say what is the matter and the truth requiring our assent to Elihues words Iob. 33.14 God speaketh once and twise and man seeth it not and a greater then either Sirachs sonne or Elihu even Iesus our Saviour in the parable Mat. 13.4 teacheth vs that much seed sowen miscaryeth some by the high waies side some among thornes some vpon stony ground haue made me bold to recal to your remeÌ„brances what before by me was delivered And if herein I shall seeme tedious to any I can say no more for excusing my selfe then what S. Austine said when he was enforced to some iteratioÌ„ lib. 2. de baptismo contra Donatist c. 2. IgnoscaÌ„t scientes ne offendantur nescientes satius est enim offerre habenti quaÌ„ differre non habentem Let those that know it already pardon me lest I offend those that are ignorant for it is better to giue to him that hath then to turne him away that hath not May it please you therfore to remember how in the words containing an effectuall perswasion for our constant continuing and persevering in the faith which the Hebrewes had and we haue in Christ Iesus or which is the same containing a disswasion a dehortation from our back-slidings and fallings away from the same faith I proposed to your godly considerations two things 1 What it is from which in this place we are disswaded it is from sinning willingly after that we haue receaved the knowledge of the truth 2 What reasons are vsed by our Apostle to disswade froÌ„ so sinning and they are two 1 Because if thus we sinne we shal never be able by any sacrifice to make an atonement betweene vs and God revenging in these words There remaineth no more sacrifice for sinne 2 Because if thus we sinne we can looke for no better then for eternal destructioÌ„ specified verse 27. by two things by Iudgement and by Fire For if we sinne willingly after c. In the first generall part my endeavour was to vnfold three circumstances 1 Who they needes must be that doe fall into this sinne 2 With what minde this sinne vseth to be committed 3 What the sinne it selfe is In the First of these was manifested the subiect of this sin Second the efficient cause Third the name the nature and the obiect of it Touching the subiect of this sinne I meane the persons in whom it is possible for this sinne to haue dominion we haue heard that they are neither Turkes nor Infidels nor Atheists nor Epicures not such as Pharaoh was though a vessel of Gods wrath nor such as Sodom and Gomorah were though ful of filthinesse nor such as blasphemous Rabshakeh was though by him the Idols of the nations were accounted equall with the God of Heauen but such as haue received the knowledge of the truth so my text hath such as haue beene once lightened and haue tasted of the heavenly gift and haue beene made partakers of the Holy Ghost and haue tasted of the good word of God and of the powers of the world to come so this Apostle saith Heb. 6.4 5. such as haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ so S. Peter telleth vs 2. Pet. 2.20 such as haue swept garnished their houses after the departure of the vncleane spirit witnesse our Saviour Christ Mat. 12.43 44. Who also Mat. 13.20 saith they are such as heare the word and incontinently with ioy receiue it This at the first sight may seeme to be that vesture of needle worke wrought with diverse colours wherewith the Queene was cloathed it may seeme to be the robe of Adam that his robe of innocencie of holynesse and of the grace of God wherwith before his fall he was invested To haue receaved the knowledge of the truth to haue beene once lightned to haue tasted of the heavenly gift to haue beene made partakers of the Holy Ghost to haue escaped from the filthynesse of this world to heare the worde incontinently with ioy receiue it are â—hey not sweet blessings descending froÌ„ the LORD of lights What could the Lord haue a Esai 5.4 done more vnto his vineyard then that he hath done to it Yet see the perversity of the nature it hath in steede of grapes it may bring forth wilde grapes briars and thornes the Queene may be stript of her iewels Adam spoiled of his robes why may not the soule of man be robbed of her ornaments and rich attire Surely she hath no great priviledge to the contrary For all these before recited graces may be lost the possessours of them may so fall away as that it shall be impossible for them to be renued by repentance The consideration of this point might haue moved our hearts to wisedome it might haue perswaded vs to beware of presumption for b 1. Cor. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that only thinkes he standeth may fall away though he that standeth indeed can never so fall it might I say haue perswaded vs to beware of presumptioÌ„ seriously c Philip. 2.12 to worke out our salvatioÌ„ with feare and trembling since we haue beene once lightned to endeavour our selues to increase this light in vs since we haue tasted of the heaveÌ„ly gift to cease not to tast it stil since we haue been made partakers of the Holy Ghost to rest not but to walk froÌ„ grace to grace since we haue received the knowledge of the truth to forsake it not but to hold it fast till our Lord Iesus come For behold he commeth shortly and his d Rev. 22.12 reward is with him to giue every man according as his workes shall be Blessed are they that keepe his commandemeÌ„ts for to them in that day of his comming shall he giue to eate of the tree of life and of the hidden e Rev. 2.17 Manna to enter in through the gates into the citie to receaue a white stone to be cloathed f Rev. 3.5 in white aray to bee made g Rev. 3.12 pillers in the Temple of God and to sit with God himselfe in his h Rev. 3.21 throne In the second place we heard that the efficient cause of this sinne is a set a wilfull and an obstinate malice deepely rooted in the hearts of some backsliders by reason of a threefold misconceit wherewith even wee also vse too much to please our selues 1 We are very ready to perswade our selues that wee may repent when we will Else would we continue to walke by compasse as we doe in our perverse and crooked waies 2 Finding it written that the righteous falleth seaveÌ„ times a day and riseth againe are we not encouraged to thinke it no great preiudice against our selues to haue a few falles 3 We shame not to hold opinion that our small sinnes hidden sinnes are no sinnes and that our greatest sinnes wherein wee liue and lie most dangerously are but sinnes of infirmitie And
in God that is not communicable to any creature but then are we perfect mercifull and holy according to that charge when we are fulfilled with the effects with the image and similitude of that perfection mercifulnesse and holynesse which is in God The same may be spoken of wisedome goodnesse iustice other like proprieties of God We are then wise then good then iust when there appeareth in vs the image and similitude of Gods wisedome goodnesse and iustice It being true then that God alone is Holy and man not holy but by participation only as if it shall please God by his power and grace to sow in the hearts of sinnefull men some seedes of his owne sanctity and to effect and to make to shine in their liues conversations the image and similitude of his owne holynesse it remaineth a truth not to be contradicted All mans holynesse is from God Now because the Spirit of God commeth to and worketh in diverse men diversely and in diverse measures we must know that holynesse a gift of that Spirit is not in all mē after one sort We may therefore note a generall sanctity and a speciall sanctity appliable to the differēce of such as liue within the bosome of the militant Church wherein there are not only godly men and holy men but counterfaits and hypocrits not only gold but drosse too not only wheat but chaffe also The speciall sanctity I call that by which the true beleevers in Christ are truely properly indeed sanctified before God by the holy Spirit They in whom this sanctity shineth were elected from everlasting according to the purpose of him which worketh all things after the counsell of his owne will and according to that his purpose are they called and so are iustified and by the Holy Ghost are not only taught the trueth in vnderstanding but also in heart are truely renewed and regenerate It is manifest by that indissoluble chaine of fiue linkes Rom. 8.29 30. For whom God knew before them hath he predestinated them hath he called them hath he iustified them hath he glorified This true holynesse is meant by the Apostle Eph. 1.4 where he saith That God hath chosen vs in Christ before the foundation of the world that we should be Holy And what is this to be Holy It is expounded in the same place even to be without blame before God in loue The same is meant Ephes 5.26 there it is said that Christ gaue himselfe for the Church that he might sanctifie it And what is this to sanctifie the Church It is expounded in the wordes following even to cleanse it by the washing of vvater through the word that he might make it vnto himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy without blame Other like places might be alleaged out of the Holy Scriptures which I omit By these we see that speciall sanctity making vs spotlesse and without blame before God what it is The generall sanctity I call that by which the Church visible and militant consisting of good and evill of dissemblers and hypocrites as wel as of the Godly is called though not truely and properly yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figuratiue kind of speech tota sancta the Holy Church and that especially in regard of him the holy of holies that most Holy one who dwelleth in the Church and sanctifieth them that beleeue in him againe in regard of such as in the Church are in deed and truely holy Neither should this seeme strange that hypocrites dissemblers and godlesse men are called holy For whosoever giue their names to Christ and are baptized into his name though all of them be not truely grafted into Christ nor all of them be truely baptized into Christs death and resurrection that is though all of them be not new borne regenerate yet in the Scripture phrase after the custome of the Scriptures they are al called Holy and haue other such titles given them as indeede may beseeme the blessed of the Lord. In this sense St Paule saith that all the Romanes are Saints beloved of God Rom 1.7 and that all the Galatians are sonnes of God Galat. 3.26 and that all the Corinthians are washed and sanctified and iustified 1. Cor. 6.11 And so saith St Peter of all the Iewes which dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia that they were a chosen generation a royall priesthood a holy nation a peculiar people 1. Pet. 2.9 The Scriptures are very plentiful in gracing the sonnes of darknes such as fall away from the truth with beautiful and glorious titles to take from them against that great day all excuse In Heb. 10.26 they are said to haue receaved the knowledge of the truth in my text they are noted to be sāctified with the blood of the Covenant In Heb. 6.4 5. they are reported to haue been once lightned to haue tasted of the heavēly gift to haue been made partakers of the Holy Ghost and to haue tasted of the good word of God and of the powers of the world to come In 2. Pet. 2.20 we read that they haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ In Mat. 12.43 44. wee finde that they haue swept and garnished their houses after the departure of the vncleane spirit And in Mat. 13.20 Christ telleth vs that they heare the word and incontinently with ioy receaue it This at the first sight may seeme to be that vesture of needle-worke wrought with diverse colours Psal 45.14 wherewith the Queene was cloathed it may seeme to be that roabe of Adam that his roabe of innocencie of holynesse and of the grace of God wherewith before his fall he was invested To haue receaued the knowledge of the truth to bee sanctified with the blood of the Covenant to haue beene once lightned to haue tasted of the heavenly gift of the good word of God and of the powers of the world to come to haue beene made partakers of the Holy Ghost to haue escaped from the filthynesse of this world to haue the vncleane spirit departed from vs to heare the word incontinentlie with ioy to receiue it are they not sweet blessings descending frō the LORD of lights What could God haue done more vnto his vineyard then he hath done vnto it Yet see the crookednesse of the nature it hath in steed of good grapes it brings forth wilde grapes briars and thornes The Queene may be stript of her Iewels Adam spoyled of his roabes and the soule of man may be robbed of her ornaments rich attire For all those before recited graces may be lost the possessours of them may so fall away as that it shall be impossible for them to be renewed againe by repentance And then for their sinne there remaineth no more sacrifice but a fearefull looking for of iudgement and violent
THE SINNE AGAINST THE HOLY GHOST DISCOVERED AND OTHER CHRISTIan doctrines delivered IN TWELVE SERMONS VPON PART of the tenth Chapter of the Epistle to the Hebrewes By SEBASTIAN BENEFIELD Doctor of Divinity and Professour for the Lady Margaret in the Vniversitie of OXFORD 1. COR. 10.12 Let him that thinketh he standeth take heed lest he fall AC OX AT OXFORD Printed by Ioseph Barnes Printer to the Vniversitie 1615. TO THE RIGHT HONOVRABLE WILLIAM LORD PAGET BARON OF BEAVDESERT GRACE AND PEACE BE MVLTIPLIED RIGHT HONOVRABLE MANY yeares haue expired since these Sermons began first to haue their life in this Famous Vniversitie They haue hitherto lyen in obscurity Only a few copies of some of them haue beene transcribed for the vse of a few Now they all see the light They were penned with intent to worke honest good mindes in Gods people If they shall so farre prevaile with the Christian Reader they haue their happynesse Their maine Subiect is the greatest of Sinnes the SINNE against the HOLY GHOST I describe it to be not every sinne of presumption or of desperation or against knowledge and Conscience but such a kinde of presumptuous offence wherein the profession of the Christian faith is totally renounced and that of set purpose and resolved malice against the very Majestie of Almighty God himselfe and his Christ our ever blessed Saviour A sinne absolutely vnpardonable There remaineth no sacrifice for it The more neede is there that every man be armed against it For this purpose at this time is this poore mite cast into the Lords treasurie It 's the best I haue in readynesse Such as it is I dedicate it to your HONOVR vnder whose protection it may lodge in safety as vnder the covert of Minerva's shield I may not seeke to any other to Patronize it It is your Honours of due The liberall maintenance which it pleaseth your HONOVR to extend to the Reader of Divinitie for the Ladie MARGARET for his further encouragement and support challengeth MORE from me Meane time accept this my good Lord as a gratefull agnition of your so rare bounty GOD Almighty the great recompenser who rendreth to every one according to their workes keepe you giue you life make you blessed in this world and when the resurrection of the just shall be giue HE vnto you that never-fading Crowne of glory From my Study in CORPVS CHRISTI COLLEGE in OXFORD March 25. 1615. Your HONOVRS in all duty and service SEBASTIAN BENEFIELD THE FIRST SERMON VPON PART OF THE TENTH CHAPter of the Epistle to the Hebrewes HEBR. 10. VER 26.27 26 For if we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinne 27 But a fearefull looking for of iudgement violent fire which shall devoure the adversaries IN this Scripture the Apostle endeavouring to perswad the Hebrewes vs in them to continue persevere constantly in the faith which they had and we haue in Christ Iesus and willing to shake of from them and vs all carelesnesse and fleshly securitie presuming so farre of our sluggish dulnesse as that possibly it may not bee healed without sharpe medicines vseth these words nothing pleasing to carnall minds for that they are very forcible sharper indeed then any two edged sword to pricke all such consciences as are well nigh seared vp Herein it may please you to consider two things 1 What it is from which in this place wee are disswaded it is from sinning willingly after that wee haue receaued the knowledge of the truth in these words for if wee sinne willingly c. 2 What inducements are brought to disswade vs from so sinning They are two 1 Because if thus we sinne wee shall never bee able by any sacrifice to make an atonement betweene vs and God revenging vs. In the latter words of the 26. verse there remaineth no more sacrifice for sinne 2 Because if thus we sinne we can looke for no better then eternall destruction specified vers 27. by a fearefull looking for of iudgement violent fire which shall devoure the adversaries In the first general part we may be moued to the consideration of three circumstances 1 Who they needs must bee that may fall into this sinne from which the Apostle so effectually dehorteth vs they are such as haue receaved the knowledge of the truth 2 With what minde this sinne is committed The minde must be willing 3 What manner of sinne it is I shall at this time content my selfe to speake only of the first generall note and some of the circumstances therein If we sin willingly after wee haue receaued the knowledge of the truth My first observation here toucheth the persons who alone doe fall into this sinne Here they are said to haue receaved the knowledge of the truth They are said to haue beene once lightned and to haue tasted of the heavenly gift and to haue bin made partakers of the holy Ghost and to haue tasted of the good word of God and of the power of the world to come Heb. 6.4 5. They are said to haue escaped from the filthinesse of the world through the knowledge of the Lord of our Savior Iesus Christ Mat. 12.43 Our Saviour speaking of such saith that the vncleane spirit is gone out of them and verse 44. that they are swept and garnished and Mat. 13.20 that they heare the word and incōtinētly with ioy receaue it Other like places for the same purpose might be alleaged but these may suffice to shew that God hath many waies made himselfe knowne vnto them that he hath given them true vnderstanding that he hath quickned their spirits to receaue gladly his Gospell that they had a feeling of the kingdome of Heaven that they had knowne sinne to be ful of misery and vexation of the spirit that they had confessed all true ioy to be only in Christ Such is the state of knowledge to which they are called such are the graces wherewith they are endued Whence it necessarily followeth that nor Turkes nor Infidels nor Atheists nor Epicures haue yet sinned this sinne nor Pharaoh a vessell of Gods wrath nor Sodome and Gomorah with all their filthines nor blasphemous a Esai 36.13 Rabshakeh making the Idols of the nations equall with the God of Heaven haue yet sinned this sinne A curse I graunt hath gone out against them and all like them and truly are they accursed their sins haue beene abominable bondslaues are they of Satan and strangers from the God of Israel but yet must I say that a heavier curse is passed forth against all such as sinne this sinne The time will come and farre of it cannot bee for long since it was at hand when it shall be easier for Turke for Infidel for Atheist for Epicure for Pharaoh for Sodome for Gomorah the like then for such as sinne this sinne Much easier for Turk for Infidell and the rest then for those wicked
farre hath this boldnesse thrust it selfe as that now bee there any talke of Divinitie it is thought but a small matter for such whose neckes are as sinewes of Iron and browes like brasse I meane for carelesse hearts and venterous tongues to be vp with predestination or the Sinne against the holy Ghost To such what shall I say Even as one said in the like case it were better for them they had neither tongues in their heads nor hearts in their breasts then that they should delight in their so vnreverent and vngodly vsage For hereby what doe they else but blaspheme the eternall wisdome of God It is a faithfull lesson for servants to be obedient to them that are their masters according to the flesh in feare trembling you may find it Eph. 6.5 And shall we servants to that great LORD our master according to the spirit when we enter talke of his word not feare shall we not tremble shall we at his greatest mysteries be carelesse mockers The knowledge of Gods predestination should cast downe our proud reason even to the ground it should make vs confesse before him that all his doings are secret all his iudgements vnsearchable all his waies past finding out yet we like fooles vnwilling though wee should bee brayed in a morter to let our foolishnesse depart from vs doubt not at all to examine the high iudgements of God as if they were pliable to our foolish reason And so likewise the Sin against the holy Ghost is mentioned to make vs feare to work in vs the feare of the LORD which is as a well-spring of life to free vs from all the snares of death to make vs loue the LORD learne al his iudgemeÌ„ts to assure vs so farre of his favour as that we cannot possibly sinne against his spirit yet we as discontent herewith put all feare apart make no end of questioning whether the Sin against the holy Ghost be this sinne or that sinne when God knoweth at al sinnes we make but a iest Iustly may we feare lest God say to vs as once he said to the wicked Psal 50.16 Quid tuâ vt enarres decreta mea Gods ordinances being holy pure should not come into mouthes given to filthinesse With what face then dare men of vncircumcised mindes and mouthes medle with such holy mysteries either publikely or privatly Quid tuâ vt enarres decreta mea What hast thou to doe to declare mine ordinances Doth it belong to thee to take my covenant in thy mouth saith the Lord. You see how farre too much boldnesse carieth vs headlong The other fault I spake of was too much feare Some there are and they none of the worst of vs who by the singular mercies of God haue so beene humbled as that they cover their faces and hang downe their heads at the remeÌ„brance of their sinnes To such every sound of the Sin against the holy Ghost is a piercing of their hearts they stop their ears at the name of it they would not haue it spoken of at all for feare lest themselues should bee holden in the transgression In which their opinion they seeme to accord with those who hold of predestination and election that they are matters not to be thought of too high for mans learning Which conceite was first founded in the forge of a Popish braine thence hath beene derived to vs. Hence sprang that their comfortlesse lesson hope well and haue well and that their assertion leading vnto wilfull blindnesse it is not the dutie of a man to knowe his election In the 2. to the Corinth 135. it is thus written Proue your selues whether yee are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee bee reprobates Consider the words Shall God here by his Apostle bid proue and dares man say doubt Shall God bid examine dares maÌ„ advise vs only to hope Shall the spirit of truth command vs to knowe our salvation and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation To this purpose is it that S. Iohn exhorteth you 1. Iohn 4.1 Trie the spirits whether they are of God or not As for those in whose eares the naming of this Sin against the holy Ghost soundeth harshly Christ hath said the summe of all that hath beene said c Luk. 12.32 Feare not my little flocke for it hath pleased your father to giue to you a kingdome not momentary but eternall purchased not with gold and silver but with the most precious bloud of his only sonne and therefore may yee well be assured that he will also giue you victory over sinne death This great and heinous Sinne bee it what it will let it never discourage you it cannot hurt you it is none of yours This sinne is the sinne of those that haue despised knowledge but like as the Hart desireth the water brooks so doe your soules thirst after more knowledge of the Lord. This sinne is the sinne of such as haue contemned the Crosse of Christ but the delight of your liues is therein This sinne is the sinne of such as haue made the world their God but your God with whoÌ„ yee walke in whose feare you liue hath had such mercy on you as that yee account all the world but dung to the end yee may winne Christ And therefore I say againe this great and heinous sin be it what it will let it never discourage you it cannot hurt you it is none of yours Wheresoever they dwell that haue thus sinned and are in this condemnation be of good comfort God himselfe beareth you witnesse that their tents and their tabernacles are not neere you Thus haue wee beene warned touching Gods holy mysteries that we be neither too bold nor too fearefull let vs now walking in the midst betweene both betweene feare boldnesse drawe neere with reverence and with glad and faithfull eares abide we the hearing of this sinne let vs not bee so foolish either to feare the smoake since the fire cannot hurt vs or to wade too farre since the depth may devoure vs. Now then not to trouble you long with those d Desperatio Praesumptio Impoenitentia Obâ—tinatio Impugnatio â—eritatis agnitae Invidia gratiae fraternae Angelus del Pas â—nchirid Scholast Theolog. Sect. 2. lib. 2. c. 1. p. 56. six kindes of sinnes against the holy Ghost much spoken of by the Schoolemen as namely presumption of Gods mercies and Despaire coÌ„trary to presumption and the Oppugning of the known truth the Envying of all the good gifts and graces in our brethren and Obstinacie Impenitencie let it bee sufficient for vs to vnderstand that in the word of God there is mention of one onely sinne so called In Mat. 12.31 as also in Mark 3.29 and Luke 12.10 it is called the blasphemie against the holy Ghost You shall finde it at large described if
presumptuously secretly but openly perversely conteÌ„ptuously malitiously neither fearing nor regarding God nor man exscindendo exscinditor anima illa it is the Lords irrevocable senteÌ„ce Num. 15.31 that persoÌ„ shal vtterly be cut of that soule shall die the death Behold saith the Lord to Samuel 1. Samuel 3.11 I will doe a thing in Israel whereof whosoever shall heare his two eares shall tingle I will raise vp against Elie all things which I haue spoken concerning his house when I begin I will also mâ—kâ— aâ—â—nd I haue told him that I will iudge his house for ever for the iniquitie which he knoweth because his sonnes ran into a slander and he staid them not Now therefore I haue sworne vnto the house of Elie that the wickednesse of Elies house shall not bee purgâ—d with sacrifice nor offring for ever I haue sworne saith the LORD vnto the house of Elie c. which words are a sufficient evidence to shew what sinne it was that Elie did meane even that sinne which shall not be purged with sacrifice nor offering for ever And therefore wee may bee bold to grant that those words of Elie doe proue an impossibilitie of pardon but it is to such as doe sinne Elatâ manu with an high hand only because they will sinne openly perversly contemptuously malitiously to such I say wee may bee bold to grant that these words doe proue an impossibilitie of pardon but that a maÌ„ sinning ignorantly or of infirmitie should haue no hope of forgiuenesse they proue not and therefore make nothing at all for defence of the Catharists opinion I will not stand to refute other their reasons vsed by them for the further confirmation of their opinion S. Ambrose to whom I referre you hath very coÌ„fortably discoursed against them Lib. 1. de poenitentiâ and the thirteene first chapters of that booke and so hath S. Cyprian in that his tract written to Novatianus the Hereticke My endeavour shall bee to proue a doctrine contrary to theirs I may comprise it in this proposition They which stand by grace may fall and yet be pardoned Which proposition devides it selfe into two parts severally to be confirmed 1. the chosen of God for they only stand by grace maâ— fall 2. notwithstanding their falls they may find pardon The former namely that the chosen of God may fall I shall not need much to proue since the truth thereof is sufficiently witnessed by each mans conscience to his owne heart Yet lest happily some one or more through the abundance of knowledge given from aboue shall thinke better of themselues theÌ„ meete is I will bee bold to remember them of S. Paules estate who 2. Cor. 12.7 speaketh thus of himselfe Least I should bee exalted out of measure through the abundance of revelations there was given vnto me a sharpe pointed stake in the flesh the messenger of Satan to buffet me Because I should not bee exalted out of measure there was given mee saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp stake fastned in my flesh the messenger of Satan to buffet me because I should not be exalted out of measure meaning hereby that how glorious a vessell soever he seemed to be in the eyes of men yet in him there was a rebellion of the flesh against the spirit If such were blessed Paules estate what may the best liver that now is professe of himself Surely as much that there is in him also a rebellion of the flesh against the spirit that hee hath had many falls yea such falls as his very remembraÌ„ces of them are like so many kniues in his eies so many thornes in his sides so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even sharpe pointed posts driven into his flesh to vexe him as long as he shall liue in this world And if thus it fareth with the best what shall become of the more evill sort Surely * See my third Lecture vpon Amos 1. p. 3â— there is no man iust in the earth that doth good sinneth not saith the preacher Ch. 7.22 And Prov. 20.9 Soâ—omon hath this question 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 stedfastnesse in his Saints yea the heavens are not clean in his sight how much more is man abominable and filthie which drinketh iniquitie like water whose desire to sinne is such as a thirstie mans desire is to drink He is altogether sinful Sinfull in his conception sinfull in his birth sinfull in the whole course of his life in every deed in every word in every thought wholy sinfull I will not be too forward in the discovery of the nakednes of Gods chosen children descended from the loynes of AdaÌ„ and therefore will not trouble you with the relation of a Gen. 9.21 Noahs drunkennesse of b 2. Sam 12.9 Davids murther of c Gen 18.15 Sarahs lye of d Gen. 27.3 Rebeccaes perswading her sonne Iacob to beguile his owne father of the theft of e Philem. 11. Onesimus and of the severall falls of many other as stout champions as ever fought the Lords battle Touching them I only say as David said in a different case 2. Sam. 1.19 O noble Israel how are the mightie overthrowne The point I am to proue will be cleere enough if we wil consider in what sort the elect of God may fall First therefore The child of God by his own neglect may diminish and lessen the good graces of God within him The consideration whereof moued S. Paule in the bowels of compassion to exhort the Thessalonians 1. Thess 5.19 not to quench the spirit and the Ephesians Eph. 4.30 not to grieue the holy spirit of God For he well knewe that the holy spirit vseth to be grieved and the fire thereof to be quenched whensoever we 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 saÌ„ctified actions of our handes but entertaining the contrary corrupt thoughts evill speaking wicked actions Thus may the child of God be affected and grieue that good spirit whereby he is sealed vnto the day of redemption and quench it too yet not vtterly but diminish and lessen the good graces thereof and that in such a measure as that he may be like a man in a trance who both by his own sense and also by the iudgement of the Physition is taken for dead Thus haue David Peter other the strongest pillers in the Lords temple beene shaken 2 The childe of God after he hath repented for some sinne may fall againe into the same sinne This is a lamentable estate Yet it may befall a true Christian Ioh. 5.14 when Christ had healed the man that had beene sicke 38. yeares he said vnto him Behold thou art
they haue beene made partakers of the Holy Ghost And chap. 10.26 that they haue received the knowledge of the truth And in the 29. verse this present parcell of my text that they are sanctified with the blood of the Testament Here might we staÌ„d amazed to see such beauty in fire braÌ„ds prepared for Hell were it not that the wisedome of God in all these places now alleaged doth plainely shew that such men for all their outward painting and whitenesse are notwithstanding within full of filthinesse For where they are said to haue the vncleane spirit departed from them and after his departure to haue swept garnished their houses Mat. 12. there it followeth verse 45 that that vncleane spirit returneth accompanied with seaven fouler spirits then himselfe and entereth dwelleth in those new swept houses And where they are said to heare the word and incontinently with ioy to receaue it Mat. 13. there it followeth verse 21. that as soone as tribulation or persecution commeâ—h because of the word by by they are offended And where it is said that they haue escaped from the filthinesse of the world through their knowledge in our Lord Saviour Iesus Christ 2. Pet. 2. there is it added in the same chap. ver 20. that they are yet tangled againe in filthinesse and are overcome thereof And where it is registred of them that they haue been lightened haue tasted of the heaveÌ„ly gift of the good word of God and of the powers of the world to come haue beene made partakers of the Holy Ghost Heb. 6. there is it also noted verse 6. that they fall away crucifie againe vnto themselues the Sonne of God and make a mocke of him And lastly where they may farther seeme to be commended as having receaved the knowledge of the truth and as being sanctified with the blood of the Testament Heb. 10. there are they certainely noted with disgrace verse 26. for sinning willingly and verse 29 for treading vnder foote the Sonne of God c. Conferre we these places one with another and each will expound the other Thus whosoever yet lodgeth the vncleane spirit within his house whosoever when tribulation and persecution commeth because of the word is by and by offended whosoever is yet tangled againe in filthinesse and overcome thereof whosoever falls away crucifies againe vnto himselfe the Sonne of God and makes a mocke of him whosoever sinnes willingly he treads vnder foot the Sonne of God And so on the contrary side whosoeuer treads vnder foot the Sonne of God he sinnes willingly he is fallen away crucifies Christ againe makes a mocke of him he is againe tangled in filthinesse and overcome thereof he when tribulation and persecution commeth because of the word is by and by offended he yet lodgeth the vncleane spirit within his house Thus we may conceaue what the holy Spirit here meaneth by this phrase to tread vnder foote the Sonne of God The word he vseth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting by translation extremitie of contempt as it doth more plainely Mat. 7.6 Giue not that which is holy vnto doggs neither cast your pearles before swine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they tread your pearles vnder foot and turning againe all to rent you And as plainely Mat. 5.13 If the salt haue lost his savour wherewith shall it be salted It is thence forth good for nothing hut to be cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be troden vnder foot of men So well hath Oecumenius expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstanding by treading vnder foot the Sonne of God a contemning and despising of him And such is the exposition of Theophylact of Ambrose of Primasius and others grounded vpon the consideration of such things as wee care not to tread vnder foot And what are they Truely such things as wee despise and make no account of abiect things things without profit In which number if we put the Saviour of the world if wee reckon of him no better then of vnsavorie salt iustly may wee be said like dogges and swine to vse so pretious a pearle and tread it vnder foot The good Bishop of Iustinopolis PRIMASIVS whom but now I named vpon this place maketh this question How wee may be said to tread vnder foot him who being ascended farre aboue all heavens now sitteth at the right hand of God the Father His answere is threefold First when neglecting Christs commandements wee disdaine to obey them that then we tread Christ vnder foot Secondly when discerning the body of Christ we eate and drinke vnworthily that then we tread Christ vnder foot Thirdly when liuing wickedly we remoue from out of the tabernacle of our hearts that holy one who hath promised to dwell among vs and walke here that then we tread Christ vnder foot These answers of this ancient Father albeit I must admit with reverence yet giue mee leaue to adde a fourth most fitting the nature of this place we haue in hand De perseverantiâ Sanctorum p. 176. I take it of Zanchius Miscel lib. 2. There he putteth this doctrine and it may serue for an answere to the question proposed by PRIMASIVS Reccare contra conscientiam seu peccare ex contemptu Dei hoc est conculcare pedibus filium Dei To sinne against our consciences or to sinne in contempt of God this is to tread vnder foot the Sonne of God After him thus I expound it A man sinneth against his conscience when knowing and willing when wittingly and willingly hee sinneth as if a man knowing if hee doth this or that that he shall doe against the law of God is yet notwithstanding willing even against the law of God to doe this or that But this falleth not out alike in the elect in the reprobate Both of them doe sinne against their consciences yet diversly The elect doth it impropriè imperfectè non plenè not properly not perfectly not fully He in the generall and vniversall knowing that to be evill which he is about to doe doth it notwithstanding willingly induced thereto by his corrupt affections Willingly he doth it and he doth it not willingly Willingly in part only forced by the flesh but for his soules desire guided by the Spirit simply not willingly Willingly in as much as he naturally inclineth to that hee doth but in as much as it is sinfull that he doth not willingly Willingly in that the thing presented to his will seemes to be good profitable or delightful but in that it falleth out to be against the Maiestie of God not willingly So of one and the same will in the elect there may bee two considerations one as it is partly renued by the Spirit and so it willeth not sin the other as yet it retaineth some reliques of originall corruption and so it willeth sinne S Paule by his own experience sheweth this to be true in all the faithfull whose condition he declareth Rom. 7.15 to be such as that
of his Bishopricke lurked after that foure yeares in a monastery neere vnto Antiochia was thence by the Emperours commandment sent an exile to the vttermost borders of Egypt and Africa I need not I say bee long in telling you of all this the thing I note is his ende In this his banishment when he was full of yeares that some memorable example as in Corah Dathan Abiram of his so great and so impious blaspheming against Christ might remaine vnto posteritie it pleased God in iustice that first wormes should eate and consume his tongue and then that the earth should open her mouth swallow him vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so let all thine enimies perish O LORD Now followeth the third marke by which men holden in that vnpardonable sinne the sinne against the holy Ghost may be made knowne to the world in these words And doth despite the Spirit of Grace The Holy Ghost is here called the Spirit of Grace ab effectu by reason of that it worketh in vs. By it we receaue grace offered in Christ Iesus It enlightneth our minds by faith it sealeth to our hearts the adoption of God it regenerateth vs into newnesse of life it engrafteth vs into the body of Christ in a word by it Christ with all his blessings benefits is made ours Now if a man that is made partaker of this holy Ghost shall greedily wilfully and purposely make the good graces of God within him to be fruitlesse who shall plead for him Surely no man For he it is that is here noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniuriously coÌ„tumeliously to vse impudently to abuse and to despite the Spirit of Grace Here may the faithfull well be put in mind of their owne estates to consider whether they be not in perill of falling away from God since it is a truth not to bee gainesaid that the very faithfull doe oftentimes diminish and lessen the good graces of God within them I doubt not should you be called to witnesse but that every one of you taught by your owne experience would beare record to this truth If not that exhortation of St Paule made vnto the Ephesians and that his other vnto the Thessalonians doe strongly confirme it In the bowels of compassion he couÌ„selleth the a Ephes 4.30 EPHESIANS not to grieue the Spirit and the THESSALONIANS not to b 1 Thess 5.19 quench the spirit Well knewe the blessed Apostle that the Holy Spirit vseth to be grieued and the fire thereof to be quenched whensoever wee put away from within vs the care of Gods word not regarding the sanctified motions of our hearts the sanctified words of our lips the sanctified actions of our hands but entertaining the contraâ—y corrupt thoughts evill words wicked actions Now if there be no man that can truely say Ever hitherto my thoughts haue beene pure my wordes vndefiled my deeds iust let this truth stand without contradiction The faithfull doe oftentimes diminâ—sh lessen the good graces of God within them And therefore as I said they may here well bee put in minde of their owne estates to consider whether they bee not in perill of falling away from God A consideration beloued in the Lord if wee are chosen out of the world if in CHRIST wee are annointed and sealed if our building be of God not made with hands but eternall in the Heavens a consideration I say that must needes make vs doe our best in working out our salvation in attaining vnto faith in dying vnto sinne in liuing vnto newnesse of life For when wee see that men sanctified with the blood of CHRIST may not only tread vnder foot the Sonne of God despise him nor onely account the blood of Christ to bee common blood and prophane as it were the blood of any other man but also despite the Spirit of Grace and vse it with all iniurie and contumely will not our hearts burne within vs What are we but men sanctified with the blood of CHRIST Let vs then in all humblenesse of mind walk as it becommeth men so sanctified and never giue eare to such deceauers as would therefore perswade vs to liue without all care in this world because if wee are of the faithfull it is impossible we should fall away Touching the elect I grant it to bee very true that though they may fall grievously and dangerously yet they cannot fall finally in the end nor vtterly at any time though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.30 grieue the Spirit yea though they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thess 5.19 quench the Spirit for a time yet can they not like the sinners whose markes I haue now in some measure opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cannot doe contumely vnto nor can despite the Spirit For by it are they sealed vnto the day of redemption What of all this what if they that are once written in the booke of life can never be razed out thereof What if they that are once in the state of grace shall be in the same for ever Shall we that are written in the booke of life and doe stand by grace therefore not care how we commit sinne God forbid This truth namely that not one of the faithfull shall perish may bee a comfort to vs that haue already sinned but surely no encouragement to them that will sinne hereafter But grace aboundeth aboue sinne Very true Yet if we therefore sinne that grace may abound accursed are we And how shal we that are dead to sinne yet liue therein St Paul holds this for an impossibilitie Rom. 6. Knowe yee not saith he that all wee that haue beene baptized into Iesus Christ haue beene baptized into his death Why then are wee buried by baptisme into his death that as he was raised from the dead so we also should walk in newnesse of life Are wee not forbidden to doe evill even then when we are assured good may come thereof How then dare wee make the mercies of God a defence for our sinnes But there is no condemnation to them that are in Christ Iesus Rom. 8.1 though they fall seaven times a day Neither is there Rom 8.4 For they being in CHRIST doe walke not after the flesh but after the Spirit But may not wee repent hereafter though now we liue in sinne Thou foole how knowest thou that this night Luk. 12.20 they will not fetch away thy soule from thee What now remaineth but that we all take al possible heed lest at any time there be in any of vs an evill heart vnfaithfull to depart away from the living God And since wee are sanctified with the blood of the Testament beseech wee Almightie God that he would perfect his good worke begun in vs and never suffer vs through the deceaueablenesse of sinne to be so farre seduced as to tread vnder foot his eternall Sonne to account his blood common or to despite the spirit of Grace SERMO
from Christ but firmly continue in that calling and profession which they haue once vndertaken If there be any which haue not a true feeling and touch of this the Apostles most louing invitation to be constant in the faith of Christ they are altogether dead in their sinnes But they which liue by the power of God with Christ are wonderfully affected when they heare such punishments denounced And no maruaile For here we be taught by plaine expresse words that God will certainely most severely be revenged of those who doe willingly sinne after they haue receaued the knowledge of the truth He that shall willingly sinne after the knowledge of the truth he that shall wilfully cast away the grace which he hath receaved he that shal depart from the death and blood of Christ not by any particular sin but by a totall renoūcing of the faith to him there remaines no more sacrifice for sinnes but a fearefull looking for of iudgment and violent fire which shall devoure the adversaries These things are plainly deliuered in the 26 and 27 verses 26 If wee sinne willingly after that wee haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes 27 But a fearefull looking for of iudgement and violent fire which shall devoure the adversaries The proposition is in it selfe so certaine and perspicuous that the gates of Hell shall neuer prevaile against the truth therof But because we are dull and slow of heart to beleeue all things which the most holy witnesses of Christ haue spoken therfore the Apostle doth here apply himselfe for our good and doth strengthen and proue the foresaid truth with a double argument The first whereof is drawen from a comparison with smaller matters The second from Gods owne words Both the arguments are very fit and apposite one to refute the Iewes the other to excite and stirre vs all vp The first argument is expressed vers 28 29. wherein that spirit of truth which the world cannot receaue doth assure the faithfull that all they shall certainely die which despise MOSES law and so the same spirit doth as it were lead vs by the hand to a serious and earnest meditation of that most bitter punishment wherewith all those questionlesse shall bee tortured which tread vnder foot the Sonne of God What could be spokē more plainely what more forcibly Hee that despiseth Moses law dyeth without mercy vnder two or three witnesses v. 28. Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God counteth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the spirit of grace v. 29. We haue the second argument vers 30. and it is grounded vpon two testimonies which are recorded Deut. 32. The first vers 35. Vengeance belongeth vnto me I will recompense saith the LORD The second ver 36. The LORD shall iudge his people The strength of these testimonies is nothing weakned by that which goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee knowe him that hath said we knowe God is not as man that he should lie wee knowe he is alwaies like himselfe wee knowe hee doth never repent of those things which he hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We knowe him that hath said it vengeance belongeth vnto me I will recompense saith the Lord and againe the Lord shall iudge his people The proofe of this doctrine the Apostle doth elegantly conclude vers 31. It is a fearefull thing to fall into the hands of the living God By which men being warned of the fearefull severitie of Gods iudgement may learne so to apply themselues that they never fall from Christ It is a fearefull thing But to whom To the faithful No. Holy David when by Gods commandement the Prophet Gad offered him the choise of three evills I am saith he 2. Sam. 24.14 in a wonderfull streight let vs fall now into the hand of the LORD for his mercies are great So then to them which liue by faith it is not a fearefull thing to fall into the hands of God On whom then falleth this feare Truely vpon all the wicked and vnbeleeuers but especially vpon Apostataes those which fall from Christ forsake the true religion and betray the Gospell But yet these liue Liue yea liue to bee olde are lustie and strong Peace is in their habitations neither hath God laid his scourge vpon them they toyle not themselues as others doe Psal 73.5 neither are they plagued like other men They gird thēselues with pride as with a chaine and cloath themselues with crueltie as with a garment Harken now and be learned Psal 73.8 yee that set your face against Heaven Hence yee may learne that our God is a living God that God it is who with his yron rod wil breake the stifnecked Psal 2.9 like a potters vessell that this is the God beside whom there is no other that it is he alone who both can and will destroy the wicked man both soule and body in hell fire It is a fearefull thing to fall into the hands of the living God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeke Epigrammatist saith Insuave est quicquid nimium est nam dicitur olim Mel quoque si immodica est copia bilis erit Too much of any thing is vnpleasant distastfull neither is it good to eate too much hony Prov. 25.27 because it turneth into choler Therefore I will endeavour Beloued in our Saviour Iesus Christ to speake so and such things which shal not be distastfull vnto you I will not repeate those things which I haue heretofore spoken of the Proposition and of the first argument by which the proposition is confirmed I wil briefly declare the force of the second argument which is conteined in the 30. verse Wee knowe him that hath said Vengeance belongeth vnto me I will recompense saith the LORD And againe The LORD shall iudge his people In which verse I thinke three things especially worthy our observation The first that God is true in all his promises and sayings Which I gather out of these words VVee knowe him that hath said The second that God will revenge himselfe not only of those iniuries which are done to himselfe but of those also which his people suffer This the words imply that immediatly follow Vengeance belongeth vnto me I wil recompense saith the LORD The third that God will most severely and sharply punish his owne people This is contained in the last words The LORD shall iudge his people From the first of these I wil beginne my intended discourse and therewith conclude It is a common saying in the Schoolmen Deum non tantùm verum esse sed ipsam esse veritatem that God is not only true but truth it selfe Truth in himselfe in his workes and in his words God is truth in himselfe both because he is most truely that which he seeth and knoweth himselfe to
man to be afraid of every d Arist de Repub lib. 7. small fly that passeth by of every litle noyse that a e Idem lib. 7. Moral mouse may make of his f Cicero De consulatu petendo Plato in Phaedone Plutarch Symposiac dec 7. owne shadow according to the old proverbes or of meeting his own soule as g Zenodotus Pisander was or of some thing I know not what to fall vpon him froÌ„ aboue if he come forth of his doores as h Plutarchus ex historiâ Pontici Heraclide Pet. Crinitus De honesta Disciplina lib. 15 cap 11. ArtemoÌ„ was or of the rustling of the leaues of trees as i Io. Xiphilinê° Nero was To feare so or so what can it argue else saue degeneres animos faint hearts Yet were not the Disciples of our Saviour Christ altogether exempted froÌ„ feareing so Twise were they touched with such feare once as they failed toward k Marke 6.45 Bethsaida against the winde a second time as they were together at Ierusalem in a certaine house with the doores shut vpon them Sailing vpon the water they l Matt. 14.26 cried out for feare being together at Ierusalem within doores they were m Luke 24.37 abashed and afraid But why so The thing obiected to them should haue bin rather a ioy reioycing to their hearts then any cause of feare It was no other then their LORD and Saviour CHRIST IESVS once walking on the Sea againe standing in the middest of them But they supposed he had beene a spirit and thence grew their feare It 's very true such was their supposall as its evident Matt. 14.26 and Luke 24.37 Yet hereby are they not excused Christ himselfe rebukes their feare by telling them of their want of faith And how can we imagine that Christs Disciples could be ignorant of the impossibilitie which a spirituall substance hath to be sensibly perceived Neither had they for any thing I find in Gods word at any time seene a spirit to moue them to that conceite Certainely illic trepidaverunt timore vbi non erat timor the wordes are in the Vulgar Latin Psal 13.9 and do somewhat varie from the fountaine yet is the phrase retained in our English Psal 14.9 you will giue me leaue to vse it it may serue to note all such as haue been holden in such fond feares There were they brought in great feare even where no feare was But I leaue them and this second kind of feare There is a third feare of as large an extent as any The well knowne peece of verse out of Statius speakes of it Primus in orbe Deos fecit timor as if in the mind of man there could not be any opinion of the being of a God vnlesse there were feare From this ground Gods haue beene multiplied I say not as the sands of the Sea but exceedingly It partly appeareth 2. King 17.30 where we find that the men of Babel had for their God Sucoth-Benoth the men of Cuth for theirs Nergal and the men of Chamath for theirs Aschima It 's added vers 31. that the Avims had their gods Nibchaz and Tartak and the Sepharvims theirs Adrammelec and Anammelec to whom for sacrifice they burnt their children in the fire I haue alreadie made mention of Astaroth for Sidon of Melchom for Ammon of Chemosch for Moab of Beelzebub for Ekron of Dagon for Ashdod I might further remember you of n Esai 46.1 Bel and Nebo for Babylon of o Num. 25.3 Baalpeor for backsliding Israel and of p 1 Sam. 7.4 Baalim a multitude of gods such as they were for the residue of nations I may well say a multitude for that with the cost of but a little frankinsense they haue provided for the ofscowring of men for drunkards harlots and theeues gods to protect them I will not disquiet your Christian eares with naming of theÌ„ For though there bee that are named gods whether in Heaven or in Earth as there be many Gods and many Lords as St Paul himselfe confesseth 1 Cor. 8.5 yet knowing it to bee true which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that an Idole is nothing in the world wee must with him make our further confession that vnto vs there is but one God the Father of whom are all things and we in him and one Lord Christ Iesus by whom are all things and we by him This one God is the true obiect of the feare which now I speake of For he is fearefully regarded by the eies of al men in some by the eies of faith in the rest by the eies of nature By the eies of faith q 1 Pet 1.5 in such as are kept by the power of God through faith vnto salvation by the eies of nature in such as God hath giuen vp r Rom. 1.28 to a reprobate minde to doe things inconvenient The faithfull feare God and the faithlesse feare God but not alike Aristotle in the 2. booke of his Oeconomickes and 2. chap. to shew what feare a good wife should owe vnto her husband speaketh of two kindes of feare the one accompanied with shamefastnesse and reverence the other attended with enmitie and hatred The first is such a feare as wherewith a good sonne honoureth his father or a good subiect his ruler the other such as wherewith a lewd servant is affected towards his Master or a rebellious subiect towards his governour A distinction well knowne to every novice in the studie of divinitie it being so commonly much vsed by such as doe either write or speak to this argument Wherefore to passe it over in few words I note briefly touching the faithfull that the feare of God in them is such a feare as the good child honoureth his father with a feare waited vpon with loue reverence puritie ingenuitie freedome of spirit ever beholding God in the gratious light of his countenance howsoever sometimes the cloudes of displeasure may seem to hide that grace away As for the faithlesse the feare of God in them is such a feare as is the feare of malefactors towards severe righteous Magistrates a slauish feare a feare full of hatred malice contumely and reproche a feare flying and abhorring the sight of the LORD in regard he is a God of vengeance as hee is called Psal 94.1 He is such a God as hauing put on the garment of vengeance for cloathing and being clad with zeale as with a cloake will come shortly and f Rev. 22 1â— bring his reward with him to giue every man according as his worke shall be to the faithfull who by continuance in well doing haue sought glory and honour and immortalitie eternall life but to the faithlesse who haue disobeyed the truth and given credit to vnrighteousnesse to every such soule indignation and wrath and tribulation and anguish a iust and full measure in the ever burning lake Now it is no hard matter to determine as well of the
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