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
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
shall we doe For defence of their opinion they suppose the Scriptures to be very pregnāt alleaging these words of my text If we sin willingly after that we haue receaved the knowledge of the truth there remaineth no more sacrifice for sinnes as also those other words Heb. 6.4 It is impossible that they which were once lightened haue tasted of the heavenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God of the power of the world to come it is impossible for such if they fall away to be renued by repētāce Out of both which places their cōceit is framed they affirme that a man in baptisme is washed from all his filthinesse and cleansed from all his sinnes but if he shall fall afterwardes that then there remaineth no more sacrifice for his sinne that then he cannot possibly be renewed by repentance so vnpardonable do they iudge a relapse into sinne The fathers of the Westerne Church miscōceiving these two cited places as in the one vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an ordinary falling in the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sinning only in generall whether of ignorance infirmity or otherwise misconceiving I say these two places yet vnwilling to subscribe to so foule an heresie haue reiected this Epistle as vnfit to proue any principle in religion haue accoūted it as not Canonicall But we need not vse any such shift to answere the argumēt of the Catharists That spirit of truth which was lōg since promised to come and to lead vs into all truth is already come hath given sufficient witnesse to the vnresistable authoritie of this Scripture withall hath taught vs that these places must be vnderstood of that sinne which is to death of that sin wherein men of desperate malice against Christ vniversally and wholy fall away from religion For the holy Ghost saith not if they fall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they fall away and in the same Heb. 6.6 it is added they crucifie againe vnto themselues the sonne of God make a mocke of him and Heb. 10.29 it is said that they trāple vnder foot the Sonne of God that they count the bloud of the Testament an vnholy thing that they despite the spirit of grace in the 26. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated with vs willingly imports some what more as if to sinne willingly were to sinne because a man will sinne and that is to sinne wilfully These places then thus vnderstood proue I graunt an impossibility of pardon but it is to such as commit that sinne which is to death and fall away from their first light to such as crucifie againe vnto themselues the sonne of God and make a mocke of him and trample him vnder foot to such as count the bloud of the Testament an vnholy thing and despite the spirit of grace to such as sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because they will sinne purposely wilfully and maliciously to such I graunt these places proue an impossibility of pardon but that a man sinning ignorantly or of infirmity should be past hope of forgiuenes these places proue not and therefore make nothing at all for defence of the Catharistes opinion They presse vs yet for the further establishment of their cōceit with old Elies words 1. Sam. 2.25 If one man sinne against another the iudge shal iudge it but if a man sin against the LORD who wil plead for him Who will plead for him that is say they no mā shal plead for him For God is iust wil take vengance vpō him that sinneth against him NO mā shal plead for him S Ambrose l. 1. de poenitentiâ c. 8. much disliketh this their exposition and there sheweth by other like speeches in the Scripture that these words are not necessarily to force that meaning which they would haue Ps 15.1 David saith LORD who shal dwel in thy tabernacle who shall rest in thy holy mountaine Quaeritur quis non excluditur the question is who shall dwell in the Lords tabernacle Every one is not excluded from so dwelling for in the words following it is answered He that walketh vprightly and worketh righteousnes speaketh the truth in his heart hee shal never be moved he shal dwell in the tabernacle of the Lord he shall rest vpon his holy mountaine Psal 24.3 the same Psalmist hath likewise said who shall ascend into the moūtaine of the LORD and who shall stand in his holy place And here also Quaeritur QVIS non exeluditur the question is who shall ascend into the mountaine of the LORD Every one is not excluded from so ascending For the verses following are a sufficient answer He that hath innocent hands a pure heart that hath not lift vp his minde to vanity nor sworne deceitfully even he shall receaue a blessing from the LORD and righteousnes from the God of his salvation he shal ascend into the mountaine of the LORD and stand in his holy place Luk. 12.42 the LORD hath said who is a faithfull steward and wise whom the master shall make ruler over his houshold to giue them their portion of meate in season and here a-againe Quaeritur QVIS non excluditur The questiō is who shall be a faithful steward Every one is not excluded from so being For that which followeth importeth as much Blessed is that servant saith the LORD whom his master when he commeth shall finde so doing Other like places are cited by this Christian Bishop to the same purpose after all which hee giueth his iudgement vpon the words of old Ely alleaged by the Novatians for confirmation of their opinion The words as you heard are these If one man sinne against another the Iudge shal iudge it but if a man sin against the LORD who will plead for him The vulgar translation hath Quis orabit pro eo If a man sin against the Lord who will pray for him Quis orabit pro eo that is saith S. Ambrose Singularis vitae aliquis debet orare pro eo qui peccavit in Dominum Some man of exceeding integritie must pray for him that hath sinned against the LORD His reason is added Quia quo maior est culpa eo maiora sunt quaerenda suffragia because the greater the sinne is so much the more worthy must the person be that by prayer shall obtaine pardon for such sinne I leaue this Fathers exposition and shew you a more naturall that is this If one man sinne against another the Iudge shall iudge it that is if one man doe iniury and wrong vnto another there may be a composition and an agreement made betweene them either in Ecclesiasticall or civill policie but if a man sinne against the LORD who will plead for him that is if a man sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only because he will sinne if he sinne elatâ manu Num. 15.30 with a high hand not only
saith the Apostle vnto the Hebrewes ch 6.8 where see how one plague followeth vpon the necke of another first reproving then cursing then burning and all for the ground that beares bryers and thornes The Apostle in the verse following modestly kindly qualifieth his speech But saith he beloved we haue perswaded our selues better things of you though we thus speake Should we thus speake of these vnprofitable dayes we are perswaded better things Doubtlesse wee should seeme to you to walke before you in the spirit of falshood and flatterie For you know that wee cannot but knowe that ignorance in the most and Atheisme in many growes to a head and doth advance it selfe I shall not need for ignorance to want witnesses I will content my selfe only with the servants of your families Some of them I doubt not are better learned in the schoole of Christ then their fellowes but I feare me it may too truely bee verified of the greatest part of them which Christ spake of the Samaritans that they worship that which they knowe not and it is credible that in their hearts there is an altar erected ignoto Christo to the vnknowne Christ For the advancement of Atheisme I need no witnesses Too many now haue put on the cloake of policie they finde so good patrons They are content to confesse Christ yea and doe willingly also receiue him into their vnderstanding that they may be able to talke of him they would forsooth be like Christians if for nothing else yet only for preferment sake Wo vnto such professours of Christ they are that bad ground which beares briars and thornes and therefore may looke for the plagues attending them they are reproved are neere vnto cursing and must be burnt As for vs beloved in the Lord let vs be thâ—t good ground spoken of by the same Apostle Heb. 6.7 The raine that most sweet raine distilling from no clowdy region but from Gods most gracious fâ—vour This Sermon was preached Ian 1599. hath now these forty yeares and better watred this our ground why then shoulde it not bring forth hearbs meete for the husbandman that dressed it Let vs doe our best to plucke vp by the roots â—ll briars and thornes and weedes that the hearbs may be seene For it is warranted by the Holy Ghost that the earth which drinketh in the raine that coÌ„meth oft vpon it and bringeth forth hâ—arbs meet for them by whoÌ„ it is dressed shall receiue blessing of God Since then by Gods gracious favour we haue receaved Christ into our mouthes to confesse him and into our vnderstandings to knowe him let our hearts be opened and enlarged to embrace him So shall we be sanctified in mouth in minde in heart and be most willing to runne forward in that race of righteousnes wherin through Iesus Christ God hath freely placed vs by whose spirit beeing guided to walke in good workes we leaving farre behinde vs all reprobates shall make our calling and election sure Now God graunt vs so to do for his welbeloved Sonne Iesus Christ his sake Amen THE EIGHTH SERMON HEBR. 10. VER 29. 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace OF the first marke by which the sinner against the Holy Ghost cannot be discerned from one truely elected and of the first question grouÌ„ded thervpon I spake vnto you in my last exercise out of this place as God enabled me At this time of the other three markes by which he may be knowne to be a vessel of wrath and not of mercy by Gods gracious assistance The first marke by which men swallowed vp of so monstrous a sinne may hence be knowne to be such as they are is proper to themselues Gods elect haue no part with them Everie one of them treadeth vnder foot the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— notable patterne of the disposition of those plants which must be rooted out Mat. 15.13 because they are not planted by God the Father They are among the number of those many that are called Mat. 2â— 14 but God never vouchsafed them his Holie Spirit in so great measure as to seale them vnto the day of redemption And therefore this calling hath not that effect in theÌ„ which it hath in Gods chosen The chosen of God wheÌ„ they are called do speedily answere and haue ready hearts to come vnto the Lord. The Lord can no sooner say of his little remnant which he bringeth through the fire and fineth as silver and tryeth as gold it is my people but they shall say againe the LORD is my God Zach. 13.9 And he shall no sooner say vnto them Seeke yee my face but their hearts shall answere him againe like Davids heart Psal 27.8 O LORD I will seeke thy face Farre otherwise it fareth with them whom the Father hath not given vnto Christ For when they are called either they readily make answere like one of those Lords who Ierem. 2.31 told God to his face we are Lords wee will no more come at thee or else in outward shew only they yeeld obedience to the calling of God I say in outward shew only for their hearts are not vpright with God He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees and knowes their hearts knowes they are but hypocrites Hypocrits they are howsoever their conversatioÌ„ for a time yea even vnto the howre of their death may be such as that by vs they must be taken for true members of Christ This impossibility to discerne betweene such Goates and Christs Sheepe made St Paul to say of al the Romanes that they were Saints beloved of God Rom. 1.7 and of all the Galatians that they were the Sonnes of God Gal. 3.26 and of all the Corinthians that they were washed and sanctified and iustified 1. Cor. 6.11 It made St Peter also to say of those Iewes in Pontus Galatiae Asia Cappadocia and Bithynia of all of them with out exception that they were a chosen generatioÌ„ a royall priesthood an holy nation a peculiar people 1. Pet. 2.9 In this very regard the Holy Scriptures in many other places haue graced such sonnes of darknesse with glorious titles In Mat. 12.43 44. they are said to haue swept and garnished their houses after the departure of the vncleane spirit In Mat. 13.30 Christ saith of them that they heare the word incontinently with ioy receiue it St Peter Ep. 2. chap 2. ver 20. recordeth of them that they haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ The writer of this Epistle to the Hebrewes chap. 6 vers 4 5. noteth of them that they haue been once lightened that they haue tasted of the heavenly gift of the good word of God of the powers of the world to come that
they doe not what they would but what they hate and would not doe that even that they doe though they delight in the law of God concerning the inner man that yet there is a law in their members that leads them captiue vnto sinne Notwithstanding the truth of all this although the faithfull can finde no meanes to performe that which is good the law of sinne working death in them and causing them dayly in a sort to sinne against their consciences yet because in minde they serue the law of God and sinne not in contempt of God they may not be said to tread vnder foot the Sonne of God As for the reprobate when they sinne against their consciences they doe it in the highest degree they doe it most properly most perfectly most fully I speake not this of all the reprobate I am perswaded that as there haue beene many which never heard so there are many which heare not and there shall bee many which shall never heare the preaching of the Gospell no not so much as the name of Christ St Paule told the Lycaonians Act. 14.16 how that God in former times suffered all the Gentils to walke in their own waies As much in effect he told the Ephesians chap. 2.12 that before their calling they were aliens from the common wealth of Israel strangers from the Covenants of promise without hope without Christ without God in the world MOSES and the Prophets are plentifull in shewing this that in former times the Covenant was peculiar to the Iewes Among the rest DAVID saith Psalm 76.1 2. that in Iewry God is knowne his name is great in Israel that his tabernacle is at Salem and his dwelling in Sion The like he hath Psal 147.19 God sheweth his word vnto Iacob his statutes and ordinances vnto Israel But in this latter place he addeth moreover God hath not dealt so with any nation neither haue the heathen knowledge of his lawes Hence I say I am perswaded that as there haue beene many which never heard so there are many which heare not and there shal be many which shall never heare the preaching of the Gospel no not so much as the name of Christ But such reprobats here I meane not I name them only that liue within the bosome of the Church Them I name to whom God hath abundantly granted the outward meanes of salvation as the word prayer sacraments and discipline them I name to whom God giueth many worthy properties of faith as to acknowledge the divine truth in the Law and Gospell to assent vnto it with ioy of heart to heare speake it outwardly for a time to professe it them I name on whom God bestoweth no small measure of repentance as to see their sinnes to be sory sor them to confesse them to resolue for a time to sinne no more These are the reprobats I name to be such as doe sinne in the highest degree against their consciences For albeit many notable things are spoken of them in the sanctified writings of the blessed Prophets and Apostles albeit they are clad in a faire robe in shew like to that of Adam Adams robe of integritie of holinesse and of the grace of God wherewith before his fall hee was invested albeit the vesture they haue put on be as seemely to the eye as was that vesture of needle worke wrought with diverse colours wherewith the Queene was clothed yet because they are not as the Queenes daughter was all glorious within those notable things spoken of them that faire robe covering them that goodly vesture put on them can availe or advantage them nothing at all If their hearts which are open and naked vnto God could be seene with the eyes of slesh then would they appeare even to vs as they are very like the hearts of those Iewes Act. 13.45 who because they saw the graces of God magnified by Pauls preaching at Antioche were full of envy and railed at and gainsaid all that Paul had spokē then would they appeare evē to vs as they are very like the hearts of those Pharisees Marke 3.30 who of set purpose disdainefully spitefully and malitiously turned the light into darknesse when they saw that Christ by the power of God made the blind and dumb that was possessed with a divell both to speake and see for they said hee hath an vncleane spirit then would they appeare even to vs as they are very like the heart of the sorcerer Elymas Act. 13.10 who a child of the divell an enimie of all righteousnesse full of subtiltie full of mischiefe withstood the preaching of the word and sought to turne away Sergius Paulus from the faith Such men as these harbouring within them hearts of such quality hearts made fat haue also eares and eies suteable to their hearts eares made heavy and eies shut vp they see not they heare not they vnderstand not If you talke with them of the Holy Scriptures happyly they will graunt them to be a well devised story and that 's all Tell them of their Baptisme they count it no better then the washing of their hands of the Lords Supper they preferre their owne farre before it of the Resurrection you make them then conceited as to think what maner of bodies they shall haue at that day of what proportiō and stature their bodies shall be and the like and for your labour and good advisement they will hold you to be as the Epicures and Stoicks did Paule Act. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as our English text reades it bablers or if you would rather the marginall reading triflers or rascals These men were they vsed for their deserts the preacher should pronounce and the Magistrate proclaime for the foulest leapers that possible may be well worthy shall I say to be excluded the hoast and to haue their habitation alone or which is more to haue no accesse either to court or country to bee exiled altogether their natiue soile which ever yet gaue thē nourishment No all this were too little but well worthy I say to be expelled from nature it selfe which so vnnaturally they striue to bring to naught See here The Lord sends a flaming fire if possible to awake them from their sleepe in sinne he sends his Ministers to call them vnto weeping and mourning to baldnesse and girding with sackcloath as once he did vnto the Iewes Esai 22.12 But hath this fire though mightily flaming stirred them from their sleep Or haue they yeelded obedience to the calling of God Behold it followeth in that text with them is ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow say they we shall die they say to morrow we shall die In the meane time that is to day while it is called to day they sinne like Elyes sonnes 1. Sam. 3.14 such a sinne which God hath sworne shall not bee purged with sacrifice nor offering for ever they sinne with a
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
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
of this attribute of God The profitable labours of the excellently learned Zanchius are not wanting to this point Wherefore to touch it but in a glance let it please you to be remembred you whose liues are but a c Iob. 8 9. shadow doe hold your liues only at the good pleasure of your maker that hee your maker the maker of Heaven and earth God eternal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie and most properly said to liue Both the Testaments giue witnesse to this truth In both hee is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the liuing God Our forefathers did ofteÌ„ swear As the LORD liueth It was a protestation much vsed by God himselfe As I liue You may hence conclude that God is life it selfe liueth of himselfe and is the sole fountaine of all life in all things living besides himselfe Giue mee leaue to hold you yet with two or three wordes You see it is a fearefull thing to fall into the hands of the liuing God and you see to whom it is fearefull to all the wicked but especially to such as fall away from the knowne truth How much then is the condition of many in this our daye to be deplored I meane the conditioÌ„ of such against whom there hath beene much complaint made out of this place and the like for their going out from among vs if not bodily yet in heart and affection to adore that Romish Idol For the sinne of Apostacie there is no sacrifice that can make satisfaction iudgement and fire must be it's portion Wherefore leauing all backsliders revolters or fallers away from the holy religion which you professe to the secret iudgements of Almightie God suffer your selues to be put in mind of your owne estate You knowe there was a time when a cloud of blood did overshadow this land but God in his good time dispersed it Then our most gracious * QVEENâ— ELIZABETH This Sermon was preached Dec. 1602. Soveraigne succeeded in the throne finding this our country to bee but bricke shee turned it into Marble finding it in the sands she set it vpon a rocke and the rocke was CHRIST finding it a land of images ignorances corruptions vanities lies shee hath hitherto preserued it a land possest of the truth and seasoned with the Gospell of Christ That so it be preserued still good Lord if it be thy will let the happy line of her life continue even as long as Sunne and Moone O thinke vpon the comfortable blessings wherewith you are blessed vnder her I remember you not of your peace yet that is such as your fathers never presumed to hope for The freedome of the Gospell is the thing I remember you of Your consciences haue hitherto beene at libertie will you now suffer them to bee enthralled to mens traditions Your zeale hath hitherto beene rectified by knowledge can you now be content to haue the eye of your knowledge put out the preaching of the Gospell hindred and blind zeale fostered in your bosomes Your religion hath hitherto beene reformed by Gods ordinances shall it now bee deformed by those impotent and beggarly rudiments wherevnto your grandfathers were in bondage Why should your last estate be worse then your first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the conclusion to each of those Epistles writteÌ„ to the seaven Churches in the Revelation He that overcoÌ„meth not he that draweth his sword nor he that fighteth the battels of the Lord nor he that spendeth his blooâ— much lesse he that fainteth that flyeth that sleepeth that standeth or sitteth still but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that overcommeth shall never be hurt of the second death Be yee therefore of good courage and faint not your cause is Gods cause your quarell Gods quarell your enimies Gods enimies Doe yee as you haue your gracious Queene for an example Shee is the formost in this fight and hath given the first blow the first blow a great blow powerfull I hope to the â—ooting out from among vs every Popish Priest and Iesuite It shall haue the better successe if you in your places will second it and multiply strength vpon it the Magistrate by his temporall sword and the Minister by the sword of his mouth which is the word of God Gird vp your selues with strength and rush into the battel Set together vpon the common enimy Why should there bee strife or contentions betweene your selues Are yee not brethren You shall finde enough to doe with the common enimy eveÌ„ to the speÌ„ding of your best strength They are growne to such boldnesse that they will not easily be quelled Parsons * Colletonâ—s Defence p. 241. statizing or marchandizing of the Crowne diademe of England is so notoriously known that even Pasquine in Rome speakes of it Their Arch-Priest BLACKWELL if the secular Priests doe guesse aright was he bashful when he put it in print that Cardinall Allen and Father Parsons as Moses and Iosua iam diu proculdubio occupassent promissionis terram had long since out of doubt possessed this Realme of England had not the disobedience of some secular Priests their most displeasing murmuring hindred it Wanted the Iesuits boldnes when they thus * Preface to the Iesuites Catechisme threatned the secular Priâ—sts in England The INFANTA of Spaine shal be your Queene and that sooner then you looke for You see their boldnes how they blush not to divulge and publish their impious plots practises and designementes against the Lords annointed It is the more neede then that our forces should be vnited Let vs ioine heart and hand togither in Gods holy cause against that wicked race borne to the ruine and desolation of states and kingdomes Let vs practise the word and be instant in season and out of season if possibly to restore to Christ the seduced by Antichrist to gather vp the spirituall stones of Gods house already fallen and to giue streÌ„gth to such as are falling that so having fought this good fight finished our courses and kept our faith we may at the time of our departing receiue the crowne of righteousnesse which is laid vp for vs and not for vs only but for all theÌ„ also that loue the appearing of the Lord. Est Deo gratia The Table containing the particulers of this booke AMbrose 30 Ammi 158 The Anger of God threeâ—fold 149 Anthropomorphitae 173 Aphthartodocites 166 Atheists 50 Audiani 173 B. BAlaam 5 Of sinning after Baptisme 28 50 The beleeuer shall not come into iudgement 159. 161. he hâ—th alredy eternall liâ—e 161 The blasphemie against the holy Ghost 19 Boldnesse 15 Wee must loue our Brethren 81 Bribes take not 74 Bribes taken in secret 77 The Blood of the covenant 96 C. CAtharists 29. 30 The rule of Charity 80. 89 Christian Charitie hath three branches 81. 85. The bond of Charity 70 The Child of God may diminish the graces of God in him 34. He may fall into his old sins 34 He
time In this ranke of false teachers may be placed they who haue held opinion that the day of iudgement shal be about sixe thousand yeares after the beginning of the world as also they who abusing the places in Daniel and in the Revelation doe say that the end of the world shall be three yeares a halfe after the revealing of Antichrist But St Paule answering these false teachers of Thessalonica answereth all of the like opinion and therefore 2. Thess 2.2 to â—nstruct them against the assaults of such teachers he bids theÌ„ beleeue it for a certainety that the day of the Lord is not at haÌ„d and he giues a reason of his perswasion verse 3. For saith he that day shall not come except there come a departing first that man of sinne even the sonne of perdition be disclosed But how is it that St Paule saith the day of the LORD is not at hand When it is evident by Heb. 9.26 that Christ appeared in the end of the world to put away sinne by sacrificing himselfe And by Iam. 5.8 that the comming of the Lord is at hand and by the authorities before alleaged of Iohn Baptist of the Disciples of the Apostles yea of Christ himselfe that the kingdome of God is at hand that the ends of the world are come that the last time is come that the end of all things is at hand This being so how is it that St Paule saith the day of the Lord is not at hand Calvin saith that the answere here is easie namely that in respect of God the day of iudgement is at hand but as for vs wee must continually looke for it Beza Rollocke giue an other exposition which I take to be more naturall In those many places wherein it is avouched that the day of the Lord is at hand they obserue the word vsed in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appropinquat signifying that the day of the Lord may be this day as well as to morrow and to morrow as well as the next day many a day hereafter as well as now and this in generall only But in this place of St Paule where he saith the day of the Lord is not at hand they note the word in the originall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instat and to signifie not only generally a time drawing nere but also precisely a limited and certaine time as such an houre such a day such a weeke such a month such an yeare such an age And in this sense St Pauls saying is very true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non instat the day of the Lord is not at hand not so at hand as that we may be able to say it shal be this houre this day this week this month this yeare this age And this is no other doctrine then Christes owne Mark 13.32 for there he saith Of that day and houre knoweth no man no not the Angels which are in Heaven neither the Sonne himselfe Thus we see it is certaine that the day of the Lord that the day of iudgement is at hand but in what precise age or time it will happen we see it is vncertaine The Lord himselfe tels vs Act. 1.7 It is not for vs to know the times and seasons And why should we be desirous to haue eares to heare where God hath no tongue to speake It may suffice vs to be so well warned as to know that this day is at hand For if we duely coÌ„sider this point it will make vs take heed to our speeches and by no meanes to say with the evill servant Matth. 24.48 Our master deferres his comming let vs eate and drinke and beate our fellowes but rather to betake our selues to the performance of the good servants duety verse 42. even to watch For the day of the Lord commeth h 1. Thes 5.2.3 as a thiefe in the night and as travaile commeth vpon a womaÌ„ with childe even so commeth the day of the Lord. Watch wee therefore For we know not what houre our master will come But when he commeth if he shall finde vs doing good and dealing faithfully happy shall we be we shall partake the blessings of the i Deut. 27.12 sixe vpon the mount Gerizzim we shall not need to feare the cursing of the other k Vers 13. sixe vpon mount Ebal Wee shall not be afraid of the l Exod. 20.18 thundring and lightning of Sinai nor of fire to the middest of Heaven nor of mists nor of clouds nor of m Rev. 9.2 smoake ascending like the smoake of a fornace nor of the lowdest sound of a n Exod 20.18 Heb. 12.18 trumpet for all our pleasures shall bee in Sion But when he commeth if he shal finde vs doing wickedly cursed shall we be we shall be sure to possesse o Esai 61 3. mourning for ioye ashes for beauty the spirit of heavinesse for the oile of gladnes a rent in steed of a girdle whatsoever shall become of our garments assured we are our heartes shall be torne a sunder Watch we therefore for we know not what houre our master commeth And let me conclude with Saint Peters exhortation Be we p 2 Pet. 3.14 diligent that when he commeth we may be found of him in peace without spot and blamelesse THE FIFTH SERMON HEBR. 10. VER 28 29 30 31. 28 He that despiseth Moses law dyeth without mercy vnder two or three witnesses 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace 30 For we know him that hath said vengeance belongeth vnto me I will recompense saith the LORD And againe the LORD shall iudge his people 31 It is a fearfull thing to fall into the hands of the living God N the former verses I haue heretofore shewed how that the author of this Epistle vseth an effectuall perswasion for our constant continuing and persevering in the faith which the Hebrewes had and wee haue in Christ Iesus or a disswasion a dehortation from our backslidings fallings away from the same faith In the wordes themselues ious meditations two things r what it is from which we are disswa willingly after that we haue receaved the â— â— our hearts the reasons brought by our vs from so sinning which in these words 1 Because if thus we sinne wee shall never be able by any sacrifice to make an atonement betweene vs and God revenging vs There remaineth no more sacrifice for sinne 2 Because if thus we sinne we must looke for no other theÌ„ eternall destruction specified vers 27. by two things Iudgement and Fire For if we sinne willingly after wee haue receaved c. Of these points and many other circumstances by occasion of those words observed I haue already spoken The principall argument of the whole place
is Whosoever sinneth willingly after that hee hath receaued the knowledge of truth to him there remaineth no more sacrifice for sinne hee must fearefully looke for iudgement and violent fire wherewith he shall be devoured Therefore if we having receaued the knowledge of the truth doe sinne willingly to vs also there remaineth no more sacrifice for sinne we also must fearefully looke for iudgement and violent fire therewith to be devoured This principall argument is confirmed by two other reasons in these words which I haue now read vnto you The first drawne à comparatis minoribus by a thing done lesse probable to proue vnto vs a thing of greater probability vers 28 29. He that despiseth Moses law dyeth without mercy vnder two or three witnesses of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foote the Sonne of God and counteth the blood of the Testament wherewith hee was sanctified as an vnholy thing and doth despite the Spirit of grace The second is taken from the authoritie of the Scriptures vers 30. where two testimonies are cited one out of Deut. 32.35 where the LORD saith Vengeance and recompense are mine The other out of verse 36. of the same chapter where we read that the LORD shall iudge his people The truth of both those testimonies is in this my text confirmed by the witnesses of the consciences of Gods elect who doe assuredly know Gods nature and custome to be such as it is witnessed to be in these Scriptures before cited for we know saith the Apostle in the behalfe of all the faithfull wee knowe him that hath said vengeance belongeth vnto me I will recompense saith the LORD And againe the LORD shall iudge his people Then followeth an acclamation an epiphoneme a conclusion to this whole argument whereby all backsliders from the truth whose whole delight is to tread vnder foot the Sonne of God to account the blood of the Testament wherewith they were sanctified as an vnholy thing to despite the Spirit of grace may be admonished of their future fall Though they liue in peace without feare and the rod of God is not vpon them though a Psal 73.7 their eyes stand out for fatnesse though they haue more then heart can wish yet should they remember that God is a living God a God with heavy hands against all stifnecked and rebellious a God able to cast both body and soule into Hell fire O! it is a fearefull thing to fall into the hands of the living God vers 31. It is a fearefull c. Now returne we to the first reason here set downe for the confirmation of the principall argument of this place vers 28 29. He that despiseth Moses Law c. Here my purpose is first to speake somewhat of the words themselues of their meaning and then to gather out some points of doctrine the one consideration whereof may be for our bettering Both these at this time He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it he that abrogateth Moses law the Syriacke hath he that transgresseth Moses law but neither is so right as the originall requireth For this place is not to bee vnderstood of breaking violating transgressing or sinning against any one commandement but of an apostacie of a defection of a falling away wholy from religion This exposition is afforded vs out of Deut. 17.2 there the Lord giues Moses charge if any man or woman hath wrought wickednesse in the sight of the LORD in transgressing his covenant that then hee bee brought forth to the gates of the citie and there bee stoned with stones till he die But what is this for man or woman to worke wickednesse before the Lord in transgressing his covenant Is it not to transgresse some one or other commandement of the LORD No the LORD himselfe tels Moses what his meaning is vers 3. who soever hath gone and serued other Gods and worshipped them as the Sunne the Moone or any of the host of Heaven which God hath not commanded such a one whether man or woman hath wrought wickednesse before the Lord in transgressing his covenāt such a one without mercy must die the death Such is the meaning of the words of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that doth reiect cast behind him make frustrate and despise the law of Moses he dyeth without mercy vnder two or three witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses law whereof God was the sole author Moses only the Minister God put the word into Moses mouth and Moses conveied it vnto the people In regard of such his ministring and conveying the law of God vnto the people the law of God is in this place tearmed the law of Moses a sonne of man the more to set out and to amplifie the worthinesse of the Gospell discovered and delivered to posteritie by Iesus Christ the Sonne of God The like comparison to this we haue Heb. 2.2 As here Moses is so there the Angels are compared with Christ Thus saith the Apostle if the word spoken by Angels was stedfast and every transgression and disobedience receiued a iust recompense of reward how shall wee escape if wee neglect so great salvation which at the first began to be preached by the Lord and afterwards was confirmed vnto vs by them that heard him God bearing witnesse thereto both with signes and wonders and with diverse miracles and gifts of the Holy Ghost So is it here if hee that despiseth Moses law dieth without mercy how shall wee escape if we tread vnder foot the Sonne of God He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dyeth without mercy This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this putting away and contemning the law of Moses deserues for punishment death without mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that reiects the law he that sins against it Elatâ manu Num. 15.30 not only secretly and presumptuously but openly perversly contemptuously and maliciously neither fearing nor regarding God nor man Exscindendo exscinditor anima illa it is a sentence not to be recalled for it is passed from the Lords owne mouth Num. 15.31 That person shall vtterly be cut off that soule shall die the death A false witnesse rising vp against his brother to accuse him of trespasse Deut. 19.16 a stubborne and disobedient sonne a rioter a drunkard one that wil not hearken to the voice of his parents Deut. 21.20 a man woman taken in adultery Deut. 22.22 all these because they reiect and despise Moses law must die the death your b Deut. 19.21 eies shall haue no cōpassion you shall c Deut 22 22. take away those evils frō among you that d Deut. 21.21 all the rest of Israel may heare it and feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder two or three witnesses These words haue a reference to a part of the civill and politicke governement vnder Moses law Two or three witnesses for one is not sufficient to
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