as S. Paule sheweth when he saith comfort him lest he be swallowed vp of overmuch heavines 2. Cor. 2.7 So true is one part of our former position the childe of God may fall grievously may fal dāgerously For he may quench the spirit within him after repentance he may sinne againe he may sin presumptuously he may sinne desperatly The childe of God may fall grievously may fall dangerously yet cannot fall finally in the end nor vtterly at any time The reason hereof is this after that he is sanctified he receiveth from God an other speciall grace you may call it corroboration the strengthning power of Christ Hence is it that Paul praieth for the Ephesians that they may be strengthened in the inner man Ephes 3.16 and for the Colossians that they might be strengthened with the glorious power of Christ Coloss 1.11 and of himselfe he saith that he is able to doe al things through the power of Christ that strengtheneth him Philip. 4.13 This corroboration this strengthening power is that that raiseth vp the children of God as oft as they are fallen DAVID in the anguish of his soule may say I am cast out of thy sight O Lord Psal 31.22 Marke how this strengthning power lifteth him vp first it maketh him confesse that he spake that in hast and then it putteth into his minde a Veruntamen a particle of better grace wherewith he correcteth his hasty speech Veruntamen audisti vocem deprecationū mearum cum vociferarer ad te I said in my hast I am cast out of thy sight YET thou hardest the voice of my praier when I cryed vnto thee And in the same Psalme verse 12. he vseth those harsh words iarring very vnpleasantly in his owne eares striking out of tune I am forgotten as a dead man out of minde I am like a broken vessel And here see how this strengthning power helps him with a verò a note of better sound Ego verò in te confido IEHOVA dicens Deus meus es I am forgotten as a dead man out of minde I am like a broken vessell BVT l Psal 11.14 I trusted in thee O LORD I said thou art my God When Ionas had beene cast into the bottome m Ion. 2.3 in the middest of the Sea and the floods had compassed him about when all the surges and all the waues had past over him then looking on his former disobedience he said I am cast away out of thy sight O Lord Ion. 2.4 and here also this strengthning power revived Ionas spirits with a Veruntamen and an Attamen words of comfort Veruntamen pergā intueri in templum sanctitatis tuae Attamen eduxisti à corruptione vitam meam IEHOVA Deus mi. I said I am cast away out of thy sight O Lord n Vers 4. YET will I looke againe toward thy holy temple The o Vers 5. waters compassed me about vnto the soule the depth cloased me round about and the weedes were wrapt about mine head p Vers 6. I went downe to the bottome of the mountaines the earth with her barres was about me for ever q Vers 7. YET hast thou brought vp my life from the pit O LORD my God One hath noted vpon this place that if it were not for Attamen verò and veruntamen but yet notwithstanding and such like comforting particles our hearts might quake within vs to see such passions in the Saints of God But it is the Lords property ever to send a gracious raine vpon his inheritāce to refresh it when it is weary Psal 68.9 and true it is that Hosea saith though we looke for a day or two as if we were dead and forlorne yet r Hos 6.2 after those two daies he will reviue vs and the thirde day he will raise vs vp and we shall liue in his sight So true is the other part of our former position the childe of God cannot fall finally in the end nor vtterly at any time For God hath blessed his children with repentant hearts And ever blessed shall they be that are so blessed by the Lord. For he hath made a decree with himselfe it belongeth to the new Testament it is ratified by the death of the Testator it is witnessed by three in heavē by three in earth never shal it be altered and this is the DECREE At what time soever a sinner ſ Ezech. 18.21 whosoever he be shall repent him of his sinnes whatsoever they be and shall doe iudgement and iustice he shall surely liue he shall not die If he truely repent of his wickednes he neede not be troubled either by the vexations of this wretched life or by the horror of conscience or by the malice of many foes be they men or Devils and if Devils be they seaven in one a legiō in an other all the principalities all the powers of darknesse in the third for he shall be assured to haue forgiuenes therefore I say againe At what time soever a sinner whosoever he be shall repent him of his sinnes whatsoever they be and shall doe iudgement and iustice he shall not die Hitherto haue you seene how willingly this sinne is cōmitted and how Gods children though sinning also willingly are freed from it In the third place must I speake of the sinne it selfe THE SECOND SERMON HEB. 10. VER 26. 26 For if we sinne willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sinne NOW are we to speake of the sinne frō which we are in this Scripture dehorted This sinne seated in such a subiect as they are who haue receaved the knowledge of the truth and proceeding from such a cause as is a willing a set an obstinate malice against God and against his Christ is the Sin against the holy Ghost The very naming whereof before I proceed to the handling of it causeth me to remēber you and my selfe of two blemishes wherewith the spirit of man in such a businesse as now we haue in hand vseth very much to be infected 1 Too much boldnesse 2 Too much feare Solomon hath said there is a generatiō which are pure in their owne conceite and yet are not washed from their filthines Prov. 30.12 Experience maketh me presume that I may as truely say there is a generation that are wise and learned in their own conceit and yet they are not washed from their folly yet they are not washed from their ignorance Many men will boast every one of his owne goodnes but who can finde a faithfull man saith the wise man Prov. 20.6 So many thinke they stand yet stand not many thinke they beleeue yet beleeue not they knowe not what faith meaneth many looke to be saved yet are ignorant who shall saue them many would be counted a Ioh. 3.10 masters in Israel teachers of others yet knowe they no more then Nicodemus what it is to be b Vers 9. borne againe So
fire wherewith they must bee devoured Which being so it followeth that the places now alleaged must be vnderstood of that generall sanctity by which meÌ„ may be said to be sanctified iustified cleansed washed and the like though not truely nor before God yet in the face of the Church before men as it were sacramentally so must we expound this clause of my text where we see that hee that treadeth vnder foot the Sonne of God may bee said to bee sanctified with the blood of the covenant And so he may be sanctified but how The meaning is he may be sanctified not truely nor before God but in the face of the Church and before men Hitherto haue I endeavoured to make plaine the first mark by which back-sliders froÌ„ the truth are in my text noted namely that they are sanctified with the blood of the covenant The question arising hence may out of that which already is delivered easily be answeâ—ed The question is How farre forth a man may be sanctified with the blood of the Covenant and yet be a reprobate I answer thus in generall To be sanctified only in the face of the Church and before men doth not exempt a man from being a reprobate Or thus may the question be proposed How farre a man may goe in the profession of the Gospell and yet be a reprobate I answere thus in generall So cary thy selfe outwardly in the profession of the Gospell that no exception may bee taken against thee let thy life be such as that the Sons of God which liue with thee in the bosome of the same Church can iudge no otherwise of thee then of a rightfull heire to eternall happinesse be it that they thinke of thee much better then of themselues yet will not all this exempt thee from being a reprobate What thou art inwardly and in the sight of God God alone knoweth he alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees and knowes thy heart Since thou hast giuen thy name to Christ and hast had the washing of the new birth the Church in charitie must iudge of thee as of one truely grafted into Christ and truely regenerate but I say what thou art inwardly and in the sight of God God knoweth examine thou thy selfe More particularly I answer thus As I said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figure and according to the custome of the Scriptures all that are in the Church though they all be not of the Church and truely holy are notwithstanding called holy and are said to be sanctified with the blood of Christ Now of such as are said to be sanctified when indeed they are not saÌ„ctified there are two sorts Some there are that haue Christ much in their mouthes but nothing at all in their hearts or vnderstanding They knowe him not yet as they see others doe so doe they with others they worship and confesse him Much like them of whom our Saviour said to the woman of Samaria Ioh. 4.22 Yee worship that which yee know not And because this confession of Christ in such as are borne anew of water and of the Spirit is an outward testimonie of an inward new birth hence it commeth to passe that such mere talkers of Christ if their liues be not exceeding wicked may be said to be regenerate iustified sanctified These goe not beyond one step in the profession of the Gospell Others there are which possesse Christ not only in their mouthes but also in their vnderstanding These of all reprobates goe farthest in the profession of the Gospell So farre they goe as that it is impossible for man to discerne betweene them and Christs sheepe though they bee but goats betweene them and true Christians though they bee but hypocrites For they are kept in the same pastures and solded in the same fold with vs and doe so behaue themselues in obedience to the word and discipline of the Church as that by vs they must needs be taken for true members of Christ And because this their knowledge of Christ is in the elect the beginning of regeneratioÌ„ hence it coÌ„meth to passe that these men though indeed they are not borne a newe may yet be said to be regenerate iustified sanctified Thus we see how farre a reprobate may goe in Christianitie The elect out-goes him by one degree for he receaues Christ not onely into his mouth or vnderstanding but into his heart also he receaues the word not only into his mouth to talke of it or into his vnderstanding to knowe it but into his open and enlarged heart to embrace it And so is he sanctified in mouth in mind in heart and being so sanctified he chearefully runnes forward in that race of righteousnesse wherein through Iesus Christ GOD hath freely placed him that being conducted by his Spirit to walke in good workes hee may make his calling and election sure Now to consider that a man sanctified with the blood of the Testament may account that blood vnholy and prophane may trample vnder foot the sonne of God and may despite the Spirit of Grace will not this moue our hearts to wisdome To coÌ„sider that men living as we liue and professing as wee professe may vtterly and finally fall away from Christ and Christianity will not this in some measure cast vs downe Happily browes of brasse necks of yron and hearts of flint will here proclaime their stubbornesse But dearely beloued in the Lord if we are chosen out of the world if in Christ wee are annointed and sealed if our building be of God not made with hands but eternall in the heavens the consideration of these things whereof wee haue heard will remember vs that it is now time wee should arise from sleepe yea it will cause vs to vse all diligence in working our salvation in attaining vnto faith in dying vnto sinne in living vnto newnesse of life Wee see how farre reprobats may goe in the profession of the Gospell If we goe no farther but sit downe and rest with them yea if we be wearie before we haue gone so farre as they if we come short of them in the duties of religion can wee in reason looke to be rewarded better then they Shall Herod feare reverence Iohn Baptist and heare him gladly and yet be damned shall we nor feare nor reverence Gods Ministers not heare theÌ„ willingly and yet be saued Shall Pharaoh Saule and Iudas confesse their sinnes and yet be damned and shall we hide our sinnes and yet be saued Shall the wicked confesse Christ with their mouthes and knowe him in their vnderstanding and yet be daÌ„ned and shal we vse our mouthes only to sweare to blaspheme to lye to speake evill of others keepe our vnderstanding like a faire and cleane table booke without all godly knowledge and yet be saued Surely the ground that beares bryers and thornes is reproued is neere vnto cursing and in the end must be burned so
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
with these words of my text you will conferre those other places as Heb. 6.4 5. 2. Pet. 2.20 1. Ioh. 5.16 All which will manifest that there is but one only Sinne against the holy Ghost As for the repining at our brethrens good being but a breach of the second table touching the presuming vpon Gods mercies being but a kind of hypocrisie I see not how they may bee called Sinnes against the holy Ghost The other foure indeed haue some reference to this Sinne. The falling away from the knowne truth and obstinacie are in the nature of this sinne finall impenitencie is a consequent a punishment of it and so is despaire And here because there goes somewhat a generall conceit that despaire indeed is the Sin against the holy Ghost let me shew you some differēce between that Sinne and despaire This Sinne against the holy Ghost is a blasphemie spoken against the knowne truth so is not desperation though sometimes it be a punishment of this sinne This Sinne against the holy Ghost bringeth with it finall impenitencie it shall bee impossible for such a sinner to repent so is it not in desperation A despairing mā may repent This Sinne against the holy Ghost is a deniall of Christ arising from a set a wilfull and an obstinate malice so is not desperation for it may arise either through ignorance of a mans owne estate or through horror of conscience for sinnes committed or through an often relapse into some sinne or through a serious consideration of our owne vnworthines or by abiuratiō of the truth through compulsion and feare The summe of all is the sinne against the holy Ghost is a sinne of the Reprobate but Gods chosen children may fall into despaire For whose comfort let me adde a word or two It is a true saying God in some sense may be said to forsake his children Else why should DAVID say Psal 77.7 8 9. Will the Lord absent himselfe for ever Will he shew no more favour Is his mercie cleane gone for ever Doth his promise faile for evermore Hath God forgotten to be mercifull Hath he shut vp his tender mercies in displeasure Else why should IONAS say chap. 2.4 I am cast out of thy sight O Lord Else why should GEDEON say Iud. 6.13 Now the Lord hath forsaken vs and delivered vs into the hands of the Midianites Else why should the Saviour of vs all say Mat. 27.46 My God my God why hast thou forsaken me It is manifestly true God in some sense may be saide to forsake his children and thus it is God hides his graces for a time and covereth them even within his children he takes them not quite away only he removeth all sense and feeling of them so farre forth he forsaketh them The resemblaunce is vsually made by your trees in the winter season They are beaten with winde and weather they beare neither leafe nor fruit they looke as though they were rotten and dead The reason you know the sap lies hid in the root It is no new thing nor strāge to such as tread in the pathes of godlines to haue their soules like affected to those your trees The time of comfort will passe away tentation follow then is the winter for your soules then shall yea be as beaten with winde and weather as bearing neither leafe nor fruit and looke as though yea were rotten and dead The reason is plaine Gods graces do lie hidden and covered for a time within the closets of your hearts But as your trees do spring againe and beare both leafe and fruit receiving comfort of a better season so shall you You shall be restored God will turne your mourning into ioy God will loose your sacke God will gird you with gladnesse Here may we learne this lesson Cuncta dei opera sunt in medijs contrarijs it is Gods vse in and by one contrary to worke another A man would thinke that an infinite host of enemies could not be overcommed without an exceeding great multitude But it was the Lords doing Gedeon with his three hundred souldiers put to flight such an host Iud. 7.21 A man would thinke that clay and spittle tempered together should put out ones eies Wonderfull are the Lords doings Christ vsed clay spittle so tempered as a meanes to giue sight vnto the blinde Ioh. 9.6 A mā would thinke water should put out fire Behold the finger of the Lord Elias poures water on his sacrifice and fils a trench with water to make his sacrifice burne 1. King 18.35 The like you may obserue in the worke of Grace to salvation A man living long in security hath at length his eies opened to see his sinnes and heart touched to feele the intolerable burdē of them now he bewailes his wretched estate with anguish with bitternes of heart thinkes that God will presently make him a firebrand of hell see how by this contrary the contrary is wrought The Lord is now about to worke and frame in his heart sanctification and such repentance as never needs to be repented of A man that hath had some good perswasion of Gods favor in Christ comes now at last vpon many occasions to be troubled and to be overwhelmed with distrustfulnesse grievous doubtings of his salvation Now he iudgeth himselfe to haue beene but an hypocrite in former times for the present time he thinkes himselfe a castaway and see here how by this contrarie the contrary is wrought For now indeed the Lord doth nothing else but exercise fashion and increase his weake faith Cuncta Dei opera sunt in medijs contrarijs The graces of God peculiar to the elect are begun increased and made manifest in or by their contraries And therefore if any whose delight hath heretofore seemed to haue beene in the Law of the Lord shall despaire at his end we must for so we learne in this place leaving secret iudgements to God in charity iudge the best of them We must not weigh their speaches for men in such cases speake not as they are but as they feele themselues to be We must rather looke vnto God who at all times especially in temptations such are his mercies accepts the will for the deed a willing mind to obey God for faithfull obedience a willing minde to repent their sinnefull liues for perfect repentance But happyly some will doubt if a man in despaire make a way himselfe if he spill his owne bloud what may then bee thought The case I graunt is very fearefull yet still must we cary the same opiniō For if Gods iudgements are very secret if for any thing we know a man may repent in the very agony if none of vs be able to comprehend the bottomles depth of the graces and mercies which are in Christ we shoulde not dare passing the bounds of charity giue too rash a censure but rather pray in the spirit that God come not vpon vs with the like visitation Thus haue we
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
general lawes of nature without contradictiō to any positiue law in Scripture If they are otherwise made they are ill made Vnto lawes thus iustly made and received by a whole Church a vvhole cōmon wealth a vvhole corporation a vvhole College they which liue within the bosome of that Church that Common vvealth that Corporation that College must not thinke it a matter indifferent either to yeeld or not to yeeld obedience The lavv of God hath said let every soule be subiect to the higher povvers Rom. 13.1 The publike povver of all societies is aboue every soule conteined in the same societies and the chiefe vse of power is to giue lawes vnto all that are vnder it which lawes in such case we must obey vnlesse there be reason shewed necessarily to enforce that the law of reason or of God doth enioyne the cōtrary For vnles our own private resolutions be overruled by the law of publicke determinations wee shall leaue no possibilitie of sociable life in this world This made our Saviour to admonish those hypocrits which came to tempt him to giue vnto Caesar the things of Caesar Mat. 22.21 This made Paule to exhort servants to bee obedient vnto their Masters with feare and trembling in singlenesse of their hearts as vnto Christ Ephes 6.5 This made Peter to call vpon vs to submit our selues in all maner ordinance of man for the Lords sake 1. Pet. 2.13 who vers 15. telleth vs that it is the Lords will we should doe so The Lords will and therefore we must be subiect not because of wrath only but also for conscience sake and this is Paules conclusion Rom. 13.5 Wee are all bound to subiect our selues vnto honest and iust politicke laws and that for conscience sake But doe we al herein as we are bound to doe Those which liue within the bosome of the Church the common wealth or great corporations I leaue to their owne examinations Their hearts will witnesse with them that nor laws of Church nor laws of commō wealth nor lawes of Vniversitie nor laws of great townes are in any meane kept as they ought to bee Now not only great ones but little flyes also are strong enough to breake through so rent and torne are the cobwebs Great and little old and young every one that is willing to learne come and receaue instruction of SOLOMON My sonne saith he Prov. 6.20 My sonne keepe thy fathers commandement and forget not thy mothers instruction bind them both alwaies about thine heart It doth not stand with the duty which we owe to our heavenly father that wee should shewe our selues disobedient to the ordinances to the good and iust ordinances appointed by authoritie for the directing of our steps in the course of this life Let vs not say we keepe the commandements of the one when wee breake the law of the other for vnlesse we obserue both we obey neither God hath expresly cōmanded vs to obey mans lawes which if we obey not Gods lawe by vs is disobeyed Now let the Sunne the Moone any one of the heavens or elements once cease fayle or swerue the sequele is manifest ruine to it selfe and whatsoever dependeth vpon it And is it possible that man the noblest creature in the world yea a very world in himselfe transgressing the law of God in despising mans law should drawe no harme after him Mans noblenesse aboue other creatures in this case helps him nothing Tribulation and anguish vnto every soule that doth evill This wee are assured by S. Paules testimonie Rom. 2.9 As for vs who liue within these goodly buildings provided for vs when we were not what shall I say That we liue according to our lawes O happy houre wherein such a speech might truely be vttered But this latter and last age full of the ripest last sins which no posteritie shall be ever able to adde vnto forbids me so to say I must say the contrary We liue not according to our laws Wee will murmure and repine it may be not without cause if wee be abridged of our founders and vsuall allowance and yet are wee vnwilling to obserue those easie honest iust lawes prescribed vs by our founders Surely we haue forgotten that we ought to be subiect not because of wrath only but also for conscience sake Where my desire is that every one both Head and members of all our particular societies would enter a due examination of their own hearts and consider whether they haue beene obedient to their locall lawes with feare and trembling in singlenesse of heart as vnto Christ and my prayer is that it would please the Father of our Lord Iesus Christ to turne the hearts both of Heads mēbers of Heads that they would not grieue their companies by stopping or withdrawing their ordinarie and statutable maintenance and of members that they thinke not much to bee restrained by their Heads according to the lawes of their Colleges that so ioyntly and ioyfully both Heads and members may labour together for the due performing of their Founders will As in a plague time we marvaile not so much at those that dye as at those which escape so in this generall infection of sin wherein these latter and last times are drunken and drowned we marvaile not so much at the vilenesse of the most as that any almost is innocent If I thē in this case should plead for your innocencie if I should speake you faire if I should sow pillowes vnder your arme-holes make vayles vpō your heads happily you would like it well but assured I am I should endammage mine owne soule So much Solomon teacheth mee Prov. 29.24 where he saith He that is partner with a theefe hateth his own soule Therefore to deliver my soule though you should not turne from your wickednesse and wicked waies I must warne you of a matter and howsoever it may neerely touch some amongst you yet I beseech you heare me patiently It hath beene often spoken out of this place and I doubt not but with good fruit of an intolerable abuse nusled and fostred vp for a long time in some of our Colleges I meane the deare and vsuall selling of Places which at the first were destined and appointed by our Founders lawes to schollers of best desert It hath beene herehence told vs This Sermon was preached 1599. that in diverse of our iudgements 20. 30. pownds or more are but easie prices for so good prefermēts I grieue shame even for the loue wee all ought to haue of this place wherein we liue to repeat all that hath beene publikely preached vnto vs concerning this point I hope and beleeue wee are not of the number of those that hold religion to be a pretie policie to keepe the meaner sort in awe I doubt not but beleeue that we haue a greater measure of Gods Spirit Guided therewith consider we I beseech you that it is no smal matter to despise the iust laws of our
against vs because for this our sinne Gehazies leprosie as yet hath not brokeÌ„ out vpon vs because for other our sinnes done in darknes the rod of God hath not yet smitten vs we slatter our selues perswade our selues that all is well we set our mouthes against Heaven and our tongues doe walke even through the earth we imagine with those wicked ones Ps 73.11 Ps 94.7 that God will not behold our iniquities or if he doe that he will not much regard to punish vs for them Wee set vp Idols within our breasts against lum we forsake his Testimonies we follow the voice and perswasion of our owne devises So bold we carrie our selues vpoÌ„ our cunning slie close secret kind of sinning But all in vaine if so it seeme good vnto the Lord. For he hath meanes enough to discover bring to light that which we thinke most secret and hidden He can make the fieldes to haue eies to see our deedes the woods to haue eares to heare our counsels the wals of our bed chambers to haue mouthes to witnesse against vs our friends to fall out with vs and the men of our secrecie to bewray our wickednesse He can vse vs our selueâ— as instruments against our selues even our own mouthes to testify against vs for he can make vs either vnawares to disclose our faults or in our sleepe by dreams to make theÌ„ known or in our sâ—â—â—nesse to raue of them or in some phrensey to vomit them out or in the torment of our consciences to confesse them all And if he should not deale with vs thus or thus yet knowe we that there is a time to come spoken of by St Paule 1. Cor. 4.5 wherein the Lord shal come to lighten things that are hid in darknes to make the counsels of the heart manifest And this he will be sure to doe because in presence he beholdeth whatsover is done in the darkest places and is privy to all the devises of our hearts I will not stay your eares with commemoration of many notable places of Holy Scripture set downe by the holy Spirit to amplifie Gods illimited presence In the 139. Psalme wonderfull are the testimonies brought there by the Prophet for this purpose O LORD thou hast tryed me and knowne me thou knowest my sitting and my rising c. as it followeth in the Psalme See Lect. 10. vpon Amos 1. p. 115. Lect. 14. p. 159. Thus I gather the summe of it there is no corner in Hel no mansioÌ„ in HeaveÌ„ no caue in the top of Carmel no fishes belly in the bottome of Sea no darke dungeon in the land of captivity nor the clowdes of the day nor the darknesse of the night nor a secret friend nor a more secret conscience nor any like evasion that can hide vs that can hide any our actions froÌ„ the presence of the LORD Our sitting our rising our down lying the thoughts of our hearts the wordes of our mouthes the waies of our feete yea our reines our bones our mothers wombes wherein in our first informity we were wonderfully lodged they are all throughly knowne vnto him If therefore secretly taking bribes for fellowes for schollers places and the like if SECRETLY liuing in fornication adultery and vncleanesse if secretly stealing if secretly any way sinning wee purpose to avoid the presence of Almightie God I must theÌ„ needs say with Ieremie ch 10.14 Doubtlesse every man is a beast by his owne knowledge Thus farre haue I beene guided by my first position Every one is bound to subiect himselfe to honest and iust politique lawes and that for conscience sake For he that despiseth Moses law dieth without mercy The second remaineth It is a breach of charitie to conceaue ill of any for any private report For he that despiseth Moses law dieth not but at the mouth of two or three witnesses Of this second in the next Now beseech wee Almightie God by whose great mercies we haue receaued the knowledge of the truth that by the same his mercies he would giue vs grace to continue liue and die therein that he would guid vs in all ou waies make vs obedient to higher powers according to his will cleanse our hearts renue our spirits and free vs from all desire of doing wickedly that so at the last day we may be presented spotlesse without blame before him that sitteth vpon the throne Even so be it Lord Iesus THE SIXT SERMON HEBR. 10. VER 28 29. 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 THe second position grouÌ„ded vpon the 28. verse which was It is a breach of the rule of charity to conceaue ill of any for any private report is nowe to bee handled I will briefly runne it over that so at this time also wee may haue some tast of that which followeth in the 29. verse It is a breach of the rule of charity c. To speake much of charity what it is what obiects what ends it hath before such as abound in knowledge I holde it needlesse If your practise hath beene according to your knowledge it may truely boldly be said vnto you as Christ said vnto the Scribe that had answered discreetly Mark 12.34 You are not farre from the kingdome of God For declaration of the point I am to proue let vs consider somewhat touching the rule of charity which vseth by vs to be broken as oft as we conceiue ill of others whether our superiors or equals or inferiours for any private reportes Christian Charitie hath three branches The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our loue of God and Christ The rule for this part is laid before vs Deut. 6.5 Thou shalt loue the Lord thiy God with all thy heart and with all thy soule and with all thy might In wich words is noted together with the vnitie of the divine essence the trinitie of the persons and therefore the commandement is that as one God is so the three persons are to be loved Diliges Iehovam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt loue the LORD thy God one God and three persons not with part of thine heart nor with part of thy soule nor with part of thy might but with all of all both heart soule and might The reason why God is thus to be loued is put before ver 4. Heare O Israel the LORD our God is LORD only The meaning is there is but one God and therefore thy heart thy soule thy might thy loue may not be distracted they may not bee divided All thy heart all thy soule all thy might must ioyntly bee employed to loue the LORD thy God In this place of Deuteronomy our charge is but general yet necessary to
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
saith the Apostle vnto the Hebrewes ch 6.8 where see how one plague followeth vpon the necke of another first reproving then cursing then burning and all for the ground that beares bryers and thornes The Apostle in the verse following modestly kindly qualifieth his speech But saith he beloved we haue perswaded our selues better things of you though we thus speake Should we thus speake of these vnprofitable dayes we are perswaded better things Doubtlesse wee should seeme to you to walke before you in the spirit of falshood and flatterie For you know that wee cannot but knowe that ignorance in the most and Atheisme in many growes to a head and doth advance it selfe I shall not need for ignorance to want witnesses I will content my selfe only with the servants of your families Some of them I doubt not are better learned in the schoole of Christ then their fellowes but I feare me it may too truely bee verified of the greatest part of them which Christ spake of the Samaritans that they worship that which they knowe not and it is credible that in their hearts there is an altar erected ignoto Christo to the vnknowne Christ For the advancement of Atheisme I need no witnesses Too many now haue put on the cloake of policie they finde so good patrons They are content to confesse Christ yea and doe willingly also receiue him into their vnderstanding that they may be able to talke of him they would forsooth be like Christians if for nothing else yet only for preferment sake Wo vnto such professours of Christ they are that bad ground which beares briars and thornes and therefore may looke for the plagues attending them they are reproved are neere vnto cursing and must be burnt As for vs beloved in the Lord let vs be thâ—t good ground spoken of by the same Apostle Heb. 6.7 The raine that most sweet raine distilling from no clowdy region but from Gods most gracious fâ—vour This Sermon was preached Ian 1599. hath now these forty yeares and better watred this our ground why then shoulde it not bring forth hearbs meete for the husbandman that dressed it Let vs doe our best to plucke vp by the roots â—ll briars and thornes and weedes that the hearbs may be seene For it is warranted by the Holy Ghost that the earth which drinketh in the raine that coÌ„meth oft vpon it and bringeth forth hâ—arbs meet for them by whoÌ„ it is dressed shall receiue blessing of God Since then by Gods gracious favour we haue receaved Christ into our mouthes to confesse him and into our vnderstandings to knowe him let our hearts be opened and enlarged to embrace him So shall we be sanctified in mouth in minde in heart and be most willing to runne forward in that race of righteousnes wherin through Iesus Christ God hath freely placed vs by whose spirit beeing guided to walke in good workes we leaving farre behinde vs all reprobates shall make our calling and election sure Now God graunt vs so to do for his welbeloved Sonne Iesus Christ his sake Amen THE EIGHTH SERMON HEBR. 10. VER 29. 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 OF the first marke by which the sinner against the Holy Ghost cannot be discerned from one truely elected and of the first question grouÌ„ded thervpon I spake vnto you in my last exercise out of this place as God enabled me At this time of the other three markes by which he may be knowne to be a vessel of wrath and not of mercy by Gods gracious assistance The first marke by which men swallowed vp of so monstrous a sinne may hence be knowne to be such as they are is proper to themselues Gods elect haue no part with them Everie one of them treadeth vnder foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— notable patterne of the disposition of those plants which must be rooted out Mat. 15.13 because they are not planted by God the Father They are among the number of those many that are called Mat. 2â— 14 but God never vouchsafed them his Holie Spirit in so great measure as to seale them vnto the day of redemption And therefore this calling hath not that effect in theÌ„ which it hath in Gods chosen The chosen of God wheÌ„ they are called do speedily answere and haue ready hearts to come vnto the Lord. The Lord can no sooner say of his little remnant which he bringeth through the fire and fineth as silver and tryeth as gold it is my people but they shall say againe the LORD is my God Zach. 13.9 And he shall no sooner say vnto them Seeke yee my face but their hearts shall answere him againe like Davids heart Psal 27.8 O LORD I will seeke thy face Farre otherwise it fareth with them whom the Father hath not given vnto Christ For when they are called either they readily make answere like one of those Lords who Ierem. 2.31 told God to his face we are Lords wee will no more come at thee or else in outward shew only they yeeld obedience to the calling of God I say in outward shew only for their hearts are not vpright with God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees and knowes their hearts knowes they are but hypocrites Hypocrits they are howsoever their conversatioÌ„ for a time yea even vnto the howre of their death may be such as that by vs they must be taken for true members of Christ This impossibility to discerne betweene such Goates and Christs Sheepe made St Paul to say of al the Romanes that they were Saints beloved of God Rom. 1.7 and of all the Galatians that they were the Sonnes of God Gal. 3.26 and of all the Corinthians that they were washed and sanctified and iustified 1. Cor. 6.11 It made St Peter also to say of those Iewes in Pontus Galatiae Asia Cappadocia and Bithynia of all of them with out exception that they were a chosen generatioÌ„ a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 In this very regard the Holy Scriptures in many other places haue graced such sonnes of darknesse with glorious titles In Mat. 12.43 44. they are said to haue swept and garnished their houses after the departure of the vncleane spirit In Mat. 13.30 Christ saith of them that they heare the word incontinently with ioy receiue it St Peter Ep. 2. chap 2. ver 20. recordeth of them that they haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ The writer of this Epistle to the Hebrewes chap. 6 vers 4 5. noteth of them that they haue been once lightened that they haue tasted of the heavenly gift of the good word of God of the powers of the world to come that
of his Bishopricke lurked after that foure yeares in a monastery neere vnto Antiochia was thence by the Emperours commandment sent an exile to the vttermost borders of Egypt and Africa I need not I say bee long in telling you of all this the thing I note is his ende In this his banishment when he was full of yeares that some memorable example as in Corah Dathan Abiram of his so great and so impious blaspheming against Christ might remaine vnto posteritie it pleased God in iustice that first wormes should eate and consume his tongue and then that the earth should open her mouth swallow him vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so let all thine enimies perish O LORD Now followeth the third marke by which men holden in that vnpardonable sinne the sinne against the holy Ghost may be made knowne to the world in these words And doth despite the Spirit of Grace The Holy Ghost is here called the Spirit of Grace ab effectu by reason of that it worketh in vs. By it we receaue grace offered in Christ Iesus It enlightneth our minds by faith it sealeth to our hearts the adoption of God it regenerateth vs into newnesse of life it engrafteth vs into the body of Christ in a word by it Christ with all his blessings benefits is made ours Now if a man that is made partaker of this holy Ghost shall greedily wilfully and purposely make the good graces of God within him to be fruitlesse who shall plead for him Surely no man For he it is that is here noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniuriously coÌ„tumeliously to vse impudently to abuse and to despite the Spirit of Grace Here may the faithfull well be put in mind of their owne estates to consider whether they be not in perill of falling away from God since it is a truth not to bee gainesaid that the very faithfull doe oftentimes diminish and lessen the good graces of God within them I doubt not should you be called to witnesse but that every one of you taught by your owne experience would beare record to this truth If not that exhortation of St Paule made vnto the Ephesians and that his other vnto the Thessalonians doe strongly confirme it In the bowels of compassion he couÌ„selleth the a Ephes 4.30 EPHESIANS not to grieue the Spirit and the THESSALONIANS not to b 1 Thess 5.19 quench the spirit Well knewe the blessed Apostle that the Holy Spirit vseth to be grieued and the fire thereof to be quenched whensoever wee 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 sanctified actions of our hands but entertaining the contraâ—y corrupt thoughts evill words wicked actions Now if there be no man that can truely say Ever hitherto my thoughts haue beene pure my wordes vndefiled my deeds iust let this truth stand without contradiction The faithfull doe oftentimes diminâ—sh lessen the good graces of God within them And therefore as I said they may here well bee put in minde of their owne estates to consider whether they bee not in perill of falling away from God A consideration beloued in the Lord if wee are chosen out of the world if in CHRIST wee are annointed and sealed if our building be of God not made with hands but eternall in the Heavens a consideration I say that must needes make vs doe our best in working out our salvation in attaining vnto faith in dying vnto sinne in liuing vnto newnesse of life For when wee see that men sanctified with the blood of CHRIST may not only tread vnder foot the Sonne of God despise him nor onely account the blood of Christ to bee common blood and prophane as it were the blood of any other man but also despite the Spirit of Grace and vse it with all iniurie and contumely will not our hearts burne within vs What are we but men sanctified with the blood of CHRIST Let vs then in all humblenesse of mind walk as it becommeth men so sanctified and never giue eare to such deceauers as would therefore perswade vs to liue without all care in this world because if wee are of the faithfull it is impossible we should fall away Touching the elect I grant it to bee very true that though they may fall grievously and dangerously yet they cannot fall finally in the end nor vtterly at any time though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.30 grieue the Spirit yea though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thess 5.19 quench the Spirit for a time yet can they not like the sinners whose markes I haue now in some measure opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot doe contumely vnto nor can despite the Spirit For by it are they sealed vnto the day of redemption What of all this what if they that are once written in the booke of life can never be razed out thereof What if they that are once in the state of grace shall be in the same for ever Shall we that are written in the booke of life and doe stand by grace therefore not care how we commit sinne God forbid This truth namely that not one of the faithfull shall perish may bee a comfort to vs that haue already sinned but surely no encouragement to them that will sinne hereafter But grace aboundeth aboue sinne Very true Yet if we therefore sinne that grace may abound accursed are we And how shal we that are dead to sinne yet liue therein St Paul holds this for an impossibilitie Rom. 6. Knowe yee not saith he that all wee that haue beene baptized into Iesus Christ haue beene baptized into his death Why then are wee buried by baptisme into his death that as he was raised from the dead so we also should walk in newnesse of life Are wee not forbidden to doe evill even then when we are assured good may come thereof How then dare wee make the mercies of God a defence for our sinnes But there is no condemnation to them that are in Christ Iesus Rom. 8.1 though they fall seaven times a day Neither is there Rom 8.4 For they being in CHRIST doe walke not after the flesh but after the Spirit But may not wee repent hereafter though now we liue in sinne Thou foole how knowest thou that this night Luk. 12.20 they will not fetch away thy soule from thee What now remaineth but that we all take al possible heed lest at any time there be in any of vs an evill heart vnfaithfull to depart away from the living God And since wee are sanctified with the blood of the Testament beseech wee Almightie God that he would perfect his good worke begun in vs and never suffer vs through the deceaueablenesse of sinne to be so farre seduced as to tread vnder foot his eternall Sonne to account his blood common or to despite the spirit of Grace SERMO
man to be afraid of every d Arist de Repub lib. 7. small fly that passeth by of every litle noyse that a e Idem lib. 7. Moral mouse may make of his f Cicero De consulatu petendo Plato in Phaedone Plutarch Symposiac dec 7. owne shadow according to the old proverbes or of meeting his own soule as g Zenodotus Pisander was or of some thing I know not what to fall vpon him froÌ„ aboue if he come forth of his doores as h Plutarchus ex historiâ Pontici Heraclide Pet. Crinitus De honesta Disciplina lib. 15 cap 11. ArtemoÌ„ was or of the rustling of the leaues of trees as i Io. Xiphilinê° Nero was To feare so or so what can it argue else saue degeneres animos faint hearts Yet were not the Disciples of our Saviour Christ altogether exempted froÌ„ feareing so Twise were they touched with such feare once as they failed toward k Marke 6.45 Bethsaida against the winde a second time as they were together at Ierusalem in a certaine house with the doores shut vpon them Sailing vpon the water they l Matt. 14.26 cried out for feare being together at Ierusalem within doores they were m Luke 24.37 abashed and afraid But why so The thing obiected to them should haue bin rather a ioy reioycing to their hearts then any cause of feare It was no other then their LORD and Saviour CHRIST IESVS once walking on the Sea againe standing in the middest of them But they supposed he had beene a spirit and thence grew their feare It 's very true such was their supposall as its evident Matt. 14.26 and Luke 24.37 Yet hereby are they not excused Christ himselfe rebukes their feare by telling them of their want of faith And how can we imagine that Christs Disciples could be ignorant of the impossibilitie which a spirituall substance hath to be sensibly perceived Neither had they for any thing I find in Gods word at any time seene a spirit to moue them to that conceite Certainely illic trepidaverunt timore vbi non erat timor the wordes are in the Vulgar Latin Psal 13.9 and do somewhat varie from the fountaine yet is the phrase retained in our English Psal 14.9 you will giue me leaue to vse it it may serue to note all such as haue been holden in such fond feares There were they brought in great feare even where no feare was But I leaue them and this second kind of feare There is a third feare of as large an extent as any The well knowne peece of verse out of Statius speakes of it Primus in orbe Deos fecit timor as if in the mind of man there could not be any opinion of the being of a God vnlesse there were feare From this ground Gods haue beene multiplied I say not as the sands of the Sea but exceedingly It partly appeareth 2. King 17.30 where we find that the men of Babel had for their God Sucoth-Benoth the men of Cuth for theirs Nergal and the men of Chamath for theirs Aschima It 's added vers 31. that the Avims had their gods Nibchaz and Tartak and the Sepharvims theirs Adrammelec and Anammelec to whom for sacrifice they burnt their children in the fire I haue alreadie made mention of Astaroth for Sidon of Melchom for Ammon of Chemosch for Moab of Beelzebub for Ekron of Dagon for Ashdod I might further remember you of n Esai 46.1 Bel and Nebo for Babylon of o Num. 25.3 Baalpeor for backsliding Israel and of p 1 Sam. 7.4 Baalim a multitude of gods such as they were for the residue of nations I may well say a multitude for that with the cost of but a little frankinsense they haue provided for the ofscowring of men for drunkards harlots and theeues gods to protect them I will not disquiet your Christian eares with naming of theÌ„ For though there bee that are named gods whether in Heaven or in Earth as there be many Gods and many Lords as St Paul himselfe confesseth 1 Cor. 8.5 yet knowing it to bee true which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that an Idole is nothing in the world wee must with him make our further confession that vnto vs there is but one God the Father of whom are all things and we in him and one Lord Christ Iesus by whom are all things and we by him This one God is the true obiect of the feare which now I speake of For he is fearefully regarded by the eies of al men in some by the eies of faith in the rest by the eies of nature By the eies of faith q 1 Pet 1.5 in such as are kept by the power of God through faith vnto salvation by the eies of nature in such as God hath giuen vp r Rom. 1.28 to a reprobate minde to doe things inconvenient The faithfull feare God and the faithlesse feare God but not alike Aristotle in the 2. booke of his Oeconomickes and 2. chap. to shew what feare a good wife should owe vnto her husband speaketh of two kindes of feare the one accompanied with shamefastnesse and reverence the other attended with enmitie and hatred The first is such a feare as wherewith a good sonne honoureth his father or a good subiect his ruler the other such as wherewith a lewd servant is affected towards his Master or a rebellious subiect towards his governour A distinction well knowne to every novice in the studie of divinitie it being so commonly much vsed by such as doe either write or speak to this argument Wherefore to passe it over in few words I note briefly touching the faithfull that the feare of God in them is such a feare as the good child honoureth his father with a feare waited vpon with loue reverence puritie ingenuitie freedome of spirit ever beholding God in the gratious light of his countenance howsoever sometimes the cloudes of displeasure may seem to hide that grace away As for the faithlesse the feare of God in them is such a feare as is the feare of malefactors towards severe righteous Magistrates a slauish feare a feare full of hatred malice contumely and reproche a feare flying and abhorring the sight of the LORD in regard he is a God of vengeance as hee is called Psal 94.1 He is such a God as hauing put on the garment of vengeance for cloathing and being clad with zeale as with a cloake will come shortly and f Rev. 22 1â— bring his reward with him to giue every man according as his worke shall be to the faithfull who by continuance in well doing haue sought glory and honour and immortalitie eternall life but to the faithlesse who haue disobeyed the truth and given credit to vnrighteousnesse to every such soule indignation and wrath and tribulation and anguish a iust and full measure in the ever burning lake Now it is no hard matter to determine as well of the