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
high hand Num. 15.30 not only presumptuously and in secret but openly but perversly but contemptuously but maliciously they sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the beginning of my text verse 26. purposely wilfully only because they will sinne neither fearing nor regarding God nor man These meÌ„ thus sinning sinning as I haue shewed against their consciences in the highest degree and sinning in contempt of God may iustly be said to tread vnder foote the Sonne of God And this if you remember was the doctrine put by Zanchius resolving the question made by Primasius Primasius asketh How we may be said to tread vnder foote him who being ascended farre aboue al Heavens now sitteth at the right hand of God the Father Zanchius thus teacheth Peccare contra coÌ„scientiam seu peccare ex contemptu Dei hoc est conculcare pedibus filium Dei To sin against one's conscience or to sinne in contempt of God this is to treade vnder foote the Son of God Hitherto of this first mark by which men wallowing in that foule sin the sinne against the Holy Ghost may be made knowne to the worlde The seconde followeth in these wordes And accounteth the blood of the Testament as an vnholy thing wherewith he was sanctified WEE haue heretofore heard that the blood of the Testament is here put for the blood of Christ because as Theophylact and Aquinas haue both noted the New Testament was confirmed by the blood of Christ and wee haue further heard how farre a reprobate may be said to be sanctified with this blood of the Testament namely not truely nor before God but in the face of the Church and before men as it were sacrameÌ„tally How men thus sanctified doe account of that blood wee may now see by the word which the Holy Ghost here vseth they count the blood of CHRIST the blood of the Testament wherwith they were sanctified to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar reads it pollutum a defiled thing an vncleane thing The expositors following that translation doe giue diverse constructions of this place One is that then wee account the blood of CHRIST polluted and vncleane when we are vnworthy receavers of his blood Another is that then we account the blood of CHRIST polluted and vncleane when being washed in baptisme through the power of his blood we fall to sin againe A third is that then we account the blood of CHRIST polluted and vncleane when we iudge it vnable to cleanse vs from our sinnes and to this purpose they alleage that Eccles 34.4 Ab immundo quis mundabitur Who can be cleansed by the vncleane Of these three the last construction hath the best shew and no marvaile if the rest doe pervert the true meaning of this place since they are grounded vpon a corrupt translation I know that soÌ„etimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that which is impure and vncleane So it doth Mark 7.2 where the Scribes Pharisees coÌ„plaine vpon Christs disciples for eating with vncleane filthy hands In the text it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with commoÌ„ hands explicated there by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word noting vncleane foule hands such as vnwashed hands doe vse to bee And so it doth Act. 10.14 where Peter being commanded to kill and eate of those beasts let downe vnto him in a certaine vessel from Heaven made answere Not so LORD for I haue never eaten any thing that is POLLVTED and VNCLEANâ— the text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though generally it signifies common is there restraiâ—ed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note that which is polluted and vncleane But for this place since it is not necessarie that every thing by and by should bee polluted which is common wee may content our selues with the proper signification of the worde and read here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulgar or common blood as it may bee the blood of any man for so is it expounded in the Syriacke or prophane blood and this is the interpretation of Pagnin Vatablus and others The exposition then that here I doe admit is the same that Beza hath in his greater annotations where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.29 As if he should haue said They doe account the blood of the Testament to bee but a vulgar a common an vnholy a prophane thing whosoever they be that doe esteem the blood of CHRIST shed for sinfull mans ransome of no greater price of no better value of no more efficacie then they doe the blood of other men or sacrifices Hence we may gather the persons here noted who they are even such as were before described and found to tread vnder foot the Sonne of God that is such reprobates as in the highest degree doe sinne against their consciences and in contempt of God Gods elect I am assured haue no part with them it is not possible they should bee so farre seduced as to haue so vile a perswasion of the blood of their Redeemer Yet because many who doe thinke they doe surely stand in the state of Grace may be hardned through the deceitfulnesse of sinne and so fall away from the liuing God let the elect here bee admonished to examine themselues whether they doe discerne the blood of Christ whether they esteeme it as they should whether they doe not account it common Is it true which St Iames hath that our faith must be shewn by our works Why theÌ„ surely our seldome celebrating of the memorial of the blessed death and passion of our Lord and Saviour Iesus Christ must be a witnesse against vs that we put not that difference which wee should betweene the blood of Christ and common blood A fault well worthy our amending that so at length discerning the blood of Christ as meet is esteeming it according to the worth thereof we would not dare as now we doe for every trifling not cause but excuse then absent our selues when occasion is giuen vs to offer vp our selues our soules and bodies a holy a liuing and an acceptable sacrifice vnto God Touching the wise ones Politicians of this age who discerne not at all the blood of Christ but doe account it common and prophane I only wish they could lay vnto their hearts the end of one of their chiefe captaines NESTORIVS Bishop of ConstaÌ„tinople if not for their amendments sake yet for their assured horror and astonishment This NESTORIVS filling his heart with delight to blaspheme the Sonne of God among others very detestable held this one opinion that the blood of Christ is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common blood such as the blood of another man may be Dan. in Aug. de haeresib c. 91 I need not belong in telling you how hee was summoned to a counsell held at Ephesus at the appointment of Theodosius the younger was there convicted in disputation by Cyrell was for his error depriued
best endeavours that your preaching be not turned into dumbnes your hearing into deafnesse your beliefe into infidelity Since you haue confessed your sinnes be ye not vnwilling to forsake them also For to confesse your sins with your lips and say with Pharaoh Saule Iudas We haue sinned will nothing profit you vnlesse your hearts also be ready to say with Shadrach Meshach and Abednego Dan. 3.18 We will not sinne For it is most true which SolomoÌ„ hath Prov. 28.13 He that hideth his sinnes shall not prosper it followeth but he that confesseth forsaketh them shall haue mercy Not he that confesseth only but he that confesseth and forsaketh his sinnes shall haue mercy And last of all since you haue beene sanctified with the blood of the Testament beware O beware that you account not that blood an vnholy thing for so doing you tread vnder foote the Sonne of God and despite the Spirit of grace It is without controversie better for vs 2. Pet. 2 21. never to knowe the way of righteousnesse then after we know it to turne from it THE SEAVENTH SERMON HEBR. 10. VER 29. 29 Of how much sorer punishment suppose yee shall he be worthy whâ—â—h â—reâ—deth vnder foot the Sonne of God and couÌ„teth tâ—e â—â—â—od of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace IN my former Sermon the despiser of Christ and his Gospell was out of this 29 verse discovered by certaine markes First to bee somewhat like vs that loue Christ Secondly to be much vnlike vs. He is somwhat like to vs that loue Christ for hee is sanctified with the blood of the Testament Againe he is much vnlike to vs that loue Christ for 1. He treadeth trampleth vnder foote the Sonne of God 2. Hee accounteth the blood of the Testament a vulgar a coÌ„mon an vnholy a prophane thing 3. He despites the spirit of grace The consideration of such his markes may occasion vs to touch two questions 1 Because the reprobate not all of them but such only as are deepest in Gods displeasure such as doe sinne against the holy Ghost are in this place said to bee sanctified with the blood of the Testament it may be asked How farre forth a man may be so sanctified how farre a man may goe in the profession of the Gospell and yet be a reprobate 2 Because they that haue giuen their names to the strumpet of Babylon do vpon this place build their doctrine for the finall relapse of the Saints of God I shall not erre from the meaning of my text if I answere this second demande whether a Sonne of God sanctified with the blood of the covenant may fall away Of these at this time The first marke wherewith men swallowed vp of so monstrous a sinne are here noted is common to them together with the elect and chosen of God They may bee sanctified with the blood of the covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some read it per sanguinem foederis in the Vulgar and Erasmus it is per sanguinem Testamenti Wee may not disallow of either of these readâ—ngs For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe properly signifie a testament and is often so vsed Heb. 9. yet also it fitly answereth to the Hebrew woâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth pactionem viventiuÌ„ conventionem inter â—iâ—entes an agreement or covenant betweene the living In which sense it is vsed by the expositors of the Old Testament in many places I cite only one 1. Sam. 11.1 When Nahash the Ammonite had besieged Iabesh Gilead the men of the citie said vnto him as the Seaventie doe expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a covenant with vs and wee will be thy servants These two significations of this word doe very fitly agree with the respects of that covenant which God hath made with his people For it respecteth God it respecteth man God was displeased because man had sinned Hence was it necessary that an agreement should be made God was to be appeased man was to make satisfaction God required and that worthily the paine of death for satisfaction of which durst man haue adventured to make payment needs must he haue been swallowed vp thereof Nothing then remained for the making of this agreemeÌ„t betweene God vs but that the Sonne of God very God very man should interpose himselfe Which already is performed For he being in the forme of God Phil 2 6. and thinking it no robbery to be be equall with God hath made himselfe of no reputation hath taken on himselfe the forme of a servant was made of the seed of David according to the flesh and being thus humbled hee hath vndertaken to satisfie his angry Father for vs and in fulnesse of time became obedient to the death to that death of the Crosse and so hath wrought our reconcilement And now hee sitting at the right hand of his Father in the highest heauens holdeth for vs in possession an eternall inheritance and because the right of this inheritance is purchased by him for no lesse price then the shedding of his most pretious blood hence it commeth to passe that the agreement reconciliation and atonement the covenant made betweene God and vs that he will be our God and we shall be his people may beare the shew haue the name of a Testament For he that made it was dead though now he liueth and liueth for evermore It was not the blood of buls nor of calues nor of goats nor the ashes of a heyfer that could make vs acceptable to the Lord but the blood of Christ who through the eternall Spirit offered himselfe without spot to God that is it that purgeth our consciences from dead workes to serue the liuing God And for this cause is Christ the mediator of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.15 in which chapter this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the same signification for this cause I say is Christ the mediator of the new Testament that through death which was for the redemption of the transgressions in the former Testament they which were called might receaue the promise of eternall inheritance In regard of Christ theÌ„ whose death hath made the covenant betweene God and vs to bee of force this covenant may very fitly be called a Testament and this respect of him that dyed for vs warranteth both those expositions that for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may read either Covenant or Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blood of Christ which in the conceite of the Nestorians differeth nothing from the blood of any other creature and is in the iudgement of such as sin willingly after that they haue received the knowledge of the truth but common blood as it were the blood of any other man this blood of Christ is here called the blood of the CovenaÌ„t or the blood of the
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
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
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
the despisers of Christs Gospell He also must abide death without mercy but it is the death of both body and soule for as it is vers 27. which I haue already explicated hee must fearefully looke for iudgement and violent fire therewith to bee devoured Of the despiser of Moses law I haue already spoken Touching the despiser of Christ and his Gospell thus I say It is not necessarie that hee should bee altogether vnlike to you that loue Christ he may liue with you in the same Church hee may professe with you the same religion hee may seeme to you as good a Christian as your selues For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the blood of the Testament is he sanctified Yet doth my Text discerne such a one from him that loues Christ by three his attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he treads and tramples vnderfoote the Sonne of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accounteth the blood of the Testament a vulgar a common an vnholy a prophane thing 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee despiteth the spirit of grace The doctrines which this place affordeth vs are two 1 Because the reprobates not all of them but such as are deepest in Gods displeasure such as doe sinne against the holy Ghost are in this place said to be sanctified with the blood of the Testament we are to consider how farre a man may being so sanctified go in the profession of the Gospell yet be a reprobate 2 Because the adversaries of our doctrine whereby wee defend the perseverance of Gods Saints in their faith doe out of this place make a strong argument as they take it for their purpose wee are to consider whether a Sonne of God sanctified with the blood of the Covenant may fall away To enter a due discourse of these doctrines or particularly to examine the wordes from which these notes doe arise it would cary me beyond the time limited and I had rather bee too short then to hurt your patience Only heare one word of exhortation Is it not a fearefull condition that a man sanctified with the blood of the Testament should tread vnder foot the Son of God that a man liuing as wee liue and prosessing as wee professe should fall away wholy from Christ Christianitie Yes beloued in the Lord very feareful is the condition of such a one and if we haue not browes of brasse necks of iron and hearts of flint our very hearing of it must needes in some sort cast vs downe if we haue any feeling of Gods spirit within vs it will make vs vse all diligence in working our salvation in attaining vnto faith in dying vnto sinne in living vnto newnesse of life We haue beene admonished in the Philippians to runne forward in that race of righteousnesse wherein through Iesus Christ God hath freely placed vs that being conducted by his Spirit to walke in good workes wee may make our vocation sure My beloued saith S. Paule as you haue alwaies obeyed so make an end of your owne salvation with feare and trembling Philip. 2 12. And so beloued in the Lord let vs also make an ende of our salvation with feare and trembling Some of vs do gladly preach the word we willingly declare good tidings and publish salvation saying vnto you your God reigneth Esai 52.7 yet hereby are we not iustified our evill ensample may make the name of God to be blasphemed among the people Rom. 2.24 if wee beate not downe our bodies and bring them into subiection it may be that after we haue preached to others our selues may prooue castavvaies It is Saint Paules iudgement 1. Cor. 9.27 By Christs name we may prophecy we may cast out Devils we may doe many great workes yet hereby are we not iustified it may be Christ at his comming will professe vnto vs I never knew you depart from me yee workers of iniquity Mat. 7.22 We haue hitherto beene fed delicately and brought vp in scarlet Lament 4.5 shall we now perish in the streets shall we now embrace the dunge O let vs not go backeward or stand still but make wee an end of our salvation with feare and trembling We all cause our bellies to eate and fill our bowels with that sweet roule Ezech. 3.3 as sweet as any hony in our mouthes wee willingly heare the word and with ioy receiue it into our hearts Yet are we not hereby iustified no more then Balaam was who desired to be like Gods children in happynesse when he said O let my soule die the death of the righteous and let my last end be like his Num. 23.10 Remember the Galatians they receaved St Paule for his ministeries sake as an Anâ—ell of God yea as Christ Iesus and if it had beene possible would haue plucked out their owne eies and haue given them to him to haue done him good So zealous were they in professing the doctrine which Paule preached Yet false Prophets turned them backwardes to begin againe the Iewish ceremonies they turned againe to impotent and beggarly rudiments wherevnto at the first they were in boÌ„dage in steed of going forward toward Christ they turned backward from him Galat. 4 9. Having hitherto had our heades of gold Dan. 2.32.33 shall we now that we may be like Nabuchad-nezzars image put on feete of clay O let vs not go backwarde or stand still but make wee an end of our salvation with feare and trembling We all beleeue Christ and the word preached by his Ministers Yet are we not hereby iustified Many of Christs disciples went backe and walked no more with him Ioh. 6.66 Simon Magus beleeved at Philips preaching and was baptized wondred at his miracles kept company with him yet afterward was it found that his heart was not right before God Act. 8.21 The Devils also they beleeue and tremble saith St Iames chap. 2.19 Now having begun in the Spirit shall we end in the flesh Galat. 3.3 O let vs not go back ward or stand still but make we an end of our salvation with feare and trembling We all doe dayly before the Lord confesse our sinnes yet are we not hereby iustified For so happy had Pharaoh been for he said I haue sinned against the LORD God Exod. 10.16 so blessed had Saule been for he also said I haue sinned 1. Sam. 15.30 so well had it beene with Iudas for neither was he behinde them in saying I haue sinned Mat. 27.3 Well Pharaoh Saule Iudas through vnbeleefe are fallen and you stand by faith yet bee not high minded but feare So St Paule counsailed the Romanes ch 11.20 Be not high minded I say but feare And take heed it come not vnto you according to the proverbe the dogge is returned to his vomit and the sow that was washed 2. Pet. 2.22 to her wallowing in the mire Since you haue gladly preached the word willingly heard it and carefully beleeved it hold you on in so good a course doe your
fire wherewith they must bee devoured Which being so it followeth that the places now alleaged must be vnderstood of that generall sanctity by which meÌ„ may be said to be sanctified iustified cleansed washed and the like though not truely nor before God yet in the face of the Church before men as it were sacramentally so must we expound this clause of my text where we see that hee that treadeth vnder foot the Sonne of God may bee said to bee sanctified with the blood of the covenant And so he may be sanctified but how The meaning is he may be sanctified not truely nor before God but in the face of the Church and before men Hitherto haue I endeavoured to make plaine the first mark by which back-sliders froÌ„ the truth are in my text noted namely that they are sanctified with the blood of the covenant The question arising hence may out of that which already is delivered easily be answeâ—ed The question is How farre forth a man may be sanctified with the blood of the Covenant and yet be a reprobate I answer thus in generall To be sanctified only in the face of the Church and before men doth not exempt a man from being a reprobate Or thus may the question be proposed How farre a man may goe in the profession of the Gospell and yet be a reprobate I answere thus in generall So cary thy selfe outwardly in the profession of the Gospell that no exception may bee taken against thee let thy life be such as that the Sons of God which liue with thee in the bosome of the same Church can iudge no otherwise of thee then of a rightfull heire to eternall happinesse be it that they thinke of thee much better then of themselues yet will not all this exempt thee from being a reprobate What thou art inwardly and in the sight of God God alone knoweth he alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees and knowes thy heart Since thou hast giuen thy name to Christ and hast had the washing of the new birth the Church in charitie must iudge of thee as of one truely grafted into Christ and truely regenerate but I say what thou art inwardly and in the sight of God God knoweth examine thou thy selfe More particularly I answer thus As I said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figure and according to the custome of the Scriptures all that are in the Church though they all be not of the Church and truely holy are notwithstanding called holy and are said to be sanctified with the blood of Christ Now of such as are said to be sanctified when indeed they are not saÌ„ctified there are two sorts Some there are that haue Christ much in their mouthes but nothing at all in their hearts or vnderstanding They knowe him not yet as they see others doe so doe they with others they worship and confesse him Much like them of whom our Saviour said to the woman of Samaria Ioh. 4.22 Yee worship that which yee know not And because this confession of Christ in such as are borne anew of water and of the Spirit is an outward testimonie of an inward new birth hence it commeth to passe that such mere talkers of Christ if their liues be not exceeding wicked may be said to be regenerate iustified sanctified These goe not beyond one step in the profession of the Gospell Others there are which possesse Christ not only in their mouthes but also in their vnderstanding These of all reprobates goe farthest in the profession of the Gospell So farre they goe as that it is impossible for man to discerne betweene them and Christs sheepe though they bee but goats betweene them and true Christians though they bee but hypocrites For they are kept in the same pastures and solded in the same fold with vs and doe so behaue themselues in obedience to the word and discipline of the Church as that by vs they must needs be taken for true members of Christ And because this their knowledge of Christ is in the elect the beginning of regeneratioÌ„ hence it coÌ„meth to passe that these men though indeed they are not borne a newe may yet be said to be regenerate iustified sanctified Thus we see how farre a reprobate may goe in Christianitie The elect out-goes him by one degree for he receaues Christ not onely into his mouth or vnderstanding but into his heart also he receaues the word not only into his mouth to talke of it or into his vnderstanding to knowe it but into his open and enlarged heart to embrace it And so is he sanctified in mouth in mind in heart and being so sanctified he chearefully runnes forward in that race of righteousnesse wherein through Iesus Christ GOD hath freely placed him that being conducted by his Spirit to walke in good workes hee may make his calling and election sure Now to consider that a man sanctified with the blood of the Testament may account that blood vnholy and prophane may trample vnder foot the sonne of God and may despite the Spirit of Grace will not this moue our hearts to wisdome To coÌ„sider that men living as we liue and professing as wee professe may vtterly and finally fall away from Christ and Christianity will not this in some measure cast vs downe Happily browes of brasse necks of yron and hearts of flint will here proclaime their stubbornesse But dearely beloued in the Lord if we are chosen out of the world if in Christ wee are annointed and sealed if our building be of God not made with hands but eternall in the heavens the consideration of these things whereof wee haue heard will remember vs that it is now time wee should arise from sleepe yea it will cause vs to vse all diligence in working our salvation in attaining vnto faith in dying vnto sinne in living vnto newnesse of life Wee see how farre reprobats may goe in the profession of the Gospell If we goe no farther but sit downe and rest with them yea if we be wearie before we haue gone so farre as they if we come short of them in the duties of religion can wee in reason looke to be rewarded better then they Shall Herod feare reverence Iohn Baptist and heare him gladly and yet be damned shall we nor feare nor reverence Gods Ministers not heare theÌ„ willingly and yet be saued Shall Pharaoh Saule and Iudas confesse their sinnes and yet be damned and shall we hide our sinnes and yet be saued Shall the wicked confesse Christ with their mouthes and knowe him in their vnderstanding and yet be daÌ„ned and shal we vse our mouthes only to sweare to blaspheme to lye to speake evill of others keepe our vnderstanding like a faire and cleane table booke without all godly knowledge and yet be saued Surely the ground that beares bryers and thornes is reproued is neere vnto cursing and in the end must be burned so
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
they haue beene made partakers of the Holy Ghost And chap. 10.26 that they haue received the knowledge of the truth And in the 29. verse this present parcell of my text that they are sanctified with the blood of the Testament Here might we staÌ„d amazed to see such beauty in fire braÌ„ds prepared for Hell were it not that the wisedome of God in all these places now alleaged doth plainely shew that such men for all their outward painting and whitenesse are notwithstanding within full of filthinesse For where they are said to haue the vncleane spirit departed from them and after his departure to haue swept garnished their houses Mat. 12. there it followeth verse 45 that that vncleane spirit returneth accompanied with seaven fouler spirits then himselfe and entereth dwelleth in those new swept houses And where they are said to heare the word and incontinently with ioy to receaue it Mat. 13. there it followeth verse 21. that as soone as tribulation or persecution commeâ—h because of the word by by they are offended And where it is said that they haue escaped from the filthinesse of the world through their knowledge in our Lord Saviour Iesus Christ 2. Pet. 2. there is it added in the same chap. ver 20. that they are yet tangled againe in filthinesse and are overcome thereof And where it is registred of them that they haue been lightened haue tasted of the heaveÌ„ly gift of the good word of God and of the powers of the world to come haue beene made partakers of the Holy Ghost Heb. 6. there is it also noted verse 6. that they fall away crucifie againe vnto themselues the Sonne of God and make a mocke of him And lastly where they may farther seeme to be commended as having receaved the knowledge of the truth and as being sanctified with the blood of the Testament Heb. 10. there are they certainely noted with disgrace verse 26. for sinning willingly and verse 29 for treading vnder foote the Sonne of God c. Conferre we these places one with another and each will expound the other Thus whosoever yet lodgeth the vncleane spirit within his house whosoever when tribulation and persecution commeth because of the word is by and by offended whosoever is yet tangled againe in filthinesse and overcome thereof whosoever falls away crucifies againe vnto himselfe the Sonne of God and makes a mocke of him whosoever sinnes willingly he treads vnder foot the Sonne of God And so on the contrary side whosoeuer treads vnder foot the Sonne of God he sinnes willingly he is fallen away crucifies Christ againe makes a mocke of him he is againe tangled in filthinesse and overcome thereof he when tribulation and persecution commeth because of the word is by and by offended he yet lodgeth the vncleane spirit within his house Thus we may conceaue what the holy Spirit here meaneth by this phrase to tread vnder foote the Sonne of God The word he vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting by translation extremitie of contempt as it doth more plainely Mat. 7.6 Giue not that which is holy vnto doggs neither cast your pearles before swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they tread your pearles vnder foot and turning againe all to rent you And as plainely Mat. 5.13 If the salt haue lost his savour wherewith shall it be salted It is thence forth good for nothing hut to be cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be troden vnder foot of men So well hath Oecumenius expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding by treading vnder foot the Sonne of God a contemning and despising of him And such is the exposition of Theophylact of Ambrose of Primasius and others grounded vpon the consideration of such things as wee care not to tread vnder foot And what are they Truely such things as wee despise and make no account of abiect things things without profit In which number if we put the Saviour of the world if wee reckon of him no better then of vnsavorie salt iustly may wee be said like dogges and swine to vse so pretious a pearle and tread it vnder foot The good Bishop of Iustinopolis PRIMASIVS whom but now I named vpon this place maketh this question How wee may be said to tread vnder foot him who being ascended farre aboue all heavens now sitteth at the right hand of God the Father His answere is threefold First when neglecting Christs commandements wee disdaine to obey them that then we tread Christ vnder foot Secondly when discerning the body of Christ we eate and drinke vnworthily that then we tread Christ vnder foot Thirdly when liuing wickedly we remoue from out of the tabernacle of our hearts that holy one who hath promised to dwell among vs and walke here that then we tread Christ vnder foot These answers of this ancient Father albeit I must admit with reverence yet giue mee leaue to adde a fourth most fitting the nature of this place we haue in hand De perseverantiâ Sanctorum p. 176. I take it of Zanchius Miscel lib. 2. There he putteth this doctrine and it may serue for an answere to the question proposed by PRIMASIVS Reccare contra conscientiam seu peccare ex contemptu Dei hoc est conculcare pedibus filium Dei To sinne against our consciences or to sinne in contempt of God this is to tread vnder foot the Sonne of God After him thus I expound it A man sinneth against his conscience when knowing and willing when wittingly and willingly hee sinneth as if a man knowing if hee doth this or that that he shall doe against the law of God is yet notwithstanding willing even against the law of God to doe this or that But this falleth not out alike in the elect in the reprobate Both of them doe sinne against their consciences yet diversly The elect doth it impropriè imperfectè non plenè not properly not perfectly not fully He in the generall and vniversall knowing that to be evill which he is about to doe doth it notwithstanding willingly induced thereto by his corrupt affections Willingly he doth it and he doth it not willingly Willingly in part only forced by the flesh but for his soules desire guided by the Spirit simply not willingly Willingly in as much as he naturally inclineth to that hee doth but in as much as it is sinfull that he doth not willingly Willingly in that the thing presented to his will seemes to be good profitable or delightful but in that it falleth out to be against the Maiestie of God not willingly So of one and the same will in the elect there may bee two considerations one as it is partly renued by the Spirit and so it willeth not sin the other as yet it retaineth some reliques of originall corruption and so it willeth sinne S Paule by his own experience sheweth this to be true in all the faithfull whose condition he declareth Rom. 7.15 to be such as that
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
from Christ but firmly continue in that calling and profession which they haue once vndertaken If there be any which haue not a true feeling and touch of this the Apostles most louing invitation to be constant in the faith of Christ they are altogether dead in their sinnes But they which liue by the power of God with Christ are wonderfully affected when they heare such punishments denounced And no maruaile For here we be taught by plaine expresse words that God will certainely most severely be revenged of those who doe willingly sinne after they haue receaued the knowledge of the truth He that shall willingly sinne after the knowledge of the truth he that shall wilfully cast away the grace which he hath receaved he that shal depart from the death and blood of Christ not by any particular sin but by a totall renoūcing of the faith to him there remaines no more sacrifice for sinnes but a fearefull looking for of iudgment and violent fire which shall devoure the adversaries These things are plainly deliuered in the 26 and 27 verses 26 If wee sinne willingly after that wee haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes 27 But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries The proposition is in it selfe so certaine and perspicuous that the gates of Hell shall neuer prevaile against the truth therof But because we are dull and slow of heart to beleeue all things which the most holy witnesses of Christ haue spoken therfore the Apostle doth here apply himselfe for our good and doth strengthen and proue the foresaid truth with a double argument The first whereof is drawen from a comparison with smaller matters The second from Gods owne words Both the arguments are very fit and apposite one to refute the Iewes the other to excite and stirre vs all vp The first argument is expressed vers 28 29. wherein that spirit of truth which the world cannot receaue doth assure the faithfull that all they shall certainely die which despise MOSES law and so the same spirit doth as it were lead vs by the hand to a serious and earnest meditation of that most bitter punishment wherewith all those questionlesse shall bee tortured which tread vnder foot the Sonne of God What could be spokē more plainely what more forcibly Hee that despiseth Moses law dyeth without mercy vnder two or three witnesses v. 28. Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God counteth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the spirit of grace v. 29. We haue the second argument vers 30. and it is grounded vpon two testimonies which are recorded Deut. 32. The first vers 35. Vengeance belongeth vnto me I will recompense saith the LORD The second ver 36. The LORD shall iudge his people The strength of these testimonies is nothing weakned by that which goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee knowe him that hath said we knowe God is not as man that he should lie wee knowe he is alwaies like himselfe wee knowe hee doth never repent of those things which he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knowe him that hath said it vengeance belongeth vnto me I will recompense saith the Lord and againe the Lord shall iudge his people The proofe of this doctrine the Apostle doth elegantly conclude vers 31. It is a fearefull thing to fall into the hands of the living God By which men being warned of the fearefull severitie of Gods iudgement may learne so to apply themselues that they never fall from Christ It is a fearefull thing But to whom To the faithful No. Holy David when by Gods commandement the Prophet Gad offered him the choise of three evills I am saith he 2. Sam. 24.14 in a wonderfull streight let vs fall now into the hand of the LORD for his mercies are great So then to them which liue by faith it is not a fearefull thing to fall into the hands of God On whom then falleth this feare Truely vpon all the wicked and vnbeleeuers but especially vpon Apostataes those which fall from Christ forsake the true religion and betray the Gospell But yet these liue Liue yea liue to bee olde are lustie and strong Peace is in their habitations neither hath God laid his scourge vpon them they toyle not themselues as others doe Psal 73.5 neither are they plagued like other men They gird thēselues with pride as with a chaine and cloath themselues with crueltie as with a garment Harken now and be learned Psal 73.8 yee that set your face against Heaven Hence yee may learne that our God is a living God that God it is who with his yron rod wil breake the stifnecked Psal 2.9 like a potters vessell that this is the God beside whom there is no other that it is he alone who both can and will destroy the wicked man both soule and body in hell fire It is a fearefull thing to fall into the hands of the living God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Epigrammatist saith Insuave est quicquid nimium est nam dicitur olim Mel quoque si immodica est copia bilis erit Too much of any thing is vnpleasant distastfull neither is it good to eate too much hony Prov. 25.27 because it turneth into choler Therefore I will endeavour Beloued in our Saviour Iesus Christ to speake so and such things which shal not be distastfull vnto you I will not repeate those things which I haue heretofore spoken of the Proposition and of the first argument by which the proposition is confirmed I wil briefly declare the force of the second argument which is conteined in the 30. verse Wee knowe him that hath said Vengeance belongeth vnto me I will recompense saith the LORD And againe The LORD shall iudge his people In which verse I thinke three things especially worthy our observation The first that God is true in all his promises and sayings Which I gather out of these words VVee knowe him that hath said The second that God will revenge himselfe not only of those iniuries which are done to himselfe but of those also which his people suffer This the words imply that immediatly follow Vengeance belongeth vnto me I wil recompense saith the LORD The third that God will most severely and sharply punish his owne people This is contained in the last words The LORD shall iudge his people From the first of these I wil beginne my intended discourse and therewith conclude It is a common saying in the Schoolmen Deum non tantùm verum esse sed ipsam esse veritatem that God is not only true but truth it selfe Truth in himselfe in his workes and in his words God is truth in himselfe both because he is most truely that which he seeth and knoweth himselfe to
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