for of iudgement and violent fire which shall devour them For if we sinne willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sin But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries By this fearefull looking for of iudgmeÌ„t is meant nothing else but the vexation of an evill conscience wherewith the wicked are and shal be in a fearefull sort tormented Her condition is to be pitied when no other eie can perceaue her shee will bee marked by her owne when nothing else in heaven earth pursueth her her owne foot shall chase her when shee is free froÌ„ the whole world besides her owne brest wâ—ll be full of witnesses If shee lay her downe her case will be as Iobs was chap. 7.4 She wil say when shall I rise she measureth the howers of the night shee is full of tossing to and fro vntill the dawning of the day And verse the 14. if shee say my couch shall relieue me my bed shalt bring comfort in my meditation theÌ„ is she feared with dreames and astonished with visions To such a conscience this looking for of iudgement can it be lesse then fearefull Who is able to conceiue the terrour of the Iudge St Iohn saw a great white throne and one sitting on it from whose face fled both the earth and the Heaven and their place was no more found Revel 20.11 Wonderfull is the terrour in this place resembled Earth and Heaven creatures without sense great and mighty creatures and creatures that haue not sinned they treÌ„ble fly and hide themselues from his presence as not able to endure the terrour of his sight and shall man seely and sinnefull man be able to abide the day of his comming and to endure when he appeareth Could man present himselfe spotlesse and without blame before the Lambe he should not need at all to feare but his condition is farre worse then so The Preacher chap. 7.20 doth assure vs that there is no man iust in the earth that doeth good and sinneth not so much doth Solomons question import Prov. 20.9 Who can say I haue purged my heart I am cleane from my sinne O saith Eliphaz vnto Iob chap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnes in his Saints yea the heavens are not cleane in his sight how much more is man vnstedfast how much more abominable and filthy greedyly thirsting after iniquity When the LORD looked downe from heaveÌ„ to see if there were any childe of man that would vnderstand and seeke God Psal 14.2 could he finde any framed according to the rule of that perfection which he requireth He could not this only he found that all were gone out of the way that all were corrupt that there was none that did good no not one So sinnefull is man in his whole race sinnefull in his conception sinnefull in his birth in every deed word and thought wholy sinneful the actions of his hands the words of his lips the motions of his hart when they seeme to be most pure and sanctified yet then are they as vncleane things and filthy clouts Esaie 64.6 And shall man thus deformed approach vnto the throne and him that sits theron without feare Not so The kings of the earth the great men the rich men the chiefe captaines the mighty men bondmen and free men as many of al sorts as are not washed cleane in the blood of the slaughtered Lambe shall m Rev. 22 1â— hide themselues in dennes and among the rockes of the mountaines if possible to be covered from the preseÌ„ce of their iudge in the great day of whose wrath they know they cannot stand And therefore the looking for of iudgement must needs to them be most fearefull The next words of my text are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read in the Vulgar Latin ignis aemulatio by Tremellius out of the Syriacke as it is in the Greeke ignis zelus by Castalio ignis saevitia by Beza Vatablus ignis fervor in the Rhemish translation rage of fire in our common English violent fire all describing the punishment which shall follow that great iudgement By the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place some vnderstand exceeding violence and parching heate I thinke that it may well signifie vehementissimam Dei iram as Tremellius explicates it the fierce anger of God for so much in many places of holy Scripture it importeth Ezech. 38.19 the Lord to signifie his anger conceived against the enemies of his people vseth the like phrase saith In my zeale and in the fire of my wrath haue I spoken And Ezech. 16.38 taking displeasure against his spowse for her filthines tels her that he will giue her the blood of wrath zeale And Zephan 1.18 3.8 the Lord tels vs that in the day of his wrath the whole earth shall be devoured with the fire of his zeale All which places to omit many other doe somewhat illustrate the words of my text Wherevpon St Chrysostome saith that as a wilde and savage beast provoked to ire never resteth vntill it hath seized vpon some prey or booty so this fire as it were enraged with zeale desireth to bee avenged vpon the adversaries of the Lord by devouring them And this fire so zealous for the glory of the Lord of hosts is the vnquencheable fire provided to burne the chaffe Mat. 3.12 that Hell fire never going out Mark 9.43 That flaming fire rendring vengeance vnto them that loue not God and are disobedieÌ„t to his Gospell 2. Thess 1.8 that eternall fire whose vengeance must be suffered Iude. 7. that everlasting fire prepared for the Devill and his Angels Mat. 25.41 Of what qualitie this fire is it is not expresly defined in the written word St Augustine de civitate Dei lib. 21. cap. 10. and St Hierome in his Epistle to Avitus and Aquinas contra Gentiles lib. 4. cap. 90. are of opinion that Hell fire prepared for the damned is a corporall fire This opinion is subscribed vnto by Zanchius part 1. de operibus Dei lib. 4. cap. 19. in his explications in cap. 1. ep 2. ad Thess and allowed of by the Divines of Magdeburg in their first Century lib. 1. cap. 4. and favoured as it seemes by Musculus in his comment vpon Mat. cap. 25. I leaue these and many other of the same opinion for my part do subscribe to Damascens resolution of this point who in his 4. booke de orthod fide cap. 28. writeth Ignem aeternum noÌ„ n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 materiâ instar huiusce nostri constare that the fire of Hell is not materiall like our fire Esai 66.24 The Lord himselfe speaking of this everlasting punishment of the wicked saith Their worme shall not die neither shall their fire be quenched they shall
be an abhorring vnto all flesh Which words are againe in some sort thrice repeated by the same Lord Mark 9.44.46 48. In Hell fire their worme dyeth not the fire never goeth out In which places Hel fire and the worme of conscience being foure times ioined togither by him that is the wisedome of the Father as I take it doe shew evidently that the kinde of speach in both is alike Now there is no man so carnally minded as by this worme of cōscience to vnderstand a materiall worme It is a Metaphor and signifieth that cursed and damnable torment of conscience which continually shall gnaw vpon the children of vnbeliefe like vnto a worme whose property is to eate weare away any thing wherein it breedeth This worme then being immateriall why should we iudge this fire to be corporall I graunt indeed that the body is subiect to burning with bodily fire but that the soule which is spirituall should be subiect to such burning I cannot finde it proved and therefore do cōclude that Hell fire meant in my text is not any materiall fire or any bodyly flame but a grievous torment fitly thereby resembled even a seazing of the fearefull and terrible wrath of God on body and soule for ever For our Lord God the Lord of Heaven and earth giving certaine names to such punishments as shall be inflicted vpon the damned to make vs carefull by shunning sinne to be freed from Hell dealeth no otherwise then he doth in giving names also to such blessings as are prepared for the godly to make vs willing by doing wel to seeke for Heaven In both he dealeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying himselfe to our weake capacities who are not able by our deepest meditations to conceiue in any meane what either the ioyes of Heaven or torments of Hell may be For vs therefore and for our good for our easier vnderstanding it hath pleased the Holy Ghost to shew vnto vs the ioyes of Heaven vnder the types of temporall blessings and eternall torments vnder the figures of earthly punishments Touching the ioyes of Heaven we may see almost in all the Prophets when they come to speak of Christs kingdome how they set it forth with abundance of all good things teaching that his kingdome shall be o Psal 2.8 very farre enlarged that his p Esai 9.7 increase of governement and peace shall be without end that there no nation shall q Esai 2.4 lift vp a sword against another but that their swords shall be turned into mattockes and their speares into sythes that nor r Esa 60.18 violence nor desolation nor destruction shall be within her borders that the ſ Esa 11.6 wolfe shall dwell with the lambe and the leopard with the kid that every child there shal fill his t Esai 65 20 daies that from our faces u Esai 25.8 all teares shall then bee cleane wiped away that we shall goe in through the gates into the citte and there x Rev. 2.7 eate of the tree of life and of the hidden y Vers 17. manna and be cloathed z Rev. 3.5 in white aray and receaue a Rev 2.17 white stones and bee made b Rev. 3.12 pillers in Gods Temple and the like All which speeches of sensible and temporall blessings are so many figures leading vs as it were by the hands to some reasonable knowledge of those ioyes spirituall and eternall In like sort and by the like types of temporall and earthly punishments we are brought to haue some vnderstanding of hel torments Luk. 19.27 Christ saith those mine enimies which would not that I should raigne over them bring hither and slay them before me Could he in more familiar tearmes signifie that eternall death prepared for the vnbeleeuers blasphemers Only he alludeth to the custome of the princes of this world in whose presence rebels many times are put to death Luke 16.23 there is much vttered in common and sensible speeches to signifie the gluttons torments endured in Hell as his seeing Abraham a farre off and Lazarus in his bosome the burning of his tongue and the cooling thereof the dipping of Lazarus finger into the water the great gulfe betweene them both and the like all which though it be spoken as of things corporall yet hath it a spirituall meaning And that which is spoken Matt. 22.13 of the state of Hell that there is weeping and gnashing of teeth must needes haue some other sense then the letter will afford because the damned soules which now suffer torments in Hell haue neither teeth to make any gnashing nor eyes to shed teares What shall I further trouble you with the relation of divers other attributs vsed in the word diversly to expresse the horror of Hell As the names of outward darknesse of the deepe of the lake burning with fire and brimstone of the never dying worme and such like Our iudgement of all these may be the same as it was of the former even that the Holy Ghost doth vse them all as a table to represent vnto vs the state and condition of the damned Which estate of theirs because it is represented vnto vs onely vnder types and shadowes that according to the wisdome of the spirit we must not curiously prye farther into it but rather lay our hands vpon our mouthes and stop the course of our lips lest medling with such secrets we falter in our speeches before the LORD It followeth in my text that this fire shall devoure the aduersaries SIC vorabit vt perdat non consumat saith Calvin this zeale of fire shall greedily consume them Consumet saith AQVINAS non totaliter consumendo sed in perpetuum cruciando this zeale of fire shall feed vpon them not to bring them to naught or consume them vtterly but to torment them eternally What heart is able to sound the depth of this punishment that a man should bee devoured yet not cease to be that hee should be eaten vp yet not consumed that he should bee taken away by death eternally and yet liue eternally Never haue any descended to that firy lake and returned thence to tell vs the torments thereof Yet as by one drope of Sea water wee may giue some iudgement of the saltnesse of the rest and as wee may guesse at the stature and pitch of a mightie gyant by the length of his foot so by a tast of bitternesse wherewith this present life is seasoned wee may haue some conceit of the sorrow and vexation to bee endured by the wicked in the life to come The griefe of mans heart in this world may bee exceeding great as great as ever mortalitie may be able to endure Cā we read of the mournings of Ioseph of Hanna of David of Iob of Ieremie of Ierusalem and not be moved Could wee Our hearts certainely should be harder then the hardest yron Can we thinke of the hideous torments invented and inflicted by Tyrāts as the
shall they die they shall be in fire vnquenchable yet shall see nothing for the darknesse so palpable everlastingly shall they burne yet not cōsume You may read of the wine of giddinesse Psalme 60.3 of a strange kinde of worme Esa 66.24 of the winepresse of Gods wrath Revelat. 14.10 of fire and brimstone Ezech. 38.22 All these if worse may be many more worse then these are for so many torments assuredly allotted them Their cup is a cup of the deadliest wine that ever yet was tasted even the wine of Gods wrath wherwith they shall be filled for evermore their worme is a worme that never leaveth gnawing They shall bee tormented before the holy Angels and the lambe in fire and in brimstone not such as fell vpon Sodome and Gomorah for so might they haue some hope at length to bee dissolved into heaps of ashes or clouds of pitch but in fire and brimstone ascending from a mine without bottome burning in the lake of death giving them no rest either day or night The smoke of this their torment ascends for evermore and is appointed to continue for a time and times no time even when time shal be no more Rev. 10.6 When time shall be no more yet then shall their torment continue that in such a measure as no eye hath ever seene the like no eare hath ever heard the like no tongue hath ever vttered the like no heart hath beene is or shall bee able ever to conceaue the like Having thus pointed at their punishment let vs now consider the degrees by which they haue ascended to that fulnesse of their iniquitie as also how far our selues haue troden in their steps The degrees are these 1 They are deceaved by some sinne 2 By the same sinne their hearts come to be hardned 3 This hardnesse of heart by continuance breedeth in the wickednesse and perversitie 4 There followeth incredulitie and vnbeleefe 5 After their vnbeleefe they fall to a generall apostacie necessarily and that immediatly Necessarily and immediatly they fall away from faith in Christ These are the degrees first deceit by sin then hardnesse of heart arising from deceit the heart being hardned it becommeth wicked and perverse this wickednes and perversitie of heart causeth incredulitie vnbeleefe whereby is wrought that highest step generall apostacie and falling away from God The two first steps haue beene are vsually trodden in by vs namely deceit by some sinne and hardnesse of heart by the same That old Prophet 1. King 13.11 entised a younger Prophet contrary to the commandment of God to * 1. Kin. 13.18 turne home with him and to eate and drinke but at the last he cursed him for his labour and his curse tooke effect for as hee returned hee was slaine by a * Vers 24. lyon in the way Not much vnlike is Satans dealing with vs. He entiseth vs to sinne from which wee are by the Lords commandment to fly as from a serpent wee haue yeelded vnto him and haue sinned but hee hath cursed vs for out labour only as yet we haue not met with any lion in the way Notwithstanding sinned we haue and that not once only for Satan hath deceaued vs still and wee haue yeelded still vnto him still haue we sinned And are not our hearts now hardned with sinning Yes very much hardned I grant it may be our cheekes wil bee red to talke of Christ as theirs were who went to * Luk. 24.13 Emaus and we will blush apace to seeme so holy but the Blackmore wil blush faster then we when fearefully fowly we sinne against the Lord. Be there any sinne that delighteth vs more then other wee will take part with Naaman * 2. King 5.18 let God be mercifull vnto vs if he will we will not leaue it we will wallow in it ioy in it liue in it grow old in it Doe wee not bath this matter of earth and wormes meat wherewith we are clogged in all pleasure and ease as if there were neither corruption to rot it nor Heaven to receaue it nor Hell to burne it Behold the progresse sinne hath made in vs first there was titillatio delectationis in corde then followed consensio then factum then consuetudo First Satan slily crept into our hearts there he moued a tickling delight which so well pleased vs that by and by we gaue consent thereto and to shew that our cōsent was not in vaine we were not long before we brought it into fact not long I say before wee did that wicked deed whereto we were incited and done it we haue and that not once or twise only but many times now it is become a custome And yet doe we securely sleepe See wee not the danger we are in Surely the next step we make after we are accustomed by hardnes of heart to yeeld vnto the deceit of sinne except God giue vs grace to returne can be no other then into a wicked and perverse heart and then will follow incredulitie vnbeleefe wherevpon immediatly and necessarily must ensue the highest degree even generall apostacie falling away from God In which case at this time I say no more vnto you then the Apostle said vnto the Hebrewes chap. 3.12 13. Take heed my brethren lest at any time there be in any of you an evill heart vnfaithfull to depart away from the living God Exhort one another dayly while it is called to day lest any of you bee hardned through the deceitfulnesse of sinne THE THIRD SERMON HEBR. 10. VER 26. 26 There remaineth no more sacrifice for sinnes WE are now come to the first reason vsed by our Apostle to disswade vs from cōmitting so vile a sin as is the sin against the holy Ghost There remaineth no more sacrifice for sinnes Here let vs first consider how true it is which Novatus hath collected out of these words namely that whosoever sinneth after he is baptised his sinne is not possibly pardonable Secondly let vs examine that which these words do naturally afford that is that the Sinne against the holy Ghost is not at any time nor can ever be forgiven Of both these at this time To spend the time in delivering whence and what Novatus and his followers were This 〈◊〉 was preached Ianu. 4. 1598. and at what time they first sprang vp I hold it needlesse for that it would but little advātage the vnderstanding of the younger and the rest already know it better then my selfe The cōsideratiō of this doctrine may be materiall for vs all For if it be true that they which sinne after Baptisme once receaved be it either of ignorance or of infirmity cā haue no hope of pardon for their sinne are not we who hitherto haue learned the contrary of all men most miserable Haue we not iust cause with those men of Israel Act. 2.37 to be pricked in our hearts and to cry out as they did Men and brethren what
any more by these meanes to bee illuminated since they are fallen away from the doctrine of the resurrection of the dead when they shall rise againe they shall rise to their own damnation and last of all since they are fallen away from the doctrine of eternal iudgement needs must it come to passe that eternall iudgement shall devoure them It is no more but this since they are fallen away wholy from Christ since they haue troden him vnder foot since they haue despised those sweet graces of the holy spirit wherewith they were once lightned they shall be fed with wormewood and be made to drinke the water of gall and somewhat happie were they were this all But this is not all for let all the rivers and streames of fresh water which glad the Citie of God and comfort the soules of the faithfull runne also into their soules they will resist them and driue them backe they will admit no entrance for any perswasion of the graciousnesse and kindnesse of the Lord though it be preached to them ten thousand times they haue sinned against the holy Ghost and condemnation is their portion There remaineth no more sacrifice for sinne No more I say For Christs blood which was once shed for mans ransome may be shed no more The price which was once paid for man may be paid no more all the riches of Solomon all the treasures of Ezechias al the silver al the gold within the bowels of the earth could never haue mounted to so high a reckoning Christ hath once spared his own most pretious blood for mans redemption but will spare it no more Wee may not now looke for more Christs for more passions They that will goe into captivitie againe let thē go but they shall not returne they that wil sel thē selues to the will of their enimie let them sell themselues but they may never hope for a second ransome they that will sinne after that they haue received the knowledge of the truth let them so sinne but there remaineth no more sacrifice for their sinne They which haue eares to heare let them heare If it bee true that they which sinne willingly after that they haue receaued the knowledge of the truth may so fall away as that no sacrifice may remaine for cleansing of their sinne what may bee hoped for of vs in whom willingnesse is no day wanting to our sinnes It is a true saying excusatio omnis tollitur vbi mandatum non ignoratur If the commandment be knowne no excuse may serue for the breach thereof I shall not make it a false saying though I doe a little invert it excusatio omnis non admittitur vbi mandatum ignoratur though the commandement bee not knowne yet every excuse may not serue for the breach thereof Peter gaue vnto the Iewes a shield of ignorance wherewith they might partly defend themselues against the weapons of Gods wrath and that not in any common cause but in the vilest and bloodiest fact that ever yet the sunne saw attempted I knowe saith he that through ignorance you did it as did also your governours Act. 3.17 speaking of their slaughtering the Lord of life I knowe saith he that through ignorance you did it as did also your governours Yet that they should not leane too much vpon this broken reed of ignorance in the 19. vers he adviseth them to repent returne that their sinnes might bee done away Here we see that Ignorance must be beaten vnlesse it be cleansed by repentance The like cloake had S. Paul gotten to cast over his blasphemies his tyrannies his mercilesse persecutions of the Church I was saith he receaved to mercy because I did it ignorantly through vnbeleefe 1. Timoth. 1.13 I was saith hee receaued to mercy because I did it ignorantly through vnbeleefe And here also we see that ignorance must be beatē vnlesse it haue mercy to cover it And surely could ignorance haue pleaded for her owne innocency never would the blood of Christ haue cryed to the Father vpon the Crosse Father forgiue them they knowe not what they doe Luke 23.34 And here againe wee see that ignorance must be beaten vnlesse it bee forgiven by the Father of our Lord Iesus Christ What Is ignorance of the Lordes will sure to bee beaten with rods and shall not our contempt of his will our carelesse and vnprofitable knowledge of his lawes bee requited with scourges Shall Tyre and Sidon and Sodome wherein was never vertue done that might haue reclaimed them shall they I say burne like stubble in Hell fire Shall the smoake of their torment ascend for evermore And shall Corazin and Bethsaida and Capernaum whose streetes haue beene sowne with the miracles of Christ and made fat with his doctrine shall they escape vntouched and not drinke downe the dregges of endlesse destruction Diverse Cities of the East and West Indies devoted to the worship of Devils shall once wring their hands for that they haue knowne so litle and I feare me I may too truely say that Oxford shall once rend her heart for that shee hath known so much to no better purpose for surely were shee so fruitfull in good works as shee ought to be there could be no such report of her as there is of ignorance in her Citizens of corruption in her Colleges of idlenes loosenes of life in her seniors of wilfull impudent and contemptuous behaviour in her juniours Dictum sapienti You will not marvaile to see the wildernesse lie wast and desert but if a ground well husbanded and manured yeeld no profit that deserues cursing Our ground in all likelyhood should bee well husbanded and manured Here is much preaching much hearing but where is any profit What our Saviour said of the Scribes and Pharisees dicunt non faciunt they say do not may truely be spoken of vs we see we heare we say we know but doe not O let vs not still be sicke of Adams disease desiring rather to eate of the tree of knowledge then of the tree of life We may and must be carefull of knowledge vnto sobriety but we must haue a regard also of profiting thereby that the fruit of a good life bringing eternity of daies to come may wait vpon our knowledge For S. Peter assureth vs that it is better for vs never to know the way of righteousnes thē after we know it to turne from it 2. Pet. 2.21 The same is also taught vs by my text If we sinne willingly after that wee haue receaved the knowledge of the truth there remaineth no more sacrifice for sinne THE FOVRTH SERMON HEBR. 10. VER 27. 27 But a fearfull looking for of iudgement and violent fire which shall devoure the adversaries I should not trouble you with any long rehearsall of that which heretofore I delivered vnto you Yet the sonne of Sirach chap. 22.8 perswading me that many exhortations may bee spent as vpon men that are asleepe who when the Sermon is done wil
teeth of wild beasts hot glowing fornaces caldrons of boyling oyle fiery braseÌ„ bulls powning to death in morters rouling in barrels of nayles roasting vpon spits boring with augers parting the nayles from the fingers ends with needles nipping the flesh with pincers renting asunder the ioynts with wild horses can we I say thinke of these and the like most mercilesse and pitilesse torments and not be moved Could we Our hearts certainely should be harder then the hardest yron Yet behold my text leadeth you to the sight of farre more grievous torments in regard of which all those foresaid agonies and as many besides as ever haue wrested or may wring the spirit of man are only shadowes and counterfeits It sheweth you though there be never so many already in the bowels of Hell to empty her storehouses and to part her punishments among them yet hath shee in store an vnmeasurable portion to bestow vpon her children that now liue or are yet vnborne such a portion as may not be refused a patrimonie of howling weeping and gnashing a patrimonie of darknesse blacknesse and obscuritie a patrimonie of fire brimstone and the wrath of God There shall they be tormented before the Holy Angels and before the lambe and shall bee a gazing stocke vnto the blessed Saints who shall not pitie them but reioyce to see their coÌ„fusion And the c Rev. 14.11 smoake of this their torment ascends for evermore giving them rest neither day nor night and it continueth for a time and times and no time even when time shall bee no more Rev. 10 6. When time shall bee no more yet then continueth their torment and that in such a measure as no eye hath ever seene the like no eare hath ever heard the like no tongue hath ever vttered the like no heart hath beene is or shall bee ever able to conceaue the like And this I hope may suffice for the explication of my text Now that we doe not like sleepy Adders passe our times in a dreame let vs awake our selues Why should wee bee that ground by the d Mat. 13.4 highway side or that e Vers 5. stony or that f Vers 7. bushie ground The good g Vers 8. ground it is that receaues the seed beares brings forth fruit Since we haue brought our eares to heare the word let vs keepe our hearts here also It is not meete our hearts should be like many of your waiting men who thinke their dutie fully done if they wait vpon their Masters to and from the Church though they heare not one word of the sermon themselues But so they shal never learne Christ Nor we if when we present our bodies in this and the like places wee send our hearts vpon other businesses to attend our private affaires Let vs therfore lay these things whereof we haue heard to our hearts and be assured they will be for our profit The consideration of the terror of the Iudge of Hell fire and of the torments there to bee endured may moue vs to thinke with our selues how neere that day of iudgement is and therevpon to provide our selues against the comming of the Iudge Touching this point if the day of iudgement were at hand sixteene ages since as the Crier in the wildernesse proclaimed Mat. 3.2 as the Disciples taught according to their charge Mat. 10.7 and as Christ himselfe preached Mat. 4.17 if in those daies the end of the world were come as S. Paule saith 1. Cor. 10.11 if then was the last time as S. Iohn tels vs 1. Iohn 2.18 if at that time the end of all things drew neere as S. Peter affirmeth 1. Pet. 4.7 Can we religiously thinke that yet this day of the LORD is farre of In the time of the Apostles there were two heresies concerning this second comming of Christ the one refuted by S. Peter the other by S. Paule S. Peter 2 Pet. 3.3 wisheth vs to vnderstand that in the last daies which then were come there shall be mockers walking after their own lusts and saying where is the promise of his comming For since the fathers dyed all things continue alike from the beginning of the creation Miserable men to bee perswaded that the day of the LORD shall never come because it is deferred But such iesting scoffing and mocking at that fearefull day vsed heretofore and hitherto practised by the whole progenie of vnbeleevers may be vnto vs a good argument that this iudgement shall speedely be hastned For so saith the Holy Ghost by the Apostle 1. Thess 5.3 when they shall say PEACE and SAFETIE then shall come vpon them suddaine destruction St Peter in his answere to such deceavers saith first that the LORD differeth not very long to come to iudgement For saith he verse 8. one day with him is as a thousand yeares and a thousand yeares as one day alluding to the words in Moses prayer Psal 90 4. A thousand yeares in thy sight are as yesterday when it is past and as a watch of the night as if he should haue said were it possible for a man to liue a thousand yeares yet those thousand yeares are assoone passed over in respect of God as one day only is in respect of a so-long-living man Yea those thousand yeares are but as a watch of the night that is they are of very short continuance For the old Iewes divided the night into foure watches and appointed to every watch three houres as may appeare by the conference of these places Mat. 14.25 Luk. 12.38 Exod. 14.24 The words then suffering this exposâ—tion that a thousand yeares in respect of the Lord are but as a watch of the night but of three houres doe plainely shew that Peter meant not to speake any thing distinctly of a thousand yeares but of a long time so his meaning is that innumerable yeares are but as a short time with God He might as well and truely haue said two thousand eight or ten thousand years with God are but as one day And this is his first answere to such as aske where is the promise of his comming His second answere is verse 9. when he saith The LORD is not slacke concerning his promise as some men count slacknes but is patient towardes vs and would haue no man to perish but that all should come to repentance Where it being manifest that the LORD differreth his comming only for our good to giue vs time to turne vnto him is it meete we should mocke at the slacknesse of his comming You see the first Heresie refuted The second is quite opposite to this set abroach by certain false teachers who taught the Thessalonians that the daie of the LORD was so nigh as that it should happen within their age Where by the way note the exceeding subtilty of Sathan slyly leading vs into one of the extreams to make vs belieue either that the day of the Lord shall never come or else that it shall come within such a
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
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