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
teeth of wild beasts hot glowing fornaces caldrons of boyling oyle fiery braseÌ„ bulls powning to death in morters rouling in barrels of nayles roasting vpon spits boring with augers parting the nayles from the fingers ends with needles nipping the flesh with pincers renting asunder the ioynts with wild horses can we I say thinke of these and the like most mercilesse and pitilesse torments and not be moved Could we Our hearts certainely should be harder then the hardest yron Yet behold my text leadeth you to the sight of farre more grievous torments in regard of which all those foresaid agonies and as many besides as ever haue wrested or may wring the spirit of man are only shadowes and counterfeits It sheweth you though there be never so many already in the bowels of Hell to empty her storehouses and to part her punishments among them yet hath shee in store an vnmeasurable portion to bestow vpon her children that now liue or are yet vnborne such a portion as may not be refused a patrimonie of howling weeping and gnashing a patrimonie of darknesse blacknesse and obscuritie a patrimonie of fire brimstone and the wrath of God There shall they be tormented before the Holy Angels and before the lambe and shall bee a gazing stocke vnto the blessed Saints who shall not pitie them but reioyce to see their coÌ„fusion And the c Rev. 14.11 smoake of this their torment ascends for evermore giving them rest neither day nor night and it continueth for a time and times and no time even when time shall bee no more Rev. 10 6. When time shall bee no more yet then continueth their torment and that in such a measure as no eye hath ever seene the like no eare hath ever heard the like no tongue hath ever vttered the like no heart hath beene is or shall bee ever able to conceaue the like And this I hope may suffice for the explication of my text Now that we doe not like sleepy Adders passe our times in a dreame let vs awake our selues Why should wee bee that ground by the d Mat. 13.4 highway side or that e Vers 5. stony or that f Vers 7. bushie ground The good g Vers 8. ground it is that receaues the seed beares brings forth fruit Since we haue brought our eares to heare the word let vs keepe our hearts here also It is not meete our hearts should be like many of your waiting men who thinke their dutie fully done if they wait vpon their Masters to and from the Church though they heare not one word of the sermon themselues But so they shal never learne Christ Nor we if when we present our bodies in this and the like places wee send our hearts vpon other businesses to attend our private affaires Let vs therfore lay these things whereof we haue heard to our hearts and be assured they will be for our profit The consideration of the terror of the Iudge of Hell fire and of the torments there to bee endured may moue vs to thinke with our selues how neere that day of iudgement is and therevpon to provide our selues against the comming of the Iudge Touching this point if the day of iudgement were at hand sixteene ages since as the Crier in the wildernesse proclaimed Mat. 3.2 as the Disciples taught according to their charge Mat. 10.7 and as Christ himselfe preached Mat. 4.17 if in those daies the end of the world were come as S. Paule saith 1. Cor. 10.11 if then was the last time as S. Iohn tels vs 1. Iohn 2.18 if at that time the end of all things drew neere as S. Peter affirmeth 1. Pet. 4.7 Can we religiously thinke that yet this day of the LORD is farre of In the time of the Apostles there were two heresies concerning this second comming of Christ the one refuted by S. Peter the other by S. Paule S. Peter 2 Pet. 3.3 wisheth vs to vnderstand that in the last daies which then were come there shall be mockers walking after their own lusts and saying where is the promise of his comming For since the fathers dyed all things continue alike from the beginning of the creation Miserable men to bee perswaded that the day of the LORD shall never come because it is deferred But such iesting scoffing and mocking at that fearefull day vsed heretofore and hitherto practised by the whole progenie of vnbeleevers may be vnto vs a good argument that this iudgement shall speedely be hastned For so saith the Holy Ghost by the Apostle 1. Thess 5.3 when they shall say PEACE and SAFETIE then shall come vpon them suddaine destruction St Peter in his answere to such deceavers saith first that the LORD differeth not very long to come to iudgement For saith he verse 8. one day with him is as a thousand yeares and a thousand yeares as one day alluding to the words in Moses prayer Psal 90 4. A thousand yeares in thy sight are as yesterday when it is past and as a watch of the night as if he should haue said were it possible for a man to liue a thousand yeares yet those thousand yeares are assoone passed over in respect of God as one day only is in respect of a so-long-living man Yea those thousand yeares are but as a watch of the night that is they are of very short continuance For the old Iewes divided the night into foure watches and appointed to every watch three houres as may appeare by the conference of these places Mat. 14.25 Luk. 12.38 Exod. 14.24 The words then suffering this exposâ—tion that a thousand yeares in respect of the Lord are but as a watch of the night but of three houres doe plainely shew that Peter meant not to speake any thing distinctly of a thousand yeares but of a long time so his meaning is that innumerable yeares are but as a short time with God He might as well and truely haue said two thousand eight or ten thousand years with God are but as one day And this is his first answere to such as aske where is the promise of his comming His second answere is verse 9. when he saith The LORD is not slacke concerning his promise as some men count slacknes but is patient towardes vs and would haue no man to perish but that all should come to repentance Where it being manifest that the LORD differreth his comming only for our good to giue vs time to turne vnto him is it meete we should mocke at the slacknesse of his comming You see the first Heresie refuted The second is quite opposite to this set abroach by certain false teachers who taught the Thessalonians that the daie of the LORD was so nigh as that it should happen within their age Where by the way note the exceeding subtilty of Sathan slyly leading vs into one of the extreams to make vs belieue either that the day of the Lord shall never come or else that it shall come within such a
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
Testament because as Theophylact and Aquinas do both note the new Testament was confirmed by the blood of Christ And this is the Testament After those dayes saith the LORD I will put my lawes in their mind Heb. 8.10 10.16 and in their heart will I write them and I will be their God and they shall bee my people and I will bee mercifull to their vnrighteousnes and their sinnes and their iniquities will I remember no more This new Testament by which that other is disanulled and waxed old is confirmed by the blood of Christ Now may we be bold to enter into the holy place a new and living way is prepared for vs through the vaile which our Apostle Heb. 10.20 affirmeth to be the flesh of Christ With this blood of the covenant the sinner against the Holy Ghost is in my text said to bee sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which blood though now he account it common and prophane he was sanctified I may not stand to remember you of the many significations by which in many places of the Holy Scriptures these words Sanctus and Sanctificare are expoūded diverse of them are impertinent and should bee wrested to the place we haue in hand for the vnderstanding of which it may suffice if we cōsider first that God alone is properly holy secōdly that all mans holinesse is from God God must not onely helpe but doe also all in all or else man cannot be sanctified These points are vndoubtedly beleeued of vs and neede no proofe Yet for explications sake wee may briefly note that whatsoever men doe truely call Iust the same in relation to God must be called and is truely holy and therefore that God being alone absolutely Iust must of necessitie alone be absolutly Holy that is God being Iust with that vniversall and most perfect Iustice yea himselfe being his owne Iustice it must needs be that he is as the Seraphins Esai 6.3 and as the foure beasts Revel 4.8 haue made proclamation Holy Holy Holy LORD God Almightie thrise holy that is most Holy I will not here dispute whether in those places the Spirit of God noteth the three persons in the Trinity by thrise repeating the word Holy I knowe that many of the ancient and some of our later writers haue so iudged of those places and vsed thē as testimonies to confirme so maine a point of religion Vnto whose iudgements herein I need not doubt nor will refuse to yeeld reverence Yet may I wish and I shall wish no more thē Calvin doth on Esay 6. that if at any time we are to deale with Arrians and are against them to maintaine proue three persons in one divine essence that we would be carefull to vse testimonies of greater strength For those enimies of the blessed Trinitie when they are assayled with such testimonies which may as naturally bee expounded otherwise are so farre from yeelding to the truth of that doctrine as that they become much more obstinate and overthwart But to our purpose the Seraphins and the foure beasts proclaiming the LORD God Almightie to be Holy holy holy doe testifie that all the waies of God even all his most severe iudgements are iust and vpright and holy howsoever they may seem vnto men This threefold repetition of the word makes the sense to be as if they had said God of all is most Holy and to bee hallowed of all Neither is this kind of speech altogether without example For God willing to let Zedechias vnderstand of the vtter and finall ruine of his kingdome bids the Prophet say from him vnto the prophane and wicked King Ezech. 21.27 I will overturne overturne overturne it and it shall bee no more vntill the Messiah come his right it is and I will giue it him as if the Lord had said assuredly and without repentance will I overturne and bring to ruine the kingdome of Zedechias such force doth the repetition giue the speech And as there so here God is Holy Holy Holy without doubt Holy onely Holy most holy Holynesse becommeth the house of God for ever so wee read Psal 93.5 I will not restraine it to any particular house Vnderstand it if you will of the palace and basilicke of the great King or of the Temple of Ierusalem which the childrē of God in former times had respect vnto or of any other Temples on the earth now consecrated to the service of God or of your private selues for your selues also are the Temples of the Lord the saying stands firme without contradiction Holynesse becommeth the house of God for ever And hereby hath God set a barre about his Temples as he did about the mount to keepe out beasts and brutish men For as his Temples vpon the earth none should so that other farre more sacred which is in Heaven none shall ever enter into that is vnholy and vncleane The Apostle Heb. 7.26 describing the sanctity of Christ saith that such an high priest it became vs to haue which is holy harmelesse vndefiled separate from sinners and made higher then the Heavens Where the latter attributes doe only expound the former and it is as if the Apostle had said to be holy is nothing else but to be harmelesse vndefiled and separate from sinners for whosoever is harmelesse vndefiled and separate from sinners he is already made higher then the Heavens Thus we see that God alone is naturally properly and absolutely Holy Wherevpon it followeth necessarily that all mans holynesse is from God Which was the second point to lead vs to the vnderstanding of this place where the wicked are said to bee sanctified It is a true rule which may be collected out of Saint Cyrils treasurie lib. 3. cap. 1. Quae in Deo sunt naturaliter ea in creaturis esse posse participatione Such things as are naturally in God may be in Gods creatures by participation as when we doe participate the effects and similitudes only of those attributes which essentially and naturally are in God So may we be said to be partakers of the divine nature when those most great and precious promises are given vs 2. Pet. 1.4 There he teacheth vs that we haue all good things from Gods free promise thereby are we delivered from the corruption of this world frō those sinnefull lusts which we carry about vs and so are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the divine nature in a sort like vnto God For by divine nature in that place is not meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods divine essence but participatio qualitatum certaine qualities which the power of God hath wrought in vs that by them his image in vs now a long time defaced may be restored againe In the Scriptures we are charged to be perfect as our Heavenly Father is perfect to be mercifull as he is mercifull to be Holy as he is Holy Where we must not thinke we are enioyned to haue such perfection mercifulnesse holynesse as is essentially
Good men are so overlaid with miseries that their words are even swallowed vp but the wicked are in such prosperitie that b Vers 7. their eyes stand out for fatnesse Good men are even cast downe into desolation but the wicked haue more theÌ„ heart can wish c Cicer. de nat â—â—or lâ—b 3. DIOGâ—NES the Cynicke in his time seeing one Harpalus a notable thiefe liuing a long time happily was bold to say Harpalum contra Deos testimonium dicere quod in illâ fortunâ tam diu viveret Wicked Harpalus liuing long in prosperitie was some argument to Diogenes that God respected not mans affaires The like experience hath shaken even the very Saints of God It made Iob to say chapter 24.12 MEN cry out of the the citie and the soules of the slaine cry out yet God doth not charge them with folly It made Ieremie to expostulate with the LORD chap. 12.1 O Lord let me talke with thee of thy iudgments wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgresse It makes the Godly to whome â—â—al 73 10. waters of a full cup are wrung out many times to take into their mouthes that passionate complaint Psal 73.11 How doth God knowe it is there knowledge in the most high Loe these are the wicked yet prosper they alway and increase in riches Certainely wee haue cleansed our hearts in vaine and in vaine haue we washed our hands in innocencie for dayly haue we beene punished and chastened every morning From this experience grewe that disputation among the heathens whether God regardeth men and their businesses Tâ—LAMON puâ—s downe the state of it in one verse Tully cites it lib. 3. de nat Deor. NAM si curent benè bonis sit malè malis quod nunc abest Doubtles if God had any care of men their actions good men should be in good estate and wicked men in worse But now we haue experience of the contrarie Improbis optimè bonis malè est wicked men haue their hearts ease but good meÌ„ are in miserie TELAMON was no fitt man to make any construction of Gods proceedings We in Christianity for the thing do know it to be true Wicked Diues hath the world at will whilest poore Lazarus is hunger bitten full of soares and miserable every way The coÌ„struction we make of it is grounded vpon diverse texts of holy Scripture Giue me leaue for mine owne comfort and the comfort of the rest of you that are any way afflicted to repeate for this purpose two or three sentences well knowne vnto you It 's written 1. Pet. 4.17 Iudgement beginneth at the house of God It 's writen 1. Cor. 11.32 When we are iudged we are chastned of the Lord because wee should not bee condemned with the world It 's written 2. Tim. 3.12 All that will liue godly in Christ IESVS shall suffer persecution This being so that the wicked flourish and the Godly are kept vnder it remaineth of necessitie that there must be a second comming of Christ a last iudgement when the Godly shall receiue fulnesse of ioy and glory the vngodly fulnesse of woe and miserie Now for the removall of the scruple which I entended I must explicate the places which it troubleth To that place Ioh. 5.24 I say that by iudgement is meant the iudgement of CoÌ„demnation The beleeuer shall not come into iudgement the iudgement of Condemnation for already he is passed from death to life already he hath everlasting life non re sed spe non fruitione sed fide We are already passed from death to life spe non re for we are saued by hope as saith the Apostle Rom. 8.24 We haue already life everlasting fide non fruitione for wee walke by faith and not by sight as the same Apostle speaketh 2 Cor. 5 7. The truth is as long as this flesh encombreth vs wee cannot fully possesse eternall life yet in this flesh wee haue a tast feeling of it For in this flesh wee knowe God to bee the only very God and whom he hath sent IESVS Christ and this is life eternall It 's Christ's assertion Iohn 17.3 Whereto may be added that 1. Cor. 13.9 We knowe in part and prophecy in part And that Coloss 1.13 God hath translated vs into the kingdome of his deare sonne And that 1. Ioh. 3.14 Wee knowe that we are translated from death to life Thus already are wee passed from death to life by an assured hope already we haue everlasting life by a liuely faith and therefore shall wee never come into iudgement the iudgement of Condemnation But there is a iudgement of Absolution then to be executed when the Lord himselfe shall descend froÌ„ Heaven with a shout 1 Thess 4.16 and with the voice of the Archangell and with the trumpet of God At that great day the dead in Christ shall rise first then we which liue and remaine shall with theÌ„ bee caught vp in the clouds to meet the LORD in the aire at whose right hand wee shall bee set to receiue to the eternall ioy of our hearts that happy sentence Come yee blessed of my Father inherit the kingdome prepared for you from the foundations of the world To that other place Ioh. 3.18 I say that the vnbeleeuer is coÌ„demned already in effect and substance 3. waies In the counsell of God in the word of God and in his owne conscience Hee is condemned in Gods counsell and purpose before ever he commeth into the world as Esau was Rom. 9.11 Hee is condemned in the word of God wherein sentence is already passed against him Ioh. 1.9 for that light being come into the world hee yet loveth darknesse rather then light He is condemned in his owne conscience the torment whereof like a worme ever gnaweth him and never suffereth him to be at rest So many waies are the vnbeleeuers already condemned already that is in this world their condemnation is begunne but the manifestation finishing of it shall be hereafter and therefore the meaning of the place is this they that beleeue not are already iudged in part but the full manifestation thereof shall bee at the day of wrath Then shall they see the Sonne of man comming in the cloudes of Heaven with power great glory at whose left hand they must be set to receiue to their eternall horror that irrevocable sentence Depart from me yee cursed into everlasting fire which is prepared for the Divell and his Angels The scruple now remoued hath remembred vs of two of Gods iudgements his iudgement of CondemnatioÌ„ for the wicked and his iudgement of Absolution for his chosen Neither of them is meant in the present clause of my Text for which I point at two other iudgements of God familiar vnto him when he dealeth with his owne people The one I call his iudgement of Protection the other his iudgement of Correction His iudgement of Protection is meant
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
blasphemers of the holy Spirit who doe not onely fulfill the full measure of those Pagans sinnes but contemne also the Graces given vnto them the knowledge whereto they haue beene called and that good Spirit whereof the Pagans were never made partakers Now looke we backe for a while to those markes wherewith they are noted against whom our Apostle in this place denounceth If they bee duely considered they will moue our hearts to wisdome One is they haue beene once lightned that is they haue been endued with the knowledge of God and that not onely by the heavens though they b Psal 19 ◠declare Gods glory nor only by the firmament though that sheweth his handy worke nor onely by other his creatures though in them also his eternall power godhead appeareth and shineth for of this light all nations are made partakers but they haue beene lightned also with his holy word This hath beene a c Ps 119 105. lanterne to their feet and a light vnto their paths When they found it they did greedily tast of it and it was vnto them the ioy and reioycing of their hearts And can we think that any thus lightned are neere vnto cursing Yea the d Heb. 6.7 Scripture telleth vs that they may so fall away as that it shall be impossible for them to be renued againe by repentance Heb. 6.6 Indeed the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meet for them by whom it is dressed shal receaue a blessing of God but that earth which beareth thornes and briers is reproued is neere vnto cursing the end thereof is to bee burned Presume wee not then beloved in the Lord. Whosoever 1. Cor. 10.12 thinkes he standeth may fal O! worke we out our salvatiō with feare trembling An other marke of theirs is they haue tasted of the heavenly gift This heavenly gift is eternall life through Iesus Christ our Lord Rom. 6.23 It is that great salvatiō that is in Christ Iesus so called by Christ himselfe speaking to the woman of Samaria Iohn 4.10 This gift they haue not only knowne but haue also tasted of it Would you know what taste this is One expounds it thus Suppose a banquet provided wherein are many sweet pleasant and dainty meates At this banquet the bidden guests must be set downe they see the meats they taste thē they eate them they disgest them they are nourished strengthened by them The vnbidden guests it is not so with them They indeed may see the meates yea more then so happyly they may be permitted to handle them and taste of them to feele how good they are but eate or feed of thē they may not Apply this and in the vnbidden guests tasting of those dainety meates you shall perceiue this taste of the heavenly gift resembled They haue tasted of the heavenly gift that is they haue gladly sometime receaved it and reioyced in it like Herode who did gladly heare Iohn Baptist preaching Mark 6.20 like the second kinde of naughty ground that ioyfully receaved the seed Mat. 13.20 Herod may willingly heare the preaching of the word and yet be accursed the naughty ground receiving the seed with ioy in the end may be burned Many may haue a taste of eternall life of that great salvation which is in Christ Iesus and yet may finally fall away Presume wee not then beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Their third marke is they haue beene made partakers of the holy Ghost that is many graces of the spirit of God haue beene given vnto them They may repent like Iudas Mat. 27.3 confesse their sinnes like Pharaoh Exod. 10.16 loue God as Saule did 1. Sam. 10.9 They may desire to be like Gods children in happinesse as Balaam desired when he said O let my soule die the death of the righteous let my last end be like his Num. 23.10 They may shew liking to Gods Ministers reverence them and feare to displease them as Simon Magus did who at Philips preaching beleeved wondred at his miracles and kept cōpany with him Act. 8.13 They may be zealous in the profession of the gospell as the Galatians were who receaved Paule as an Angell and if possible would haue plucked out their eies to haue done him good Gal. 4.16 Thus may they be qualified yea much better then thus and yet may finally fall awaie Presume we not thē beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Their last marke for I omit the rest as being all reducible to these fowre their last marke is They haue receaved the knowledge of the truth that is they haue caused their f Ezech. 3.3 bellies to eate and haue filled their bowels with that sweet roule as sweet as any hony in their mouthes they haue receaved the word of God in their hearts in such abundance as that they are become preachers of the word for they haue g Heb. 6.5 tasted of the good word of God and of the power of the world to come they haue tasted it indeed but only haue they tasted it Here let me once more remember you of the resemblance of tasting You know that Cookes which are busied in preparing of banquets haue commonly as much feeling and seeing of the meates as any other and yet there is none that eateth lesse of it then they their stomackes are so cloyed with the smell taste thereof so is it here it may come to passe that the preacher which dresseth and provideth the spirituall food may eate least of it himselfe so labouring to saue others himselfe may proue a reprobate It hath beene thought that some of them which built the Arke were not saved in the Arke but certaine it is not only thought so certaine it is that diverse spirituall builders of Christs Church shall not be saved with the Church They may by vs be takē for Gods sheepe because they are kept in the same pastures and folded in the same fold with vs they may by vs be taken for Gods sheepe though indeed they be very Goates There is a day to come wherein the h 2. Pet. 3.10 heavens shal passe away with a noise and the elements shall melt with heate the earth with the workes that are therein shall be burnt vp then may Demas alleage for himselfe his old and once-true religion and Iudas for himselfe his Apostleship and many others for themselues their prophecying in Christs name but al in vaine For that iust Iudge will professe vnto them i Mat. 7.23 Luk. 13.27 I never knew you depart from me yee workers of iniquity Presume wee not then beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Having thus considered their markes finding that they haue
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
farre hath this boldnesse thrust it selfe as that now bee there any talke of Divinitie it is thought but a small matter for such whose neckes are as sinewes of Iron and browes like brasse I meane for carelesse hearts and venterous tongues to be vp with predestination or the Sinne against the holy Ghost To such what shall I say Even as one said in the like case it were better for them they had neither tongues in their heads nor hearts in their breasts then that they should delight in their so vnreverent and vngodly vsage For hereby what doe they else but blaspheme the eternall wisdome of God It is a faithfull lesson for servants to be obedient to them that are their masters according to the flesh in feare trembling you may find it Eph. 6.5 And shall we servants to that great LORD our master according to the spirit when we enter talke of his word not feare shall we not tremble shall we at his greatest mysteries be carelesse mockers The knowledge of Gods predestination should cast downe our proud reason even to the ground it should make vs confesse before him that all his doings are secret all his iudgements vnsearchable all his waies past finding out yet we like fooles vnwilling though wee should bee brayed in a morter to let our foolishnesse depart from vs doubt not at all to examine the high iudgements of God as if they were pliable to our foolish reason And so likewise the Sin against the holy Ghost is mentioned to make vs feare to work in vs the feare of the LORD which is as a well-spring of life to free vs from all the snares of death to make vs loue the LORD learne al his iudgemeÌ„ts to assure vs so farre of his favour as that we cannot possibly sinne against his spirit yet we as discontent herewith put all feare apart make no end of questioning whether the Sin against the holy Ghost be this sinne or that sinne when God knoweth at al sinnes we make but a iest Iustly may we feare lest God say to vs as once he said to the wicked Psal 50.16 Quid tuâ vt enarres decreta mea Gods ordinances being holy pure should not come into mouthes given to filthinesse With what face then dare men of vncircumcised mindes and mouthes medle with such holy mysteries either publikely or privatly Quid tuâ vt enarres decreta mea What hast thou to doe to declare mine ordinances Doth it belong to thee to take my covenant in thy mouth saith the Lord. You see how farre too much boldnesse carieth vs headlong The other fault I spake of was too much feare Some there are and they none of the worst of vs who by the singular mercies of God haue so beene humbled as that they cover their faces and hang downe their heads at the remeÌ„brance of their sinnes To such every sound of the Sin against the holy Ghost is a piercing of their hearts they stop their ears at the name of it they would not haue it spoken of at all for feare lest themselues should bee holden in the transgression In which their opinion they seeme to accord with those who hold of predestination and election that they are matters not to be thought of too high for mans learning Which conceite was first founded in the forge of a Popish braine thence hath beene derived to vs. Hence sprang that their comfortlesse lesson hope well and haue well and that their assertion leading vnto wilfull blindnesse it is not the dutie of a man to knowe his election In the 2. to the Corinth 135. it is thus written Proue your selues whether yee are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee bee reprobates Consider the words Shall God here by his Apostle bid proue and dares man say doubt Shall God bid examine dares maÌ„ advise vs only to hope Shall the spirit of truth command vs to knowe our salvation and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation To this purpose is it that S. Iohn exhorteth you 1. Iohn 4.1 Trie the spirits whether they are of God or not As for those in whose eares the naming of this Sin against the holy Ghost soundeth harshly Christ hath said the summe of all that hath beene said c Luk. 12.32 Feare not my little flocke for it hath pleased your father to giue to you a kingdome not momentary but eternall purchased not with gold and silver but with the most precious bloud of his only sonne and therefore may yee well be assured that he will also giue you victory over sinne death This great and heinous Sinne bee it what it will let it never discourage you it cannot hurt you it is none of yours This sinne is the sinne of those that haue despised knowledge but like as the Hart desireth the water brooks so doe your soules thirst after more knowledge of the Lord. This sinne is the sinne of such as haue contemned the Crosse of Christ but the delight of your liues is therein This sinne is the sinne of such as haue made the world their God but your God with whoÌ„ yee walke in whose feare you liue hath had such mercy on you as that yee account all the world but dung to the end yee may winne Christ And therefore I say againe this great and heinous sin be it what it will let it never discourage you it cannot hurt you it is none of yours Wheresoever they dwell that haue thus sinned and are in this condemnation be of good comfort God himselfe beareth you witnesse that their tents and their tabernacles are not neere you Thus haue wee beene warned touching Gods holy mysteries that we be neither too bold nor too fearefull let vs now walking in the midst betweene both betweene feare boldnesse drawe neere with reverence and with glad and faithfull eares abide we the hearing of this sinne let vs not bee so foolish either to feare the smoake since the fire cannot hurt vs or to wade too farre since the depth may devoure vs. Now then not to trouble you long with those d Desperatio Praesumptio Impoenitentia Obâ—tinatio Impugnatio â—eritatis agnitae Invidia gratiae fraternae Angelus del Pas â—nchirid Scholast Theolog. Sect. 2. lib. 2. c. 1. p. 56. six kindes of sinnes against the holy Ghost much spoken of by the Schoolemen as namely presumption of Gods mercies and Despaire coÌ„trary to presumption and the Oppugning of the known truth the Envying of all the good gifts and graces in our brethren and Obstinacie Impenitencie let it bee sufficient for vs to vnderstand that in the word of God there is mention of one onely sinne so called In Mat. 12.31 as also in Mark 3.29 and Luke 12.10 it is called the blasphemie against the holy Ghost You shall finde it at large described if
seene the difference betweene despaire the Sinne against the holy Ghost as also what cōfort what ioy may from thence shine vnto feeble and weake spirits Now seeke we farther into this sinne Let vs first consider what manner of rebellion it is Secondly in what regard it is so named Thirdly what obiect it hath The manner of rebellion namely how farre they fall awaie who haue fallen into this sinne we shall perceiue if we looke vnto the beginning of the sixt chapter of the Epistle to the Hebrewes There verse 1.2 the Apostle speaketh of repentance frō dead workes of faith towards God of the doctrine of baptisme laying on of hands of the resurrection from the dead and of eternall iudgement All these he calleth the beginning the foundation of Christianity Then verse the 6. he speaketh of an apostacie of a falling away from all these points even from the foundatiō and first beginnings of Christian faith giving vs thereby to vnderstand that they who are holden in this transgressiō haue sinned this sinne haue forsaken all the principles of religiō haue lost their former light haue departed from their first vnderstāding As for repentance they cast it behinde them and the first faith they regard it not they esteeme baptisme no more then the washing of their hands neither care they to be received in to the Church of God the resurrection of the dead that feedes them with many a merry conceit they thinke pleasantly with thēselues what manner of bodies they shal haue of what age these their bodies shall be whether they shall haue haire and nailes and the like But the eternall iudgement the remembrance indeede thereof sometimes frighteth them yet are they incouraged againe when they think how farre of it is So preferre they darknesse before light ignorance before knowledge errour before hope infidelity before faith shame before glory a cursed death before eternall life They are fallen away from repentance and therefore impossible shall it be for them to repent they are fallen away from faith towards God and therefore never may they hope to beleeue againe they are fallen away from the doctrine of baptisme laying on of hands and therfore are they not likly any more by those meanes to be illuminated they are fallen away from the doctrine of resurrection and therefore though they rise againe it shall be to their owne confusion they are fallen away from the doctrine of eternal iudgement and therefore shall eternall iudgement swallow them vp It is no more but thus they haue fallen away wholy from CHRIST they haue despised the sweet graces of the HOLY SPIRIT wherewith they once were lightened and therefore shal they be fed with wormewood and be made to drinke the water of gall and not this only but let all the rivers and streames of fresh water which glad the city of God and comfort the soules of the faithfull runne also into their soules they will resist them and driue them backe they will admit no entrance for any perswasion of the graciousnes and kindnes of the Lord though it be preached a thousand times They haue sinned against the holie Ghost and condemnation is their portion You see in the manner of rebellion how farre they may fall away now for the name It is not called the Sinne against the holy Ghost as if it were against the Godhead of the holy Ghost for the same God is also father and sonne The godhead of the Father of the Sonne and of the holy Ghost is all one their glory is equal and their maiesty coeternall nor is it so called as if it were against the person of the holy Ghost for that is no greater then the person of the father and of the sonne The whole three persons are coeternall together and coequall Nunquid alia est offensa filij alia spiritûs sancti saith S. Ambrose De spiritu sancto Lib. 1. cap. 3. His answer is Sicut vna dignitas sic vna iniuria Can the holy Ghost bee grieved and the sonne well pleased No Sicut vna dignitas sic vna iniuria The Father Sonne and holy Ghost haue all one glory therefore an iniurie done to one is done to all Trium personarum non sunt divisae offensae saith the Master of the Sentences Lib. 2. Dist 43. art 4. It is impossible that a sinne committed against the holy Ghost should not also bee committed against the Father and against the Sonne yet saith he Peccatorum genera distincta sunt you may vse a distinction betweene sinnes where he sheweth that although power wisdome goodnesse be one and the same in all three persons yet sometimes in a more peculiar sort there is ascribed power to the father wisedome to the Sonne and goodnesse to the goly Ghost and hence ariseth this distinction of sinnes If a man sinne through infirmitie he may be said to sinne against the Father for in him is power he is the father of might If hee sinne through ignorance he may be said to sinne against the Sonne for in him is no want of knowledge he is the wisdome of the Father If he sin through wilfull malice hee may bee said to sinne against the holy Ghost for in him is all goodnesse his office is to sanctifie You see then why this Sinne is called the sinne against the holy Ghost not because it is against the Godhead of the holy Ghost nor yet because it is against the person of the holy Ghost but because it is against the goodnesse of the holy Ghost against the goodnesse that is against the graces of the holy spirit given vs to the setting out of the praises of the LORD For whosoever shall despise those good graces turne them to the contempt of Gods maiestie and glory and tread thē vnder foot and account them prophane and purposely and wilfully Heb. 6.6 and malitiously carry them away to all wantonnesse hee crucifieth againe vnto himselfo the sonne of God hee despites the spirit of grace he sinnes against the holy Ghost I shall not need to speake of the obiect which I proposed vnto you in the third place the two former notes haue made it sufficiently manifest that the malice of this sinne is directed against the whole TRINITIE against the very maiestie of God himselfe and against his Christ it directly respecteth the first table of the morall law it is not any particular slipping aside it is a generall defection a generall apostacie from God and that totally Here should I shew you what punishment is provided for such sinners but that discourse is better fitting the later words of my Text. Yet that wee bee not swallowed vp by secure and carelesse living as long as we heare nothing of any punishmēt due for so great a sinne let it not be troublesome to vs at once to take a view of it Certaine it is an end shall come vpon them yet never shall they end death shall take them away yet never
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
made whole sin no more least a worse thing befall thee And you know by Luk. 11.26 how the vncleane spirit returning tooke vnto him other seaven spirits worse then himselfe In regard hereof S. Paule 2. Cor. 5.20 prayeth them in Christs steed that they would be reconciled to God when as it is evident by the former Epistle they were recōciled to God before 3 The childe of God may sinne presumptuously that is wittingly willingly yea and in some sort wilfully What else is it that David prayeth against Psal 19.13 Keepe thy servant O Lord from presumptuous sinnes Now that he was in danger of so sinning appeareth by the words following O Lord let thē not reigne over me although I fall through frailty of my flesh yet let not sinne haue dominion in me 4 The child of God may sinne desperatly And this is a very dangerous sinne yet he may fall into it Some thinke David was tainted herewith when he said in his hast that he was cast out of the Lords sight Psal 31.22 as also when powring forth the deepe anguish of his soule for the Lords long absence hee saith this is my death Psal 77.10 Surely the incestuous man 2. Cor. 2. was very like to be holden in this transgression in regard thereof Paule wisheth the Corinthians to forgiue him to comfort him least he should be swallowed vp of overmuch heavinesse verse 7. Who is able to looke vpon these ruines without compassion and to remember them without feare Can the weake shrub hope to stand when the strongest Cedars are blowne downe They which haue had more gifts thē we deeper roots then we stronger hearts then we surer props then we haue fallen downe and can we inferiour to them in all these hope to stand O all ye that thirst come to the waters of comfort drinke drinke till your soules be more then satisfied let your weak knees be strengthned and your feeble hands be lifted vp Is it true indeed that Gods chosen children may thus fall Yet behold as true it is that notwithstanding their fals they may rise againe and this is that other point of my proposition implying a truth against which Hell gates shall never be able to prevaile and this is that truth He which is once in the estate of grace shall be in the same for ever The reason thereof may be this After a man is sanctified he receiveth from God another speciall grace to raise him even then when he is most perilously fallen we may call it corroboration or the strengthning power of Christ This is it St. Paule meaneth when he prayed for the Ephesians that they might be strengthned in the inner man Ephe. 3.16 and for the Colossians that they might be strēgthned with the glorious power of Christ Coloss 1.11 and when of himselfe he saith that he is able to doe all things through the power of Christ that strēgthneth him Phil. 4.13 This corroboration this strengthning power of Christ is that that raiseth vp Gods chosen as oft as they are fallen We may I graunt like David Psal 31.12.22 in the very anguish of our soules breake out and say as he did we are forgotten like dead men out of minde we are as so many broken vessels we are cast out of thy sight O Lord yet see the gracious goodnes of our Lord how he suffereth vs not too farre to bee plunged in heavines but assisteth vs with his strengthning power causeth vs to say further with the same Psalmist yet O Lord thou then hearest the voice of our praier when we cry vnto thee yet we trust in thee O LORD yet we say O LORD thou art our God Wonderfull fearefull may the passions be wherewith the Saints of God as long as they wāder in this vale of mourning may be shaken only through the remembrance of their sinnes committed But it is the Lords property ever to send a gracious raine vpon his inheritance and to refresh it when it is weary Psal 68.9 And true it is comfortable it is which the Prophet Hosee hath chap. 6.2 though we looke for a day or two as if we were dead and forlorne yet saith he After two daies the LORD will reviue vs in the third day he will raise vs vp and we shall liue in his sight That golden chaine of the causes of salvation laid before you Rom. 8.30 can never be broken Whō God hath predestinated them hath he called them hath he iustified them hath he glorified What shall we then say to these things Shall any one lay ought to the charge of Gods chosen Shall tribulation anguish persecution famine nakednes perill or the sword Shall Angels principalities or powers Shall things present or things to come Shall death or life or height or depth or any creature be able to sever vs from the loue which is in Christ Iesus I am perswaded they shall not for whom God hath predestinated them hath he called them hath he iustified them hath he glorified Wee may be barren and hear not and forsake the lawes of the Lord refuse to walke in his iudgments and breake his statutes and cast behind vs his commandements and the Lord may visite these our transgressions with the rod our iniquities with strokes but as for his loving kindnesse that hee will never take from vs Psal 89.33 Hee may hide his face from vs for a moment for a little season but with everlasting mercy he will haue compassion on vs saith the LORD our redeemer Esay 54.8 Our corrupt nature by reason of our ill husbandry may be like the field of the slothfull Prov. 24.30 It may bee all growne over with thornes nettles may cover the face thereof the stone wall thereof may be broken downe and through that breach may be descryed from within vs all manner of filthinesse and abomination In this estate we may continue for a while as if wee were forsaken of the LORD But his eternall compassiō wherewith he will gather vs that shall not bee forgotten Hee will build againe our broken wall Esai 54.12 laying the stones thereof with the carbuncle and the foundation with Saphires hee will make our windowes of pearle our gates shining stones And this is vnto vs as the waters of Noah even as sure as the promise which God made vnto Noah for as he hath sworne that the waters of NOAH shall no more overflow the earth so hath hee sworne that he will not be angry with vs for ever The comparison holds out of the 54. of Esai vers 9. and in the tenth verse it followeth that the mountaines may remoue and the hills fall down but Gods mercy shall never depart from vs nor the covenant of his peace fall away And all this I say is vnto vs as the waters of NOAH even as sure as the promise which God made to NOAH for whom God hath predestinated them hath hee called them hath he iustified them hath he glorified I might
here alleage many other places and some examples out of the holy Scriptures to shew you yet farther that the child of God notwithstanding his many falls may find pardon and that he which is once in the state of grace shall be in the same for ever That which I haue already delivered I hope hath sufficiently cleered this point and overthrowne the doctrine of the Catharists All which I haue delivered for your comforts which haue already sinned not for your encouragements who meane to sinne hereafter For howsoever Grace aboundeth aboue sinne yet cursed shall yee be and that with an everlasting curse if yee sinne that grace and blessing may abound vnto you You may read for this purpose the beginning of the sixt chap. to the Romans there shall you finde an impossibilitie for you that are dead to sinne yet to liue therein knowe yee not that all ye which haue beene baptised into Iesus Christ haue been baptised into his death Why then yee are buried by baptisme into his death that as he was raised from the dead so yee also should walke in newnesse of life You are forbidden to doe evill where you are assured that good may come thereof Rom. 3.8 much lesse may you make the mercies of God a defence for your sins I grant it is true that there is no condemnation to the righteous though he fall seaven times a day but if a man sinne presuming vpon Gods mercies that he shal haue time hereafter for repentance from his former dead workes I must needs say his damnation may be warrantable to be very iust Thou foole how knowest thou Luke 12.20 that this night they will not fetch away thy soule froÌ„ thee I come to my second note to shew you that the sinne against the holy Ghost is not at any time nor can ever be forgiven If I should stand to refute the reasons brought against this doctrine by them who haue given their names to great Babylon that mother of whordomes and abominations I should passe the time limited vnto mee and therfore since one contrarie as in the scholes we learne may be the better knowne by the other let it suffice that at this time I set downe a positiue doctrine without any refutation of the contrary There is a woman cloathed with the Sunne the moone is vnder her feete and on her head is a crowne of twelue stars al shee hath shee hath from Christ all her beauty is spirituall and heavenly all her milke is sweete and comfortable This comely one deciphered vnto you by St Iohns vision Revel 12.1 hath never fainted and taught vs also never to faint in maintaining this doctrine The sinne against the Holy Ghost is not at any time nor can ever be forgiven Shee beleeveth that this sinne not only easily shall not bee forgiven but not at all Her spowse saith neither in this world nor in the world to come Mat. 12.32 St Iohn tels her that there is a sinne vnto death which shee may not pray for 1. Ioh. 5.16 Our Apostle assureth her that such sinners cannot possibly bee renewed by repentance Heb. 6.6 and my text hath there remaineth no more sacrifice for such sin It is a necessary consequeÌ„ce This sinne is not pardonable either in this world or in the world to come we may not pray for it we cannot repent for it there remaineth no sacrifice for it therefore we may truely say as the Church hath truely taught The sinne against the Holy Ghost is not at any time nor can ever be forgiven The latter of all these reasons best fitteth the point we haue in hand No sacrifice can be offered for the sinne against the Holy Ghost therefore that sinne can never be forgiven For the declaratioÌ„ of the force of this reason we may note touching the sacrifices by which the Church of Christ doth liue for the Iewish sacrifices I omit in regard that Christ our redeemer is the very substance of them all touching the sacrifices I say by which Christs Church doth liue we may note that every such sacrifice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a propitiatorie sacrifice a sacrifice for sinne a sinne offering or else a sacrifice of praise and thanksgiving a peace offering The former of these two maketh most for our present occasion That therefore is either cruentum or incruentum a bloodie sacrifice or a sacrifice without blood The bloody sacrifice is that which Christ our faithfull Saviour did once offer vp for vs vpon the Altar oâ— the Crosse of which sacrifice the necessity the efficacie the vnity the perpetuity are at large laid open to our view by our Apostle in this Epistle to the Hebrewes That other sacrifice without blood not simply propitiatory yet a sinne offering too and in some sort enabled through the propitiation of Christ to procure pardon for our sinnes is the sacrifice of repentance from dead workes proceeding froÌ„ a liuely saith in Christ causing vs to make our most humble suite for pardon even for Christ Iesus sake Here are only two kinds of sinne offerings the one propitiatory able to clense vs from al our sinnes even Christ himselfe once offered vp for the sins of the whole world the other not propitiatory yet effectuall to vs through him that is the propitiation for our sinnes even our repentance from dead workes wherein through a liuely faith we giue vp our selues Rom. 12 1. our soules and our bodies a living a holy an acceptable sacrifice vnto God And these two are so linked the one to the other as that they cannot by any meanes be severed For if Christ hath died for vs then assuredly hee will bee at all times ready to offer vp our broken and contrite hearts our humiliation our repentance from dead workes our prayers praise and thanksgiving yea and all our sacrifices vpon the golden Altar which is before the throne But they for whom Christ hath not died as he hath not died for all can by no sacrifice make an atonement betweene God and themselues and such are all they that haue sinned against the Holy Ghost yea such are all the reprobate For all which TOPHET is prepared of old it is prepared for the noble as well as for the baser sort not one of all such shall bee exempted it is made for them deepe and large the burning thereof is fire and much wood the breath of the LORD like a river of brâ—mstone doth kindle it so saith the Prophet Esai 30.33 And touching them who haue sinned against the holy Ghost departing from their former light and casting behinde them their first vnderstanding I adde yet farther since they are fallen away from repentance impossible shall it bee for them hereafter to repent since they are fallen away from faith towards God never may they hope to beleeue againe since they are fallen away from the doctrine of the baptisme and laying on of hands they are not likely
any more by these meanes to bee illuminated since they are fallen away from the doctrine of the resurrection of the dead when they shall rise againe they shall rise to their own damnation and last of all since they are fallen away from the doctrine of eternal iudgement needs must it come to passe that eternall iudgement shall devoure them It is no more but this since they are fallen away wholy from Christ since they haue troden him vnder foot since they haue despised those sweet graces of the holy spirit wherewith they were once lightned they shall be fed with wormewood and be made to drinke the water of gall and somewhat happie were they were this all But this is not all for let all the rivers and streames of fresh water which glad the Citie of God and comfort the soules of the faithfull runne also into their soules they will resist them and driue them backe they will admit no entrance for any perswasion of the graciousnesse and kindnesse of the Lord though it be preached to them ten thousand times they haue sinned against the holy Ghost and condemnation is their portion There remaineth no more sacrifice for sinne No more I say For Christs blood which was once shed for mans ransome may be shed no more The price which was once paid for man may be paid no more all the riches of Solomon all the treasures of Ezechias al the silver al the gold within the bowels of the earth could never haue mounted to so high a reckoning Christ hath once spared his own most pretious blood for mans redemption but will spare it no more Wee may not now looke for more Christs for more passions They that will goe into captivitie againe let thē go but they shall not returne they that wil sel thē selues to the will of their enimie let them sell themselues but they may never hope for a second ransome they that will sinne after that they haue received the knowledge of the truth let them so sinne but there remaineth no more sacrifice for their sinne They which haue eares to heare let them heare If it bee true that they which sinne willingly after that they haue receaued the knowledge of the truth may so fall away as that no sacrifice may remaine for cleansing of their sinne what may bee hoped for of vs in whom willingnesse is no day wanting to our sinnes It is a true saying excusatio omnis tollitur vbi mandatum non ignoratur If the commandment be knowne no excuse may serue for the breach thereof I shall not make it a false saying though I doe a little invert it excusatio omnis non admittitur vbi mandatum ignoratur though the commandement bee not knowne yet every excuse may not serue for the breach thereof Peter gaue vnto the Iewes a shield of ignorance wherewith they might partly defend themselues against the weapons of Gods wrath and that not in any common cause but in the vilest and bloodiest fact that ever yet the sunne saw attempted I knowe saith he that through ignorance you did it as did also your governours Act. 3.17 speaking of their slaughtering the Lord of life I knowe saith he that through ignorance you did it as did also your governours Yet that they should not leane too much vpon this broken reed of ignorance in the 19. vers he adviseth them to repent returne that their sinnes might bee done away Here we see that Ignorance must be beaten vnlesse it be cleansed by repentance The like cloake had S. Paul gotten to cast over his blasphemies his tyrannies his mercilesse persecutions of the Church I was saith he receaved to mercy because I did it ignorantly through vnbeleefe 1. Timoth. 1.13 I was saith hee receaued to mercy because I did it ignorantly through vnbeleefe And here also we see that ignorance must be beatē vnlesse it haue mercy to cover it And surely could ignorance haue pleaded for her owne innocency never would the blood of Christ haue cryed to the Father vpon the Crosse Father forgiue them they knowe not what they doe Luke 23.34 And here againe wee see that ignorance must be beaten vnlesse it bee forgiven by the Father of our Lord Iesus Christ What Is ignorance of the Lordes will sure to bee beaten with rods and shall not our contempt of his will our carelesse and vnprofitable knowledge of his lawes bee requited with scourges Shall Tyre and Sidon and Sodome wherein was never vertue done that might haue reclaimed them shall they I say burne like stubble in Hell fire Shall the smoake of their torment ascend for evermore And shall Corazin and Bethsaida and Capernaum whose streetes haue beene sowne with the miracles of Christ and made fat with his doctrine shall they escape vntouched and not drinke downe the dregges of endlesse destruction Diverse Cities of the East and West Indies devoted to the worship of Devils shall once wring their hands for that they haue knowne so litle and I feare me I may too truely say that Oxford shall once rend her heart for that shee hath known so much to no better purpose for surely were shee so fruitfull in good works as shee ought to be there could be no such report of her as there is of ignorance in her Citizens of corruption in her Colleges of idlenes loosenes of life in her seniors of wilfull impudent and contemptuous behaviour in her juniours Dictum sapienti You will not marvaile to see the wildernesse lie wast and desert but if a ground well husbanded and manured yeeld no profit that deserues cursing Our ground in all likelyhood should bee well husbanded and manured Here is much preaching much hearing but where is any profit What our Saviour said of the Scribes and Pharisees dicunt non faciunt they say do not may truely be spoken of vs we see we heare we say we know but doe not O let vs not still be sicke of Adams disease desiring rather to eate of the tree of knowledge then of the tree of life We may and must be carefull of knowledge vnto sobriety but we must haue a regard also of profiting thereby that the fruit of a good life bringing eternity of daies to come may wait vpon our knowledge For S. Peter assureth vs that it is better for vs never to know the way of righteousnes thē after we know it to turne from it 2. Pet. 2.21 The same is also taught vs by my text If we sinne willingly after that wee haue receaved the knowledge of the truth there remaineth no more sacrifice for sinne THE FOVRTH SERMON HEBR. 10. VER 27. 27 But a fearfull looking for of iudgement and violent fire which shall devoure the adversaries I should not trouble you with any long rehearsall of that which heretofore I delivered vnto you Yet the sonne of Sirach chap. 22.8 perswading me that many exhortations may bee spent as vpon men that are asleepe who when the Sermon is done wil
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
is Whosoever sinneth willingly after that hee hath receaued the knowledge of truth to him there remaineth no more sacrifice for sinne hee must fearefully looke for iudgement and violent fire wherewith he shall be devoured Therefore if we having receaued the knowledge of the truth doe sinne willingly to vs also there remaineth no more sacrifice for sinne we also must fearefully looke for iudgement and violent fire therewith to be devoured This principall argument is confirmed by two other reasons in these words which I haue now read vnto you The first drawne à comparatis minoribus by a thing done lesse probable to proue vnto vs a thing of greater probability vers 28 29. He that despiseth Moses law dyeth without mercy vnder two or three witnesses of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foote the Sonne of God and counteth the blood of the Testament wherewith hee was sanctified as an vnholy thing and doth despite the Spirit of grace The second is taken from the authoritie of the Scriptures vers 30. where two testimonies are cited one out of Deut. 32.35 where the LORD saith Vengeance and recompense are mine The other out of verse 36. of the same chapter where we read that the LORD shall iudge his people The truth of both those testimonies is in this my text confirmed by the witnesses of the consciences of Gods elect who doe assuredly know Gods nature and custome to be such as it is witnessed to be in these Scriptures before cited for we know saith the Apostle in the behalfe of all the faithfull wee knowe him that hath said vengeance belongeth vnto me I will recompense saith the LORD And againe the LORD shall iudge his people Then followeth an acclamation an epiphoneme a conclusion to this whole argument whereby all backsliders from the truth whose whole delight is to tread vnder foot the Sonne of God to account the blood of the Testament wherewith they were sanctified as an vnholy thing to despite the Spirit of grace may be admonished of their future fall Though they liue in peace without feare and the rod of God is not vpon them though a Psal 73.7 their eyes stand out for fatnesse though they haue more then heart can wish yet should they remember that God is a living God a God with heavy hands against all stifnecked and rebellious a God able to cast both body and soule into Hell fire O! it is a fearefull thing to fall into the hands of the living God vers 31. It is a fearefull c. Now returne we to the first reason here set downe for the confirmation of the principall argument of this place vers 28 29. He that despiseth Moses Law c. Here my purpose is first to speake somewhat of the words themselues of their meaning and then to gather out some points of doctrine the one consideration whereof may be for our bettering Both these at this time He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it he that abrogateth Moses law the Syriacke hath he that transgresseth Moses law but neither is so right as the originall requireth For this place is not to bee vnderstood of breaking violating transgressing or sinning against any one commandement but of an apostacie of a defection of a falling away wholy from religion This exposition is afforded vs out of Deut. 17.2 there the Lord giues Moses charge if any man or woman hath wrought wickednesse in the sight of the LORD in transgressing his covenant that then hee bee brought forth to the gates of the citie and there bee stoned with stones till he die But what is this for man or woman to worke wickednesse before the Lord in transgressing his covenant Is it not to transgresse some one or other commandement of the LORD No the LORD himselfe tels Moses what his meaning is vers 3. who soever hath gone and serued other Gods and worshipped them as the Sunne the Moone or any of the host of Heaven which God hath not commanded such a one whether man or woman hath wrought wickednesse before the Lord in transgressing his covenāt such a one without mercy must die the death Such is the meaning of the words of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that doth reiect cast behind him make frustrate and despise the law of Moses he dyeth without mercy vnder two or three witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses law whereof God was the sole author Moses only the Minister God put the word into Moses mouth and Moses conveied it vnto the people In regard of such his ministring and conveying the law of God vnto the people the law of God is in this place tearmed the law of Moses a sonne of man the more to set out and to amplifie the worthinesse of the Gospell discovered and delivered to posteritie by Iesus Christ the Sonne of God The like comparison to this we haue Heb. 2.2 As here Moses is so there the Angels are compared with Christ Thus saith the Apostle if the word spoken by Angels was stedfast and every transgression and disobedience receiued a iust recompense of reward how shall wee escape if wee neglect so great salvation which at the first began to be preached by the Lord and afterwards was confirmed vnto vs by them that heard him God bearing witnesse thereto both with signes and wonders and with diverse miracles and gifts of the Holy Ghost So is it here if hee that despiseth Moses law dieth without mercy how shall wee escape if we tread vnder foot the Sonne of God He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dyeth without mercy This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this putting away and contemning the law of Moses deserues for punishment death without mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that reiects the law he that sins against it Elatâ manu Num. 15.30 not only secretly and presumptuously but openly perversly contemptuously and maliciously neither fearing nor regarding God nor man Exscindendo exscinditor anima illa it is a sentence not to be recalled for it is passed from the Lords owne mouth Num. 15.31 That person shall vtterly be cut off that soule shall die the death A false witnesse rising vp against his brother to accuse him of trespasse Deut. 19.16 a stubborne and disobedient sonne a rioter a drunkard one that wil not hearken to the voice of his parents Deut. 21.20 a man woman taken in adultery Deut. 22.22 all these because they reiect and despise Moses law must die the death your b Deut. 19.21 eies shall haue no cōpassion you shall c Deut 22 22. take away those evils frō among you that d Deut. 21.21 all the rest of Israel may heare it and feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder two or three witnesses These words haue a reference to a part of the civill and politicke governement vnder Moses law Two or three witnesses for one is not sufficient to
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
loue one God and the three persons of the Trinitie For the second we haue a more speciall charge 1. Cor. 16.22 There S. Paule saith If any man loue not the Lord Iesus Christ let him be Anathema Maranatha let him bee had in execration let him be excommunicate vnto death Which is also signified by Christ himselfe telling vs Mat. 10.37 that wee cannot bee worthy of him if we loue father mother wife children brethren sisters yea our owne liues aboue before or more then him The second branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly loue peculiar belonging only to the sonnes of God The rule for this part is laid before vs Ioh. 13.34 Christ there hath given vs a new commandemeÌ„t that we loue one another as he hath loued vs that even so we loue one another Wee must loue one another that is wee must loue the whole Church and every member thereof all that are our brethren in the Lord the sonnes of God even the whole number of Gods holy ones and the blessed Angels which are in Heaven Al these must wee loue eveÌ„ as Christ hath loved vs. But how hath Christ loved vs Consider we these fiue things and it will be manifest See my second sermoÌ„ on Iames 4. p. 80. 1 Looke we vnto the cause which moued Christ to loue vs he loved vs because we were elected because wee were chosen in him by God the Father to bee his members and to bee saued by him For this cause hath hee loued vs with a peculiar loue aboue other men with such a loue wherewith hee loued S. Paule Gal. 2.20 for that we might liue vnto God we are crucified with Christ and so we liue yet not we now but Christ liveth in vs and in that that wee now liue in the flesh wee liue by faith in the Sonne of God who hath loved vs and giuen himselfe for vs. So peculiarly hath Christ loued vs. Therefore must wee also peculiarly loue our brethren in the Lord for that very cause because for ought wee can discerne and how can wee discerne spiritually being but flesh they are the elect and chosen of God the Father in Christ from before the foundations of this world to be saved by Christ 2 Thinke we of the time when Christ loued vs. Wee shall find that he loued vs first 1. Ioh. 4.19 he staied not for our loue we loue him because he loued vs first He loued vs first therfore must we also prevent one another in loue wee must not looke that our brethren first loue vs. For if wee bee friendly to them only who are friendly to vs what singular thing doe we Doe not even the heathen likewise Mat. 5.46 47. If we loue them onely which loue vs what reward shall we haue Doe not Infidels even the same We Christians must loue our brethren first 3 Let vs respect the qualitie of the persons whom Christ hath loued He hath loued vs Ioh. 15.9 Vs that is all all the elect Gentiles as well as Iewes Barbarians as well as Grecians bond as well as free women as well as men the base the poore as well as the noble and the rich For all the elect for all these for all vs he died when as yet we were his enimies when as yet we were sinners Rom. 5.8 Therefore must we also loue al men be they sinners or seem they righteous seem they our friends or be they our foes be they of what estate or coÌ„dition soever so it bee not evident that they are adiudged to bee partakers with the Divell and his Angels in the ever burning lake 4 Regard we the end why Christ loued vs hee loued vs for no profit of his own but for our soules health Therefore must we also loue others not for our own gaine but for their good So did Moses who prayed to haue his name rased out of Gods booke rather then that the sinnes of the people vnder his government should not be forgiuen Exod. 32.32 So did David who made his supplications to God for to lay the pestilence vpon him and his fathers house and to spare the people committed to his charge 2. Sam. 24.17 So did S. Paul who wished his own damnation to redeeme the reiection of the Iewes Rom. 9.3 Christ loued vs for our soules health not for any profit of his own therefore must we also loue one another for the good of others not for any our owne gaine 5 Consider we the measure of the loue wherewith Christ hath loved vs. It is a true loue for Christ is truth it selfe Iohn 14.6 It is a burning loue for Christ laid downe his life Christ shed his blood for his sheep Ioh. 10.15 It is an everlasting loue for Christ loues his owne vnto the ende Iohn 13.1 Therefore must our loue also to all the faithfull be true it must be earnest it must be constant Ioh. 13.34 Christs commandement is that we loue one another as he hath loved vs even so that we loue one another The third branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of our neighbours The rule for this part is laid before vs Levit. 19. ver 11 13 15.16 acknowledged by the scribe Mark 12.33 and proclaimed by Christ himselfe to bee like that great commandement Mat. 19.19 c. This is the rule Thou shalt loue thy neighbour as thy selfe Thou shalt loue thy neighbour that is every man for so Christ expounds it vnto the lawyer shewing him by the example of the Samaritane who is his neighbour Luk. 10.30 Thou shalt loue thy neighbour not onely such as fancie thee or are thy friendes but thy enimies too Thou shalt blesse them that curse thee doe good to them that hate thee pray for them that hurt thee Thou shalt loue thine enimies Thy enimies I say not Gods enimies for Gods enimies thou must hate with a perfect hatred David is thy warrant Psal 139.22 Thou must not receaue thâ—m into house or bid them God speed such was S. Iohns counsaile to the elect Ladies childreÌ„ 2. Ioh. vers 10. who also in his first and generall Epistle chap. 5. vers 16. speaking of a sinne vnto death reigning in the enimies of God forbids vs to pray for it Whom God hateth we may not loue In him and for him wee must loue every man If we can knowe any to be of the number of the reprobate to whom God wil not pardon their transgressions we may not in our prayers desire forgiuenesse for their sinnes we may not pray for their salvation Rom. 11.34 But who knoweth the minde of the Lord Or who hath beene his counsellor He alone separateth the Goates from his Sheepe he alone knoweth who are his And this rule simply bindeth vs who cannot discerne betweene the reprobate and the elect to loue every man vnderstood here by the name of neighbour Thou shalt loue thy neighbour But how It followeth in the rule as thy selfe
they goe downe into the bowels of the belly One expounds it thus The words of a tale-bearer are as flatterings That is such words and speaches as he vseth against others are as sweete pleasant to you that heare them as if you were flattered and they go downe into the bowels of the belly That is they creepe smoothly sweetly and pleasantly into your most secret place you readily receaue them earnestly lay them vp and deepely remember them If this exposition like you not thus he expounds it otherwise The words of a tale-bearer are as flatterings That is the speeches which he vttereth to you against others seeme pleasant and sweete yea they seeme softer then butter gentler then oile And they go downe into the bowels of the belly That is but for all that for all they seeme so pleasant so sweet so soft so gentle yet notwithstanding they go downe into the bovvels within you they wound your very entrailes and if they be once perished what hope is there of your liues Yea they woūd you grievously they wound you deadly Admit of which interpretation you will you shall see your selues in great daunger by listning to such evill speakers This golden saying putting you in minde of your so neere perill Solomon desireth to be writtē in your memories and therefore vsing the very same wordes repeates it againe Prov. 26.22 where also he saith The wordes of a tale-bearer are as flatterings and they goe downe into the bowels of the belly To keepe you spotlesse and without blame that this danger which you haue heard of overtake you not a commandement is giuen you Exod. 23.1 not to receaue a false tale the breach of which David hath sealed vp with no lesse then the losse of Heaven Psal 15.1.3 where he tels you that you shall never dwell in the tabernacle of the Lord nor rest in his holy moūtaine if you receaue a false report against your neighbour Publike Magistrates and all such as haue authoritie to punish faults may bee well advised by that charge which the Lord giueth Deut. 13.12 If you shall heare say that wicked men are gone out from among you and haue drawne away the inhabitants of your citie to goe and serue other Gods which yee haue not knowne then you shall seeke and make search and enquire diligently and if it bee true and the thing certaine that abomination is wrought among you then shall you slay the inhabitants vtterly destroy the citie c. What charge is there given concerning the punishment due vnto the authors of apostacie to such as iutise men vnto Idolatry and to Idolaters themselues is giuen to you all to be followed in your civil punishings If you shal heare say concerning any that liue with you that they despise your laws your Churches laws common wealths laws or Collegiat laws then shall you seeke make search and enquire diligently and if it be true and the thing certaine that such despisers of your laws liue among you then shal you proceed to punish them accordingly You shall seeke make search enquire that diligently and why I pray you is all this repetition of words if not to giue vs to vnderstand what a fault it is to condemne before we knowe and by and by to beleeue whatsoever we heare You shall seeke make search enquire and that diligently and if it be true which was privatly told you against others if by diligent enquirie out of the mouth of two or three witnesses you find it to bee certaine then may you safely conceaue of them as they are you may doe it without breach of the rule of charitie But one private reporter though he speake nothing but the truth is not sufficient to convince any one of a crime neither should be able to make you conceaue hardly of any One witnes shall not testifie against a murtherer to cause him to dye for hee must die through witnesses Num. 35.30 One witnesse shall not cause an idolater to die for he must die at the mouth of two or three witnesses Deut. 17.6 One witnesse shall not make the despiser of Moses law to die for my text requireth two or three One witnesse shall not rise vp against a man for any trespasse or for any sin or for any fault that he offendeth in but at the mouth of two witnesses or at the mouth of three witnesses shall the matter bee stablished Deut. 19.15 And why is this often repetition of witnesses of two of three witnesses but to teach vs not to be light of beleefe when we are whispered in the eare against any Why should wee by and by kill our brother in our hearts by conceauing ill of him for one reporters speech To rob my neighbour of that his credit in my heart which he hath had there heretofore though he truely deserue it yet vnlesse it be certaine to me by sufficient witnesse that hee deserue it can in me be no lesse then a branch of murther Solomon tels you it is folly and shame to answer a matter before you heare it Prov. 18.13 and let me tell you it can bee no lesse to beleeue a matter against any man before you know it I say with the Prophet Malachie chap. 2.10 my prayer to God is that we may ever consider it Haue we not all one Father hath not one God made vs Why then should we transgresse every man against his brother and breake the covenant of our Father By this which hath beene spoken wee haue seene what the rule of charitie is and that every stepping aside every transgression every sinne is a breach of it wee haue also seene our selues excluded from Heaven if we receaue false tales and wee haue seene that wee may not punish such a one as is reported to be an Apostata and to haue fallen away from God vnlesse first by search made and diligent enquirie we finde it to bee true and certaine which is reported of him and we haue seene that no fault no trespasse no sinne nor murder nor Idolatrie nor the despising of Moses law may bee punished but at the mouth of two or three witnesses Therefore needes must it bee true which I vndertooke to proue It is a breach of the rule of charitie to conceaue ill of any for any private report And so much for the proofe of my position It followeth vers 29. Of how much sorer punishment suppose yee shall he bee worthy that treadeth vnder foot the Sonne of God accounteth the blood of the Testament wherewith he was sanctified as an vnholy thing and doth despite the Spirit of grace THe Apostle here magnifieth the Gospell of Christ aboue the law of Moses by the punishment appointed for contempt of both He that despiseth Moses law dieth without mercy hee meaneth onely the death of the body such a death as man may lay vpon him for hee must die at the mouth of two or three witnesses A farre greater punishment is allotted to
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
is truth Let him not here stand amazed but if he will consider the vse and profit which the severall creatures yeeld to man hee cannot vnlesse he be vngratefull but be assured of Gods goodnes Let him looke downe from the Heaven to the earth consider the flowers of the field the foules of the aire and the least living creatures that be if he will but consider their forme and agilitie will he nil he hee must needs acknowledge a puissance aboue mans Let him reflect his eies vpō himselfe consider the disposition and vse of his owne members and he hath matter enough of Gods power wisdome goodnesse Moreover let him consider the examples of Gods iudgements wherewith hee doth either defend his faithfull servants or punish his enimies and he shall acknowledge most plaine tokens of Gods mercie and iustice Wee haue thus seene opened and haue read in the booke of nature wherein the eternall King of kings is declared to bee most mightie wise true good bountifull and iust This is that knowledge of the Divine power that knowledge of God which S. Paul Rom. 1. affirmes to haue beene written and engrauen in the minds of all men lest they should hide their impieties and wickednesse vnder the cloake of ignorance Now besides this knowledge of God which we haue learned in the booke of his Creatures there is a more perfect knowledge to be learned in the booke of his Law It is an excellent gift and blessing of God that for the instructing of his Church he hath not only vsed dumb masters but opened his owne most holy mouth to assure vs that hee alone is the chiefe God who is to be feared honoured and worshipped This knoweledge of God which wee haue learned out of his owne mouth and written word spreadeth it selfe over the whole Church The Iebusite dwels with those of Ierusalem the nettle and myrrhe grow together the goats and lambes feed together both good and bad fishes are taken in the same nette in Gods field lilies growe among the thornes and tares among the wheat Such is the condition state and forme of the visible Church wherein are mixed with the Elect faithfull and Godly the Reprobate infidels wicked Both these are called to heare the word of God and are thence taught that there is but one only God to be honoured feared and worshipped There remaines the only and most perfect knowledge of God to be drawen from the booke of Faith by which we are illightned to the hope of eternall life by which alone wee that were dead are revived by which alone we confesse acknowledge God not only as he is the Creator of the world and sole arbiter of all things therin but also as Hee is our Redeemer in the person of a Mediatour These are the sortes of knowledge which men haue of God By the book of Nature we know Deum esse that there is a God by the booke of the Law wee know hee is to be worshipped honoured and feared by the booke of Faith wee beleeue that he is our Saviour This last and most perfect knowledge of God the only true and wholesome knowledge infused into the elect only by the grace of the Gospell and illightning them is that knowledge which the Apostle here vnderstands when he saith We knowe him that hath said In which words there is a great power and force to moue vs as if he should haue said what doe not we thinke doe not we beleeue that those which despise Christ tread his blood vnder foot shall be grievously tormented Wee knowe him that hath said Vengeance belongeth vnto mee We that are giuen to Christ by the Father chosen out of the world deliuered out of the power of Satan doe surely knowe him that hath said Vengance belongeth vnto me Wee certainely knowe what maner of God he is how iealous iust severe and an incorrupt avenger he is He will not suffer himselfe to be despised he hath said Vengeance belongeth vnto me I will recompense Hath he said it and will hee not performe it Yea saith Balaam The mightie God is not as mā that he should lie Num. 23.19 nor as the Sonne of man that it should repent him There is greater vehemency in that which follows Hath he said shal he not doe it hath he spoken and shall he not accomplish it If this sonne of Bosor cannot prevaile with vs because hee loued the wages of iniquitie then let vs heare Samuel confessing as much 1. Sam. chap. 15. vers 29. The strength of Israel will not lie nor repent for hee is not as man that hee should repent let vs heare the Apostle Romm 9.19 Who saith he can resist the will of God let vs heare God himselfe Malach. 3.6 I am the Lord I change not Which although S. Hierome thinke spokē that we should not thinke that God changeth the nature of his divinitie yet St Augustine vnderstands another thing by these words to wit that in God there is no mutation of will and purpose A very fit interpretation agreeable to the rule of the Schoolemen Voluntatem Dei quocūque sese vertant creaturae manere semper invictam atque immutabilem That howsoever the creatures turne be changed yet God is never changed I am the Lord I change not Though your wickednesse change you to the worse my grace to the better yet I am not changed Cum vos mutaverit in deterius culpa vestra in melius gratia mea ego non mutor I say no more By that which I haue said it is manifest that God in all his sayings and promises is true and so acknowledged by the faithfull Wee know him that hath said Hee hath said he will doe it he will performe it He hath said Vengeance is mine I will recompence Of this saying in the next Let thy face shine vpon vs O thou most high Grant we beseech thee that the truth which shines in thy word may giue vs light in the darknesse of this world that studying it dayly more more we may finish our course according to the same truth til we fully enioy that most blessed quietnesse which thy only Sonne our Lord Iesus Christ hath prepared for vs to whom with thee and the holy Ghost hee all honour and glory now and ever AMEN THE TENTH SERMON HEBR. 10. VER 30. 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 THis 30 verse yealdeth three notes The first that God is true in all his promises in all his threatnings in all his sayings is acknowledged to be such by all the fathfull which I gathered out of the preface to the testimonies these words We know him that hath said The second that God will revenge all wronges done vnto himselfe and his people which ariseth out of the first testimonie these words Vengeance belongeth vnto me I will recompense saith
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
cannot feele the sweet comfort of it For he maketh his Sunne to rise on the evil and the good and sendeth raine on the iust vniust yea many times the Sunne and raine and all outward temporarie blessings are wanting to the iust and good when the vniust and evill doe flourish are in great prosperitie Thus is Gods gratiousnesse and great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or an hated Esau an elected David or a reiected Saul GOD is louing and good vnto every man The Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others and findeth in it selfe very large testimonies of Gods mercies and goodnesse I except not the damnation of the wicked much lesse the chastisemēts of the godly Gods mercies are over all his workes DAVID knew it well and sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse IONAS knewe it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The CHVRCH knowes it wel and prayes accordingly O God whose nature and property is ever to haue mercy and to forgiue receaue our humble petitions DAVID IONAS and the CHVRCH all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne In which place of Scripture although afterward there follow a little of his iustice which he may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse compassion Whereby wee may perceaue what it is wherein the Lord delighteth his delight is to be a Saviour a deliuerer a preserver a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heavy and leaden feet To which purpose learned Zanchius alleageth that of the Prophet Esay chap. 28.21 The LORD shall stand as once hee did in mount Perazim when David overcame the Philistines he will be angry as once hee was in the valley of Gibeon when Ioshuah discomfited the fiue Kings of the Amorites hee shall stand hee shall be angry that hee may doe his worke his strange worke and bring to passe his act his strange act Out of which words of the Prophet hee notes that Gods workes are of two sorts either proper vnto him and naturall as to haue mercy and to forgiue or else strange somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strange worke and strange act of God there mentioned opus aliquod insolens admirabile some such worke as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may well be admitted also for it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preheminence of mercy aboue iustice It s true God hath one skale of iustice but the other proues the heavier mercy doth overway Hee who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies they shall not for ever be shut vp in displeasure he shall never forget to be mercifull This our Lord good mercifull gracious long suffering hath yet said vengeance belongeth vnto me I will recompense The LORD hath said it is the a 1. Sam. 15.29 strength of ISRAEL as man that he b Num 23.19 should lie or as the sonne of man that he should repent is he not c Heb. 13 8. yesterday and to day and for ever the same that d Rev. 1.4 See Sermon 5. on Iames 4. p. 136 was that is and that is to come I meane not in substance only but in will and in intention is the LORD variable are his words yea and nay are his words as our words No all his promises all his threatnings all his mercies all his iudgements all his words yea all the titles of all his words are yea and amen so firmely ratified that they cannot be broken so standing immutable that they may not bee changed He hath said vengeance is mine and vengeance shall be his he hath said I will recompense and he shall surely recompense Vengeance belongeth vnto me I will recompense saith the LORD Vengeance an effect of anger belongeth vnto God as anger doth Some would haue God to be said to bee angry as hee is said to be iealous and to repent giuing this note that these attributes and all other like these must bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being vsed by the holy Ghost onely for our easier vnderstanding It is I grant a common thing for God in his holy word to apply himselfe to our capacities and to attribute to himselfe such things as are vsual in the course of our liues For instance Because men for the exceeding care they haue to keepe their wiues chast doe get to be called iealous therefore God caring in like sort to keep his spouse chast to preserue his Church spotlesse is called also iealous Againe because men vse not to change their former purposes and intents except it repenteth them that they had before so purposed and intended therefore God also is said to repent when he altereth not his WILL for that is vnchangeable nor his DECREE for that cannot be altered but the thing which he promised or threatned So is it here because men vse not to bee revenged on others except they be angry therefore when God revengeth our wickednes he is also said to be angry To the truth of all this I willingly subscribe Yet for further explication of my text I adde that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger vengeance the effect of anger are ascribed vnto God The holy Ghost speaking not only to our vnderstanding but also as things indeed are ascribeth anger vnto God in a proper peculiar and true meaning I note therefore three significations of the anger of God often mentioned in holy Scriptures First it signifieth the eternall decree whereby God hath purposed in himselfe to take vengeance vpon all evill doers such especially as shal do wrōg vnto God himselfe or to his Church in which sense Iohn Baptist vseth it in his doctrine deliuered vnto the Iews Ioh. 3.36 HE that obeyeth not the Son shall not see life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anger and wrath of God abideth on him that is he shall assuredly feele that iust vengeance decreed
against him from all eternitie To like purpose is it vsed by St Paul Rom. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anger and wrath of God is revealed from Heaven against al vngodlinesse and vnrighteousnesse of men The meaning is plaine By Gods iudgements wrought vpon vs the sonnes of men its evident that his everlasting decree is against all iniquitie Againe the anger or wrath of God betokeneth his menacings or threatnings Examples hereof are frequent David praieth Psal 6.1 O LORD rebuke me not in thine anger neither chastize me in thy wrath as if he had praied O LORD let not thy vengeance overtake my sinnes according as thou hast threatned Ionas asketh chap. 3.9 Who can tell whether God will turne and repent turne away from the fierenesse of his wrath that we perish not as if he had asked who knoweth whether God may bee intreated not to doe accordingly as hee hath threatned The LORD himselfe promiseth Hos 11.9 I will not execute the fiercenesse of my wrath against Ephraim as if he had promised I being a God and not man the holy one in the middest of thee hauing my heart turned within mee and my repentings rouled together I even I will not doe accordingly as I haue threatned I will not hold you with more examples in so plaine a matter Last of all the anger of God is put for the effects of his anger for punishment and revenge To such as despise the riches of Gods bouÌ„tifulnesse patience and long sufferance Paule saith Rom. 2.5 After thine hardnesse and heart that cannot repent thou heapest vnto thy selfe wrath against the day of wrath Thou heapest vnto thy selfe wrath that is thou layest vp as treasure for thy selfe punishment against the day of the declaration of Gods iust iudgmeÌ„t To the Pharisees Sadducees which came to the baptisme of Iohn Iohn said Matth. 3.7 O generation of Vipers who hath forwarned you to flee from the anger to come froÌ„ the anger that is from the punishments hanging over your heads because of Gods anger One example more in soe great variety and no more To the childreÌ„ of disobedience it is warranted by Paule Ephes 5.6 that the anger of God shall come vpoÌ„ them The anger of God that is his vengeance the effectes of his anger shall assuredly light vpon the children of disobedience such as excuse themselues and set light by the menacies and iudgments of their God We see now that Gods eternall decree is to be avenged on the wicked that he threatneth as much in his holy word and dayly practiseth the same by punishing of sinners what remaineth but that we acknowledge confesse with feare humblenesse that vengeance truly properly belongeth vnto God and that he shall surely recompense The consideration hereof may moue our hearts to wisdome It may moue vs to beware of those crying sinnes vsually coÌ„mitted against the first table that we provoke not Gods vengeance against vs by Idolatrie in worshipping the creature aboue the Creator blessed for ever by tempting God in making tryall whâ—ther his word be true or not by murmuring against him in laying iniustice to his charge quod bonis male sit malis benè for afflicting the godly when the wicked liue at ease by rebellion contumacie in taking counsell together against the LORD and against his Christ by blasphemie in doing despite to the spirite of Grace It may moue vs also to beware of those other sinnes crying sinnes too vsually committed against the second table that we provoke not Gods vengeance against vs by dishonoring our parents and such as God hath put in place of government aboue vs by greiuing our children and such as are by vs to be governed by oppressing the fatherlesse and the poore by giuing our selues over vnto filthy lusts For the Holy one that is in the middest of vs the LORD of Heauen and earth whose sayings must come to passe he hath said Vengeance belongeth vnto me I will recompense I might here take iust occasion in many words to dehorte you from private revenge the sinne that eates and consumes vs in Colleges But dictum sapienti You are wise and touching this sore which much molesteth vs you will coÌ„mune with your owne hearts in your chambers Only I beseech you attend vnto the words of the Apostle Rom. 12.18 19. Giue me leaue to vse them as mine owne Dearely beloued if it be possible as much as in you lieth haue peace with al men Avenge not your selues but giue place vnto wrath for it is written Vengeance belongeth vnto mee I will recompenâ—â— saith the LORD Gracious Father let thy word abide plentifully among vs in all wisdome make vs walke worthy the same as it becommeth the sonnes of so high a God Giue vs thy grace good Lord that thy word in vs may multiply as seed sowne in good ground and we may ever vse it to the edifying of our consciences to the comfort of our soules and to the kindling of good motions within vs through Iesus Christ our Lord. THE ELEVENTH SERMON HEBR. 10. VER 30. 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 NOw are we to coÌ„sider of the last branch of this verse these wordes The LORD shall iudge his people Wherin wee may note 1 Who shall iudge 2 Who shall be iudged 3 The kind of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IEHOVAH shall iudge his people So sings Moses in Deut 32. calling him that shall iudge by the name IEHOVAH the a See my third Lecture vpon Amos 1. p. 25. honorablest name beloÌ„ging to the great God of HeaueÌ„ Much might be spoken of it would I apply my selfe to the curiositie of Cabalists Rabbins I might say of it that it is nomeÌ„ b Zanch. de Nat Dei Lib. 1. c 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so reputed by superstitious Iewes a name not to bee pronounced not to be taken within polluted lipps In which regard when reading the Scriptures they meet with this name either they passe it over with silence making obeisance with their bodies in token of reverence or else for it they read Elohim or Adonai directed by the points it hath and when writing any place of Scripture they are to expresse this name they meddle not with the proper letters and characters of the word but they expresse it sometimes by points 3. or 4. disposed in some order agreeable to their fancies sometimes by 3. Iods and one Camets vnder them all included within a circle I might say of it that it is nomen Tetragrammaton a name in Hebrew but of 4. letters of 4. letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they say for that the name of God in all tongues and languages generally consisteth of 4. letters and those foure letters in Hebrew are al letters of rest whereout they gather a mysterie that the rest repose and tranquillitie of all
the creatures in the world is in God alone I might say of it that many haue conceaued it to be a powerfull name for the working of miracles and that thereby Christ and Moses haue done great wonders But my tongue shall never enlarge that which my soule abhorreth their braine-sicke superstitious and blasphemous inventions Yet sure there is some secret in this name It is plaine Exod. 6.3 where the Lord speaking vnto Moses saith I appeared vnto Abraham to Isaac and to Iacob by the name of a strong omnipotent all sufficient God but by my name IEHOVAH was I not knowne vnto them I vnfold this secret First it importeth the eternitie of Gods essence in himselfe that he is c Heb. 13.8 yesterday and to day and the same for ever d Apoc. 1.8 which was which is which is to come Againe it noteth the existence and perfection of all things in God as from whom all creatures in the world haue their e Act. 17.28 life motion being God is the being of all his creatures not that they are the same that he is but because f Rom. 11.36 of him in him and by him are all things And last of all it is the memoriall of God vnto all ages as himselfe calls it Exod. 3.15 the memoriall of his faithfulnesse his truth and his constancie in the performance of his promises And therefore whensoever in any of the Prophets God promiseth or threatneth any great matter to assure vs of the most certaine event of such his promise or threatning he addeth vnto it his name IEHOVAH In steed of this name IEHOVAH the most proper name of God the 70. haue ever put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth our Apostle also in my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of power well suiting with the liuing true and only God For he hath plenum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The power and authoritie he hath over all things is soveraigne and without controlement Hee that made the heavens and spread them out like a g Psal 104.2 curtaine to cloath himselfe with light as with a rayment he can againe h Esai 50.3 cloth the heavens with darknesse make a sacke their covering He that made the Sea to lay the i Psal 104 3. beames of his chamber therein and placed the k Ierem. 5.22 sands for bounds vnto it by a perpetuall decree not to be passed over howsoever the waues thereof shall rage and roare he can with a word l Iob. 26.12 smite the pride thereof At his rebuke the flouds shall be turned into a m Esai 50.2 wildernesse the Sea shall be dryed vp the fish shall rot for want of water and dye for thirst Hee that made the dry land and so n Psal 104.5 set it vpon foundations that it should never moue hee can cover her againe with the deepe as with a garment and so rocke her that o Psal 107.27 shee shall reele to and fro and stagger like a drunken man So powerfull a God may well be named from power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute LORD ruler and commander of all things This name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgarly translated LORD is in the writings of the Apostles simply and absolutely ascribed vnto Christ if the p Zanch. de Attrib l. 1. c. 17. learned haue made a iust calculation 1000. times may serue for sufficient proofe of the Deitie of CHRIST For it imports thus much that CHRIST the q Heb. 1.3 engraved forme of his father sitting at the right hand of the maiestie in the highest places is together with the Father and the Holy Ghost the author and governor of all things and in a very speciall maner he is the heire of the house of God the mighty protector of the CHVRCH CHRIST the only begotten Son of God he is the LORD yet so that neither the Father nor the Holy Ghost are excluded frō dominion The Father is LORD and the Holy Ghost is LORD too For in all the workes of GOD ad extra as some call them each person of the TRINITIE hath his operation yet so that a common distinction be obserued For these workes of God so called ad extra doe admit a double consideration For either they are begunne extra divinas personas and ended in aliquâ personarum or else they are both begun and ended extra divinas personas The workes of God begun externally and perfected in some one of the persons what are they They are such as was the voice of the Father concerning Christ r Mat. 3.17 This is my beloued Sonne A voice formed by all three persons yet vttered only by the Father They are such as was that ſ Mat. 3.16 doue descending vpon Christ at his baptisme A doue fram'd by all three persons yet appropriate only vnto the Holy Ghost They are such as was the body and soule of CHRIST A body and soule created by all three persons yet assumed only by the Sonne of God This is that obvious and much vsed distinction in schoole divinitie Inchoatiuè Terminatiuè For if wee respect the beginning of these workes they are the workes of the whole TRINITIE common vnto all but respect we their perfection and en◠they are no more common but hypostaticall and personall for so the voice is the Fathers alone the doue is the Holy Ghosts alone the reasonable soule and humane flesh are the Sonnes only Besides these there are other workes of God as begunne so ended also extra personas and they are of two sorts either supernaturall such I call the miraculous workes of God or naturall such as are the creation of the world the preservation of the same and the government of it And all these workes of which kind soever whether miraculous or workes of nature they are common to the whole TRINITIE The Father worketh the Sonne worketh and the Holy Ghost worketh as in doing of wonders so in creating all things in preseruing all things in governing all things wherevpon followeth that which I mentioned that not only the Sonne is LORD but the Father is LORD and the Holy Ghost is LORD also Yet must I adde that this name of power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or LORD is most often and very specially giuen vnto Christ for that hee hath receaued of God the Father absolute soveraigntie over all creatures in Heaven in earth and in the waters to doe with them all as him listeth which his soveraigntie hee hath obtained in as much as being made man and hauing dyed for vs and for the sinnes of the whole world hee is become the mediatour of the new covenant In which sense the Apostle in my text calleth him the LORD the LORD who shall iudge his people For the Father iudgeth no man but hath cōmitted all iudgement vnto the Sonne so Christ himselfe told the Iews Ioh. 5.22 Thus far of him that shall iudge
called by Moses IEHOVAH and by the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the LORD Christ Christ our LORD The LORD shall iudge his people His people For there is a people not his even in the midst of the Children of Israel lineally descended from Gomer that wife of fornications Her first borne sonne was by Gods appointment named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezreel to remember them of the house of Israel that for the much blood shed by Iehu in Iezreel the chiefe citie of the ten tribes vnder Ahab their kingdome should cease They much boasted of their name for that they were called Israel as if they could prevaile with God but they came to be of a base and vnnoble linage to be called Iezreel a people disseminated dispersed and scattered among the Gentiles for the Lord brake the bow of Israel in the valley of Iezreel The next fruit of her wombe was a woman child called in like sort by Gods direction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo-ruchamah to let the house of Israel further to vnderstand that it was the Lords absolute resolution to take no more pitie vp on them but to giue them vp into the hands of the Assyrians by them to be led into captivitie whereout they should not returne at any rime She conceaued a third time and bare a sonne called him as God hath cōmanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo-ammi yet further to signifie vnto the house of Israel that therefore hee will not bee their God because they are not his people Lo-ammi you are not my people This third imaginarie sonne of Gomer brought for a type of Israel Hos 1. is by Paule Rom. 9. applyed to the Gentiles also But how farre forth it may bee verified of either either Israelites or Gentiles that may bee considered For of both both Israelites and Gentiles saith God Hos 2.23 I will call them my people which were not my people and Hos 1.10 God saith likewise it shall be in the place where it was said vnto them yee are not my people that there they shal be called the children of the living God To shew therefore how farre forth it may bee verified both of Israelites and Gentiles that they are or are not the people of God I must distinguish To be Ammi or Lo-ammi the people of God or not his people admitteth a threefold vnderstanding First A people may bee or not bee Gods people in respect of Gods predestination that his immutable decree concerning the salvation of some and the damnation of the rest set downe by himselfe from all eternitie In which sence there is among both the Israelites and Gentiles Ammi the Lords people and there is also among them Lo-ammi a people not the Lords As many of them as God foreknew praescientiâ approbationis as the Schoolemen call it specially as to loue and like them them hath he predestinated and chosē to be his people the rest whom so he foreknewe not for otherwise to his absolute prescience all thinges are naked the rest I say whom specially hee foreknewe not them hath he ordained of old to bee no people of his Againe a people may bee or not bee Gods people in respect of the old covenant the covenant of desert and of the Law that covenant made betwixt GOD and Abraham and Abrahams seed after him in their generations In which covenant three things doe concurre a condition on Abrahams side to be performed a promise of God vpon the condition to bee expected and the signe of covenant The condition to bee performed by Abraham is Gen. 17.1 Walke before mee and be thou vpright Gods promise is vers 7. I will be GOD to thee and to thy seed after thee The signe is vers 11. Yee shall circumcise the foreskinne of your flesh and it shall be the signe of the covenant betweene mee and you In which sense the Israelites the ofspring of Abraham according to the flesh they were Ammi the Lords people chosen by God himselfe to bee a precious people vnto himselfe But the residue of the people that then lived vpon the earth farre exceeding the Israelites in multitude even all the Gentiles they were Lo-ammi a people not the Lords Last of all a people may be or not be Gods people in respect of the new covenant the covenant of grace and of the Gospell the new covenant made with the house of Israel and the house of Iudah Now no more division the separation wall is taken a way all were made one Church This new covenant is registred Ier. 31.33 After those dayes saith the LORD I will put my lawes in their minde and in their heart will I write them and I will bee their God and they shall be my people In substance this new covenant agreeth with the old only it is called new because of the manifestation of Christ and the abundant graces of the holy Ghost giuen to his Church vnder the Gospell And here also for this new covenants sake there is the Lords people and a people not the Lords As many as are members of the Church and liue within her bosome Christians whether true professours or dissemblers all are in this sence Ammi the Lords people but Turkes Infidels a farre surpassing number they are Lo-ammi a people not the Lords By this tripartite division of such as are or are not Gods people we may point at them that shall be iudged They are the people of God his people not in respect of the old covenant for that being disanulled and abrogated is vanished away Albeit they that then liued when that covenant was of force were also iudged by the LORD But they are the Lords people both in respect of the new covenant and also in respect of Gods predestination the LORD shall iudge the whole Church and every member thereof yea them whom he hath predestinated to be heires of salvation The LORD shall iudge his people Now a word or two of the kind of iudgement Yet before I speake of the iudgement here meant giue mee leaue to remoue a scruple touching the last iudgement The whole world stands of beleeuers or of vnbeleeuers For the beleeuers it is plaine Ioh. 5.24 that already they haue everlasting life and shall not come into iudgement For the vnbeleeuers it is as plaine Ioh. 3.18 that they are already condemned Both are already iudged beleeuers and vnbeleeuers the beleeuers are saued vnbeleeuers are condemned what need then of any last iudgement I answere very great need even in regard of the iustice and goodnesse of God whose propertie it is to punish all wicked godlesse men and to honour and reward all that are religious and Godly Which since hee doth not fully doe in this world there must needs be a last iudgement when he shall fully doe it We see the course of this world Malis benè est bonis male Good men haue a Psal 73.4 bands in their death but the wicked are lustie and strong
in these words as they are vsed by MOSES Deut. 32.36 The LORD shall iudge his people that is the Lord shall keepe protect and defend his people For so doth Moses expound it in that place The LORD shall iudge his people and repent or change his minde toward his servants when he seeth that their power is gone His other iudgement of Correction is meant in these words as they are vsed by the Apostle in my Text The LORD shall iudge his people that is the Lord shall chastise correct and punish his people For he assumes this to infer the overthrow of all backsliders and his reason hath force from the place à minore If God shall iudge and punish his owne people much more shal he deale so with the Reprobate such as fall away from the truth The like argument Paul vseth Rom. 11.21 If God spared not the naturall branches take heed lest he also spare not thee The like is vsed by Peter also 2. Pet. 2.4 If God spared not the Angels that had sinned but cast them downe into Hell and delivered theÌ„ into chaines of darknesse to be kept vnto damnation he shal surely reserue the vniust vnto the day of iudgement to be punished This latter exposition of these words containes the very matter of my third note which I commended vnto you in the beginning of this exercise namely that God will severely punish his owne people also I need not be much in proving it if you remember these few places which but now I cited Iudgement beginneth at the house of God When wee are iudged wee are chastned of the Lord because wee should not bee condemned with the world All that will liue godly in Christ Iesus shall suffer persecution The application of it is this Wee are the Lords people his people in respect of the new Covenant This Sermon was preached in Corpus Christi College before a Comuâ—ioÌ„ there March 1601. the memoriall whereof we are this day met together to celebrate O let vs celebrate it together as often as occasion shall bee giuen why will you turne your backes vnto it as if you were vnwilling to shew your selues to be the Lords people Did Christ ever doe you any harme We are his people also I hope well of all in respect of Gods predestination We are his people and therefore shall we be iudged of him chastised corrected and punished Wee must be knowne by the badge of afflictions of tribulations of persecutions yet ought wee not to be dismaied bee the burden wee beare never so vnwildie bee it never so heauie There is ONE in Heaven and he can come apace for he flyeth vpon the wings of the wind who is able to master it and to lighten it and therefore though we walke in the very shadow of death a much lower estate then is the deprivation of our ease commodities and preferments yet must not we take discoÌ„fort at it The LORD sitteth aboue the water flouds he commandeth the Heaven the Earth the Sea and all that in them is never will he forsake his children neither in health nor sicknesse light nor darknesse in the land of the liuing nor in the land of forgetfulnesse Only let vs be patient and stay his leasure and he will deliver vs not only from the death of our bodies when wormes and rottennesse shall haue made their last prey vpon vs but from the death of our minds too I meane from that death whereby the spirit is buried vnder sorrowes and findeth no creature in Heaven or Earth to giue it comfort And this shall be the end of vs our mortalitie shall put on immortalitie from this vale of miserie we shall be caried to the Citie of happinesse IERVSALEM that is aboue our momentarie life must bee laid downe and we shall be fully possessed of life eternall THE TWELFTH SERMON HEBR. 10. VER 31. 31 It is a fearfull thing to fall into the hands of the living God I Am now to speake of this Epiphoneme or Acclamation wherin at the first entrance we meete with feare and horror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a fearefull thing The thing to be feared is in the next words manifested it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this to fall into the hands of God Can a 2 Kin. 23.13 Astaroth the God of Sidon or Melchom of Ammon or Chemosch of Moab or b 2 King 1.6 Beelzebub of Ekron or c 1 Sam. 5.7 Dagon of Ashdod or any other Idol-god of any nation lay hands vpon you to your hurt Feare theÌ„ not As are their eares eyes and feete so are their hands They heare not they see not they walke not they handle not I note therfore in the third place that the God into whose hands wee may well feare to fall is a living God It is a fearefull thing to fall into the hands of the living God Of these in their order It is a fearefull thing I will not particularly examine the many kinds of feare much mentioÌ„ed by the writers of Schoole-divinitie Yet generally to speake somewhat of them giue me leaue to touch three kindes There is a feare that keepeth coÌ„pany with the nature of man Arist Rhet. 2. cap. 5. the Philospher defines it to bee a shaking or disquieting of the minde with the expectatioÌ„ of some greate evil at hand The things which man naturally feareth are either such as may be his vtter ruine and overthrow or such as may much grieue and discontent him His overthrow may be wrought by lightnings by inundations by the teeth of savage beasts and by the invasion of enimies His griefe may bee caused many waies by losse of parents kinred and friends by losse of goods by slaunderous and lying lips by imprisonement by banishment All these such like are to man as man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feareful things disquietnesse and vexation vnto his soule This feare being such a passioÌ„ as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene calls it that is a naturall and a blamelesse passion hath not failed to assault our Saviour Christ howsoever the Aphthartodocites Gaianites Iulianists haue taught otherwise namely that Christ froÌ„ the very time he was conceiued by the Holy Ghost in the Virgins womb was by reason of the coÌ„junction of the word and flesh exempted and freed from al maner of passion For he perceauing the time of his suffering to draw neere began to be afraid so speaketh the Evangelist S. Mark chap. 14.33 Hee began to bee afraid TIMOR erat in animâ humanâ verbo quiescente saith Irenaeus Christ according to his humane nature was afraid and his Diuine nature did not hinder it You see this first kinde of feare this naturall feare how it seizeth vpon man as man so leaues not vnassaulted the very Sonne of God There is beside it a fond and a foolish feare I giue it no better a name for that the obiect of it is in a manner nothing As for a
cause of errour It caused the Iewes to erre they tooke it literally which Christ spake in a figure touching his owne body Ioh. 2.19 Destroy this Temple and in three daies I will raise it vp againe It caused Nicodemus to erre hee tooke it literally which Christ spake in a figure touching mans regeneration Iob. 3.3 Except a man be borne againe he cannot see the kingdome of God It caused the Disciples of Christ to erre they tooke it literally which Christ spake in a figure touching the execution of his Fathers will Ioh. 4.32 I haue meate to eate that yee knowe not of I hold it to be an errour of Nicephorus and others to take it after the letter as if Paule had indeed fought vpon a theatre with Lyons at Ephesus because he faith 1. Cor. 15.32 That hee fâ—ught with beasts at Ephesus for in the iudgement of Tertullian and Theophylact of old of Beza Baronius and some n Râ—inold de Idol 2. 6. 6. other very learned of this age he spake it figuratiuely to designe note that disordered assembly gathered together against him at Ephesus vpon the complaint of the silversmyth Demetrius for defence of great Diana I am assured it is an errour of all the Papists to take it after the letter which Christ spake Mat. 26.26 This is my BODIE There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified the signes are visible the things invisible the signes earthly the things heavenly the signes corruptible the things immortall the signes corporall the things spirituall as a reverend o D BILSON B. of Winton of Christian subiection par 4 p. 577. edit LoÌ„d in 8. 1586. Father speaketh in the person of Theophilus The signes are one thing the truth is not the same but another thing by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech Hee calls the bread his body by way of signification by way of similitude by way of representation after the maner of sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly and figuratiuely I will not hold you with other like instances these few already spoken of may serue to make it plaine that the not admitting of a trope or a figure there where in great reason it ought to be admitted is a cause of errour I haue beene bold beloued to giue this note in this place because the phrase here vsed to fall into the hands of God being spirit and life hath beene mistaken and applied to a carnal sense FroÌ„ hence as from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the p Psal 34.10 face the q Deut. 8.3 mouth r 2. Kin. 19.16 eares Å¿ Zach. 4 10. eyes t 1 Kin. 8 42. armes u Mat. 22.44 feet and some other Tertullian liuing neere vnto the Apostles time hath not doubted to conclude GOD to be a BODIE This his erroneous and false opinion died not with him It was on foot many yeares after him in the time of Arius patronized by those hereticks who by Epiphanius are called Audiani and by x De Haeres cap. 50. Augustine Vadiani after whom also it was egerly maintained in the time of Chrysostome by certain monks of Egypt who were therevpon called Anthropomorphitae But all these are dead and gone their monstrous errour lies buried with them there is no man of any knowledge nowe a daies so blinded as to fall into errour with them It is an axiome in Divinity Quaecunque de Deo corporaliter dicuntur dicta sunt symbolicè whatsoever is spokeÌ„ of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much lib. 2. de imaginib Sanct. ca. 8. MeÌ„bra quae tribuuntur Deo in scripturâ metaphoricè esse accipienda That those members which the Scripture assigneth vnto God are to be taken in a Metaphor Thus farre we are yours Bellarmine Wee mainteine with you that the members attributed vnto God in holy Scripture are to be taken figuratiuely But you builde herevpon chaffe stubble Should we doe the like it could never abide the triall of the fire To proue a non licet to be your Licet licere pingere imagineÌ„ Dei Patris in formâ hominis senis to proue it to be lawfull to represent God the Father by the image of an old man you draw one argument from those places of Scripture which doe attribute vnto GOD bodyly members Your conclusion is by way of question thus The Scripture in words attributeth vnto God all mans meÌ„bers while it saith he stands he sits he walks nameth his head his feete his armes and giveth to him a seate a throne a footestoole therefore why cannot a picture be made to represent GOD Why not an image in the shape of man Why It 's easily answered Because every such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanity chap. 10.8 by Zachary to be a speaker of vanity chapter 10.2 by Habakkuk to bee a teacher of lies chapter 2.18 and Gods expresse commaundement is against it Deut. 4.16 You shall not make you a graven image or representation of any figure A reason of this prohibition is adioyned verse 12. and 15. by which it is manifest that God simplie and absolutely forbiddeth any image at all to be made of himselfe For yee saw no similitude in the day that the LORD spake vnto you in Horeb out of the middest of the fire yee saw no similitude only yet heard a voice The Prophet Esaie is plentifull in this demonstration to shew how vnseemely absurd it is y Rom. 1.25 to turne the truth of God into a lie as they do who forsake the blessed Creator to worship the creature to turne the Maiestie of God invisible into a picture of visible man to turne the z vers 23. glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. of his prophecie verse 18. To whom will yee liken God Or what similitude will yee set vp vnto him The workeman melteth an image the goldsmith beates it out in gold or silver plats The poore see now the rage fury and madnesse of Idolaters though they haue not wherewith to suffice their own necessities they wil defraud themselues to serue their Idols the poore chooseth out a tree that will not rot for an oblation and puts it to a cunning workeman to prepare an image that cannot be moved The lik expostulation the Prophet ascribeth to God himselfe chap. 46.5 To whom will yee make me like or make me equall or compare me that I should be like him They draw gold
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
of this attribute of God The profitable labours of the excellently learned Zanchius are not wanting to this point Wherefore to touch it but in a glance let it please you to be remembred you whose liues are but a c Iob. 8 9. shadow doe hold your liues only at the good pleasure of your maker that hee your maker the maker of Heaven and earth God eternal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie and most properly said to liue Both the Testaments giue witnesse to this truth In both hee is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liuing God Our forefathers did ofteÌ„ swear As the LORD liueth It was a protestation much vsed by God himselfe As I liue You may hence conclude that God is life it selfe liueth of himselfe and is the sole fountaine of all life in all things living besides himselfe Giue mee leaue to hold you yet with two or three wordes You see it is a fearefull thing to fall into the hands of the liuing God and you see to whom it is fearefull to all the wicked but especially to such as fall away from the knowne truth How much then is the condition of many in this our daye to be deplored I meane the conditioÌ„ of such against whom there hath beene much complaint made out of this place and the like for their going out from among vs if not bodily yet in heart and affection to adore that Romish Idol For the sinne of Apostacie there is no sacrifice that can make satisfaction iudgement and fire must be it's portion Wherefore leauing all backsliders revolters or fallers away from the holy religion which you professe to the secret iudgements of Almightie God suffer your selues to be put in mind of your owne estate You knowe there was a time when a cloud of blood did overshadow this land but God in his good time dispersed it Then our most gracious * QVEENâ— ELIZABETH This Sermon was preached Dec. 1602. Soveraigne succeeded in the throne finding this our country to bee but bricke shee turned it into Marble finding it in the sands she set it vpon a rocke and the rocke was CHRIST finding it a land of images ignorances corruptions vanities lies shee hath hitherto preserued it a land possest of the truth and seasoned with the Gospell of Christ That so it be preserued still good Lord if it be thy will let the happy line of her life continue even as long as Sunne and Moone O thinke vpon the comfortable blessings wherewith you are blessed vnder her I remember you not of your peace yet that is such as your fathers never presumed to hope for The freedome of the Gospell is the thing I remember you of Your consciences haue hitherto beene at libertie will you now suffer them to bee enthralled to mens traditions Your zeale hath hitherto beene rectified by knowledge can you now be content to haue the eye of your knowledge put out the preaching of the Gospell hindred and blind zeale fostered in your bosomes Your religion hath hitherto beene reformed by Gods ordinances shall it now bee deformed by those impotent and beggarly rudiments wherevnto your grandfathers were in bondage Why should your last estate be worse then your first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the conclusion to each of those Epistles writteÌ„ to the seaven Churches in the Revelation He that overcoÌ„meth not he that draweth his sword nor he that fighteth the battels of the Lord nor he that spendeth his blooâ— much lesse he that fainteth that flyeth that sleepeth that standeth or sitteth still but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that overcommeth shall never be hurt of the second death Be yee therefore of good courage and faint not your cause is Gods cause your quarell Gods quarell your enimies Gods enimies Doe yee as you haue your gracious Queene for an example Shee is the formost in this fight and hath given the first blow the first blow a great blow powerfull I hope to the â—ooting out from among vs every Popish Priest and Iesuite It shall haue the better successe if you in your places will second it and multiply strength vpon it the Magistrate by his temporall sword and the Minister by the sword of his mouth which is the word of God Gird vp your selues with strength and rush into the battel Set together vpon the common enimy Why should there bee strife or contentions betweene your selues Are yee not brethren You shall finde enough to doe with the common enimy eveÌ„ to the speÌ„ding of your best strength They are growne to such boldnesse that they will not easily be quelled Parsons * Colletonâ—s Defence p. 241. statizing or marchandizing of the Crowne diademe of England is so notoriously known that even Pasquine in Rome speakes of it Their Arch-Priest BLACKWELL if the secular Priests doe guesse aright was he bashful when he put it in print that Cardinall Allen and Father Parsons as Moses and Iosua iam diu proculdubio occupassent promissionis terram had long since out of doubt possessed this Realme of England had not the disobedience of some secular Priests their most displeasing murmuring hindred it Wanted the Iesuits boldnes when they thus * Preface to the Iesuites Catechisme threatned the secular Priâ—sts in England The INFANTA of Spaine shal be your Queene and that sooner then you looke for You see their boldnes how they blush not to divulge and publish their impious plots practises and designementes against the Lords annointed It is the more neede then that our forces should be vnited Let vs ioine heart and hand togither in Gods holy cause against that wicked race borne to the ruine and desolation of states and kingdomes Let vs practise the word and be instant in season and out of season if possibly to restore to Christ the seduced by Antichrist to gather vp the spirituall stones of Gods house already fallen and to giue streÌ„gth to such as are falling that so having fought this good fight finished our courses and kept our faith we may at the time of our departing receiue the crowne of righteousnesse which is laid vp for vs and not for vs only but for all theÌ„ also that loue the appearing of the Lord. Est Deo gratia The Table containing the particulers of this booke AMbrose 30 Ammi 158 The Anger of God threeâ—fold 149 Anthropomorphitae 173 Aphthartodocites 166 Atheists 50 Audiani 173 B. BAlaam 5 Of sinning after Baptisme 28 50 The beleeuer shall not come into iudgement 159. 161. he hâ—th alredy eternall liâ—e 161 The blasphemie against the holy Ghost 19 Boldnesse 15 Wee must loue our Brethren 81 Bribes take not 74 Bribes taken in secret 77 The Blood of the covenant 96 C. CAtharists 29. 30 The rule of Charity 80. 89 Christian Charitie hath three branches 81. 85. The bond of Charity 70 The Child of God may diminish the graces of God in him 34. He may fall into his old sins 34 He
beene once lightened that they haue tasted of the heavenlie gift that they haue beene made partakers of the holy Ghost that they haue received the knowledge of the truth that they heare the word and receiue it and receiue it forthwith and receiue it forthwith with ioy examine we our selues by those notes whether we are sowen in the Lords field haue taken roote haue growen to perfection yea or no. For if our righteousnesse exceede not theirs their lot shall be as good as ours if we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time-seruers as wel as they their backeslidings shal haue as easie a iudgement as ours if we apply our religion and conscience to the present condition of things the change of this present condition must worke in vs new religious new consciences And therefore would I counsell you as Philadelphia is counselled to hold that which you haue that no man take your crownes Revel 3.11 and as Sardi is counselled to strengthē confirme the things that remaine in you that your workes might be fulfilled before the Lord Revel 3.2 You are now in a race and must runne not only to pace the ground or to make vp the number of runners or to weary your bodies or to spend your breathes but you must runne to obtaine also such is the Apostles coūsell So run that yee may obtaine 1. Cor. 9.24 There is no time of standing in this life we must still forwardes Some came into the vineyard at morning some at noone but none received any reward but they which staide vntill night Mat. 20.8 Iacob prevailed not with God at his first wrastling but when he had wrastled with him all night Gen. 32.26 It is not our praying for an howre can do vs good for we must pray cōtinually 1. Thess 5.17 k See my third sermon on Luk 9 pag. 56. Having a long time beene fed l Lam. 4.5 delicately and brought vp in scarlet shall we now perish in the streets shall we now imbrace the doung Having a long time had our heads of gold shall we now to become like Nabuchadnezzars Image put on m Dan. 2.33 feet of clay Having long since begun in the spirit shall we now end in the n Gal 3.3 flesh So shall our last estate be worse then our first so shal we all this while haue runned in vaine For he runnes in vaine whosoever he be that runnes run he never so swiftly that sits him downe or stands still before he comes to the goale There is no time of standing or sitting still in this life we must still forwards He that is righteous let him be righteous still he that is holy let him be holy still Since we haue bin once lightned since we haue bin tasters of the heavenly gift since we haue bin partakers of the holy Ghost since we haue beene receivers of the knowledge of the truth such be we still thinke we that every blessing of God bestowed vpō vs is a further calling and provocation of God as were his callings vpon Elias 1. King 19.4 5. When God found Elias a daies o 1. Kin. 19.4 iourney in the wildernes sitting vnder a Iuniper tree sleeping he called vpon him saying p Vers 5. vp and eate and when he had found him a q Vers 7. second time so sitting and sleeping a second time also he called vpon him said vp and eate thou hast a great iourny to goe and whē he had travailed r Vers 8. forty daies and was lodged in a ſ Vers 9. caue he called vpō him againe and said what doest thou here Elias at last he was brought forth to the t Vers 11. mount then also there came a u Vers 12. voice vnto him and said x Vers 13. What doest thou here Elias y Vers 15. Goe returne by the wildernes vnto Damascus and do so and so Here is instruction for vs whether we bee entred into our way or haue proceeded in it whether we be babes in Christ or strong men whether carnall or spirituall we must vp and eate and strengthen our selues first with milke and then with stronger meate we must vp eate we haue still a great iourny to goe we must walke from light to light from grace to grace from vertue to vertue from knowledge to knowledge we must thinke that alwaies we heare a voice calling vs forward vp thou haste a great iourney to go what dost thou here Elias Excellent is that commendation given to the Church of Thyatira Revel 2.19 I know thy workes and thy loue thy service and faith and patience and that thy last workes are more then thy first Here was no backesliding but great encrease Shee was a true branch in that vine which bare fruit Iohn 15.2 Shee was purged that shee might bring forth more fruit shee grew vp dayly in Christ and became better and better fuller of faith fuller of loue fuller of all good workes and as a new borne babe shee coveted the sincere milke of the word that shee might grow thereby her last workes were more then her first And the conclusion of the Epistle written to this Church of al the other Epistles written to the other sixe Churches is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he that draweth his sword nor he that fighteth the battles of the Lord nor he that spendeth his blood much lesse he that fainteth that flyeth that sleepeth that standeth or sitteth still but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcommeth shall z Revel 2.7 eate of the tree of life and of the a Vets 17. hidden Manna shall receaue a white stone shall be clothed in b Rev. 3.5 white aray shall be made a c Vers 12. pillar in Gods Temple and sit with God himselfe in his d Vers 21. throne The summe of all this is e See my third Serm. on Luke 9. p. 57. not every one but he onely that endureth to the end shall be saved Mat. 10.22 Not every one but he only which is faithfull vnto the death shall receaue the Crowne of life Revel 2.10 Not every one but such only as are marked in their forbeads with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of perfection and perseverance shall enter the inheritance of the blessed Ezech. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcommeth f Rev. 2.11 shall never be hurt of the second death Let the dogge returne to his vomit and the sow to her wallowing in the mire but let vs like Abraham hold on our sacrifices till the evening the last evening of our liues and a full measure shall be measured vnto vs. If we are lightned endeavour we to encrease this light in vs if we haue a tast of the heavenly gift cease we not to tast it still if we are made partakers of the holy Ghost rest we not but walk we from grace to grace if we haue receaued the