A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

VERSE 26.

WEE had need to make much of the fellowship we have among our selves, and provoke to love and good workes: for the danger is great, if we doe not.

If we. It is good for all to looke to it.

He doth not simply say, if we sinne; for then it were woe with us all, because in many things we sinne all.

Neither doth he say, if we sinne contrary to our knowledge, or if we sinne upon weakenesse and infirmitie, as the deerest children of God may doe. David sinned against his knowledge, when he committed adultery and murder. So did Peter, when he denyed Christ.

But, if wee sinne willingly. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: yeelding our selves voluntarily to Satan, maliciously opposing our selves to Christ and his Gospell, and rending our selves from the society of his Church and members, suffocating and choking the knowledge of the Lord Iesus revealed to us, as appeareth by the next words.

There is a great difference betweene 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volens and voluntariè.

A man may sinne willing, his will consenting to it, yet upon a suddaine passion of the minde, drawne to it in some sort against his will. But he that sinneth willingly, doth it upon a mature deliberati∣on, with a resolute purpose to doe it, come on it what will: which indeed is rather a wilfulnesse, than a willingnesse.

Such as doe wilfully and maliciously resist Christ and his Gospell, that fall utterly away.

Not, being blind and ignorant, but when we have received of Gods gracious goodnesse, and as it were with both hands taking some de∣light in it at the beginning, having a taste of the good Word of God, Hebr. 6.

What? the acknowledging of the truth: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acknowledging it to be the truth of God, it being sealed up to them in their hearts and consciences by the HOLY GHOST. Their own consciences did tell them, that it was the truth of God, yet they sin∣ned willingly and oppugned it.

That Christ is our only King, Priest and Prophet: that hee by the sacrifice of his owne body hath purchased to us remission of sins, and the kingdome of heaven.

That there is no way to be saved, but by him: yet this blessed

truth they afterwards condemne, and resist it by might and maine.

Their estate is lamentable.

For the expiation of their sinnes, this sacrifice being rejected by them, wherewith alone the sinnes of the world are taken away, there can be no sacrifice for the abolishing of their sinnes: they can have no remission of sins, and therefore no place in the kingdome of heaven. Their sins are sealed up in a bagge. This is it which he said before, Heb. 6. It is impossible they should be renewed to repentance: and that which Christ said, Matth. 12. This sin cannot be forgiven, neither in this world, nor in the world to come.

For the better explication of this place, errors are to bee avoyded.

The Novatians have egregiously abused this place, sucking this poysonfull doctrine out of this sweete flower; that whosoever sins after baptisme, is damned: no hope of forgivenesse of sin for them. In baptisme we have remission of our sins: therefore if any sinne after this generall pardon, there remaineeh no remission of sinnes for them. In baptisme we receive the HOLY GHOST: therefore to sin after baptisme is to sin against the HOLY GHOST, and there is no expiation of that sin.

Who then shall be saved? Alas then we are all in a wofull case, and none should set a foote into the kingdome of heaven.

Peter sinned after baptisme and after the receit of the HOLY GHOST, yet he wept bitterly for his sinne, and was received into mercy. The incestuous man in the Church of Corinth, that lay with his fathers wife, sinned fowly after baptisme: yet Saint Paul would not have him to bee swallowed up with griefe,* 1.1 but admitted into the Church againe.

The Church of Ephesus had fallen after shee was baptised, yet CHRIST raises her from that fall againe.* 1.2 Remember therefore from whence thou art fallen, and repent, and doe the first workes. At what time soever a sinner repenteth him of his sinnes, though it bee twenty times after hee bee baptised, I will put his sinne out of my re∣membrance.

We are to know, that not all sins after knowledge are the sinnes against the Holy Ghost. Aaron knew the Commandement, Thou shalt not make to thy selfe any graven Image, yet he made the Israelites a golden Calfe; for all that, he obtained mercy at the hands of God. David knew adultery and murther to be grievous sins: yet he fell in∣to them. S^t. Peter contrary to his knowledge denyed CHRIST, hee said, I know not the man: yet hee knew him well enough: hee denyed him not once, but thrise; he added an oath, a curse, an execration to his denyall, yet hee sinned not against the HOLY GHOST.

It is a dangerous thing to sinne against our knowledge: for hee that knowes his Masters will and doth it not, shall be beaten with many stripes.* 1.3 It had bin better for them they had not knowne the way of truth, &c. yet not every sin against knowledge, is the sin against the Holy Ghost.

But this may be a fruitfull caveat to all, whom God hath enrich∣ed with knowledge. They are the most subject to the sinne against the Holy Ghost.* 1.4 Ignorant persons may be condemned: for the Lord Iesus shall come in flaming fire rendring vengeance unto them that doe not know God. But ignorant persons cannot commit the sin against the Holy Ghost: they must be men of knowledge, that fall into this sinne: therefore the more knowledge we have, the more carefull wee should be, that we be not carryed by little and little into this sinne. Know∣ledge puffeth up: knowledge breeds pride: and pride may tumble us into hell, before we be aware. The Devill at the first, and so hee is still, was of wonderfull knowledge, he saw what was in heaven: yet he was carryed into the sinne against the Holy Ghost, he sinned malici∣ously against the knowledge which hee had received. The Pharisees were men of singular knowledge sitting in Moses chaire, reading Divinity lectures to the people, most skilfull in the Law of God: these fell into this horrible sinne, many of them, as is apparant in the Gospell. Therefore let them that have knowledge looke to themselves. Let us not thinke highly of our selves for our knowledge, least we fall in∣to the condemnation of the Devill. To whom much is given, of them much is required. Therefore the more knowledge GOD hath given us, the more often let us be in prayer, that we may employ it to the glory of the giver. The more we know, the more humble let us be, and crave the gracious assistance of God's Spirit to guide our know∣ledge to his glory, the good and benefit of our brethren. As wee have science, so let us have conscience; and as we abound in knowledge, so let us abound in practice, and be plentifull in the fruits of righte∣ousnesse by Iesus Christ.

3. Every sin that is done willingly, is not the sinne against the Holy Ghost. David lay with Bathshebah willingly: and for the most part we sinne willingly, with joy and delight: but this sinne hath malice annexed to it, as we shall see afterwards.

They fall toti, à toto, in totum: scienter, volenter, malitiosè, irrevo∣cabiliter.

It is as cleere as the noone day, that the sinne against the Holy Ghost cannot be forgiven: it is peccatum irremissibile.

This is so cleere in Scripture, as that the Papists cannot deny it, yet they will smooth it with the oyle of distinction: it is called ir∣remissibile: ordinariè, non absolutè, as Bellarmine speaketh: because or∣dinarily it cannot be forgiven, not because forgivenesse is absolutely denyed unto it: aegrè & difficulter, it can bee forgiven, yet with much adoe, and seldome it is forgiven.

But Christ sayes, it can never bee forgiven, neither in this world nor in the world to come:* 1.5 not, it can hardly be forgiven, but never. Saint Iohn calls it a sinne to death, not a sinne neere death: that cannot be forgiven without great difficulty,* 1.6 but such a sin as strikes the par∣ty with the dart of death without recovery. Every sinne is to death without the mercy of GOD in CHRIST: but this is a sinne to death without a remedy. The death of CHRIST cannot cure

this sinne. Without Repentance, none can bee forgiven.* 1.7 These men cannot repent: Ergo, it cannot bee forgiven. There remaineth no sacrifice for this sinne: the sacrifice of CHRIST cannot abo∣lish this sinne, because it is contemned by them, and was never or∣dained for them. A lamentable sin! Let us entreat the Lord, above all sins to keepe us from this.

There is a sacrifice for Idolatry, for common swearing, for prophanenesse, for theft, treason, adultery▪ murder; these bee hor∣rible sinnes, and the Lord preserve us from them; yet these may be washed away in the bloud of Christ, sacrificed on the Crosse for us: but there is no sacrifice for these sinners. Lord keepe mee, sayes Dauid, from presumptuous sinnes. But much more let us pray, Lord keepe us from this sinne of sinnes, the sinne against the HOLY GHOST: and undoubtedly hee will keepe all his from it: for they that are borne of God, cannot sinne unto death.

Notes

• * 1.1

  2 Cor. 2.7.
• * 1.2

  Apoc. 2.5.
• * 1.3

  2 Pet. 2.
• * 1.4

  2 Thes. 1.8.
• * 1.5

  Matth. 12.23.
• * 1.6

  1 Ioh. 5.16.
• * 1.7

  Hebr. 6.6.