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
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
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
be to wit the eternal and most perfect essence and being as also because hee is the forme and beautie of all things which are without him according to which all things that be must bee conformed and proportioned God is truth in his workes both ordinarie such as are the workes of Creation and governement of the world and also extraordinarie by which I meane miraculous workes and such whereby he preserues his faithfull Church Lastly God is truth in his words truth both in VERBO INCARNATO that incarnate word the true sonne of God God man vtroque vero both a true God and true man a true Prophet Priest and King and he is truth also verbo scripto in his writtē word of which one IOTA shall not passe till all things be fulfilled Nay Heaven and Earth shall sooner passe So many waies God is said to be true and truth it selfe nay Sua ipsius veritas his owne truth and truth of himselfe I passe over many things Truely seeing the knowledge of heavenly doctrine which is necessarie for vs to salvation is to be drawn only out of the divine fountaine the written word of God wee must not seeke for it in the muddie chanels of heathen Philosophers Wee haue the most pure word of God that immortall seed delivered over to vs from the ancient Patriarchs Prophets Why should we not take delight and spend our daies therein The Christian world is so corrupted that there is nothing so improper which to one or other seemes not most elegant I say not that one spends his time in the study of the Laws another in Physicke a third in the liberall sciences I know that Lawiers houses are counted oracula civitatum and that when they sit as iudges they are called Gods by God himselfe I know the Eccles 38.1 Physitian is to bee honoured because God hath created him I knowe that liberall Arts and Sciences are praiseworthy and of so great vse that they may adorne and set forth Divinitie Yet this I will say that many are so incensed with these studies that they afford no time for the hearing reading or meditating of the word of God If these deserue reproofe what shall wee say of those who spend the flowre and strength of their wits in divulging wanton and scurrilous Poems Which though they be distastfull to men of graue and setled iudgements yet marvaile it is if they taint not and infect young mens maners The bookes themselues deserue no better in my iudgement then to bee made cases to wrap in pepper and other spices yea to bee burned as were those magicke curious books mentioned Act. 19.19 Against such libellers I will not vse bitternesse they may learne if they will of the Preacher who being endued with heauenly wisdome doth checke all those which shall write vaine things Eccles 12.12 Heare how modestly he doth it There is none end in making many bookes the most wise sonne of David staies not here but adds Much reading is a wearines to the flesh In which words he hath stamped a note of infamie vpō better learning if it be not referred to the glory of God So farre is this wise Preacher from approuing those which delight themselues in reading prophane and wicked bookes Our age is full of such Most of vs students in the Vniversitie haue so prevented our wits that we had rather runne after vanities then with any the least sweat of our browes acquire to our selues the hidden treasure of heavenly wisdome We cōmit two evills Ierem. 2.13 we haue forsaken the fountaine of living waters to digge our selues pits pits that can hold no water Which wee would never do if wee knew that the only true God were a most earnest defender of himselfe a most severe revenger of his enimies a iust iudge of his people If we knewe him we would not liue as we doe but worship him with a true heart keepe his commandements The more is the pitie that wee still hold our minds ensnared in the bonds of mans corrupt nature We looke not aboue the earth quicke sighted we are in earthly affaires but blind and dull in the contemplation of heavenly things Our nature is so corrupt that wee knowe nothing of the things of God Matth. 16.23 Depart from me SATAN thou art an offence vnto me because thou vnderstandest not the things that are of God but the things that are of men God doth most iustly complaine Ierem. 4.22 that his people is foolish and haue not knowne him The Prophet Hosea chap. 5.4 complaines of Ephraim and Israel that they haue not knowne the Lord. The Apostle doth warne Titus chap. 1. ver 16. that there are mē who professe they knowe God but by workes deny him and are abominable and disobedient and vnto every good worke reprobate Their mindes and consciences are defiled They professe they knowe him whō they doe not knowe because by workes they deny him St Iohn speakes most plainely 1. Ep. chap. 2. vers 4. Hee that saith I knowe God and keepes not his commandements is a liar and the truth is not in him If these things be true so surely sealed to vs in holy writ if that be most certaine which the Apostle saith of the Gentiles Rom 1.21 that they knewe God although they never gaue him glory nor thanks if there bee no falshood in this which is spoken in the name of all the faithfull We knowe him that hath said it will not be from the purpose if I briefly shall shew how diversly men haue thought of God There is no controversie but that in the mind of man there is naturally a sense and feeling of God and his divine nature This was so manifest to the Heathē that one of them affirmed for certaine that there was no nation so barbarous no people so rude but were fully perswaded there was a God Which shewes that in the mind of man there is a deepe impression of the divine nature For if any man would sequester and abstract his thoughts from the studie of earthly things and consider the whole fabrique of this world which is both most beautiful and governed with excellent lawes truely hee cannot chuse but think that there is some one who hath created all these things to them created hath appointed those bounds limits which they cannot passe Hee that will thus bethinke himselfe will soone begin to knowe what God is For when hee shal knowe him to bee the Creator of all things and therefore to bee before all things created he then hath in himselfe an evident testimonie of Gods eternitie The wonderfull motions and effects of the severall parts of this vniuerse will giue a man notice of the infinite power of it's Creator The excellent disposition beautie and conveniencie betweene the severall parts will forceibly lead a man to the admiration of the Creators wisdome The constant course and order of the worlds frame will tell a man that God
is truth Let him not here stand amazed but if he will consider the vse and profit which the severall creatures yeeld to man hee cannot vnlesse he be vngratefull but be assured of Gods goodnes Let him looke downe from the Heaven to the earth consider the flowers of the field the foules of the aire and the least living creatures that be if he will but consider their forme and agilitie will he nil he hee must needs acknowledge a puissance aboue mans Let him reflect his eies vpō himselfe consider the disposition and vse of his owne members and he hath matter enough of Gods power wisdome goodnesse Moreover let him consider the examples of Gods iudgements wherewith hee doth either defend his faithfull servants or punish his enimies and he shall acknowledge most plaine tokens of Gods mercie and iustice Wee haue thus seene opened and haue read in the booke of nature wherein the eternall King of kings is declared to bee most mightie wise true good bountifull and iust This is that knowledge of the Divine power that knowledge of God which S. Paul Rom. 1. affirmes to haue beene written and engrauen in the minds of all men lest they should hide their impieties and wickednesse vnder the cloake of ignorance Now besides this knowledge of God which we haue learned in the booke of his Creatures there is a more perfect knowledge to be learned in the booke of his Law It is an excellent gift and blessing of God that for the instructing of his Church he hath not only vsed dumb masters but opened his owne most holy mouth to assure vs that hee alone is the chiefe God who is to be feared honoured and worshipped This knoweledge of God which wee haue learned out of his owne mouth and written word spreadeth it selfe over the whole Church The Iebusite dwels with those of Ierusalem the nettle and myrrhe grow together the goats and lambes feed together both good and bad fishes are taken in the same nette in Gods field lilies growe among the thornes and tares among the wheat Such is the condition state and forme of the visible Church wherein are mixed with the Elect faithfull and Godly the Reprobate infidels wicked Both these are called to heare the word of God and are thence taught that there is but one only God to be honoured feared and worshipped There remaines the only and most perfect knowledge of God to be drawen from the booke of Faith by which we are illightned to the hope of eternall life by which alone wee that were dead are revived by which alone we confesse acknowledge God not only as he is the Creator of the world and sole arbiter of all things therin but also as Hee is our Redeemer in the person of a Mediatour These are the sortes of knowledge which men haue of God By the book of Nature we know Deum esse that there is a God by the booke of the Law wee know hee is to be worshipped honoured and feared by the booke of Faith wee beleeue that he is our Saviour This last and most perfect knowledge of God the only true and wholesome knowledge infused into the elect only by the grace of the Gospell and illightning them is that knowledge which the Apostle here vnderstands when he saith We knowe him that hath said In which words there is a great power and force to moue vs as if he should haue said what doe not we thinke doe not we beleeue that those which despise Christ tread his blood vnder foot shall be grievously tormented Wee knowe him that hath said Vengeance belongeth vnto mee We that are giuen to Christ by the Father chosen out of the world deliuered out of the power of Satan doe surely knowe him that hath said Vengance belongeth vnto me Wee certainely knowe what maner of God he is how iealous iust severe and an incorrupt avenger he is He will not suffer himselfe to be despised he hath said Vengeance belongeth vnto me I will recompense Hath he said it and will hee not performe it Yea saith Balaam The mightie God is not as mā that he should lie Num. 23.19 nor as the Sonne of man that it should repent him There is greater vehemency in that which follows Hath he said shal he not doe it hath he spoken and shall he not accomplish it If this sonne of Bosor cannot prevaile with vs because hee loued the wages of iniquitie then let vs heare Samuel confessing as much 1. Sam. chap. 15. vers 29. The strength of Israel will not lie nor repent for hee is not as man that hee should repent let vs heare the Apostle Romm 9.19 Who saith he can resist the will of God let vs heare God himselfe Malach. 3.6 I am the Lord I change not Which although S. Hierome thinke spokē that we should not thinke that God changeth the nature of his divinitie yet St Augustine vnderstands another thing by these words to wit that in God there is no mutation of will and purpose A very fit interpretation agreeable to the rule of the Schoolemen Voluntatem Dei quocūque sese vertant creaturae manere semper invictam atque immutabilem That howsoever the creatures turne be changed yet God is never changed I am the Lord I change not Though your wickednesse change you to the worse my grace to the better yet I am not changed Cum vos mutaverit in deterius culpa vestra in melius gratia mea ego non mutor I say no more By that which I haue said it is manifest that God in all his sayings and promises is true and so acknowledged by the faithfull Wee know him that hath said Hee hath said he will doe it he will performe it He hath said Vengeance is mine I will recompence Of this saying in the next Let thy face shine vpon vs O thou most high Grant we beseech thee that the truth which shines in thy word may giue vs light in the darknesse of this world that studying it dayly more more we may finish our course according to the same truth til we fully enioy that most blessed quietnesse which thy only Sonne our Lord Iesus Christ hath prepared for vs to whom with thee and the holy Ghost hee all honour and glory now and ever AMEN THE TENTH SERMON HEBR. 10. VER 30. 30 For we know him that hath said Vengeance belongeth vnto me I will recompense saith the LORD And againe The LORD shall iudge his people THis 30 verse yealdeth three notes The first that God is true in all his promises in all his threatnings in all his sayings is acknowledged to be such by all the fathfull which I gathered out of the preface to the testimonies these words We know him that hath said The second that God will revenge all wronges done vnto himselfe and his people which ariseth out of the first testimonie these words Vengeance belongeth vnto me I will recompense saith
cause of errour It caused the Iewes to erre they tooke it literally which Christ spake in a figure touching his owne body Ioh. 2.19 Destroy this Temple and in three daies I will raise it vp againe It caused Nicodemus to erre hee tooke it literally which Christ spake in a figure touching mans regeneration Iob. 3.3 Except a man be borne againe he cannot see the kingdome of God It caused the Disciples of Christ to erre they tooke it literally which Christ spake in a figure touching the execution of his Fathers will Ioh. 4.32 I haue meate to eate that yee knowe not of I hold it to be an errour of Nicephorus and others to take it after the letter as if Paule had indeed fought vpon a theatre with Lyons at Ephesus because he faith 1. Cor. 15.32 That hee fâ—ught with beasts at Ephesus for in the iudgement of Tertullian and Theophylact of old of Beza Baronius and some n Râ—inold de Idol 2. 6. 6. other very learned of this age he spake it figuratiuely to designe note that disordered assembly gathered together against him at Ephesus vpon the complaint of the silversmyth Demetrius for defence of great Diana I am assured it is an errour of all the Papists to take it after the letter which Christ spake Mat. 26.26 This is my BODIE There is a figure in the speech For in all sacraments there is a great difference betweene the signes and the things signified the signes are visible the things invisible the signes earthly the things heavenly the signes corruptible the things immortall the signes corporall the things spirituall as a reverend o D BILSON B. of Winton of Christian subiection par 4 p. 577. edit LoÌ„d in 8. 1586. Father speaketh in the person of Theophilus The signes are one thing the truth is not the same but another thing by plaine Arithmeticke they be two things and not one This is my body There is a figure in the speech Hee calls the bread his body by way of signification by way of similitude by way of representation after the maner of sacraments in a signe not according to the letter but in a spirituall and mysticall vnderstanding and if you respect the precise speech improperly and figuratiuely I will not hold you with other like instances these few already spoken of may serue to make it plaine that the not admitting of a trope or a figure there where in great reason it ought to be admitted is a cause of errour I haue beene bold beloued to giue this note in this place because the phrase here vsed to fall into the hands of God being spirit and life hath beene mistaken and applied to a carnal sense FroÌ„ hence as from other places of holy Scripture in which other the members of mans body are ascribed vnto God as the p Psal 34.10 face the q Deut. 8.3 mouth r 2. Kin. 19.16 eares Å¿ Zach. 4 10. eyes t 1 Kin. 8 42. armes u Mat. 22.44 feet and some other Tertullian liuing neere vnto the Apostles time hath not doubted to conclude GOD to be a BODIE This his erroneous and false opinion died not with him It was on foot many yeares after him in the time of Arius patronized by those hereticks who by Epiphanius are called Audiani and by x De Haeres cap. 50. Augustine Vadiani after whom also it was egerly maintained in the time of Chrysostome by certain monks of Egypt who were therevpon called Anthropomorphitae But all these are dead and gone their monstrous errour lies buried with them there is no man of any knowledge nowe a daies so blinded as to fall into errour with them It is an axiome in Divinity Quaecunque de Deo corporaliter dicuntur dicta sunt symbolicè whatsoever is spokeÌ„ of God bodily that same must be vnderstood figuratiuely Bellarmine saith as much lib. 2. de imaginib Sanct. ca. 8. MeÌ„bra quae tribuuntur Deo in scripturâ metaphoricè esse accipienda That those members which the Scripture assigneth vnto God are to be taken in a Metaphor Thus farre we are yours Bellarmine Wee mainteine with you that the members attributed vnto God in holy Scripture are to be taken figuratiuely But you builde herevpon chaffe stubble Should we doe the like it could never abide the triall of the fire To proue a non licet to be your Licet licere pingere imagineÌ„ Dei Patris in formâ hominis senis to proue it to be lawfull to represent God the Father by the image of an old man you draw one argument from those places of Scripture which doe attribute vnto GOD bodyly members Your conclusion is by way of question thus The Scripture in words attributeth vnto God all mans meÌ„bers while it saith he stands he sits he walks nameth his head his feete his armes and giveth to him a seate a throne a footestoole therefore why cannot a picture be made to represent GOD Why not an image in the shape of man Why It 's easily answered Because every such picture or image or stocke call it as you will is censured by Ieremie to be a doctrine of vanity chap. 10.8 by Zachary to be a speaker of vanity chapter 10.2 by Habakkuk to bee a teacher of lies chapter 2.18 and Gods expresse commaundement is against it Deut. 4.16 You shall not make you a graven image or representation of any figure A reason of this prohibition is adioyned verse 12. and 15. by which it is manifest that God simplie and absolutely forbiddeth any image at all to be made of himselfe For yee saw no similitude in the day that the LORD spake vnto you in Horeb out of the middest of the fire yee saw no similitude only yet heard a voice The Prophet Esaie is plentifull in this demonstration to shew how vnseemely absurd it is y Rom. 1.25 to turne the truth of God into a lie as they do who forsake the blessed Creator to worship the creature to turne the Maiestie of God invisible into a picture of visible man to turne the z vers 23. glory of the incorruptible God to the similitude of the image of a corruptible man His vehement expostulation with idolaters to this purpose is in the 40. of his prophecie verse 18. To whom will yee liken God Or what similitude will yee set vp vnto him The workeman melteth an image the goldsmith beates it out in gold or silver plats The poore see now the rage fury and madnesse of Idolaters though they haue not wherewith to suffice their own necessities they wil defraud themselues to serue their Idols the poore chooseth out a tree that will not rot for an oblation and puts it to a cunning workeman to prepare an image that cannot be moved The lik expostulation the Prophet ascribeth to God himselfe chap. 46.5 To whom will yee make me like or make me equall or compare me that I should be like him They draw gold
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