are more wicked when of age, than such as have been under convictions unprofitable when young. The world’s censure of professors, that they are worse in many things to deal with than other folks, though. there be much of prejudice and partiality in it, yet some truth it has as to many. Observe also, that men when awakened by sickness or danger, and who sleep again, go on more seriously and boldly in sin, than ever they did; and are farther out of the reach of a conviction, than any, or than themselves formerly were.

We shall adduce further evidence from scripture to confirm this truth.

1. The truly godly themselves who have saving grace, may fall back in a great measure - and much more they. The instances of such are various; some by a sudden fit of temptation being drawn on unto great sin, and quickly recovering, as Peter; some lying longer under its power, as David, whose decay seems to have been very great, and for many days. And the force of the reason is strong; for common operations are nowise so powerful to restrain corruption and prevent apostacy, as the truth of God’s grace in the heart.

2. Men under the highest of common operations may fall utterly away, because what they have, are not sufficient preservatives and antidotes against defection. Thus, mere illumination cannot preserve; because a man, as long as he is unrenewed, may walk contrary to his light, and even then too much. His tasting of faith cannot preserve; because though somewhat of Christ’s sweetness be tasted by him, yet there is in Christ what he distastes, and thus he prepares his way to apostacy. His partaking of the Holy Ghost, ordinary or extraordinary, is no bar to hold out defection; for it is no sanctifying participation, and so, is no more than a certain qualification for some works naturally good. His tasting of the good word of God and the powers of the world to come are not sufficient neither; for they are but tastings, and not a feeding thereupon, which alone yields strength unto a man to keep him from falling. In general, all these are such things as he hath, or such things as he tastes. Two things he hath, - illumination, and gifts of the Holy Ghost; such may be taken from him; and even when they are present with him, they cannot preserve him from apostacy. The things that he hath a taste of are excellent - faith, the word, and works: - but this is the want - that he hath a taste, and no more. And so this bewrayeth either the unsoundness of his aim and intention, that he meddles only with Christ, and the word, and heaven, to get a taste and trial of them, and no more; or the unsoundness of his temper, that he can endure no more but a taste of these things: and certainly it tells their unprofitableness to him. Christ is ordained to be lived on, and by faith (Gal. ii. 20), and only so far tasted in the beginning, as to encourage to follow on to know him, and to be built up on him (1 Pet. ii. 3, 4), to be dwelt in (John xv.), to have him dwelling in the heart (Ephes. iii. 17). The word is to be fed upon by beginners as milk (Heb. v. 12, 13; 1 Pet. ii. 1, 2). Children must live by tasting of the milk, as grown men on it as food proper for them. Man liveth not by bread, but by the word; heaven is not to be tasted, but dwelt in (Philip. iii. 20). It is to be the mark a Christian shoots at. And therefore as to all these things that he tastes of, he wants the due virtue, and influence, and power. Yea, there is also the inconstancy of these things: he may lose the relish of them; yea, the very tastings may be taken away, and so, any little effect that tasting might have, is also removed. And this may come to pass, partly by the corrupt temper of his heart; partly, by the Lord’s judgment taking away the opportunities of tasting from him, that hath no mind to feed on this fare. Again, this may betray his weakness, that it prevails not against the sinful savour of other things. This tasting then bewraying, as is said, the unsoundness of the heart; and the short-livedness of these things, saith, that the benefit of them cannot be reaped by him, while he is such; and what benefit is reaped, is not enough to preserve him from decaying. The third reason of this truth is, that such want the necessary and only sufficient preservatives against defection. As, 1. He wants the new nature: all he has amounts not to innovation and a new creature; and it is evident at the very reading of these words, unto any acquainted with the style and phrase of the Holy Ghost, that it is his design here to speak only of common attainments. Now, that the new nature is an excellent preservative against defection, is evident. This new nature, in a native way and principle which is the strongest and most lasting, produceth love to God from whom it had its being; to his truth and word, the instrument of its being, and means of its nourishment and growth; and also, it hath as native, a loathing of any departure from God and his way, though darkness and delusion in a particular may prevail.

2. They want true faith, a special mean of preventing apostacy (see Heb. iii. 12; and x. 38, 39), and that it is not with them, we showed already. That it is useful to prevent apostacy, is many ways demonstrable: 1. Because it is the mean on our part of our union with Jesus Christ, the fountain of our strength; and so, the way to get communications of grace needful from him, is to exercise this grace on him. 2. It is the main shield we have to oppose to the temptations of Satan (Ephes. vi. 16), and of the world (1 John v. 4). So Moses found it, (Heb. xi. 26-29),

3. They want an interest in God’s favour and friendship, and so, want that care, and kindness, and watching over them for good, that his people meet with. The waterings and refreshings, preventing mercies, surprisals of mercy, and wise turning-about of begun falling, to the advancing of future steadfastness, which the Lord gives to his people, and whereby he prevents utter apostacy, they are strangers to.

4. The Holy Ghost’s sanctifying abode in their hearts they want, which is the great preservative of the people of God. (See 1 John ii. 27). They have a sort of qualifying abode for the material part of duty, but no more.

These may serve for the clearing and confirming of the truth of this, that common grace is no preservative against defection. In farther prosecution of this purpose concerning the possibility of the fall of men of highest attainments in common things, I shall, 1. Distinguish the sorts of falling away and apostacy;

2. Show how they are carried on and advanced;

3. Show what is their danger.

1. What sorts of falling away professors are in danger of. The general distinction is - an apostacy may either be in principles or profession, or else in practice; and that both of them may be damnable, we shall hear anon. An apostacy from the profession of Christian religion is threefold through ignorance, when many that have not come to any sound understanding of their profession, forsake it; such were the carnal Jews (John vi. 66) - an apostacy from the profession through infirmity and carnal fear, as Peter’s was; although it is dreadful, when their profession is cloaked and covered for a while for some base ends - and an apostacy from the profession through resolute wickedness; and this may be sometimes with a check, and sometimes without it. The first of these belongs not to us. An apostacy in practice, is that decay and falling from the practice of those duties, that the profession retained obligeth unto; and this is total or partial: partial, as in the case of the godly, who often fall into it; total, as in that of hypocrites only, who may return just to the same state from which their common workings brought them, (2 Pet. ii. 19, 20). Only, I would have you to regard these things about this distinction of apostacies; to wit, that where there is a great measure of any one, there is no want of a measure of the other - that if they were separable, apostacy from the profession is the worst, because most to God’s dishonour, though the other also be dishonorable and destructive - that a great degree of either is damning - and they are so linked together, that in the full handling of one, we must speak of the other, for principles of profession have an influence on practice, and bad practice has an influence to darken the judgment.

2. The next thing promised to be handled is, How such apostacies are carried on. And this question is useful for convicting those who are under them; for preparing us all against them, and Satan’s devices and our own heart’s treachery in the matter - and for instructing us both in repentance and reformation - for the method of sin’s advancing, instructs in the method of reformation and repentance. As to the apostacy of ignorance it concerns not us, for we speak of that of illuminated professors. As to the other, though we have distinguished them, yet now, shall we offer to give a thread of the scope downward again, premising only these things, 1. That the depth of the sovereignty of Satan’s cunning and the heart’s treachery, renders it impossible to search out this mystery of iniquity unto the bottom. 2. As it is the design of the Spirit of God in his common operations, to draw men unto that pitch of attainment and happiness from which there is no falling, so is it Satan’s, in tempting, to pull men into irrecoverable misery. 3. As men’s wickedness often mars the success attainable by the improvement of the Holy Ghost’s workings, so the Lord’s goodness, sometimes special, sometimes common, stops the career into inevitable apostacies; and therefore, often where saving grace is not, yet the depth of apostacy is prevented, sometimes by restraint on temptations, and sometimes by a restraint on the corruptions in men.

Now, to offer some light upon these black stairs to the pit, we are to remember how far the man is gone upward as is said. 1. His first preparative to backsliding is standing still. He thinks he is so well advanced, that he is now shot-free: now he hath got what will save him; and he looks down upon those below him, with a sort of loftiness and disdain. 2. Then come heart-quarrels against further advancement, As the pride of his heart appears in the former ease, so does its unrenewedness and want of sanctification in this. Wanting the new nature that kindly inclines unto progress, he thinks that further progress is needless, or may be troublesome and prejudicial unto his carnal interests, the love whereof is not rooted out. 3. Satan and his heart do now propose unto him his idol, some one corruption or other, that in the former advancing was, it may be, for a while put to the door: now is it presented, and entertained, it is likely, more secretly, but as warmly as ever. It hath the throne, although it gives not forth such open laws as formerly. 4. Then may his light and this reinstatement struggle awhile together, and with an issue of this sort - that either his light is displeasing, for its crossing him in his enjoyment, or that idol may now and then be a little discountenanced, though never hated, according to the clearness of his light and convictions, as they ebb or flow. 5. While it is thus with him in this carnal warfare, possibly a trial may come, wherein resolvedly he must take part with his light or his sin; for the former may be in his ordinary practice, the latter in his way wherein he must walk, and that with choice and deliberation. And here a hotter and sorer combat must be, and we suppose, without a powerful restraint, he now makes a bad choice, and resolvedly crosseth his light, for satisfying of his carnal aim and scope. 6. When he is arrived at this, that he walks in a way that is not good, with a deliberate purpose, and hath left the way of God in profession or practice, then is it possible that he may arrive at a positive and avowed resolute dislike of that way and truth that formerly he walked in, and which was so prejudicial to his lusts. And the more there remains in him of the light of that truth, then more hotly doth the fire of enmity in his heart break forth. This is a considerable step, and far downward, and near the pit. But this is not all. 7. He comes now to a hatred and dislike of Jesus Christ himself, whose truth he once knew and professed. He thinks him a hard master, now when he hath left him; that his laws are more intolerable and grievous, and his promises unworthy, and insufficient to balance his designs of seeking happiness. 8. And then he comes to hate those pains and workings on his heart, whereby any savour on his heart at any time was wrought of this way, and his offered and once pretended guide. 9. And lastly, His enmity against the worker, the Holy Ghost, may break out, and that the more, that in all this backsliding of his, he hath met with the more warnings, stops, and terrors, in his course.

Another way to guess at the method of such apostacies, shall be from the words themselves, wherein we have five steps of advancement, and so the apostacy must be from all; and we must begin at the top of this ladder.

1. His tasting the powers of the world to come is fallen from, it may be from carelessness, and the bewitching relish of other things, (see Matt. xiii. 22); and this chokes his further growth. Heaven, the end and scope of all godliness, grows an unsavoury thing with him, for he never had a spiritual savour of it; and this little taste may be put away by his savouring the things of the earth. 2. His savouring of God’s word decays also naturally, because of the former. He that hath lost his relish of heaven, what taste can God’s good word have unto him? 3. He then comes to lose his partakings of the Holy Ghost: gifts decay either through his carelessness, or justly are taken away. 4. His sort of faith decays with it: Christ becomes unsavoury also. He hath now no relish of a Saviour; the tidings of him are tasteless and disgusting. 5. And lastly, he falls from his light and knowledge also, either by struggling with it, and the Lord’s withdrawing thereof, or by his wilfully putting it out - which is a sin possible for a man left of God, and given up to Satan to do.

3. What is the danger of apostacy? 1. This is one of its great dangers, that every declining is restless, and tends unto a growth. No man can stand still in this course, unless he is kept by restraining, or brought back by saving grace. 2. Because recoveries are very rare, even from apostacies that are not simply incurable. There is so much provocation in them, that the Lord ordinarily recovers not so many plagues of heart; and these so strongly are contracted, that rarely they are recovered from. 3. And because there is a step in apostacy that is incurable, that is the danger which the Spirit of God here propoundeth. And therefore here we shall both show its nature and its irrecoverableness, and how it is reasonable that it should be so. For its nature - there is considerable difficulty here; yet shall we endeavour to walk as warily as we can, to shun inconveniences on both hands. The word gives us no definition; but it gives us the names of this sin. It is a "sin against the Holy Ghost," that is, against him in his workings, and as working is the object of this, if we may so speak, (Matt. xii. 31). He that speaks a word against the Son of Man, having no conviction of his godhead and office, it shall upon repentance be forgiven; but not so this sin, which is against the Holy Ghost’s workings: he hath "done despite unto the Spirit of grace," (Heb. x. 29). It is also a blasphemy against the Holy Ghost, and relates to the case where the Pharisees, convinced in their consciences by the Holy Ghost of the appearance of God in Christ’s mighty works, did yet call him a devil; not that it stands simply in words, but only as the blaspheming words proceed from the heart, as in that instance they did. And it is an apostacy that is utter and total: "For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries," (Heb. x. 26, 27). And it is a "sin unto death" (1 John v. 16), and unpardonable; that is, such as never shall be forgiven. "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men," (Matt. xii. 31). There is no repentance for such as commit it, (Heb. vi. 6); nothing is left to them, but an expectation of vengeance. The scriptures as they name the sin, so they specify the persons that commit it. They are professors; it is not the sin of heathens: they have "trodden under foot the Son of God, and counted the blood of the covenant wherewith they were sanctified, an unholy thing, and have done despite unto the Spirit of grace," (Heb. x. 29). And they have knowledge, illumination, and other gifts, as this, and the other places we have cited do all prove. It is then a sin to be found in professors of the highest stamp. The scriptures tell us what the committers of this sin do. They blaspheme against their conscience and knowledge (Matt. xii. 31); they crucify Christ afresh, call him a deceiver, and approve of the Jews crucifying him. On that account they "put him to open shame;" they openly renounce his name, and give the world to know that they have tried him, and find nothing in him worthy to be adhered unto. But Hebrews x. 29, is a further and clearer explication of this. They "tread under foot the Son of God;" that is, openly and basely despise him - "count the blood of the covenant wherewith they were sanctified an unholy," common "thing;" that is, reckon Christ’s blood sealing the covenant wherein once they were externally, and so, federally holy, no more than common blood, nay, not so much - and "do despite unto the Spirit of grace;" despitefully reject the Holy Ghost, who was at labour formerly with their hearts, to convert and sanctify them, and work grace in them. This much might satisfy, but we shall now briefly deduce some conclusions from the foregoing, without offering any peremptory definition from them.

1. This sin, then, is against Christ as a Saviour, and in his office of Redeemer, and that, witnessed unto by the Holy Ghost in the sinner’s conscience; and so, it is called both a sin against Christ and the Holy Ghost in different respects, but the latter more properly; or both thus conjunctly - it is against Christ evidenced to the conscience by the Holy Ghost to be the Redeemer of the world; or against the Holy Ghost witnessing this to the conscience. 2. This sin is an act of the highest contempt, and despite, and willful rejecting; and such it must be where the evidence is so pressing.

How can this sin be committed? As it is thus defined, many question its possibility, and that, because of these circumstances: It is a sin above that of the devils, who are greater and older sinners than men: it is such an avowed rushing on eternal misery, when man’s reason and self-love should struggle against it; - and there is no temptation to it. In answer to these objections, we shall give some general reasons to obviate them, and prove the possibility of committing it; explain scripture instances; and give a more particular reply. In general, we give for answer, that the heart’s wickedness is an unsearchable depth, and our reason will soon be aground in searching it; nor can it well be told what may be produced of such a creature as man is, when these things concur - total desertion on the part of God; the being utterly left unto Satan’s temptations; and the irritating power of spiritual challenges and convictions. As for the scripture instances, we need only allude here to that of the Pharisees, who knew that Christ was led by the Spirit of God, and yet they fell into this blasphemy. But to answer particularly, it is no absurdity to say that there are some aggravations in the sin of men, which are not in that of devils; as all gospel sins, which flow not so much entirely from sinful nature in itself considered, as from it when suitable circumstances draw it out. As for the rushing on eternal misery which it implies, it is a question, if they always know this, when they commit it: belike the Pharisees themselves knew not all their danger. In ordinary sins against knowledge, somewhat of this madness is found, and there is no wonder if it should be found in this, Their stupidity of conscience is come to that height, that it is no wonder they run on. As for the want of temptations to commit this crime; if by a temptation you mean an offer of advantage, that should take with a reasonable man, it is true, there is none here as in other cases. But if we take temptation so largely, as to comprehend Satan’s diligence in stirring up, the heart’s inclination to yield, some fancied satisfaction to move, then, the sinner against the Holy Ghost sins not without a temptation. His fancied advantages may be many, as was the case with the Pharisees, and as it is with the worst of apostates at all times; yet in such high acts of raging madness against God, man acts rather like a devil, than a reasonable creature.

We are now to show the unpardonableness of this sin, and the reasonableness that it should be so. And though it might be enough to satisfy us that God saith it, yet we may consider its reasonableness, which will appear from a consideration of these points; 1. This is the highest affront unto the Son of God who hath undertaken our redemption. To neglect his salvation through carelessness, is damning (Heb. ii. 3); to contend with Him and his offers in pursuit of our lusts, is yet worse; to stand out against him to the last breath in the madness of rebellion, is terrible. But after some acquaintance and professed subjection, deliberately to pour out contempt on his sacrifice of atonement, and thus give the defiance to God, is intolerable. 2. This is the highest and utmost opposition unto such operations of the Holy Ghost, as may be saving, and that, after the clearest and most convincing evidences that can be given. 3. This is the highest ripeness of sin; this is sin in its own proper colours; thus the man who commits it, is like the devil, or like one in hell. 4. It is the full ripeness of spiritual plagues that do highly indispose unto all returning, Hardness of heart is great and ripe, like the devil’s; conscience is stupid, or filled with hopeless fear, and that indeed no pleasure to the man, and yet not heavily his burden.

Because we cannot now enter on the further handling and applying of this terrible purpose, I shall now only draw these inferences from what is said.

1. Then there is no ground for Satan’s disquieting of any with their having committed this sin, who are displeased with any thing they have done in opposition to Christ and his Spirit; who have any honest longings to be at peace with God in him; who find any longings of love and liking towards him; and who can entreat the Holy Ghost to work yet more within their hearts.

2. We see then that there is great reason to beware of any thing that leads towards this dreadful sin, that it may be escaped; such as long continuance under the offers of the gospel, without making up a hearty peace, and closing with Christ, which is our security against this sin; and sins against knowledge and conscience, even against the law. These are sad preparatives, and lead on to this sin against the Holy Ghost.

3. Walking in the way and course that is not good. This is more than the former, for this is deliberate and resolved; whereas the violence of a temptation by a surprise may draw Peter and David into the other.

4. Beware of the pardonable sins against the Holy Ghost, if you would escape that which is unpardonable. These are four in scripture terms, which I shall only apply unto our present purpose:

1st, Resisting the saving assaults of the Holy Ghost, (Acts vii. 51), a dreadful sin! which yet all in some measure are guilty of, who yield not their hearts at the first calls of the gospel; and indeed, the unpardonable sin itself, is a high degree of this.

2d, Quenching of the Spirit (1 Thess. v. 19), which whatever be in it as it stands in that chapter, this is in it as to our purposes - when awakening, heart-warning, sin-consuming operations are quenched; when men cast water thereupon, as if they were in hazard of being burnt up thereby.

3. Grieving of the Holy Ghost (Ephes. iv. 30), which though it be a sin, as the former, that the godly may and often do fall into, yet we rather apply it in this sense to the ungodly; and thus it is, when the Spirit of God is at work, and is in some joyful hopeful temper of having gained somewhat on the heart, the man immediately provokes and proves all to be lost labour.

4. Vexing of the Spirit of God, (Isa. lxiii. 10). That is the sin of rebellion, and it hints, as it were, the Spirit of the Lord being put to irresolution and vexation how to guide and gain them, when one mean after another is used, and all in vain: "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away," (Hos. vi. 4). Love is tried, and that prevails not; terror, and that works not, (See Matt. xi. 16). None of his dealings please them; but as it was with Israel, they find fault with every thing.

We have thus been handling as dreadful truths as are to be found in the word - that men of unsound hearts may attain to great things in godliness, or in the appearances of it; and that hypocrites of the highest attainments may fearfully fall. But it may be said, "This is the way to dishearten us in religion to tell us such things." I answer, If God do not tell you them, do not believe us. Besides, there is not the least discouragement in all this, but rather matter of humility, and searching, and awakening, and therefore do we use it. Its design is not to discourage, and it is abused if this be felt. And what hazard, say you, are you in of apostacy like this in the text? You are in hazard of heart-declinings, which may be damning. You know not what temptations you may be exposed unto, of renouncing the truth of the gospel; and the prevailing of such temptations may accomplish all the misery spoken of here. May apostates go far forward to heaven? Then search yourselves, and see how far you go beyond them.

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