out of the bagge and weigh silver in a ballance and hire a goldsmith to make a God of it and they bow downe worship it They beare it vpon their shoulders they cary him and set him in place so doth he stand and cannot remoue from his place Remember this and be ashamed O yee Idolaters a Esai 40 2â— Know yee nothing haue yee not heard it hath it not beene told you from the beginning haue ye not vnderstood it by the foundation of the earth God sitteth vpon the circle of the earth and beholdeth the inhabitants thereof as grashoppers he stretcheth out the Heavens as a curtaine spreades them out as a tent to dwell in He measures the waters in his fist counts Heaven with his span comprehends the dust of the earth in a measure weighes the mountaines in a weight and the hils in a ballance God incorporeall invisible spiritual passing all measure there is nothing like vnto him No thing And therefore O Idolaters not your old mans image For the truth of your antecedent we stand on your side It 's very true the Scripture in expresse words attributeth vnto God many the members of mans body It saith of him that he stands he sits he walkes it nameth his head his feete his armes it giues him a seate a throne a footstoole But al these and other like bodyly offices parts members being spoken of as belonging vnto God must be vnderstood figuratiuely It hath pleased the Spirit of wisedome to deale with vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit the holy Scriptures to our weake capacities to vse known familiar and sensible tearmes thereby to raise vp our conceits to some knowledge of the everliving God In this regard by the wisedome of the same Spirit among many other mâ—mbers Hands are also ascribed vnto God and that in many pâ—aces yet not in every place to one the same sense and vnderstanding It 's noted by the Magdeburgenses out of Innocentius that the Hand of God doth beare diverse offices among vs. Officia creatoris largientis protegentis minantis the offices of a Creator liberall giuer protector and threatner Hands are ascribed vnto God sometime to shew that he is the Creator of al things as Psal 119.73 Thy hands haue made me and fashioned mee sometime to shew his liberalitie to all liuing things as Psalm 145.16 Thou openest thy hand and fillest all things liuing of thy good pleasure sometime to shew the care hee hath to protect and defend the faithfull as Esai 49.2 Vnder the shadow of his hand hath he hid me and sometime to shew his readinesse to be avenged vpon all the wicked as Esai 10.14 His hand is stretched out still But these and all other the significations of the hands of God I reduce to two heads to the loue of God and his displeasure vnder them comprehending all their consequents and effects That the hand of God betokeneth sometime his loue and the benefits redounding thence to man mans being and his well being it may easily be proued Iudg. 2.15 wee read that the Lords hand was against the Israelites for evill The collection thence may be that the Lords hand is sometime towardes some for good It 's made plaine Nehem. 2.8 where the Prophet to shew how ready Artaxerxes was to doe him pleasure saith The King gaue mee according to the good hand of my God vpon me I might by many like instances out of holy Scripture giue strength to this position but it may seeme to be a needles labour and therefore I proceed Now that the hand of God should betoken his displeasure and the effects thereof it may bee proued as easily When the Israelites hauing forsaken God betooke themselues to serue Baalim the hand of the LORD was sore against them Iudg. 2.15 His hand that is his iudgement punishment and revengement was sore vpon them the wrath of the LORD was hot against them he delivered them into the hands of spoilers they were spoiled sold to their enimies and sore punished When the Philistines had brought the Arke of God into the house of Dagon the HAND of the LORD was heavie vpon them 1. Sam. 5.6 His hand that is his iudgement punishment and revengement was heavie vpon them b Psal 78.64 The LORD awaked as one out of sleepe and like a giant refreshed with wine hee smote his enimies with emrods and put them to a perpetuall shame In this ranke I place the signification of the HANDS of God in my text They betoken not his chastizements or corrections for they proceeding from the loue of God are appropriat to the godly to make them out of loue with this world to worke in them repentance for their sinnes committed and to stirre vp in them a greater care not to provoke their God by wilfull sinning any more but they signifie in this place the punishments of God his iudgements and revengements wherewith hee overtaketh all the wicked in their wickednesse but especially such of the wicked as are in vers 26. of this chap. noted to sinne willingly after the receiving of the knowne truth such as are Hebrews 6.6 noted to fall away after their partaking of the holy Ghost such as sinning willingly and falling away after their sanctification by the blood of the Covenant doe count that blood prophane doe despite the spirit of grace and crucifie againe vnto themselues the sonne of God tread him vnder foote make a mocke of him Such must fearefully looke for iudgement and the zeale rage or violence of fire therewith to be devoured For hee whose words are yea and Amen so ratified in the heavens that they cannot be altered he hath said it we knowe he hath said it it is in the verse next before my text Vengeance belongeth vnto me I will recoÌ„pense For in his hand in his might and power there is a cup of red wine we read of it Psalm 75.8 In the hand of the LORD there is a cup of red wine a cuppe full of mixture and thereby the more hot and piercing a cuppe fully mixed with wrath iudgement and vengeance and God powrs out of it in great abundance plentie surely behold the certainetie of Gods plagues surely all the wicked of the earth shall wring out and drinke the dregges of it It is a fearefull thing to fall into the hands of the living God Now if that monstrous brood of men mishapen in the powers of their soules shall steppe forth with open mouth against the God of Heaven as if there were no such or if any yet such a one as is like to those Idol gods of the nations of whom I made some mention in the beginning of this exercise such a god as is vnable to answer when he is cryed vnto or to deliuer man out of trouble an epithete is here giuen to crosse them Our God is a living God And this was my third and last note I will not now enter into any long discourse
persons in respect of whom as of the true meaning in which it is here said to be a fearefull thing to fall into the hands of God For the persons it is out of doubt they are not the faithfull For many excellent things being spoken of them by the Holy Spirit in the word of truth as that t Ephes 2 19. they are citizens with the Saints and of the houshold of God the u 2. Cor. 3.9 husbandry of God and his building the x 2. Cor. 6.16 Temple of the living God a y 1. Pet. 2.9 holy nation z Ephes 5.8 children of the light the a 2. Cor. 8 23. glory of the Lord the b Rom. 8.29 image of Christ with all which and other like beautifull titles they being gloriously decked and adorned it cannot bee that they should feare to fall into the hands of God I may rather say they much desire it It was Davids choise his choise was good 2. Sam. 24.14 Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man Vpon the mentioÌ„ of this chice of David a learned and zealous c Dr RAVIS Deane of Christ-Chruch Professour not * This Sermon was preached in St Maries Church Dec. 2. 1602. long since speaking out of this place for maintenance of your religion against Iesuitisme and the heat of the Popish or Spanish faction made his prayer vnto the LORD and I assure my selfe your hearts went with him as he said O LORD let vs fall into thy hands and not into the hand of the cruell Spaniard You that liue by faith and haue your building of God not made with hands but eternall in the heavens doe you feare to fal into the hands of God Why should you feare it You know knowe full well that with him there is mercy and plenteous redemption Psal 130.7 that he hath healed your rebellion turned his anger away from you and now loues you freely Hos 14.4 that he is o Zach. 1.14 iealous over you with a great zeale tenders you as the apple of his eye Zach. 2.8 therefore yee may be well assured that his hand shall never bee sore vpon you to destroy you as it was vpon the men of Ashdod 1. Sam. 5.6 For such indeed as for al his enimies he hath a heavy hand a hand to minister severitie of punishment but for you whose sinnes though like crimson and red as scarlet he hath punished to the full in the death of CHRIST he hath an easie hand a hand sometimes of fatherly Correction but for evermore a hand of mightie Protection This protecting hand of God is spoken of Psalm 37.24 Though a man fall he shall not be cast off for the LORD putteth vnder his hand Though you fall grievously and dangerously you shall not be cast off either finally in the end or vtterly at any time for the LORD whose e Ierem. 31.20 bowels are troubled for you he puts vnder his hand he vpholds you Wee see now for the faithfull that to them it is no fearefull thing to fall into the hands of God It lights therefore of necessitie vpon the faithlesse To the faithlesse and vnbeleeuing man to the vnregenerate man to maÌ„ in the state of depravation corruption it is a fearefull thing to fall into the hands of God Infiniti ad finitum nulla proportio What proportion caÌ„ there be betweene that infinite essence and a house of clay that vnlimited power and a tabernacle of earth that incomprehensible maiestie and dust or ashes Man is no better in comparison of the ever being Almightie incomprehensible God then clay earth dust or ashes and that in the holy and reverend conceits of f Gen. 18.27 Abraham g Iob. 4.9 Iob and h 2 Cor. 5.1 Paul The Prophet David in the like conceit of Gods supereminencie and excellencie aboue all things abaseth discountenanceth mans nature and his whole race as in many other his Psalmes so in his 22. and 6. vers where either in his owne name regarding the miserie and contempt wherein he was held or in the person of Christ whose figure hee was he speakes as if it were robbery for him to take vpon him the name or nature of man I am saith he a worme and not a man Now who will set i Esai 27. â— briars and thornes in battell against the LORD Did ever man harden himselfe against him prosper Is it possible that pitchers of clay should come to encounter the vnspeakeable Maiestie of God and not fall asunder Well if the k Amos. 3.8 Lion once roare all the beasts of the forrest shall tremble And man vnbeleeuing man vnregenerate man corrupt man let his courage be the stowtest and his prowesse the manliest vpon the earth let him haue girded vp his loines with much strength and decked himselfe with greatest glory yet if God at any time shall strike him or but hold forth vnto him the rod of his indignation it shall fare with him as it did with Belshazzar king of Babylon Dan. 5.6 his countenance shall be changed his thoughts shall trouble him the ioynts of his loynes shall be loosed and his knees shall smite one against the other Such shall bee the measure of his feare and at that day wherein it shall be said l Luk. 23 25. Blessed are the barren and the wombes that never bare and the papps which never gaue sucke then shall he in much more feare feare mixed with hatred malice contumely and reproach seeking to hide himselfe from the sight of God say vnto the mountaines fall on me and to the hills cover me his soule and conscience bearing witnesse to the truth of this scripture that it is a fearefull thing to fall into the hands of the living God You haue heard of the feare and horrour set before vs in the first words of this verse I must now speake of the thing to bee feared implied in the next words It was my second note The thing to be feared is this to fall into the hands of God The letter killeth See my 14 â—â—ctâ—re vpon Aâ—os 1. p. 153. but the spirit giueth life saith S. PAVL 2. Cor. 3.6 St Augustine de doctrinâ Christianâ lib. 3. c. 5. vpoÌ„ those words adviseth vs to beware that we take not a figuratiue speech according to the letter For saith he when we take that which is spoken in a figure as if it were spoken properly it is a carnall sense neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith indanger the soule A trope vpon good reason to be admitted not admitted is a
shall we doe For defence of their opinion they suppose the Scriptures to be very pregnāt alleaging these words of my text If we sin willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes as also those other words Heb. 6.4 It is impossible that they which were once lightened haue tasted of the heavenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God of the power of the world to come it is impossible for such if they fall away to be renued by repētāce Out of both which places their cōceit is framed they affirme that a man in baptisme is washed from all his filthinesse and cleansed from all his sinnes but if he shall fall afterwardes that then there remaineth no more sacrifice for his sinne that then he cannot possibly be renewed by repentance so vnpardonable do they iudge a relapse into sinne The fathers of the Westerne Church miscōceiving these two cited places as in the one vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an ordinary falling in the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinning only in generall whether of ignorance infirmity or otherwise misconceiving I say these two places yet vnwilling to subscribe to so foule an heresie haue reiected this Epistle as vnfit to proue any principle in religion haue accoūted it as not Canonicall But we need not vse any such shift to answere the argumēt of the Catharists That spirit of truth which was lōg since promised to come and to lead vs into all truth is already come hath given sufficient witnesse to the vnresistable authoritie of this Scripture withall hath taught vs that these places must be vnderstood of that sinne which is to death of that sin wherein men of desperate malice against Christ vniversally and wholy fall away from religion For the holy Ghost saith not if they fall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they fall away and in the same Heb. 6.6 it is added they crucifie againe vnto themselues the sonne of God make a mocke of him and Heb. 10.29 it is said that they trāple vnder foot the Sonne of God that they count the bloud of the Testament an vnholy thing that they despite the spirit of grace in the 26. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated with vs willingly imports some what more as if to sinne willingly were to sinne because a man will sinne and that is to sinne wilfully These places then thus vnderstood proue I graunt an impossibility of pardon but it is to such as commit that sinne which is to death and fall away from their first light to such as crucifie againe vnto themselues the sonne of God and make a mocke of him and trample him vnder foot to such as count the bloud of the Testament an vnholy thing and despite the spirit of grace to such as sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because they will sinne purposely wilfully and maliciously to such I graunt these places proue an impossibility of pardon but that a man sinning ignorantly or of infirmity should be past hope of forgiuenes these places proue not and therefore make nothing at all for defence of the Catharistes opinion They presse vs yet for the further establishment of their cōceit with old Elies words 1. Sam. 2.25 If one man sinne against another the iudge shal iudge it but if a man sin against the LORD who wil plead for him Who will plead for him that is say they no mā shal plead for him For God is iust wil take vengance vpō him that sinneth against him NO mā shal plead for him S Ambrose l. 1. de poenitentiâ c. 8. much disliketh this their exposition and there sheweth by other like speeches in the Scripture that these words are not necessarily to force that meaning which they would haue Ps 15.1 David saith LORD who shal dwel in thy tabernacle who shall rest in thy holy mountaine Quaeritur quis non excluditur the question is who shall dwell in the Lords tabernacle Every one is not excluded from so dwelling for in the words following it is answered He that walketh vprightly and worketh righteousnes speaketh the truth in his heart hee shal never be moved he shal dwell in the tabernacle of the Lord he shall rest vpon his holy mountaine Psal 24.3 the same Psalmist hath likewise said who shall ascend into the moūtaine of the LORD and who shall stand in his holy place And here also Quaeritur QVIS non exeluditur the question is who shall ascend into the mountaine of the LORD Every one is not excluded from so ascending For the verses following are a sufficient answer He that hath innocent hands a pure heart that hath not lift vp his minde to vanity nor sworne deceitfully even he shall receaue a blessing from the LORD and righteousnes from the God of his salvation he shal ascend into the mountaine of the LORD and stand in his holy place Luk. 12.42 the LORD hath said who is a faithfull steward and wise whom the master shall make ruler over his houshold to giue them their portion of meate in season and here a-againe Quaeritur QVIS non excluditur The questiō is who shall be a faithful steward Every one is not excluded from so being For that which followeth importeth as much Blessed is that servant saith the LORD whom his master when he commeth shall finde so doing Other like places are cited by this Christian Bishop to the same purpose after all which hee giueth his iudgement vpon the words of old Ely alleaged by the Novatians for confirmation of their opinion The words as you heard are these If one man sinne against another the Iudge shal iudge it but if a man sin against the LORD who will plead for him The vulgar translation hath Quis orabit pro eo If a man sin against the Lord who will pray for him Quis orabit pro eo that is saith S. Ambrose Singularis vitae aliquis debet orare pro eo qui peccavit in Dominum Some man of exceeding integritie must pray for him that hath sinned against the LORD His reason is added Quia quo maior est culpa eo maiora sunt quaerenda suffragia because the greater the sinne is so much the more worthy must the person be that by prayer shall obtaine pardon for such sinne I leaue this Fathers exposition and shew you a more naturall that is this If one man sinne against another the Iudge shall iudge it that is if one man doe iniury and wrong vnto another there may be a composition and an agreement made betweene them either in Ecclesiasticall or civill policie but if a man sinne against the LORD who will plead for him that is if a man sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because he will sinne if he sinne elatâ manu Num. 15.30 with a high hand not only
for of iudgement and violent fire which shall devour them For if we sinne willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sin But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries By this fearefull looking for of iudgmeÌ„t is meant nothing else but the vexation of an evill conscience wherewith the wicked are and shal be in a fearefull sort tormented Her condition is to be pitied when no other eie can perceaue her shee will bee marked by her owne when nothing else in heaven earth pursueth her her owne foot shall chase her when shee is free froÌ„ the whole world besides her owne brest wâ—ll be full of witnesses If shee lay her downe her case will be as Iobs was chap. 7.4 She wil say when shall I rise she measureth the howers of the night shee is full of tossing to and fro vntill the dawning of the day And verse the 14. if shee say my couch shall relieue me my bed shalt bring comfort in my meditation theÌ„ is she feared with dreames and astonished with visions To such a conscience this looking for of iudgement can it be lesse then fearefull Who is able to conceiue the terrour of the Iudge St Iohn saw a great white throne and one sitting on it from whose face fled both the earth and the Heaven and their place was no more found Revel 20.11 Wonderfull is the terrour in this place resembled Earth and Heaven creatures without sense great and mighty creatures and creatures that haue not sinned they treÌ„ble fly and hide themselues from his presence as not able to endure the terrour of his sight and shall man seely and sinnefull man be able to abide the day of his comming and to endure when he appeareth Could man present himselfe spotlesse and without blame before the Lambe he should not need at all to feare but his condition is farre worse then so The Preacher chap. 7.20 doth assure vs that there is no man iust in the earth that doeth good and sinneth not so much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sinne O saith Eliphaz vnto Iob chap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnes in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy greedyly thirsting after iniquity When the LORD looked downe from heaveÌ„ to see if there were any childe of man that would vnderstand and seeke God Psal 14.2 could he finde any framed according to the rule of that perfection which he requireth He could not this only he found that all were gone out of the way that all were corrupt that there was none that did good no not one So sinnefull is man in his whole race sinnefull in his conception sinnefull in his birth in every deed word and thought wholy sinneful the actions of his hands the words of his lips the motions of his hart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esaie 64.6 And shall man thus deformed approach vnto the throne and him that sits theron without feare Not so The kings of the earth the great men the rich men the chiefe captaines the mighty men bondmen and free men as many of al sorts as are not washed cleane in the blood of the slaughtered Lambe shall m Rev. 22 1â— hide themselues in dennes and among the rockes of the mountaines if possible to be covered from the preseÌ„ce of their iudge in the great day of whose wrath they know they cannot stand And therefore the looking for of iudgement must needs to them be most fearefull The next words of my text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read in the Vulgar Latin ignis aemulatio by Tremellius out of the Syriacke as it is in the Greeke ignis zelus by Castalio ignis saevitia by Beza Vatablus ignis fervor in the Rhemish translation rage of fire in our common English violent fire all describing the punishment which shall follow that great iudgement By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place some vnderstand exceeding violence and parching heate I thinke that it may well signifie vehementissimam Dei iram as Tremellius explicates it the fierce anger of God for so much in many places of holy Scripture it importeth Ezech. 38.19 the Lord to signifie his anger conceived against the enemies of his people vseth the like phrase saith In my zeale and in the fire of my wrath haue I spoken And Ezech. 16.38 taking displeasure against his spowse for her filthines tels her that he will giue her the blood of wrath zeale And Zephan 1.18 3.8 the Lord tels vs that in the day of his wrath the whole earth shall be devoured with the fire of his zeale All which places to omit many other doe somewhat illustrate the words of my text Wherevpon St Chrysostome saith that as a wilde and savage beast provoked to ire never resteth vntill it hath seized vpon some prey or booty so this fire as it were enraged with zeale desireth to bee avenged vpon the adversaries of the Lord by devouring them And this fire so zealous for the glory of the Lord of hosts is the vnquencheable fire provided to burne the chaffe Mat. 3.12 that Hell fire never going out Mark 9.43 That flaming fire rendring vengeance vnto them that loue not God and are disobedieÌ„t to his Gospell 2. Thess 1.8 that eternall fire whose vengeance must be suffered Iude. 7. that everlasting fire prepared for the Devill and his Angels Mat. 25.41 Of what qualitie this fire is it is not expresly defined in the written word St Augustine de civitate Dei lib. 21. cap. 10. and St Hierome in his Epistle to Avitus and Aquinas contra Gentiles lib. 4. cap. 90. are of opinion that Hell fire prepared for the damned is a corporall fire This opinion is subscribed vnto by Zanchius part 1. de operibus Dei lib. 4. cap. 19. in his explications in cap. 1. ep 2. ad Thess and allowed of by the Divines of Magdeburg in their first Century lib. 1. cap. 4. and favoured as it seemes by Musculus in his comment vpon Mat. cap. 25. I leaue these and many other of the same opinion for my part do subscribe to Damascens resolution of this point who in his 4. booke de orthod fide cap. 28. writeth Ignem aeternum noÌ„ n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 materiâ instar huiusce nostri constare that the fire of Hell is not materiall like our fire Esai 66.24 The Lord himselfe speaking of this everlasting punishment of the wicked saith Their worme shall not die neither shall their fire be quenched they shall
be an abhorring vnto all flesh Which words are againe in some sort thrice repeated by the same Lord Mark 9.44.46 48. In Hell fire their worme dyeth not the fire never goeth out In which places Hel fire and the worme of conscience being foure times ioined togither by him that is the wisedome of the Father as I take it doe shew evidently that the kinde of speach in both is alike Now there is no man so carnally minded as by this worme of cōscience to vnderstand a materiall worme It is a Metaphor and signifieth that cursed and damnable torment of conscience which continually shall gnaw vpon the children of vnbeliefe like vnto a worme whose property is to eate weare away any thing wherein it breedeth This worme then being immateriall why should we iudge this fire to be corporall I graunt indeed that the body is subiect to burning with bodily fire but that the soule which is spirituall should be subiect to such burning I cannot finde it proved and therefore do cōclude that Hell fire meant in my text is not any materiall fire or any bodyly flame but a grievous torment fitly thereby resembled even a seazing of the fearefull and terrible wrath of God on body and soule for ever For our Lord God the Lord of Heaven and earth giving certaine names to such punishments as shall be inflicted vpon the damned to make vs carefull by shunning sinne to be freed from Hell dealeth no otherwise then he doth in giving names also to such blessings as are prepared for the godly to make vs willing by doing wel to seeke for Heaven In both he dealeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying himselfe to our weake capacities who are not able by our deepest meditations to conceiue in any meane what either the ioyes of Heaven or torments of Hell may be For vs therefore and for our good for our easier vnderstanding it hath pleased the Holy Ghost to shew vnto vs the ioyes of Heaven vnder the types of temporall blessings and eternall torments vnder the figures of earthly punishments Touching the ioyes of Heaven we may see almost in all the Prophets when they come to speak of Christs kingdome how they set it forth with abundance of all good things teaching that his kingdome shall be o Psal 2.8 very farre enlarged that his p Esai 9.7 increase of governement and peace shall be without end that there no nation shall q Esai 2.4 lift vp a sword against another but that their swords shall be turned into mattockes and their speares into sythes that nor r Esa 60.18 violence nor desolation nor destruction shall be within her borders that the ſ Esa 11.6 wolfe shall dwell with the lambe and the leopard with the kid that every child there shal fill his t Esai 65 20 daies that from our faces u Esai 25.8 all teares shall then bee cleane wiped away that we shall goe in through the gates into the citte and there x Rev. 2.7 eate of the tree of life and of the hidden y Vers 17. manna and be cloathed z Rev. 3.5 in white aray and receaue a Rev 2.17 white stones and bee made b Rev. 3.12 pillers in Gods Temple and the like All which speeches of sensible and temporall blessings are so many figures leading vs as it were by the hands to some reasonable knowledge of those ioyes spirituall and eternall In like sort and by the like types of temporall and earthly punishments we are brought to haue some vnderstanding of hel torments Luk. 19.27 Christ saith those mine enimies which would not that I should raigne over them bring hither and slay them before me Could he in more familiar tearmes signifie that eternall death prepared for the vnbeleeuers blasphemers Only he alludeth to the custome of the princes of this world in whose presence rebels many times are put to death Luke 16.23 there is much vttered in common and sensible speeches to signifie the gluttons torments endured in Hell as his seeing Abraham a farre off and Lazarus in his bosome the burning of his tongue and the cooling thereof the dipping of Lazarus finger into the water the great gulfe betweene them both and the like all which though it be spoken as of things corporall yet hath it a spirituall meaning And that which is spoken Matt. 22.13 of the state of Hell that there is weeping and gnashing of teeth must needes haue some other sense then the letter will afford because the damned soules which now suffer torments in Hell haue neither teeth to make any gnashing nor eyes to shed teares What shall I further trouble you with the relation of divers other attributs vsed in the word diversly to expresse the horror of Hell As the names of outward darknesse of the deepe of the lake burning with fire and brimstone of the never dying worme and such like Our iudgement of all these may be the same as it was of the former even that the Holy Ghost doth vse them all as a table to represent vnto vs the state and condition of the damned Which estate of theirs because it is represented vnto vs onely vnder types and shadowes that according to the wisdome of the spirit we must not curiously prye farther into it but rather lay our hands vpon our mouthes and stop the course of our lips lest medling with such secrets we falter in our speeches before the LORD It followeth in my text that this fire shall devoure the aduersaries SIC vorabit vt perdat non consumat saith Calvin this zeale of fire shall greedily consume them Consumet saith AQVINAS non totaliter consumendo sed in perpetuum cruciando this zeale of fire shall feed vpon them not to bring them to naught or consume them vtterly but to torment them eternally What heart is able to sound the depth of this punishment that a man should bee devoured yet not cease to be that hee should be eaten vp yet not consumed that he should bee taken away by death eternally and yet liue eternally Never haue any descended to that firy lake and returned thence to tell vs the torments thereof Yet as by one drope of Sea water wee may giue some iudgement of the saltnesse of the rest and as wee may guesse at the stature and pitch of a mightie gyant by the length of his foot so by a tast of bitternesse wherewith this present life is seasoned wee may haue some conceit of the sorrow and vexation to bee endured by the wicked in the life to come The griefe of mans heart in this world may bee exceeding great as great as ever mortalitie may be able to endure Cā we read of the mournings of Ioseph of Hanna of David of Iob of Ieremie of Ierusalem and not be moved Could wee Our hearts certainely should be harder then the hardest yron Can we thinke of the hideous torments invented and inflicted by Tyrāts as the
time In this ranke of false teachers may be placed they who haue held opinion that the day of iudgement shal be about sixe thousand yeares after the beginning of the world as also they who abusing the places in Daniel and in the Revelation doe say that the end of the world shall be three yeares a halfe after the revealing of Antichrist But St Paule answering these false teachers of Thessalonica answereth all of the like opinion and therefore 2. Thess 2.2 to â—nstruct them against the assaults of such teachers he bids theÌ„ beleeue it for a certainety that the day of the Lord is not at haÌ„d and he giues a reason of his perswasion verse 3. For saith he that day shall not come except there come a departing first that man of sinne even the sonne of perdition be disclosed But how is it that St Paule saith the day of the LORD is not at hand When it is evident by Heb. 9.26 that Christ appeared in the end of the world to put away sinne by sacrificing himselfe And by Iam. 5.8 that the comming of the Lord is at hand and by the authorities before alleaged of Iohn Baptist of the Disciples of the Apostles yea of Christ himselfe that the kingdome of God is at hand that the ends of the world are come that the last time is come that the end of all things is at hand This being so how is it that St Paule saith the day of the Lord is not at hand Calvin saith that the answere here is easie namely that in respect of God the day of iudgement is at hand but as for vs wee must continually looke for it Beza Rollocke giue an other exposition which I take to be more naturall In those many places wherein it is avouched that the day of the Lord is at hand they obserue the word vsed in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat signifying that the day of the Lord may be this day as well as to morrow and to morrow as well as the next day many a day hereafter as well as now and this in generall only But in this place of St Paule where he saith the day of the Lord is not at hand they note the word in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instat and to signifie not only generally a time drawing nere but also precisely a limited and certaine time as such an houre such a day such a weeke such a month such an yeare such an age And in this sense St Pauls saying is very true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non instat the day of the Lord is not at hand not so at hand as that we may be able to say it shal be this houre this day this week this month this yeare this age And this is no other doctrine then Christes owne Mark 13.32 for there he saith Of that day and houre knoweth no man no not the Angels which are in Heaven neither the Sonne himselfe Thus we see it is certaine that the day of the Lord that the day of iudgement is at hand but in what precise age or time it will happen we see it is vncertaine The Lord himselfe tels vs Act. 1.7 It is not for vs to know the times and seasons And why should we be desirous to haue eares to heare where God hath no tongue to speake It may suffice vs to be so well warned as to know that this day is at hand For if we duely coÌ„sider this point it will make vs take heed to our speeches and by no meanes to say with the evill servant Matth. 24.48 Our master deferres his comming let vs eate and drinke and beate our fellowes but rather to betake our selues to the performance of the good servants duety verse 42. even to watch For the day of the Lord commeth h 1. Thes 5.2.3 as a thiefe in the night and as travaile commeth vpon a womaÌ„ with childe even so commeth the day of the Lord. Watch wee therefore For we know not what houre our master will come But when he commeth if he shall finde vs doing good and dealing faithfully happy shall we be we shall partake the blessings of the i Deut. 27.12 sixe vpon the mount Gerizzim we shall not need to feare the cursing of the other k Vers 13. sixe vpon mount Ebal Wee shall not be afraid of the l Exod. 20.18 thundring and lightning of Sinai nor of fire to the middest of Heaven nor of mists nor of clouds nor of m Rev. 9.2 smoake ascending like the smoake of a fornace nor of the lowdest sound of a n Exod 20.18 Heb. 12.18 trumpet for all our pleasures shall bee in Sion But when he commeth if he shal finde vs doing wickedly cursed shall we be we shall be sure to possesse o Esai 61 3. mourning for ioye ashes for beauty the spirit of heavinesse for the oile of gladnes a rent in steed of a girdle whatsoever shall become of our garments assured we are our heartes shall be torne a sunder Watch we therefore for we know not what houre our master commeth And let me conclude with Saint Peters exhortation Be we p 2 Pet. 3.14 diligent that when he commeth we may be found of him in peace without spot and blamelesse THE FIFTH SERMON HEBR. 10. VER 28 29 30 31. 28 He that despiseth Moses law dyeth without mercy vnder two or three witnesses 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace 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 31 It is a fearfull thing to fall into the hands of the living God N the former verses I haue heretofore shewed how that the author of this Epistle vseth an effectuall perswasion for our constant continuing and persevering in the faith which the Hebrewes had and wee haue in Christ Iesus or a disswasion a dehortation from our backslidings fallings away from the same faith In the wordes themselues ious meditations two things r what it is from which we are disswa willingly after that we haue receaved the â— â— our hearts the reasons brought by our vs from so sinning which in these words 1 Because if thus we sinne wee shall never be able by any sacrifice to make an atonement betweene vs and God revenging vs There remaineth no more sacrifice for sinne 2 Because if thus we sinne we must looke for no other theÌ„ eternall destruction specified vers 27. by two things Iudgement and Fire For if we sinne willingly after wee haue receaved c. Of these points and many other circumstances by occasion of those words observed I haue already spoken The principall argument of the whole place
Founders and remember we that he that despiseth Moses law dyeth without mercy Our founders laws doe direct vs to make our elections free froÌ„ corruption Moses law chargeth the same Can wee therefore hate the one and leane to the other or despising one despise we not both Our founders doe charge vs in regard of our elections to take no bribes no rewards to make no bargaine and we as well liking of it haue beene ready by solemne oathes to bind our selues â—o doe accordingly Moses also forbiddeth â—s to take any gift Exod. 23.8 and Deut. 16.19 and in the same places giues a reason why he forbids vs. It is because rewards doe blind the eyes of the wise and pervert the words of the iust But such hath our practise been as that therby we are made carelesse of that whereof indeed we shoulde be most careful carelesse of our oathes and carelesse of Moses reason Carelesse of our oathes whereby we haue bound our selues to obey our founders lawes yet we know that the messenger of the covenant comming neere to vs in iudgement like purging fire and fullers sope wil be a swift witnesse against all false swearers Mal. 3.5 Carelesse of Moses reason vsed by him to enforce our obedience to the law thou shalt take no gifts and yet we know by my text that he that despiseth Moses law dyeth without mercy Thus pollute we the LORD and his holy name not like those false prophetesses Ezech. 13.19 for handfuls of barly and for pieces of bread but for gold and silver For gold and silver wee slay the soules of them that should not die and we giue life to the soules of them that should not liue that is we admit into our societies Asinos auro onustos those which are very vnfit for learning and manners excluding farre their better So and so haue we sinned and more wickedly yet haue we not girded our selues with sackcloath we haue not wallowed our selues in ashes we haue made no lamentation we haue not mourned yea we are so farre from being grieved at these our misdoings as that we ioy and reioice in them and exercise our wits to cover and defend them Our defences for this corruption so heartely entertained amongst vs are vsually those which every one of vs cunningly alleageth for our private dayly trespasses therfore the coÌ„sideration of them may worthyly belong to every soule amoÌ„g vs. Therfore let every one that hath an care to heare heare Our first defence is our misconceit about the time of our repentance we are perswaded we may repent when we will See the first Sermon p. â— Touching this point I now say nothing only we may be advised that late repentance is seldome true repentance and iustly we may feare least that repentance which we frame to our selues when we are dying die also with vs. Our seâ—ond defence is grounded vpoÌ„ such places of Scripture wherein is signified how that the stowtest pillars of the Lords house are sundry times grievously shaken One place may serue for all Prov. 24.16 The iust man is said to fall seaven times a day and rise againe hereby we iudge it no great preiudice against our selues to haue a few fals But we misvnderstand this place being spoken of fals into afflictions and calamities and not of fals into actuall sinnes And if it be spoken of falls into actuall sins what then Is this a necessary consequence SeaveÌ„ fals a day are pardoned to the iust therfore for a few fals we shall haue pardon I must needs confesse the patience of God is very abundant He is mercifull and gracious long suffering and of great goodnes He cryeth vnto the fooles Exod. 34.6 See my sixt Lecture vpon Amos 1.3 p. 69. and are not we such fooles O yee foolish how long will yee loue foolishnes Prov 1.22 He cryeth vnto the faithlesse and is our faith living O generation faithlesse and crooked how long now shall I suffer you Matth. 17.17 Hee cryeth vnto the Iewes and are not we as bad as the Iewes O Ierusalem Ierusalem how often Matth. 23.37 He dresseth his vineyard with the best and kindlyest husbandry that his heart could invent Esai 5.2 afterward he looked for fruit he required it not the first houre but tarying the ful time he looked that it should bring forth grapes in the autumne time of vintage He waiteth for the fruit of his figtree three yeares Luk. 13.6 is content to be entreated that digging and dunging and expectation a fourth yeare may be bestowed vpon it Whatsoever iudgements are pronounced against Damascus Azzah Tyrus Edom Ammon Moab Iudah and Israel Amos chapt 1. 2. are for three transgressions and for foure so long he endured their iniquities Gods dealing with vs sinneful wretches is like Davids dealing with Saule he tooke away his * 1. Sam 26.12 speare his waterpot and a * 2. Sam. 24.5 piece of his cloake so God takes away from vs a little rest and a little little more giues vs as it were remembraÌ„ces to let vs vnderstand that we are in his hands if we take not warning that he will further punish vs. Thus we see and it may not be denied that the patience of God is very abundant that the Lord is mercifull and gracious long suffering and of great goodnesse Of such his patience mercie and goodnesse we may not presume Our safest way shall be to rise at the first call if we differre our obedience till the second call we may be preveÌ„ted Then may God haue iust cause to say to vs as he said vnto the Iewes Esai 65.12 I called and yee did not answere I spake and yee heard not And albeit some fall seaven times a day and rise againe albeit to some sinners it pleaseth the Lord to iterate his sufferance yet may not we take encouragement hereby to iterate our misdoings We haue learned that God punished his Angels in HeaveÌ„ for one breach Adam for one morsell Miriam for one sclander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the ambassadours of Babel Iosias for once going to warre without asking counsaile at the Lord and Ananias Sapphira for once lying to the Holy Ghost Is the Lords hand now shortened that he cannot be as speedy quicke in avenging himselfe vpon vs for our offences Farre be it from vs so to think God is not slacke in comming 2. Pet. 3 9. as some count slacknes he maketh the cloudes his chariots hee rideth vpon the Cherubins he flyeth with the wings of the winde and so he commeth and commeth quickely and his reward is with him to giue to every one according as his workes shall be Our third and last defense is builded vpon slattery cherished in our owne bosomes Because we haue beene waryly corrupted because we haue taken bribes so secretly as that possibly two witnesses may not be produced to testifie
That is not with a feigned loue not with a cold loue not with a temporarie loue not in word only Therefore must thy loue towardes thy neighbour be vnfeigned it must be fervēt it must be enduring it must be effectuall A fift condition is required that our loue be holy and pure for we must loue our selues and so our neighbours in God for God and to Gods glory Such are the branches of Christian Charity such the rules to measure them Christ reduceth thē to two heads to a great commaundement and another like vnto it on which he saith the whole law the Prophets do depēd Mat. 22.40 Mat. 7.12 he putteth downe but one head and calleth that one the Law the Prophets Whatsoever yee would that men should do vnto you even so doe yee to them for this is the law the Prophets In like manner St Paule hath said He that loveth another hath fulfilled the law Rom. 13.8 verse 10. Loue is the fulfilling of the law And Gal. 5.14 All the law is fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe In those places where our Saviour and the Apostle doe ascribe to our loue of others the fulfilling of the law they meane nothing else but the fulfilling of the second table of the law in this one branch cōteining two members of my division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly loue and loue of our neighbours And so Christ in the place before cited Matth. 22.40 making of the whole law but two parts loue of God and loue of our neighbours excludeth not my third part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brotherly loue whereof you heard but includeth it in his latter Let this then stand for trueth Christian charity hath three branches loue of God loue of our brethren in the Lord and loue of our neighbours The rule for the first is you shall loue the Lord your God with all your hearts with all your soules with all your might For the second you shall loue one another as Christ hath loved you For the third you shall loue your neighbours as your selues And thinke not that you liue according to the first rule if you faile in keeping either the second or the third Lincked they are together and that so that vnlesse you obserue all you keepe neither you cannot loue God and hate your neighbour neither can you loue your neighbour but you must loue God too Every stepping aside every transgressiō of the law is a blemish to your loue And therefore for my position your charity shall be much obscured if for private reports you conceaue ill of anie The reason is because so doing you commit sinne and are rebuked of the law as transgressours You commit sinne I say so you breake the rule of Charity if you conceaue ill of any for any private reports There cannot be a greater poyson See my second Sermon on Iames p. 83. there cannot be a deadlier bane of friendship and amity betwixt man and man then to loue to heare what bitter sharpe tongues shal seeke to speake Soone creepes it into your eares that will never out againe whilest the breath is in your bodies You may know it by this If any one be misreported to you to be spotted with adultery bribery theft or any like grievous offence though happily you can be content not to credit all because all is not sufficiently proved vnto you yet something remaines to the blot of your brother yet stickes the scarre of suspition still Something you will beleeue for the reporters sake whom you will take to be a very honest man Well though Ziba be long since dead and rotten who did wrongfully sclaunder Mephiboscheth his Lord vnto the King 2. Sam 16.3 yet may we be assured that a great measure of Zibaes spirit now at this time dwelleth in the hearts of the sonnes of men and so shall dwell even vntill the day of the Lords appearing Solon A wise lawmaker being asked why he appointed no punishment for such a one as should kill his parēts made this answer that he thought no mā so barbarous as to doe such a deed Without doubt if a law bee made against any actions vvordes or thoughts it was first in the lawgivers conceit that there would be hearts to harbour such thoughts lips to vtter such words hands to worke such actions There is one lawgiver which is able to saue and to destroy from him out of the Highest Heavens a law is given vnto vs to be of force as long as we shall walke vpon this earth it is conveyed vnto vs by the hand of Moses Levit. 19.16 where thus it is written Thou shalt not walke about with tales among thy brethren The very making of this law is an evident argument that the Lord knew that there would be no want of such in the world of such I say as should walke about with tales among their brethrē Such there were in the time when Ezechiel prophecied for chap. 22.9 Ierusalem is reproved because in her were tale-cariers men that caried tales vp and downe to shed blood And the strife that hitherto hath beene now is and here after is like to be in all places in Church in Common wealth in societies in families proveth that no age is voide of such whisperers You need not to doubt of the proofe It is Solomons Prov. 26.20 Without wood fire is quenched and without a tale-bearer strife ceaseth If there be not a new supply made of wood the fire will goe out so if there be not some that wil cary tales betweene man and man strife will die quickly For as wood is the matter of fire so a tale-carier fostereth strife The like hath Solomon spoken of scorners Prov. 22.10 and sure it may well be for commonly a scorner is a tale-carier also To such as by their private reports in your eares that are any way in governement shall depresse and disgrace their brethren in hope to lift vp advāce themselues I haue not much to say Only I will pray them to ioine togither the first and third verses of the 15. Psalme I hope it will not be their lost labour If I may doe it for them thus I doe it He that sclaundereth with his tongue shall not dwell in the tabernacle of the Lord he shall not rest in Gods holy mountaine As for you dearely beloved in the Lord whose heads it hath pleased God to advance aboue your brethren either in Church or common wealth or lesser societies or private families let me bee bold to put you in minde of a daunger very neere you in respect of such busie-bodies which will not let your eares take rest You haue already heard there is no want of them The daunger I speake of is descryed by the wisest amōg the sonnes of men He Prov. 18.8 tels you that the words of a tale-bearer are as flatterings and
they 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
they doe not what they would but what they hate and would not doe that even that they doe though they delight in the law of God concerning the inner man that yet there is a law in their members that leads them captiue vnto sinne Notwithstanding the truth of all this although the faithfull can finde no meanes to performe that which is good the law of sinne working death in them and causing them dayly in a sort to sinne against their consciences yet because in minde they serue the law of God and sinne not in contempt of God they may not be said to tread vnder foot the Sonne of God As for the reprobate when they sinne against their consciences they doe it in the highest degree they doe it most properly most perfectly most fully I speake not this of all the reprobate I am perswaded that as there haue beene many which never heard so there are many which heare not and there shall bee many which shall never heare the preaching of the Gospell no not so much as the name of Christ St Paule told the Lycaonians Act. 14.16 how that God in former times suffered all the Gentils to walke in their own waies As much in effect he told the Ephesians chap. 2.12 that before their calling they were aliens from the common wealth of Israel strangers from the Covenants of promise without hope without Christ without God in the world MOSES and the Prophets are plentifull in shewing this that in former times the Covenant was peculiar to the Iewes Among the rest DAVID saith Psalm 76.1 2. that in Iewry God is knowne his name is great in Israel that his tabernacle is at Salem and his dwelling in Sion The like he hath Psal 147.19 God sheweth his word vnto Iacob his statutes and ordinances vnto Israel But in this latter place he addeth moreover God hath not dealt so with any nation neither haue the heathen knowledge of his lawes Hence I say I am perswaded that as there haue beene many which never heard so there are many which heare not and there shal be many which shall never heare the preaching of the Gospel no not so much as the name of Christ But such reprobats here I meane not I name them only that liue within the bosome of the Church Them I name to whom God hath abundantly granted the outward meanes of salvation as the word prayer sacraments and discipline them I name to whom God giueth many worthy properties of faith as to acknowledge the divine truth in the Law and Gospell to assent vnto it with ioy of heart to heare speake it outwardly for a time to professe it them I name on whom God bestoweth no small measure of repentance as to see their sinnes to be sory sor them to confesse them to resolue for a time to sinne no more These are the reprobats I name to be such as doe sinne in the highest degree against their consciences For albeit many notable things are spoken of them in the sanctified writings of the blessed Prophets and Apostles albeit they are clad in a faire robe in shew like to that of Adam Adams robe of integritie of holinesse and of the grace of God wherewith before his fall hee was invested albeit the vesture they haue put on be as seemely to the eye as was that vesture of needle worke wrought with diverse colours wherewith the Queene was clothed yet because they are not as the Queenes daughter was all glorious within those notable things spoken of them that faire robe covering them that goodly vesture put on them can availe or advantage them nothing at all If their hearts which are open and naked vnto God could be seene with the eyes of slesh then would they appeare even to vs as they are very like the hearts of those Iewes Act. 13.45 who because they saw the graces of God magnified by Pauls preaching at Antioche were full of envy and railed at and gainsaid all that Paul had spokē then would they appeare evē to vs as they are very like the hearts of those Pharisees Marke 3.30 who of set purpose disdainefully spitefully and malitiously turned the light into darknesse when they saw that Christ by the power of God made the blind and dumb that was possessed with a divell both to speake and see for they said hee hath an vncleane spirit then would they appeare even to vs as they are very like the heart of the sorcerer Elymas Act. 13.10 who a child of the divell an enimie of all righteousnesse full of subtiltie full of mischiefe withstood the preaching of the word and sought to turne away Sergius Paulus from the faith Such men as these harbouring within them hearts of such quality hearts made fat haue also eares and eies suteable to their hearts eares made heavy and eies shut vp they see not they heare not they vnderstand not If you talke with them of the Holy Scriptures happyly they will graunt them to be a well devised story and that 's all Tell them of their Baptisme they count it no better then the washing of their hands of the Lords Supper they preferre their owne farre before it of the Resurrection you make them then conceited as to think what maner of bodies they shall haue at that day of what proportiō and stature their bodies shall be and the like and for your labour and good advisement they will hold you to be as the Epicures and Stoicks did Paule Act. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as our English text reades it bablers or if you would rather the marginall reading triflers or rascals These men were they vsed for their deserts the preacher should pronounce and the Magistrate proclaime for the foulest leapers that possible may be well worthy shall I say to be excluded the hoast and to haue their habitation alone or which is more to haue no accesse either to court or country to bee exiled altogether their natiue soile which ever yet gaue thē nourishment No all this were too little but well worthy I say to be expelled from nature it selfe which so vnnaturally they striue to bring to naught See here The Lord sends a flaming fire if possible to awake them from their sleepe in sinne he sends his Ministers to call them vnto weeping and mourning to baldnesse and girding with sackcloath as once he did vnto the Iewes Esai 22.12 But hath this fire though mightily flaming stirred them from their sleep Or haue they yeelded obedience to the calling of God Behold it followeth in that text with them is ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow say they we shall die they say to morrow we shall die In the meane time that is to day while it is called to day they sinne like Elyes sonnes 1. Sam. 3.14 such a sinne which God hath sworne shall not bee purged with sacrifice nor offering for ever they sinne with a
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
from Christ but firmly continue in that calling and profession which they haue once vndertaken If there be any which haue not a true feeling and touch of this the Apostles most louing invitation to be constant in the faith of Christ they are altogether dead in their sinnes But they which liue by the power of God with Christ are wonderfully affected when they heare such punishments denounced And no maruaile For here we be taught by plaine expresse words that God will certainely most severely be revenged of those who doe willingly sinne after they haue receaued the knowledge of the truth He that shall willingly sinne after the knowledge of the truth he that shall wilfully cast away the grace which he hath receaved he that shal depart from the death and blood of Christ not by any particular sin but by a totall renoūcing of the faith to him there remaines no more sacrifice for sinnes but a fearefull looking for of iudgment and violent fire which shall devoure the adversaries These things are plainly deliuered in the 26 and 27 verses 26 If wee sinne willingly after that wee haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes 27 But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries The proposition is in it selfe so certaine and perspicuous that the gates of Hell shall neuer prevaile against the truth therof But because we are dull and slow of heart to beleeue all things which the most holy witnesses of Christ haue spoken therfore the Apostle doth here apply himselfe for our good and doth strengthen and proue the foresaid truth with a double argument The first whereof is drawen from a comparison with smaller matters The second from Gods owne words Both the arguments are very fit and apposite one to refute the Iewes the other to excite and stirre vs all vp The first argument is expressed vers 28 29. wherein that spirit of truth which the world cannot receaue doth assure the faithfull that all they shall certainely die which despise MOSES law and so the same spirit doth as it were lead vs by the hand to a serious and earnest meditation of that most bitter punishment wherewith all those questionlesse shall bee tortured which tread vnder foot the Sonne of God What could be spokē more plainely what more forcibly Hee that despiseth Moses law dyeth without mercy vnder two or three witnesses v. 28. Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God counteth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the spirit of grace v. 29. We haue the second argument vers 30. and it is grounded vpon two testimonies which are recorded Deut. 32. The first vers 35. Vengeance belongeth vnto me I will recompense saith the LORD The second ver 36. The LORD shall iudge his people The strength of these testimonies is nothing weakned by that which goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee knowe him that hath said we knowe God is not as man that he should lie wee knowe he is alwaies like himselfe wee knowe hee doth never repent of those things which he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knowe him that hath said it vengeance belongeth vnto me I will recompense saith the Lord and againe the Lord shall iudge his people The proofe of this doctrine the Apostle doth elegantly conclude vers 31. It is a fearefull thing to fall into the hands of the living God By which men being warned of the fearefull severitie of Gods iudgement may learne so to apply themselues that they never fall from Christ It is a fearefull thing But to whom To the faithful No. Holy David when by Gods commandement the Prophet Gad offered him the choise of three evills I am saith he 2. Sam. 24.14 in a wonderfull streight let vs fall now into the hand of the LORD for his mercies are great So then to them which liue by faith it is not a fearefull thing to fall into the hands of God On whom then falleth this feare Truely vpon all the wicked and vnbeleeuers but especially vpon Apostataes those which fall from Christ forsake the true religion and betray the Gospell But yet these liue Liue yea liue to bee olde are lustie and strong Peace is in their habitations neither hath God laid his scourge vpon them they toyle not themselues as others doe Psal 73.5 neither are they plagued like other men They gird thēselues with pride as with a chaine and cloath themselues with crueltie as with a garment Harken now and be learned Psal 73.8 yee that set your face against Heaven Hence yee may learne that our God is a living God that God it is who with his yron rod wil breake the stifnecked Psal 2.9 like a potters vessell that this is the God beside whom there is no other that it is he alone who both can and will destroy the wicked man both soule and body in hell fire It is a fearefull thing to fall into the hands of the living God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Epigrammatist saith Insuave est quicquid nimium est nam dicitur olim Mel quoque si immodica est copia bilis erit Too much of any thing is vnpleasant distastfull neither is it good to eate too much hony Prov. 25.27 because it turneth into choler Therefore I will endeavour Beloued in our Saviour Iesus Christ to speake so and such things which shal not be distastfull vnto you I will not repeate those things which I haue heretofore spoken of the Proposition and of the first argument by which the proposition is confirmed I wil briefly declare the force of the second argument which is conteined in the 30. verse Wee knowe him that hath said Vengeance belongeth vnto me I will recompense saith the LORD And againe The LORD shall iudge his people In which verse I thinke three things especially worthy our observation The first that God is true in all his promises and sayings Which I gather out of these words VVee knowe him that hath said The second that God will revenge himselfe not only of those iniuries which are done to himselfe but of those also which his people suffer This the words imply that immediatly follow Vengeance belongeth vnto me I wil recompense saith the LORD The third that God will most severely and sharply punish his owne people This is contained in the last words The LORD shall iudge his people From the first of these I wil beginne my intended discourse and therewith conclude It is a common saying in the Schoolmen Deum non tantùm verum esse sed ipsam esse veritatem that God is not only true but truth it selfe Truth in himselfe in his workes and in his words God is truth in himselfe both because he is most truely that which he seeth and knoweth himselfe to
the LORD The third that God will severely punish his owne people also which is plaine by the second testimonie these wordes The LORD shall iudge his people Of the first of these three notes I spake in my last exercise I proceed Vengeance belongeth vnto mee I will recompense saith the LORD THese words in so many syllables are cited by St Paule Rom. 12.19 in a sense somewhat different from that they beare in this place There the Apostle following the naturall meaning of the words as they are vsed in the song of Moses by way of exhortation vnto patience adviseth vs to giue place vnto God in all matters of revenge it being a thing onely and properly belonging vnto him If it be possible saith hee as much as in you lyeth haue peace with all men Avenge not your selues but giue place vnto wrath for it is written vengeance belongeth vnto me I will recompense saith the LORD It is writtē Deut. 32. where Moses after that he had gathered together the elders and officers of Israel to speake in their audience had foretold them that after his death they would vtterly be corrupt and turne from the way of the LORD and that therfore evill should come vpon them at the length he sets downe that his most excellent and spirituall songe wherin his doctrine drops as the raine and his speech stills like the sweetest shewers vpō the hearbs In which his song he first makes rehersal of the inestimable benefits powred downe in great abundāce vpon that people then he speaks of their ingratitude Laden with fatnes they spurned with their heeles and regarded not the stronge God of their salvation After which he brings in God himselfe moued to ielousie and angrie with their provocatiō breathing forth threatning vpon threatning of plague vpon plague to light vpon so froward a generation The fire was kindled in his wrath he threatned that hee would make his arrowes drunke with the blood and his sword to eate the flesh of rebellious ISRAEL Were it not for the furie of his enimies who seeing the desolatiō destructiō of his people would say our high hand not the LORD hath done all this Wherevpon the LORD protesteth that he reserueth revengement vnto himselfe and that assuredly in due time he wil break in peeces every vessell of dishonour will be a tower of defence vnto al that trust in him This his protestation we read vers 35 36. of that song Vengeance and recompence are mine their feete shall slide in due time for the day of their destruction is at hand the things that shall come vpon them make hast For the LORD shall iudge his people and repent towards his servantes Wordes of a double vse they yeeld matter of comfort to all the faithfull God will revenge all wrongs done vnto them for the LORD shall iudge his people repent towards his servants They yeeld also matter of fearefulnesse and horrour to al the wicked who must know that God is a revengefull iudge the day of their destruction is at hand the thing that shall come vpon them make hast their feet shall slide in due time For the LORD hath said and his sayings are immutable Vengeance and recompense are mine Now wee see the naturall meaning of these wordes as they are vsed Deut 32. and alleaged Rom. 12. They confirme that constant and eternall rule of right and wrong well knowne to the wiser of the Heathen by the light of nature Homer in the fourth of his Iliads Theocritus in his tenth Idyllium Pindarus in his Pythia and generally the residue of prophane writers all doe giue their assent to this that God finds out the wicked man wheresoever to be avenged on him I will not hold you with any recitall of their sayings for it is not the deliverie of a Latine or Greeke sentence out of such authors that will much edifie The word of God I knowe is liuely and mightie in operation in it is this eternall rule of right and wrong stablished mention whereof is made by Iunius Paral. 24. lib. 2. to this sence There is no cause why men should be carefull to procure revenge against or to take revenge vpon such as haue wronged them it 's their part rather to rest in God and to commit all their iniuries vnto him that hee to whom alone vengeance belongeth may at length shew himselfe It is an axiome among Schoole-divines Nihil obstat quo minùs speciales sententias transferamus ad doctrinam vniversalem A particular and speciall sentence may bee a good ground to an vniversall doctrine Albeit therefore it was MOSES his purpose in vsing these words and Pauls in citing them to disswade the godly from all private revenge by assuring thē that God will be the avenger of all their iniuries and wrongs yet may they well suting the analogie of faith afforde this doctrine more vniversall that it is proper vnto God to take vengeance vpon all the wicked Wherevpon wil follow that which the Apostle driues at in this place namely that the impietie of such as doe despite and make a mocke of God shall not for ever escape vnpunished Whosoever hauing receaued the knowledge of the truth shall sinne willingly only because he will sinne wilfully spitefully malitiously and so shall crucifie againe the sonne of God shall count his blood prophane shall tread him vnder foot shall make a mocke of him and shall despite the spirit of grace that is whosoever hauing receaued the knowledge of God and his Christ shall fall away from God and godlinesse from Christ Christianitie his root shall be rottennesse and his bud shall rise vp like the dust for the mightie one of Israel having put on the garment of vengeance for clothing and being clad with zeale as with a cloake will come neere to them in iudgement and will bee a swift witnesse against them For as the Prophet Ieremie chap. 51.56 speaketh to the confusion of idolatrous Babel The LORD God that recompenseth shall surely recompense so speaketh our Apostle to the astonishment of all back-sliders VVee knowe him that hath said vengeance belongeth vnto mee I will recompense saith the LORD Vengeance belongeth vnto me In speaking of the vengeance of God our first care must bee not to derogate any thing from his proclivitie and propensnesse vnto mercy Wee must breake out into the mention of his great goodnesse and sing aloud of his mercies saith DAVID Psal 145.7 For the LORD is loving good to all and his mercies are over all his workes The LORD strong and mightie blessed aboue all yea being blessednesse it selfe and therefore hauing no need of any man is loving and good vnto every man Our sinnes haue provoked his vengeance against vs yet he slow to anger and of great goodnesse reserueth mercy for thousands for all the elect and forgiueth all their iniquities transgressions and sinnes His goodnesse here resteth not it reacheth also vnto the reprobate though they
may sin presumptuously 35. He may sinne desperatly 35 The Chosen of God may fall 32. may rise againe 32 Christ his sanctitie 100. Christ hath reconciled vs to God 96 97 Spirituall builders of the Church 6. An evill Conscience 52. CoÌ„tinue to the end 7. 11. Corroboration 12. 36 Corruption in elections 75. 76 Old Covenant 158 The new Covenant 159 D. DAvid 10 The Day of the Lord at hand 59 61 62 The Day of iudgement neere 59 Demas 6 Our Defences for sinne 75 76 77 Despaire not the sin against the holy Ghost 19 E. ELection 17 A warning to the Elect 117 Election not to be doubted of 17 The Elect how they may fall 11. 12. they fal not finally nor vtterly 11. 49. 119. 122 Elias 8 Elie his words 1. Sam. 2.25 expounded 30 Continue to the end 7 Loue thine enimies 83. Examine our selues 6 F. Faithfull they may diminish the Graces of God 121 Fals of the righteous 10 of Gods children 11. 49. of the Faithful 121. Gods elect may Fall 11 12. 32. 49. Feare 15. 17 Feare two kinds 168 Feare three kinds 165 Naturall Feare 166 Feare in Christ 166 Fond feare 166 A Figuratiue speech not to bee taken after the letter 172 God forsaketh his children how 19. 20 Fire vnquenchable 54 Hell Fire whether corporall 54 G. GAianites 166 The Galatians 5 92 Partakers of the Holy Ghost 5 God how hee is said to forsake his childreÌ„ 19 20 God his patience 76 his presence 78. his power 155. his workes 155. 156. is merciful 147 is true 126. 127. 131. 136 148. is angry 149. is ielous 149 God is truth 127. 136 There is a God proued by the booke of Creatures c. 130. 131 God repenteth how 149 Gods many 165. 168 Gomer 157 Good men in misery 160 Grace aboundeth 10. 11 never vtterly lost 35 H. HAnd of God 170. 176. his protecting Hand 171 To fall into the Hands of God feareful 126. 135 The ioyes of Heaven 55 Hell fire 54. Hell torments 55. 56 Holinesse in God 99 Man is Holy by participation 100 I. IDolaters 175 Iehovah 153 Iezreel 157 Ignorance excuseth not 42 Iudas 5. 6. 93 Iudge his terror 52 Iudgement of condemnation 162. of absolution 162. of protection 163 of correction 163. The last Iudgement 159 Iulianists 166 K. KNowledge of the truth 5 L. LAwes politicke to bee obeyed 69 Lawes humane vniust 69 70 Lawes humane to bee obeyed how farre 71 Light of Gods word 3 Lo-ammi 157 Lord. 155 Lo-ruchamah 157 Lot his incest 10 We must Loue God 81 We must Loue Christ 81 The Loue of our brethreÌ„ 81 How wee are to Loue our brethren 81. 82 The Loue of our Neighbours 83 Wee must Loue our enimies 83 Christ hath Loued vs how 82 M MAn wholy sinfull 33 We should bee mercifull 101 Moses law 66 67 Mourning 57 N NAaman 27 Mans corrupt Nature 37 wholy sinfull 33. 52 We must loue our Neighbours and how 83 Nestorius 120 Noah his druÌ„keÌ„nes 10 34 Novatus 28 O. OBedience to God 71 to humane lawes 71 Offences not to bee giuen 70 Onesimus 10. 34 He that OvercoÌ„meth 11 P. PAules estate 33 Paule fought with beastes at Ephesus in what sense 172 The Patriarcks 10 God is patient 76 Gods People 157 We should be Perfect 101 Persevere 7 PerseveraÌ„ce of the Saints of God 91 An exhortation to Perseverance 92 Peter his fal 10 Pharaoh 5. 93 Wanton Poems 128. Predestination 17 Private reports 69 R. REbecca 10 Repent 10 Repentance 9 Late Repentance 10 Reprobates 103. 115. 116 The Reprobate may bee sanctified with the blood of the TestameÌ„t 91. 95. 103 How far a Reprobate may professe the Gospell 91 95. 104. The Reprobate haue glorious titles 103. 110. 115. Mockers at the Resurrection 22. 116 Private Revenge 151 Runne 9 S. SAcraments 173 Sacrifices 2 kinds 39 the bloody Sacrifice 40 without blood 40 Saints 102 Sanctitie speciall 101 Generall 101. 102 Sarah 10. 34 Saule 5. 39 A Scorner 86 Simon Magus 593 Sinnes hidden Small of infirmitie 10 To sin willingly 2 Presumptuously 12. 35 The Sin against the Holy Ghost 3. 15 the persons who fall into it 2. 3 46. 98. 117. with what mind it is coÌ„mitted 11 48 why it is mentioned 16. in whom it is 18 19 six kâ—ndes of it the Schoolemen make 18 one only sin is so called 19. it is not desperation 19 what maner of rebellion it is 22 49 the name of it 23. 24. 49 the obiect of it 24 49 the punishmeÌ„t of it 25 the degrees by which men ascend to it 26 it caÌ„ never be forgiueÌ„ 38 To Sinne against conscience 113. 114 Wee may fall againe into the same Sinne after Repentance 12. 34 Our excuses for sinning 48. 75. Forsake your Sinnes 93 Man Sinfull 33 We are entred to Sin 26 We delight in S nne 27 What progresse Sin hath made in vs. 27 God punisheth for one Sinne. 77 Secret Sinnes shal be maniâ—ested 78 Beware of Sinnes 151 Maâ—ks of such as Sinne against the Holy Ghost 109. 118. 120 Solomon his idolatry 10 The Spirit of Grace 120 The Strengthning power of Christ 12. 36. T. TAle heâ—rers 85 Tale cariers 86 Tasting 4. 6 Tasting of the heavenly gift 4 Tertullian 173 Thyatyra 8 Topher 40 Torments 57 Torments of Hell 58 Tropes to bee admitted 172 V. VAdiani 137 Vengeance belongeth vnto God 149 The Vnbeleeuer is condemned alâ—eady 162 The Vnfaithfull 126 W. VVAtches of the night 60 Wicked men flourish in this world 160. they hâ—ue their waies 11 Witnesses two or three 68 The Woâ—d of God 4 God Worketh by contraries 20 The Works of God 155 The course of this World 160 The Worme of conscience 54. 55 Z. ZIba 8â— FINIS
presumptuously secretly but openly perversely conteÌ„ptuously malitiously neither fearing nor regarding God nor man exscindendo exscinditor anima illa it is the Lords irrevocable senteÌ„ce Num. 15.31 that persoÌ„ shal vtterly be cut of that soule shall die the death Behold saith the Lord to Samuel 1. Samuel 3.11 I will doe a thing in Israel whereof whosoever shall heare his two eares shall tingle I will raise vp against Elie all things which I haue spoken concerning his house when I begin I will also mâ—kâ— aâ—â—nd I haue told him that I will iudge his house for ever for the iniquitie which he knoweth because his sonnes ran into a slander and he staid them not Now therefore I haue sworne vnto the house of Elie that the wickednesse of Elies house shall not bee purgâ—d with sacrifice nor offring for ever I haue sworne saith the LORD vnto the house of Elie c. which words are a sufficient evidence to shew what sinne it was that Elie did meane even that sinne which shall not be purged with sacrifice nor offering for ever And therefore wee may bee bold to grant that those words of Elie doe proue an impossibilitie of pardon but it is to such as doe sinne Elatâ manu with an high hand only because they will sinne openly perversly contemptuously malitiously to such I say wee may bee bold to grant that these words doe proue an impossibilitie of pardon but that a maÌ„ sinning ignorantly or of infirmitie should haue no hope of forgiuenesse they proue not and therefore make nothing at all for defence of the Catharists opinion I will not stand to refute other their reasons vsed by them for the further confirmation of their opinion S. Ambrose to whom I referre you hath very coÌ„fortably discoursed against them Lib. 1. de poenitentiâ and the thirteene first chapters of that booke and so hath S. Cyprian in that his tract written to Novatianus the Hereticke My endeavour shall bee to proue a doctrine contrary to theirs I may comprise it in this proposition They which stand by grace may fall and yet be pardoned Which proposition devides it selfe into two parts severally to be confirmed 1. the chosen of God for they only stand by grace maâ— fall 2. notwithstanding their falls they may find pardon The former namely that the chosen of God may fall I shall not need much to proue since the truth thereof is sufficiently witnessed by each mans conscience to his owne heart Yet lest happily some one or more through the abundance of knowledge given from aboue shall thinke better of themselues theÌ„ meete is I will bee bold to remember them of S. Paules estate who 2. Cor. 12.7 speaketh thus of himselfe Least I should bee exalted out of measure through the abundance of revelations there was given vnto me a sharpe pointed stake in the flesh the messenger of Satan to buffet me Because I should not bee exalted out of measure there was given mee saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp stake fastned in my flesh the messenger of Satan to buffet me because I should not be exalted out of measure meaning hereby that how glorious a vessell soever he seemed to be in the eyes of men yet in him there was a rebellion of the flesh against the spirit If such were blessed Paules estate what may the best liver that now is professe of himself Surely as much that there is in him also a rebellion of the flesh against the spirit that hee hath had many falls yea such falls as his very remembraÌ„ces of them are like so many kniues in his eies so many thornes in his sides so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even sharpe pointed posts driven into his flesh to vexe him as long as he shall liue in this world And if thus it fareth with the best what shall become of the more evill sort Surely * See my third Lecture vpon Amos 1. p. 3â— there is no man iust in the earth that doth good sinneth not saith the preacher Ch. 7.22 And Prov. 20.9 Soâ—omon hath this question who can say I haue purged my heart I am cleane from my sinne O saith Eliphaz vnto Iob. chap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heavens are not clean in his sight how much more is man abominable and filthie which drinketh iniquitie like water whose desire to sinne is such as a thirstie mans desire is to drink He is altogether sinful Sinfull in his conception sinfull in his birth sinfull in the whole course of his life in every deed in every word in every thought wholy sinfull I will not be too forward in the discovery of the nakednes of Gods chosen children descended from the loynes of AdaÌ„ and therefore will not trouble you with the relation of a Gen. 9.21 Noahs drunkennesse of b 2. Sam 12.9 Davids murther of c Gen 18.15 Sarahs lye of d Gen. 27.3 Rebeccaes perswading her sonne Iacob to beguile his owne father of the theft of e Philem. 11. Onesimus and of the severall falls of many other as stout champions as ever fought the Lords battle Touching them I only say as David said in a different case 2. Sam. 1.19 O noble Israel how are the mightie overthrowne The point I am to proue will be cleere enough if we wil consider in what sort the elect of God may fall First therefore The child of God by his own neglect may diminish and lessen the good graces of God within him The consideration whereof moued S. Paule in the bowels of compassion to exhort the Thessalonians 1. Thess 5.19 not to quench the spirit and the Ephesians Eph. 4.30 not to grieue the holy spirit of God For he well knewe that the holy spirit vseth to be grieved and the fire thereof to be quenched whensoever we put away from within vs the care of Gods word not regarding the sanctified motions of our hearts the sanctified words of our lips the saÌ„ctified actions of our handes but entertaining the contrary corrupt thoughts evill speaking wicked actions Thus may the child of God be affected and grieue that good spirit whereby he is sealed vnto the day of redemption and quench it too yet not vtterly but diminish and lessen the good graces thereof and that in such a measure as that he may be like a man in a trance who both by his own sense and also by the iudgement of the Physition is taken for dead Thus haue David Peter other the strongest pillers in the Lords temple beene shaken 2 The childe of God after he hath repented for some sinne may fall againe into the same sinne This is a lamentable estate Yet it may befall a true Christian Ioh. 5.14 when Christ had healed the man that had beene sicke 38. yeares he said vnto him Behold thou art