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
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
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
persons in respect of whom as of the true meaning in which it is here said to be a fearefull thing to fall into the hands of God For the persons it is out of doubt they are not the faithfull For many excellent things being spoken of them by the Holy Spirit in the word of truth as that t Ephes 2 19. they are citizens with the Saints and of the houshold of God the u 2. Cor. 3.9 husbandry of God and his building the x 2. Cor. 6.16 Temple of the living God a y 1. Pet. 2.9 holy nation z Ephes 5.8 children of the light the a 2. Cor. 8 23. glory of the Lord the b Rom. 8.29 image of Christ with all which and other like beautifull titles they being gloriously decked and adorned it cannot bee that they should feare to fall into the hands of God I may rather say they much desire it It was Davids choise his choise was good 2. Sam. 24.14 Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man Vpon the mentioÌ„ of this chice of David a learned and zealous c Dr RAVIS Deane of Christ-Chruch Professour not * This Sermon was preached in St Maries Church Dec. 2. 1602. long since speaking out of this place for maintenance of your religion against Iesuitisme and the heat of the Popish or Spanish faction made his prayer vnto the LORD and I assure my selfe your hearts went with him as he said O LORD let vs fall into thy hands and not into the hand of the cruell Spaniard You that liue by faith and haue your building of God not made with hands but eternall in the heavens doe you feare to fal into the hands of God Why should you feare it You know knowe full well that with him there is mercy and plenteous redemption Psal 130.7 that he hath healed your rebellion turned his anger away from you and now loues you freely Hos 14.4 that he is o Zach. 1.14 iealous over you with a great zeale tenders you as the apple of his eye Zach. 2.8 therefore yee may be well assured that his hand shall never bee sore vpon you to destroy you as it was vpon the men of Ashdod 1. Sam. 5.6 For such indeed as for al his enimies he hath a heavy hand a hand to minister severitie of punishment but for you whose sinnes though like crimson and red as scarlet he hath punished to the full in the death of CHRIST he hath an easie hand a hand sometimes of fatherly Correction but for evermore a hand of mightie Protection This protecting hand of God is spoken of Psalm 37.24 Though a man fall he shall not be cast off for the LORD putteth vnder his hand Though you fall grievously and dangerously you shall not be cast off either finally in the end or vtterly at any time for the LORD whose e Ierem. 31.20 bowels are troubled for you he puts vnder his hand he vpholds you Wee see now for the faithfull that to them it is no fearefull thing to fall into the hands of God It lights therefore of necessitie vpon the faithlesse To the faithlesse and vnbeleeuing man to the vnregenerate man to maÌ„ in the state of depravation corruption it is a fearefull thing to fall into the hands of God Infiniti ad finitum nulla proportio What proportion caÌ„ there be betweene that infinite essence and a house of clay that vnlimited power and a tabernacle of earth that incomprehensible maiestie and dust or ashes Man is no better in comparison of the ever being Almightie incomprehensible God then clay earth dust or ashes and that in the holy and reverend conceits of f Gen. 18.27 Abraham g Iob. 4.9 Iob and h 2 Cor. 5.1 Paul The Prophet David in the like conceit of Gods supereminencie and excellencie aboue all things abaseth discountenanceth mans nature and his whole race as in many other his Psalmes so in his 22. and 6. vers where either in his owne name regarding the miserie and contempt wherein he was held or in the person of Christ whose figure hee was he speakes as if it were robbery for him to take vpon him the name or nature of man I am saith he a worme and not a man Now who will set i Esai 27. â— briars and thornes in battell against the LORD Did ever man harden himselfe against him prosper Is it possible that pitchers of clay should come to encounter the vnspeakeable Maiestie of God and not fall asunder Well if the k Amos. 3.8 Lion once roare all the beasts of the forrest shall tremble And man vnbeleeuing man vnregenerate man corrupt man let his courage be the stowtest and his prowesse the manliest vpon the earth let him haue girded vp his loines with much strength and decked himselfe with greatest glory yet if God at any time shall strike him or but hold forth vnto him the rod of his indignation it shall fare with him as it did with Belshazzar king of Babylon Dan. 5.6 his countenance shall be changed his thoughts shall trouble him the ioynts of his loynes shall be loosed and his knees shall smite one against the other Such shall bee the measure of his feare and at that day wherein it shall be said l Luk. 23 25. Blessed are the barren and the wombes that never bare and the papps which never gaue sucke then shall he in much more feare feare mixed with hatred malice contumely and reproach seeking to hide himselfe from the sight of God say vnto the mountaines fall on me and to the hills cover me his soule and conscience bearing witnesse to the truth of this scripture that it is a fearefull thing to fall into the hands of the living God You haue heard of the feare and horrour set before vs in the first words of this verse I must now speake of the thing to bee feared implied in the next words It was my second note The thing to be feared is this to fall into the hands of God The letter killeth See my 14 â—â—ctâ—re vpon Aâ—os 1. p. 153. but the spirit giueth life saith S. PAVL 2. Cor. 3.6 St Augustine de doctrinâ Christianâ lib. 3. c. 5. vpoÌ„ those words adviseth vs to beware that we take not a figuratiue speech according to the letter For saith he when we take that which is spoken in a figure as if it were spoken properly it is a carnall sense neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith indanger the soule A trope vpon good reason to be admitted not admitted is a