seene the difference betweene despaire the Sinne against the holy Ghost as also what cōfort what ioy may from thence shine vnto feeble and weake spirits Now seeke we farther into this sinne Let vs first consider what manner of rebellion it is Secondly in what regard it is so named Thirdly what obiect it hath The manner of rebellion namely how farre they fall awaie who haue fallen into this sinne we shall perceiue if we looke vnto the beginning of the sixt chapter of the Epistle to the Hebrewes There verse 1.2 the Apostle speaketh of repentance frō dead workes of faith towards God of the doctrine of baptisme laying on of hands of the resurrection from the dead and of eternall iudgement All these he calleth the beginning the foundation of Christianity Then verse the 6. he speaketh of an apostacie of a falling away from all these points even from the foundatiō and first beginnings of Christian faith giving vs thereby to vnderstand that they who are holden in this transgressiō haue sinned this sinne haue forsaken all the principles of religiō haue lost their former light haue departed from their first vnderstāding As for repentance they cast it behinde them and the first faith they regard it not they esteeme baptisme no more then the washing of their hands neither care they to be received in to the Church of God the resurrection of the dead that feedes them with many a merry conceit they thinke pleasantly with thēselues what manner of bodies they shal haue of what age these their bodies shall be whether they shall haue haire and nailes and the like But the eternall iudgement the remembrance indeede thereof sometimes frighteth them yet are they incouraged againe when they think how farre of it is So preferre they darknesse before light ignorance before knowledge errour before hope infidelity before faith shame before glory a cursed death before eternall life They are fallen away from repentance and therefore impossible shall it be for them to repent they are fallen away from faith towards God and therefore never may they hope to beleeue againe they are fallen away from the doctrine of baptisme laying on of hands and therfore are they not likly any more by those meanes to be illuminated they are fallen away from the doctrine of resurrection and therefore though they rise againe it shall be to their owne confusion they are fallen away from the doctrine of eternal iudgement and therefore shall eternall iudgement swallow them vp It is no more but thus they haue fallen away wholy from CHRIST they haue despised the sweet graces of the HOLY SPIRIT wherewith they once were lightened and therefore shal they be fed with wormewood and be made to drinke the water of gall and not this only but let all the rivers and streames of fresh water which glad the city of God and comfort the soules of the faithfull runne also into their soules they will resist them and driue them backe they will admit no entrance for any perswasion of the graciousnes and kindnes of the Lord though it be preached a thousand times They haue sinned against the holie Ghost and condemnation is their portion You see in the manner of rebellion how farre they may fall away now for the name It is not called the Sinne against the holy Ghost as if it were against the Godhead of the holy Ghost for the same God is also father and sonne The godhead of the Father of the Sonne and of the holy Ghost is all one their glory is equal and their maiesty coeternall nor is it so called as if it were against the person of the holy Ghost for that is no greater then the person of the father and of the sonne The whole three persons are coeternall together and coequall Nunquid alia est offensa filij alia spiritûs sancti saith S. Ambrose De spiritu sancto Lib. 1. cap. 3. His answer is Sicut vna dignitas sic vna iniuria Can the holy Ghost bee grieved and the sonne well pleased No Sicut vna dignitas sic vna iniuria The Father Sonne and holy Ghost haue all one glory therefore an iniurie done to one is done to all Trium personarum non sunt divisae offensae saith the Master of the Sentences Lib. 2. Dist 43. art 4. It is impossible that a sinne committed against the holy Ghost should not also bee committed against the Father and against the Sonne yet saith he Peccatorum genera distincta sunt you may vse a distinction betweene sinnes where he sheweth that although power wisdome goodnesse be one and the same in all three persons yet sometimes in a more peculiar sort there is ascribed power to the father wisedome to the Sonne and goodnesse to the goly Ghost and hence ariseth this distinction of sinnes If a man sinne through infirmitie he may be said to sinne against the Father for in him is power he is the father of might If hee sinne through ignorance he may be said to sinne against the Sonne for in him is no want of knowledge he is the wisdome of the Father If he sin through wilfull malice hee may bee said to sinne against the holy Ghost for in him is all goodnesse his office is to sanctifie You see then why this Sinne is called the sinne against the holy Ghost not because it is against the Godhead of the holy Ghost nor yet because it is against the person of the holy Ghost but because it is against the goodnesse of the holy Ghost against the goodnesse that is against the graces of the holy spirit given vs to the setting out of the praises of the LORD For whosoever shall despise those good graces turne them to the contempt of Gods maiestie and glory and tread thē vnder foot and account them prophane and purposely and wilfully Heb. 6.6 and malitiously carry them away to all wantonnesse hee crucifieth againe vnto himselfo the sonne of God hee despites the spirit of grace he sinnes against the holy Ghost I shall not need to speake of the obiect which I proposed vnto you in the third place the two former notes haue made it sufficiently manifest that the malice of this sinne is directed against the whole TRINITIE against the very maiestie of God himselfe and against his Christ it directly respecteth the first table of the morall law it is not any particular slipping aside it is a generall defection a generall apostacie from God and that totally Here should I shew you what punishment is provided for such sinners but that discourse is better fitting the later words of my Text. Yet that wee bee not swallowed vp by secure and carelesse living as long as we heare nothing of any punishmēt due for so great a sinne let it not be troublesome to vs at once to take a view of it Certaine it is an end shall come vpon them yet never shall they end death shall take them away yet never
in these words as they are vsed by MOSES Deut. 32.36 The LORD shall iudge his people that is the Lord shall keepe protect and defend his people For so doth Moses expound it in that place The LORD shall iudge his people and repent or change his minde toward his servants when he seeth that their power is gone His other iudgement of Correction is meant in these words as they are vsed by the Apostle in my Text The LORD shall iudge his people that is the Lord shall chastise correct and punish his people For he assumes this to infer the overthrow of all backsliders and his reason hath force from the place à minore If God shall iudge and punish his owne people much more shal he deale so with the Reprobate such as fall away from the truth The like argument Paul vseth Rom. 11.21 If God spared not the naturall branches take heed lest he also spare not thee The like is vsed by Peter also 2. Pet. 2.4 If God spared not the Angels that had sinned but cast them downe into Hell and delivered theÌ„ into chaines of darknesse to be kept vnto damnation he shal surely reserue the vniust vnto the day of iudgement to be punished This latter exposition of these words containes the very matter of my third note which I commended vnto you in the beginning of this exercise namely that God will severely punish his owne people also I need not be much in proving it if you remember these few places which but now I cited Iudgement beginneth at the house of God When wee are iudged wee are chastned of the Lord because wee should not bee condemned with the world All that will liue godly in Christ Iesus shall suffer persecution The application of it is this Wee are the Lords people his people in respect of the new Covenant This Sermon was preached in Corpus Christi College before a Comuâ—ioÌ„ there March 1601. the memoriall whereof we are this day met together to celebrate O let vs celebrate it together as often as occasion shall bee giuen why will you turne your backes vnto it as if you were vnwilling to shew your selues to be the Lords people Did Christ ever doe you any harme We are his people also I hope well of all in respect of Gods predestination We are his people and therefore shall we be iudged of him chastised corrected and punished Wee must be knowne by the badge of afflictions of tribulations of persecutions yet ought wee not to be dismaied bee the burden wee beare never so vnwildie bee it never so heauie There is ONE in Heaven and he can come apace for he flyeth vpon the wings of the wind who is able to master it and to lighten it and therefore though we walke in the very shadow of death a much lower estate then is the deprivation of our ease commodities and preferments yet must not we take discoÌ„fort at it The LORD sitteth aboue the water flouds he commandeth the Heaven the Earth the Sea and all that in them is never will he forsake his children neither in health nor sicknesse light nor darknesse in the land of the liuing nor in the land of forgetfulnesse Only let vs be patient and stay his leasure and he will deliver vs not only from the death of our bodies when wormes and rottennesse shall haue made their last prey vpon vs but from the death of our minds too I meane from that death whereby the spirit is buried vnder sorrowes and findeth no creature in Heaven or Earth to giue it comfort And this shall be the end of vs our mortalitie shall put on immortalitie from this vale of miserie we shall be caried to the Citie of happinesse IERVSALEM that is aboue our momentarie life must bee laid downe and we shall be fully possessed of life eternall THE TWELFTH SERMON HEBR. 10. VER 31. 31 It is a fearfull thing to fall into the hands of the living God I Am now to speake of this Epiphoneme or Acclamation wherin at the first entrance we meete with feare and horror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a fearefull thing The thing to be feared is in the next words manifested it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this to fall into the hands of God Can a 2 Kin. 23.13 Astaroth the God of Sidon or Melchom of Ammon or Chemosch of Moab or b 2 King 1.6 Beelzebub of Ekron or c 1 Sam. 5.7 Dagon of Ashdod or any other Idol-god of any nation lay hands vpon you to your hurt Feare theÌ„ not As are their eares eyes and feete so are their hands They heare not they see not they walke not they handle not I note therfore in the third place that the God into whose hands wee may well feare to fall is a living God It is a fearefull thing to fall into the hands of the living God Of these in their order It is a fearefull thing I will not particularly examine the many kinds of feare much mentioÌ„ed by the writers of Schoole-divinitie Yet generally to speake somewhat of them giue me leaue to touch three kindes There is a feare that keepeth coÌ„pany with the nature of man Arist Rhet. 2. cap. 5. the Philospher defines it to bee a shaking or disquieting of the minde with the expectatioÌ„ of some greate evil at hand The things which man naturally feareth are either such as may be his vtter ruine and overthrow or such as may much grieue and discontent him His overthrow may be wrought by lightnings by inundations by the teeth of savage beasts and by the invasion of enimies His griefe may bee caused many waies by losse of parents kinred and friends by losse of goods by slaunderous and lying lips by imprisonement by banishment All these such like are to man as man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feareful things disquietnesse and vexation vnto his soule This feare being such a passioÌ„ as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene calls it that is a naturall and a blamelesse passion hath not failed to assault our Saviour Christ howsoever the Aphthartodocites Gaianites Iulianists haue taught otherwise namely that Christ froÌ„ the very time he was conceiued by the Holy Ghost in the Virgins womb was by reason of the coÌ„junction of the word and flesh exempted and freed from al maner of passion For he perceauing the time of his suffering to draw neere began to be afraid so speaketh the Evangelist S. Mark chap. 14.33 Hee began to bee afraid TIMOR erat in animâ humanâ verbo quiescente saith Irenaeus Christ according to his humane nature was afraid and his Diuine nature did not hinder it You see this first kinde of feare this naturall feare how it seizeth vpon man as man so leaues not vnassaulted the very Sonne of God There is beside it a fond and a foolish feare I giue it no better a name for that the obiect of it is in a manner nothing As for a
beene once lightened that they haue tasted of the heavenlie gift that they haue beene made partakers of the holy Ghost that they haue received the knowledge of the truth that they heare the word and receiue it and receiue it forthwith and receiue it forthwith with ioy examine we our selues by those notes whether we are sowen in the Lords field haue taken roote haue growen to perfection yea or no. For if our righteousnesse exceede not theirs their lot shall be as good as ours if we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time-seruers as wel as they their backeslidings shal haue as easie a iudgement as ours if we apply our religion and conscience to the present condition of things the change of this present condition must worke in vs new religious new consciences And therefore would I counsell you as Philadelphia is counselled to hold that which you haue that no man take your crownes Revel 3.11 and as Sardi is counselled to strengthē confirme the things that remaine in you that your workes might be fulfilled before the Lord Revel 3.2 You are now in a race and must runne not only to pace the ground or to make vp the number of runners or to weary your bodies or to spend your breathes but you must runne to obtaine also such is the Apostles coūsell So run that yee may obtaine 1. Cor. 9.24 There is no time of standing in this life we must still forwardes Some came into the vineyard at morning some at noone but none received any reward but they which staide vntill night Mat. 20.8 Iacob prevailed not with God at his first wrastling but when he had wrastled with him all night Gen. 32.26 It is not our praying for an howre can do vs good for we must pray cōtinually 1. Thess 5.17 k See my third sermon on Luk 9 pag. 56. Having a long time beene fed l Lam. 4.5 delicately and brought vp in scarlet shall we now perish in the streets shall we now imbrace the doung Having a long time had our heads of gold shall we now to become like Nabuchadnezzars Image put on m Dan. 2.33 feet of clay Having long since begun in the spirit shall we now end in the n Gal 3.3 flesh So shall our last estate be worse then our first so shal we all this while haue runned in vaine For he runnes in vaine whosoever he be that runnes run he never so swiftly that sits him downe or stands still before he comes to the goale There is no time of standing or sitting still in this life we must still forwards He that is righteous let him be righteous still he that is holy let him be holy still Since we haue bin once lightned since we haue bin tasters of the heavenly gift since we haue bin partakers of the holy Ghost since we haue beene receivers of the knowledge of the truth such be we still thinke we that every blessing of God bestowed vpō vs is a further calling and provocation of God as were his callings vpon Elias 1. King 19.4 5. When God found Elias a daies o 1. Kin. 19.4 iourney in the wildernes sitting vnder a Iuniper tree sleeping he called vpon him saying p Vers 5. vp and eate and when he had found him a q Vers 7. second time so sitting and sleeping a second time also he called vpon him said vp and eate thou hast a great iourny to goe and whē he had travailed r Vers 8. forty daies and was lodged in a ſ Vers 9. caue he called vpō him againe and said what doest thou here Elias at last he was brought forth to the t Vers 11. mount then also there came a u Vers 12. voice vnto him and said x Vers 13. What doest thou here Elias y Vers 15. Goe returne by the wildernes vnto Damascus and do so and so Here is instruction for vs whether we bee entred into our way or haue proceeded in it whether we be babes in Christ or strong men whether carnall or spirituall we must vp and eate and strengthen our selues first with milke and then with stronger meate we must vp eate we haue still a great iourny to goe we must walke from light to light from grace to grace from vertue to vertue from knowledge to knowledge we must thinke that alwaies we heare a voice calling vs forward vp thou haste a great iourney to go what dost thou here Elias Excellent is that commendation given to the Church of Thyatira Revel 2.19 I know thy workes and thy loue thy service and faith and patience and that thy last workes are more then thy first Here was no backesliding but great encrease Shee was a true branch in that vine which bare fruit Iohn 15.2 Shee was purged that shee might bring forth more fruit shee grew vp dayly in Christ and became better and better fuller of faith fuller of loue fuller of all good workes and as a new borne babe shee coveted the sincere milke of the word that shee might grow thereby her last workes were more then her first And the conclusion of the Epistle written to this Church of al the other Epistles written to the other sixe Churches is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not he that draweth his sword nor he that fighteth the battles of the Lord nor he that spendeth his blood much lesse he that fainteth that flyeth that sleepeth that standeth or sitteth still but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcommeth shall z Revel 2.7 eate of the tree of life and of the a Vets 17. hidden Manna shall receaue a white stone shall be clothed in b Rev. 3.5 white aray shall be made a c Vers 12. pillar in Gods Temple and sit with God himselfe in his d Vers 21. throne The summe of all this is e See my third Serm. on Luke 9. p. 57. not every one but he onely that endureth to the end shall be saved Mat. 10.22 Not every one but he only which is faithfull vnto the death shall receaue the Crowne of life Revel 2.10 Not every one but such only as are marked in their forbeads with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the note of perfection and perseverance shall enter the inheritance of the blessed Ezech. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that overcommeth f Rev. 2.11 shall never be hurt of the second death Let the dogge returne to his vomit and the sow to her wallowing in the mire but let vs like Abraham hold on our sacrifices till the evening the last evening of our liues and a full measure shall be measured vnto vs. If we are lightned endeavour we to encrease this light in vs if we haue a tast of the heavenly gift cease we not to tast it still if we are made partakers of the holy Ghost rest we not but walk we from grace to grace if we haue receaued the
made whole sin no more least a worse thing befall thee And you know by Luk. 11.26 how the vncleane spirit returning tooke vnto him other seaven spirits worse then himselfe In regard hereof S. Paule 2. Cor. 5.20 prayeth them in Christs steed that they would be reconciled to God when as it is evident by the former Epistle they were recōciled to God before 3 The childe of God may sinne presumptuously that is wittingly willingly yea and in some sort wilfully What else is it that David prayeth against Psal 19.13 Keepe thy servant O Lord from presumptuous sinnes Now that he was in danger of so sinning appeareth by the words following O Lord let thē not reigne over me although I fall through frailty of my flesh yet let not sinne haue dominion in me 4 The child of God may sinne desperatly And this is a very dangerous sinne yet he may fall into it Some thinke David was tainted herewith when he said in his hast that he was cast out of the Lords sight Psal 31.22 as also when powring forth the deepe anguish of his soule for the Lords long absence hee saith this is my death Psal 77.10 Surely the incestuous man 2. Cor. 2. was very like to be holden in this transgression in regard thereof Paule wisheth the Corinthians to forgiue him to comfort him least he should be swallowed vp of overmuch heavinesse verse 7. Who is able to looke vpon these ruines without compassion and to remember them without feare Can the weake shrub hope to stand when the strongest Cedars are blowne downe They which haue had more gifts thē we deeper roots then we stronger hearts then we surer props then we haue fallen downe and can we inferiour to them in all these hope to stand O all ye that thirst come to the waters of comfort drinke drinke till your soules be more then satisfied let your weak knees be strengthned and your feeble hands be lifted vp Is it true indeed that Gods chosen children may thus fall Yet behold as true it is that notwithstanding their fals they may rise againe and this is that other point of my proposition implying a truth against which Hell gates shall never be able to prevaile and this is that truth He which is once in the estate of grace shall be in the same for ever The reason thereof may be this After a man is sanctified he receiveth from God another speciall grace to raise him even then when he is most perilously fallen we may call it corroboration or the strengthning power of Christ This is it St. Paule meaneth when he prayed for the Ephesians that they might be strengthned in the inner man Ephe. 3.16 and for the Colossians that they might be strēgthned with the glorious power of Christ Coloss 1.11 and when of himselfe he saith that he is able to doe all things through the power of Christ that strēgthneth him Phil. 4.13 This corroboration this strengthning power of Christ is that that raiseth vp Gods chosen as oft as they are fallen We may I graunt like David Psal 31.12.22 in the very anguish of our soules breake out and say as he did we are forgotten like dead men out of minde we are as so many broken vessels we are cast out of thy sight O Lord yet see the gracious goodnes of our Lord how he suffereth vs not too farre to bee plunged in heavines but assisteth vs with his strengthning power causeth vs to say further with the same Psalmist yet O Lord thou then hearest the voice of our praier when we cry vnto thee yet we trust in thee O LORD yet we say O LORD thou art our God Wonderfull fearefull may the passions be wherewith the Saints of God as long as they wāder in this vale of mourning may be shaken only through the remembrance of their sinnes committed But it is the Lords property ever to send a gracious raine vpon his inheritance and to refresh it when it is weary Psal 68.9 And true it is comfortable it is which the Prophet Hosee hath chap. 6.2 though we looke for a day or two as if we were dead and forlorne yet saith he After two daies the LORD will reviue vs in the third day he will raise vs vp and we shall liue in his sight That golden chaine of the causes of salvation laid before you Rom. 8.30 can never be broken Whō God hath predestinated them hath he called them hath he iustified them hath he glorified What shall we then say to these things Shall any one lay ought to the charge of Gods chosen Shall tribulation anguish persecution famine nakednes perill or the sword Shall Angels principalities or powers Shall things present or things to come Shall death or life or height or depth or any creature be able to sever vs from the loue which is in Christ Iesus I am perswaded they shall not for whom God hath predestinated them hath he called them hath he iustified them hath he glorified Wee may be barren and hear not and forsake the lawes of the Lord refuse to walke in his iudgments and breake his statutes and cast behind vs his commandements and the Lord may visite these our transgressions with the rod our iniquities with strokes but as for his loving kindnesse that hee will never take from vs Psal 89.33 Hee may hide his face from vs for a moment for a little season but with everlasting mercy he will haue compassion on vs saith the LORD our redeemer Esay 54.8 Our corrupt nature by reason of our ill husbandry may be like the field of the slothfull Prov. 24.30 It may bee all growne over with thornes nettles may cover the face thereof the stone wall thereof may be broken downe and through that breach may be descryed from within vs all manner of filthinesse and abomination In this estate we may continue for a while as if wee were forsaken of the LORD But his eternall compassiō wherewith he will gather vs that shall not bee forgotten Hee will build againe our broken wall Esai 54.12 laying the stones thereof with the carbuncle and the foundation with Saphires hee will make our windowes of pearle our gates shining stones And this is vnto vs as the waters of Noah even as sure as the promise which God made vnto Noah for as he hath sworne that the waters of NOAH shall no more overflow the earth so hath hee sworne that he will not be angry with vs for ever The comparison holds out of the 54. of Esai vers 9. and in the tenth verse it followeth that the mountaines may remoue and the hills fall down but Gods mercy shall never depart from vs nor the covenant of his peace fall away And all this I say is vnto vs as the waters of NOAH even as sure as the promise which God made to NOAH for whom God hath predestinated them hath hee called them hath he iustified them hath he glorified I might
here alleage many other places and some examples out of the holy Scriptures to shew you yet farther that the child of God notwithstanding his many falls may find pardon and that he which is once in the state of grace shall be in the same for ever That which I haue already delivered I hope hath sufficiently cleered this point and overthrowne the doctrine of the Catharists All which I haue delivered for your comforts which haue already sinned not for your encouragements who meane to sinne hereafter For howsoever Grace aboundeth aboue sinne yet cursed shall yee be and that with an everlasting curse if yee sinne that grace and blessing may abound vnto you You may read for this purpose the beginning of the sixt chap. to the Romans there shall you finde an impossibilitie for you that are dead to sinne yet to liue therein knowe yee not that all ye which haue beene baptised into Iesus Christ haue been baptised into his death Why then yee are buried by baptisme into his death that as he was raised from the dead so yee also should walke in newnesse of life You are forbidden to doe evill where you are assured that good may come thereof Rom. 3.8 much lesse may you make the mercies of God a defence for your sins I grant it is true that there is no condemnation to the righteous though he fall seaven times a day but if a man sinne presuming vpon Gods mercies that he shal haue time hereafter for repentance from his former dead workes I must needs say his damnation may be warrantable to be very iust Thou foole how knowest thou Luke 12.20 that this night they will not fetch away thy soule froÌ„ thee I come to my second note to shew you that the sinne against the holy Ghost is not at any time nor can ever be forgiven If I should stand to refute the reasons brought against this doctrine by them who haue given their names to great Babylon that mother of whordomes and abominations I should passe the time limited vnto mee and therfore since one contrarie as in the scholes we learne may be the better knowne by the other let it suffice that at this time I set downe a positiue doctrine without any refutation of the contrary There is a woman cloathed with the Sunne the moone is vnder her feete and on her head is a crowne of twelue stars al shee hath shee hath from Christ all her beauty is spirituall and heavenly all her milke is sweete and comfortable This comely one deciphered vnto you by St Iohns vision Revel 12.1 hath never fainted and taught vs also never to faint in maintaining this doctrine The sinne against the Holy Ghost is not at any time nor can ever be forgiven Shee beleeveth that this sinne not only easily shall not bee forgiven but not at all Her spowse saith neither in this world nor in the world to come Mat. 12.32 St Iohn tels her that there is a sinne vnto death which shee may not pray for 1. Ioh. 5.16 Our Apostle assureth her that such sinners cannot possibly bee renewed by repentance Heb. 6.6 and my text hath there remaineth no more sacrifice for such sin It is a necessary consequeÌ„ce This sinne is not pardonable either in this world or in the world to come we may not pray for it we cannot repent for it there remaineth no sacrifice for it therefore we may truely say as the Church hath truely taught The sinne against the Holy Ghost is not at any time nor can ever be forgiven The latter of all these reasons best fitteth the point we haue in hand No sacrifice can be offered for the sinne against the Holy Ghost therefore that sinne can never be forgiven For the declaratioÌ„ of the force of this reason we may note touching the sacrifices by which the Church of Christ doth liue for the Iewish sacrifices I omit in regard that Christ our redeemer is the very substance of them all touching the sacrifices I say by which Christs Church doth liue we may note that every such sacrifice is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a propitiatorie sacrifice a sacrifice for sinne a sinne offering or else a sacrifice of praise and thanksgiving a peace offering The former of these two maketh most for our present occasion That therefore is either cruentum or incruentum a bloodie sacrifice or a sacrifice without blood The bloody sacrifice is that which Christ our faithfull Saviour did once offer vp for vs vpon the Altar oâ— the Crosse of which sacrifice the necessity the efficacie the vnity the perpetuity are at large laid open to our view by our Apostle in this Epistle to the Hebrewes That other sacrifice without blood not simply propitiatory yet a sinne offering too and in some sort enabled through the propitiation of Christ to procure pardon for our sinnes is the sacrifice of repentance from dead workes proceeding froÌ„ a liuely saith in Christ causing vs to make our most humble suite for pardon even for Christ Iesus sake Here are only two kinds of sinne offerings the one propitiatory able to clense vs from al our sinnes even Christ himselfe once offered vp for the sins of the whole world the other not propitiatory yet effectuall to vs through him that is the propitiation for our sinnes even our repentance from dead workes wherein through a liuely faith we giue vp our selues Rom. 12 1. our soules and our bodies a living a holy an acceptable sacrifice vnto God And these two are so linked the one to the other as that they cannot by any meanes be severed For if Christ hath died for vs then assuredly hee will bee at all times ready to offer vp our broken and contrite hearts our humiliation our repentance from dead workes our prayers praise and thanksgiving yea and all our sacrifices vpon the golden Altar which is before the throne But they for whom Christ hath not died as he hath not died for all can by no sacrifice make an atonement betweene God and themselues and such are all they that haue sinned against the Holy Ghost yea such are all the reprobate For all which TOPHET is prepared of old it is prepared for the noble as well as for the baser sort not one of all such shall bee exempted it is made for them deepe and large the burning thereof is fire and much wood the breath of the LORD like a river of brâ—mstone doth kindle it so saith the Prophet Esai 30.33 And touching them who haue sinned against the holy Ghost departing from their former light and casting behinde them their first vnderstanding I adde yet farther since they are fallen away from repentance impossible shall it bee for them hereafter to repent since they are fallen away from faith towards God never may they hope to beleeue againe since they are fallen away from the doctrine of the baptisme and laying on of hands they are not likely
loue one God and the three persons of the Trinitie For the second we haue a more speciall charge 1. Cor. 16.22 There S. Paule saith If any man loue not the Lord Iesus Christ let him be Anathema Maranatha let him bee had in execration let him be excommunicate vnto death Which is also signified by Christ himselfe telling vs Mat. 10.37 that wee cannot bee worthy of him if we loue father mother wife children brethren sisters yea our owne liues aboue before or more then him The second branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly loue peculiar belonging only to the sonnes of God The rule for this part is laid before vs Ioh. 13.34 Christ there hath given vs a new commandemeÌ„t that we loue one another as he hath loued vs that even so we loue one another Wee must loue one another that is wee must loue the whole Church and every member thereof all that are our brethren in the Lord the sonnes of God even the whole number of Gods holy ones and the blessed Angels which are in Heaven Al these must wee loue eveÌ„ as Christ hath loved vs. But how hath Christ loved vs Consider we these fiue things and it will be manifest See my second sermoÌ„ on Iames 4. p. 80. 1 Looke we vnto the cause which moued Christ to loue vs he loved vs because we were elected because wee were chosen in him by God the Father to bee his members and to bee saued by him For this cause hath hee loued vs with a peculiar loue aboue other men with such a loue wherewith hee loued S. Paule Gal. 2.20 for that we might liue vnto God we are crucified with Christ and so we liue yet not we now but Christ liveth in vs and in that that wee now liue in the flesh wee liue by faith in the Sonne of God who hath loved vs and giuen himselfe for vs. So peculiarly hath Christ loued vs. Therefore must wee also peculiarly loue our brethren in the Lord for that very cause because for ought wee can discerne and how can wee discerne spiritually being but flesh they are the elect and chosen of God the Father in Christ from before the foundations of this world to be saved by Christ 2 Thinke we of the time when Christ loued vs. Wee shall find that he loued vs first 1. Ioh. 4.19 he staied not for our loue we loue him because he loued vs first He loued vs first therfore must we also prevent one another in loue wee must not looke that our brethren first loue vs. For if wee bee friendly to them only who are friendly to vs what singular thing doe we Doe not even the heathen likewise Mat. 5.46 47. If we loue them onely which loue vs what reward shall we haue Doe not Infidels even the same We Christians must loue our brethren first 3 Let vs respect the qualitie of the persons whom Christ hath loued He hath loued vs Ioh. 15.9 Vs that is all all the elect Gentiles as well as Iewes Barbarians as well as Grecians bond as well as free women as well as men the base the poore as well as the noble and the rich For all the elect for all these for all vs he died when as yet we were his enimies when as yet we were sinners Rom. 5.8 Therefore must we also loue al men be they sinners or seem they righteous seem they our friends or be they our foes be they of what estate or coÌ„dition soever so it bee not evident that they are adiudged to bee partakers with the Divell and his Angels in the ever burning lake 4 Regard we the end why Christ loued vs hee loued vs for no profit of his own but for our soules health Therefore must we also loue others not for our own gaine but for their good So did Moses who prayed to haue his name rased out of Gods booke rather then that the sinnes of the people vnder his government should not be forgiuen Exod. 32.32 So did David who made his supplications to God for to lay the pestilence vpon him and his fathers house and to spare the people committed to his charge 2. Sam. 24.17 So did S. Paul who wished his own damnation to redeeme the reiection of the Iewes Rom. 9.3 Christ loued vs for our soules health not for any profit of his own therefore must we also loue one another for the good of others not for any our owne gaine 5 Consider we the measure of the loue wherewith Christ hath loved vs. It is a true loue for Christ is truth it selfe Iohn 14.6 It is a burning loue for Christ laid downe his life Christ shed his blood for his sheep Ioh. 10.15 It is an everlasting loue for Christ loues his owne vnto the ende Iohn 13.1 Therefore must our loue also to all the faithfull be true it must be earnest it must be constant Ioh. 13.34 Christs commandement is that we loue one another as he hath loved vs even so that we loue one another The third branch of Christian charitie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the loue of our neighbours The rule for this part is laid before vs Levit. 19. ver 11 13 15.16 acknowledged by the scribe Mark 12.33 and proclaimed by Christ himselfe to bee like that great commandement Mat. 19.19 c. This is the rule Thou shalt loue thy neighbour as thy selfe Thou shalt loue thy neighbour that is every man for so Christ expounds it vnto the lawyer shewing him by the example of the Samaritane who is his neighbour Luk. 10.30 Thou shalt loue thy neighbour not onely such as fancie thee or are thy friendes but thy enimies too Thou shalt blesse them that curse thee doe good to them that hate thee pray for them that hurt thee Thou shalt loue thine enimies Thy enimies I say not Gods enimies for Gods enimies thou must hate with a perfect hatred David is thy warrant Psal 139.22 Thou must not receaue thâ—m into house or bid them God speed such was S. Iohns counsaile to the elect Ladies childreÌ„ 2. Ioh. vers 10. who also in his first and generall Epistle chap. 5. vers 16. speaking of a sinne vnto death reigning in the enimies of God forbids vs to pray for it Whom God hateth we may not loue In him and for him wee must loue every man If we can knowe any to be of the number of the reprobate to whom God wil not pardon their transgressions we may not in our prayers desire forgiuenesse for their sinnes we may not pray for their salvation Rom. 11.34 But who knoweth the minde of the Lord Or who hath beene his counsellor He alone separateth the Goates from his Sheepe he alone knoweth who are his And this rule simply bindeth vs who cannot discerne betweene the reprobate and the elect to loue every man vnderstood here by the name of neighbour Thou shalt loue thy neighbour But how It followeth in the rule as thy selfe
they goe downe into the bowels of the belly One expounds it thus The words of a tale-bearer are as flatterings That is such words and speaches as he vseth against others are as sweete pleasant to you that heare them as if you were flattered and they go downe into the bowels of the belly That is they creepe smoothly sweetly and pleasantly into your most secret place you readily receaue them earnestly lay them vp and deepely remember them If this exposition like you not thus he expounds it otherwise The words of a tale-bearer are as flatterings That is the speeches which he vttereth to you against others seeme pleasant and sweete yea they seeme softer then butter gentler then oile And they go downe into the bowels of the belly That is but for all that for all they seeme so pleasant so sweet so soft so gentle yet notwithstanding they go downe into the bovvels within you they wound your very entrailes and if they be once perished what hope is there of your liues Yea they woūd you grievously they wound you deadly Admit of which interpretation you will you shall see your selues in great daunger by listning to such evill speakers This golden saying putting you in minde of your so neere perill Solomon desireth to be writtē in your memories and therefore vsing the very same wordes repeates it againe Prov. 26.22 where also he saith The wordes of a tale-bearer are as flatterings and they goe downe into the bowels of the belly To keepe you spotlesse and without blame that this danger which you haue heard of overtake you not a commandement is giuen you Exod. 23.1 not to receaue a false tale the breach of which David hath sealed vp with no lesse then the losse of Heaven Psal 15.1.3 where he tels you that you shall never dwell in the tabernacle of the Lord nor rest in his holy moūtaine if you receaue a false report against your neighbour Publike Magistrates and all such as haue authoritie to punish faults may bee well advised by that charge which the Lord giueth Deut. 13.12 If you shall heare say that wicked men are gone out from among you and haue drawne away the inhabitants of your citie to goe and serue other Gods which yee haue not knowne then you shall seeke and make search and enquire diligently and if it bee true and the thing certaine that abomination is wrought among you then shall you slay the inhabitants vtterly destroy the citie c. What charge is there given concerning the punishment due vnto the authors of apostacie to such as iutise men vnto Idolatry and to Idolaters themselues is giuen to you all to be followed in your civil punishings If you shal heare say concerning any that liue with you that they despise your laws your Churches laws common wealths laws or Collegiat laws then shall you seeke make search and enquire diligently and if it be true and the thing certaine that such despisers of your laws liue among you then shal you proceed to punish them accordingly You shall seeke make search enquire that diligently and why I pray you is all this repetition of words if not to giue vs to vnderstand what a fault it is to condemne before we knowe and by and by to beleeue whatsoever we heare You shall seeke make search enquire and that diligently and if it be true which was privatly told you against others if by diligent enquirie out of the mouth of two or three witnesses you find it to bee certaine then may you safely conceaue of them as they are you may doe it without breach of the rule of charitie But one private reporter though he speake nothing but the truth is not sufficient to convince any one of a crime neither should be able to make you conceaue hardly of any One witnes shall not testifie against a murtherer to cause him to dye for hee must die through witnesses Num. 35.30 One witnesse shall not cause an idolater to die for he must die at the mouth of two or three witnesses Deut. 17.6 One witnesse shall not make the despiser of Moses law to die for my text requireth two or three One witnesse shall not rise vp against a man for any trespasse or for any sin or for any fault that he offendeth in but at the mouth of two witnesses or at the mouth of three witnesses shall the matter bee stablished Deut. 19.15 And why is this often repetition of witnesses of two of three witnesses but to teach vs not to be light of beleefe when we are whispered in the eare against any Why should wee by and by kill our brother in our hearts by conceauing ill of him for one reporters speech To rob my neighbour of that his credit in my heart which he hath had there heretofore though he truely deserue it yet vnlesse it be certaine to me by sufficient witnesse that hee deserue it can in me be no lesse then a branch of murther Solomon tels you it is folly and shame to answer a matter before you heare it Prov. 18.13 and let me tell you it can bee no lesse to beleeue a matter against any man before you know it I say with the Prophet Malachie chap. 2.10 my prayer to God is that we may ever consider it Haue we not all one Father hath not one God made vs Why then should we transgresse every man against his brother and breake the covenant of our Father By this which hath beene spoken wee haue seene what the rule of charitie is and that every stepping aside every transgression every sinne is a breach of it wee haue also seene our selues excluded from Heaven if we receaue false tales and wee haue seene that wee may not punish such a one as is reported to be an Apostata and to haue fallen away from God vnlesse first by search made and diligent enquirie we finde it to bee true and certaine which is reported of him and we haue seene that no fault no trespasse no sinne nor murder nor Idolatrie nor the despising of Moses law may bee punished but at the mouth of two or three witnesses Therefore needes must it bee true which I vndertooke to proue It is a breach of the rule of charitie to conceaue ill of any for any private report And so much for the proofe of my position It followeth vers 29. Of how much sorer punishment suppose yee shall he bee worthy that treadeth vnder foot the Sonne of God accounteth the blood of the Testament wherewith he was sanctified as an vnholy thing and doth despite the Spirit of grace THe Apostle here magnifieth the Gospell of Christ aboue the law of Moses by the punishment appointed for contempt of both He that despiseth Moses law dieth without mercy hee meaneth onely the death of the body such a death as man may lay vpon him for hee must die at the mouth of two or three witnesses A farre greater punishment is allotted to
of his Bishopricke lurked after that foure yeares in a monastery neere vnto Antiochia was thence by the Emperours commandment sent an exile to the vttermost borders of Egypt and Africa I need not I say bee long in telling you of all this the thing I note is his ende In this his banishment when he was full of yeares that some memorable example as in Corah Dathan Abiram of his so great and so impious blaspheming against Christ might remaine vnto posteritie it pleased God in iustice that first wormes should eate and consume his tongue and then that the earth should open her mouth swallow him vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so let all thine enimies perish O LORD Now followeth the third marke by which men holden in that vnpardonable sinne the sinne against the holy Ghost may be made knowne to the world in these words And doth despite the Spirit of Grace The Holy Ghost is here called the Spirit of Grace ab effectu by reason of that it worketh in vs. By it we receaue grace offered in Christ Iesus It enlightneth our minds by faith it sealeth to our hearts the adoption of God it regenerateth vs into newnesse of life it engrafteth vs into the body of Christ in a word by it Christ with all his blessings benefits is made ours Now if a man that is made partaker of this holy Ghost shall greedily wilfully and purposely make the good graces of God within him to be fruitlesse who shall plead for him Surely no man For he it is that is here noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniuriously coÌ„tumeliously to vse impudently to abuse and to despite the Spirit of Grace Here may the faithfull well be put in mind of their owne estates to consider whether they be not in perill of falling away from God since it is a truth not to bee gainesaid that the very faithfull doe oftentimes diminish and lessen the good graces of God within them I doubt not should you be called to witnesse but that every one of you taught by your owne experience would beare record to this truth If not that exhortation of St Paule made vnto the Ephesians and that his other vnto the Thessalonians doe strongly confirme it In the bowels of compassion he couÌ„selleth the a Ephes 4.30 EPHESIANS not to grieue the Spirit and the THESSALONIANS not to b 1 Thess 5.19 quench the spirit Well knewe the blessed Apostle that the Holy Spirit vseth to be grieued and the fire thereof to be quenched whensoever wee put away from within vs the care of Gods word not regarding the sanctified motions of our hearts the sanctified words of our lips the sanctified actions of our hands but entertaining the contraâ—y corrupt thoughts evill words wicked actions Now if there be no man that can truely say Ever hitherto my thoughts haue beene pure my wordes vndefiled my deeds iust let this truth stand without contradiction The faithfull doe oftentimes diminâ—sh lessen the good graces of God within them And therefore as I said they may here well bee put in minde of their owne estates to consider whether they bee not in perill of falling away from God A consideration beloued in the Lord if wee are chosen out of the world if in CHRIST wee are annointed and sealed if our building be of God not made with hands but eternall in the Heavens a consideration I say that must needes make vs doe our best in working out our salvation in attaining vnto faith in dying vnto sinne in liuing vnto newnesse of life For when wee see that men sanctified with the blood of CHRIST may not only tread vnder foot the Sonne of God despise him nor onely account the blood of Christ to bee common blood and prophane as it were the blood of any other man but also despite the Spirit of Grace and vse it with all iniurie and contumely will not our hearts burne within vs What are we but men sanctified with the blood of CHRIST Let vs then in all humblenesse of mind walk as it becommeth men so sanctified and never giue eare to such deceauers as would therefore perswade vs to liue without all care in this world because if wee are of the faithfull it is impossible we should fall away Touching the elect I grant it to bee very true that though they may fall grievously and dangerously yet they cannot fall finally in the end nor vtterly at any time though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.30 grieue the Spirit yea though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thess 5.19 quench the Spirit for a time yet can they not like the sinners whose markes I haue now in some measure opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot doe contumely vnto nor can despite the Spirit For by it are they sealed vnto the day of redemption What of all this what if they that are once written in the booke of life can never be razed out thereof What if they that are once in the state of grace shall be in the same for ever Shall we that are written in the booke of life and doe stand by grace therefore not care how we commit sinne God forbid This truth namely that not one of the faithfull shall perish may bee a comfort to vs that haue already sinned but surely no encouragement to them that will sinne hereafter But grace aboundeth aboue sinne Very true Yet if we therefore sinne that grace may abound accursed are we And how shal we that are dead to sinne yet liue therein St Paul holds this for an impossibilitie Rom. 6. Knowe yee not saith he that all wee that haue beene baptized into Iesus Christ haue beene baptized into his death Why then are wee buried by baptisme into his death that as he was raised from the dead so we also should walk in newnesse of life Are wee not forbidden to doe evill even then when we are assured good may come thereof How then dare wee make the mercies of God a defence for our sinnes But there is no condemnation to them that are in Christ Iesus Rom. 8.1 though they fall seaven times a day Neither is there Rom 8.4 For they being in CHRIST doe walke not after the flesh but after the Spirit But may not wee repent hereafter though now we liue in sinne Thou foole how knowest thou that this night Luk. 12.20 they will not fetch away thy soule from thee What now remaineth but that we all take al possible heed lest at any time there be in any of vs an evill heart vnfaithfull to depart away from the living God And since wee are sanctified with the blood of the Testament beseech wee Almightie God that he would perfect his good worke begun in vs and never suffer vs through the deceaueablenesse of sinne to be so farre seduced as to tread vnder foot his eternall Sonne to account his blood common or to despite the spirit of Grace SERMO
Good men are so overlaid with miseries that their words are even swallowed vp but the wicked are in such prosperitie that b Vers 7. their eyes stand out for fatnesse Good men are even cast downe into desolation but the wicked haue more theÌ„ heart can wish c Cicer. de nat â—â—or lâ—b 3. DIOGâ—NES the Cynicke in his time seeing one Harpalus a notable thiefe liuing a long time happily was bold to say Harpalum contra Deos testimonium dicere quod in illâ fortunâ tam diu viveret Wicked Harpalus liuing long in prosperitie was some argument to Diogenes that God respected not mans affaires The like experience hath shaken even the very Saints of God It made Iob to say chapter 24.12 MEN cry out of the the citie and the soules of the slaine cry out yet God doth not charge them with folly It made Ieremie to expostulate with the LORD chap. 12.1 O Lord let me talke with thee of thy iudgments wherefore doth the way of the wicked prosper why are all they in wealth that rebelliously transgresse It makes the Godly to whome â—â—al 73 10. waters of a full cup are wrung out many times to take into their mouthes that passionate complaint Psal 73.11 How doth God knowe it is there knowledge in the most high Loe these are the wicked yet prosper they alway and increase in riches Certainely wee haue cleansed our hearts in vaine and in vaine haue we washed our hands in innocencie for dayly haue we beene punished and chastened every morning From this experience grewe that disputation among the heathens whether God regardeth men and their businesses Tâ—LAMON puâ—s downe the state of it in one verse Tully cites it lib. 3. de nat Deor. NAM si curent benè bonis sit malè malis quod nunc abest Doubtles if God had any care of men their actions good men should be in good estate and wicked men in worse But now we haue experience of the contrarie Improbis optimè bonis malè est wicked men haue their hearts ease but good meÌ„ are in miserie TELAMON was no fitt man to make any construction of Gods proceedings We in Christianity for the thing do know it to be true Wicked Diues hath the world at will whilest poore Lazarus is hunger bitten full of soares and miserable every way The coÌ„struction we make of it is grounded vpon diverse texts of holy Scripture Giue me leaue for mine owne comfort and the comfort of the rest of you that are any way afflicted to repeate for this purpose two or three sentences well knowne vnto you It 's written 1. Pet. 4.17 Iudgement beginneth at the house of God It 's writen 1. Cor. 11.32 When we are iudged we are chastned of the Lord because wee should not bee condemned with the world It 's written 2. Tim. 3.12 All that will liue godly in Christ IESVS shall suffer persecution This being so that the wicked flourish and the Godly are kept vnder it remaineth of necessitie that there must be a second comming of Christ a last iudgement when the Godly shall receiue fulnesse of ioy and glory the vngodly fulnesse of woe and miserie Now for the removall of the scruple which I entended I must explicate the places which it troubleth To that place Ioh. 5.24 I say that by iudgement is meant the iudgement of CoÌ„demnation The beleeuer shall not come into iudgement the iudgement of Condemnation for already he is passed from death to life already he hath everlasting life non re sed spe non fruitione sed fide We are already passed from death to life spe non re for we are saued by hope as saith the Apostle Rom. 8.24 We haue already life everlasting fide non fruitione for wee walke by faith and not by sight as the same Apostle speaketh 2 Cor. 5 7. The truth is as long as this flesh encombreth vs wee cannot fully possesse eternall life yet in this flesh wee haue a tast feeling of it For in this flesh wee knowe God to bee the only very God and whom he hath sent IESVS Christ and this is life eternall It 's Christ's assertion Iohn 17.3 Whereto may be added that 1. Cor. 13.9 We knowe in part and prophecy in part And that Coloss 1.13 God hath translated vs into the kingdome of his deare sonne And that 1. Ioh. 3.14 Wee knowe that we are translated from death to life Thus already are wee passed from death to life by an assured hope already we haue everlasting life by a liuely faith and therefore shall wee never come into iudgement the iudgement of Condemnation But there is a iudgement of Absolution then to be executed when the Lord himselfe shall descend froÌ„ Heaven with a shout 1 Thess 4.16 and with the voice of the Archangell and with the trumpet of God At that great day the dead in Christ shall rise first then we which liue and remaine shall with theÌ„ bee caught vp in the clouds to meet the LORD in the aire at whose right hand wee shall bee set to receiue to the eternall ioy of our hearts that happy sentence Come yee blessed of my Father inherit the kingdome prepared for you from the foundations of the world To that other place Ioh. 3.18 I say that the vnbeleeuer is coÌ„demned already in effect and substance 3. waies In the counsell of God in the word of God and in his owne conscience Hee is condemned in Gods counsell and purpose before ever he commeth into the world as Esau was Rom. 9.11 Hee is condemned in the word of God wherein sentence is already passed against him Ioh. 1.9 for that light being come into the world hee yet loveth darknesse rather then light He is condemned in his owne conscience the torment whereof like a worme ever gnaweth him and never suffereth him to be at rest So many waies are the vnbeleeuers already condemned already that is in this world their condemnation is begunne but the manifestation finishing of it shall be hereafter and therefore the meaning of the place is this they that beleeue not are already iudged in part but the full manifestation thereof shall bee at the day of wrath Then shall they see the Sonne of man comming in the cloudes of Heaven with power great glory at whose left hand they must be set to receiue to their eternall horror that irrevocable sentence Depart from me yee cursed into everlasting fire which is prepared for the Divell and his Angels The scruple now remoued hath remembred vs of two of Gods iudgements his iudgement of CondemnatioÌ„ for the wicked and his iudgement of Absolution for his chosen Neither of them is meant in the present clause of my Text for which I point at two other iudgements of God familiar vnto him when he dealeth with his owne people The one I call his iudgement of Protection the other his iudgement of Correction His iudgement of Protection is meant
persons in respect of whom as of the true meaning in which it is here said to be a fearefull thing to fall into the hands of God For the persons it is out of doubt they are not the faithfull For many excellent things being spoken of them by the Holy Spirit in the word of truth as that t Ephes 2 19. they are citizens with the Saints and of the houshold of God the u 2. Cor. 3.9 husbandry of God and his building the x 2. Cor. 6.16 Temple of the living God a y 1. Pet. 2.9 holy nation z Ephes 5.8 children of the light the a 2. Cor. 8 23. glory of the Lord the b Rom. 8.29 image of Christ with all which and other like beautifull titles they being gloriously decked and adorned it cannot bee that they should feare to fall into the hands of God I may rather say they much desire it It was Davids choise his choise was good 2. Sam. 24.14 Let vs fall now into the hands of the Lord for his mercies are great and let me not fall into the hand of man Vpon the mentioÌ„ of this chice of David a learned and zealous c Dr RAVIS Deane of Christ-Chruch Professour not * This Sermon was preached in St Maries Church Dec. 2. 1602. long since speaking out of this place for maintenance of your religion against Iesuitisme and the heat of the Popish or Spanish faction made his prayer vnto the LORD and I assure my selfe your hearts went with him as he said O LORD let vs fall into thy hands and not into the hand of the cruell Spaniard You that liue by faith and haue your building of God not made with hands but eternall in the heavens doe you feare to fal into the hands of God Why should you feare it You know knowe full well that with him there is mercy and plenteous redemption Psal 130.7 that he hath healed your rebellion turned his anger away from you and now loues you freely Hos 14.4 that he is o Zach. 1.14 iealous over you with a great zeale tenders you as the apple of his eye Zach. 2.8 therefore yee may be well assured that his hand shall never bee sore vpon you to destroy you as it was vpon the men of Ashdod 1. Sam. 5.6 For such indeed as for al his enimies he hath a heavy hand a hand to minister severitie of punishment but for you whose sinnes though like crimson and red as scarlet he hath punished to the full in the death of CHRIST he hath an easie hand a hand sometimes of fatherly Correction but for evermore a hand of mightie Protection This protecting hand of God is spoken of Psalm 37.24 Though a man fall he shall not be cast off for the LORD putteth vnder his hand Though you fall grievously and dangerously you shall not be cast off either finally in the end or vtterly at any time for the LORD whose e Ierem. 31.20 bowels are troubled for you he puts vnder his hand he vpholds you Wee see now for the faithfull that to them it is no fearefull thing to fall into the hands of God It lights therefore of necessitie vpon the faithlesse To the faithlesse and vnbeleeuing man to the vnregenerate man to maÌ„ in the state of depravation corruption it is a fearefull thing to fall into the hands of God Infiniti ad finitum nulla proportio What proportion caÌ„ there be betweene that infinite essence and a house of clay that vnlimited power and a tabernacle of earth that incomprehensible maiestie and dust or ashes Man is no better in comparison of the ever being Almightie incomprehensible God then clay earth dust or ashes and that in the holy and reverend conceits of f Gen. 18.27 Abraham g Iob. 4.9 Iob and h 2 Cor. 5.1 Paul The Prophet David in the like conceit of Gods supereminencie and excellencie aboue all things abaseth discountenanceth mans nature and his whole race as in many other his Psalmes so in his 22. and 6. vers where either in his owne name regarding the miserie and contempt wherein he was held or in the person of Christ whose figure hee was he speakes as if it were robbery for him to take vpon him the name or nature of man I am saith he a worme and not a man Now who will set i Esai 27. â— briars and thornes in battell against the LORD Did ever man harden himselfe against him prosper Is it possible that pitchers of clay should come to encounter the vnspeakeable Maiestie of God and not fall asunder Well if the k Amos. 3.8 Lion once roare all the beasts of the forrest shall tremble And man vnbeleeuing man vnregenerate man corrupt man let his courage be the stowtest and his prowesse the manliest vpon the earth let him haue girded vp his loines with much strength and decked himselfe with greatest glory yet if God at any time shall strike him or but hold forth vnto him the rod of his indignation it shall fare with him as it did with Belshazzar king of Babylon Dan. 5.6 his countenance shall be changed his thoughts shall trouble him the ioynts of his loynes shall be loosed and his knees shall smite one against the other Such shall bee the measure of his feare and at that day wherein it shall be said l Luk. 23 25. Blessed are the barren and the wombes that never bare and the papps which never gaue sucke then shall he in much more feare feare mixed with hatred malice contumely and reproach seeking to hide himselfe from the sight of God say vnto the mountaines fall on me and to the hills cover me his soule and conscience bearing witnesse to the truth of this scripture that it is a fearefull thing to fall into the hands of the living God You haue heard of the feare and horrour set before vs in the first words of this verse I must now speake of the thing to bee feared implied in the next words It was my second note The thing to be feared is this to fall into the hands of God The letter killeth See my 14 â—â—ctâ—re vpon Aâ—os 1. p. 153. but the spirit giueth life saith S. PAVL 2. Cor. 3.6 St Augustine de doctrinâ Christianâ lib. 3. c. 5. vpoÌ„ those words adviseth vs to beware that we take not a figuratiue speech according to the letter For saith he when we take that which is spoken in a figure as if it were spoken properly it is a carnall sense neque vlla mors animae congruentius appellatur neither is there any thing more rightly called the death of the soule If a figuratiue speech be properly taken or if the letter be vrged against the spirituall meaning that which was spoken to giue life to the inward man may subvert the faith indanger the soule A trope vpon good reason to be admitted not admitted is a