The Sin Against the Holy Ghost

THE FIRST SERMON UPON PART OF THE TENTH CHAPter of the Epistle to the Hebrews.

HEBR. 10. VER. 26.27.

26 For if we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin:

27 But a fearful looking for of judgment, & violent fire, which shall devour the adversaries.

IN this Scripture the Apostle endeavoring to persuade the Hebrews, & us in them, to continue & persevere constantly in the faith which they had, and we have in Christ Jesus; and willing to shake of from them and us, all carelessness and fleshly security, presuming so far of our sluggish dullness, as that possibly it may not be healed without sharp medicines: useth these words, nothing pleasing to carnal minds, for that they are very forcible, sharper indeed then any two edged sword, to prick all such consciences as are well nigh seared up.

Herein it may please you to consider two things;

• 1 What it is from which in this place we are dissuaded: it is from sinning willingly after that we have received the knowledge of the truth: in these words, for if we sin willingly, &c.
• 2 What inducements are brought to dissuade us from so sinning. They are two.

• 1 Because if thus we sin, we shall never be able by any sacrifice to make an atonement between us, and God revenging us. In the latter words of the 26. verse: there remaineth no more sacrifice for sin.
• 2 Because if thus we sin, we can look for no better, then eternal destruction, specified verse. 27. by a fearful looking for of judgment, & violent fire, which shall devour the adversaries.

In the first general part we may be moved to the consideration of three circumstances.

• 1 Who they needs must be, that may fall into this sin, from which the Apostle so effectually dehorteth us: & they are such as have received the knowledge of the truth.
• 2 With what mind this sin is committed. The mind must be willing.
• 3 What manner of sin it is.

I shall at this time content myself, to speak only of the first general note, and some of the circumstances therein.

If we sin willingly after we have received the knowledge of the truth] My first observation here, toucheth the persons, who alone do fall into this sin. Here they are said to have received the knowledge of the truth. They are said to have been once lightened, and to have tasted of the heavenly gift, and to have been made partakers of the holy Ghost, and to have tasted of the good word of God, and of the power of the world to come, Heb. 6.4, 5. They are said to have escaped from the filthiness of the world, through the knowledge of the Lord, & of our Savior Jesus Christ, Mat. 12.43. Our Savior speaking of such, saith, that the unclean spirit is gone out of them; and verse 44. that they are swept and garnished; and Mat. 13.20. that they hear the word, and incōtinētly with joy receive it. Other like places for the same purpose, might be alleged; but these may suffice to show, that God hath many ways made himself known unto them; that he hath given them true understanding, that he hath quickened their spirits to receive gladly his Gospel; that they had a feeling of the kingdom of Heaven; that they had known sin to be full of misery, and vexation of the spirit; that they had confessed all true joy to be only in Christ. Such is the state of knowledge to which they are called; such are the graces, wherewith they are endued.

Whence it necessarily followeth, that nor Turks, nor Infidels, nor Atheists, nor Epicures have yet sinned this sin: nor Pharaoh, a vessel of God's wrath; nor Sodom and Gomorrah with all their filthiness; nor blasphemous Rabshakeh, making the Idols of the nations equal with the God of Heaven, have yet sinned this sin. A curse (I grant) hath gone out against them, and all like them, and truly are they accursed: their sins have been abominable; bondslaves are they of Satan, and strangers from the God of Israel: but yet must I say, that a heavier curse is passed forth against all such as sin this sin. The time will come (and far of it cannot be, for long since it was at hand) when it shall be easier for Turk, for Infidel, for Atheist, for Epicure, for Pharaoh, for Sodom, for Gomorrah, & the like, then for such, as sin this sin. Much easier for Turk, for Infidel, and the rest, then for those wicked blasphemers of the holy Spirit, who do not only fulfill the full measure of those Pagans sins, but contemn also the Graces given unto them, the knowledge, whereto they have been called, and that good Spirit, whereof the Pagans were never made partakers. Now look we back for a while to those marks, wherewith they are noted, against whom our Apostle in this place denounceth. If they be duly considered, they will move our hearts to wisdom.

One is: they have been once lightened] that is, they have been endued with the knowledge of God; and that not only by the heavens, though they declare God's glory; nor only by the firmament, though that showeth his handy work; nor only by other his creatures, though in them also his eternal power & godhead appeareth and shineth, (for of this light all nations are made partakers:) but they have been lightened also with his holy word. This hath been a lantern to their feet, and a light unto their paths. When they found it, they did greedily taste of it, and it was unto them the joy and rejoicing of their hearts. And can we think, that any thus lightened are near unto cursing? Yea, the Scripture telleth us, that they may so fall away, as that it shall be impossible for them to be renewed again by repentance, Heb. 6.6. Indeed the earth which drinketh in the rain, that cometh oft upon it, and bringeth forth herbs, meet for them, by whom it is dressed, shall receive a blessing of God; but that earth, which beareth thorns and briers, is reproved, is near unto cursing, the end thereof is to be burned. Presume we not then, beloved in the Lord. Whosoever thinks he standeth, may fall. O! work we out our salvatiō with fear & trembling.

An other mark of theirs is: they have tasted of the heavenly gift. This heavenly gift is eternal life through Jesus Christ our Lord, Rom. 6.23. It is that great salvatiō that is in Christ Jesus, so called by Christ himself, speaking to the woman of Samaria, John. 4.10. This gift they have not only known, but have also tasted of it. Would you know what taste this is? One expounds it thus. Suppose a banquet provided, wherein are many sweet, pleasant, and dainty meats. At this banquet, the bidden guests must be set down; they see the meats, they taste thē, they eat them, they digest them, they are nourished & strengthened by them. The unbidden guests! it is not so with them. They indeed may see the meats, yea more then so, happyly they may be permitted to handle them, and taste of them, to feel how good they are; but eat, or feed of thē, they may not. Apply this; and in the unbidden guests, tasting of those dainety meats; you shall perceive this taste of the heavenly gift resembled. They have tasted of the heavenly gift; that is, they have gladly sometime received it, and rejoiced in it; like Herod, who did gladly hear John the Baptist preaching, Mark. 6.20. & like the second kind of naughty ground, that joyfully received the seed, Mat. 13.20. Herod may willingly hear the preaching of the word, and yet be accursed; the naughty ground receiving the seed with joy, in the end may be burned. Many may have a taste of eternal life, & of that great salvation, which is in Christ Jesus, and yet may finally fall away. Presume we not then, beloved in the Lord. Whosoever thinks he standeth, may fall. O! work we out our salvation with fear and trembling.

Their third mark is; they have been made partakers of the holy Ghost; that is, many graces of the spirit of God have been given unto them. They may repent, like Judas, Mat. 27.3. confess their sins, like Pharaoh, Exod. 10.16. love God, as Saul did, 1. Sam. 10.9. They may desire to be like God's children in happiness, as Balaam desired, when he said: O let my soul die the death of the righteous, & let my last end be like his, Num. 23.10. They may show liking to God's Ministers, reverence them, and fear to displease them, as Simon Magus did, who at Philip's preaching believed, wondered at his miracles, and kept company with him, Act. 8.13. They may be zealous in the profession of the gospel, as the Galatians were, who received Paul as an Angel; and if possible, would have plucked out their eyes, to have done him good, Gal. 4.16. Thus may they be qualified, yea much better then thus; and yet may finally fall away. Presume we not thē, beloved in the Lord. Whosoever thinks he standeth, may fall: O! work we out our salvation with fear and trembling.

Their last mark, (for I omit the rest, as being all reducible to these four) their last mark is: They have received the knowledge of the truth: that is, they have caused their bellies to eat, and have filled their bowels with that sweet roll, as sweet as any honey in their mouths: they have received the word of God in their hearts in such abundance, as that they are become preachers of the word: for they have tasted of the good word of God, and of the power of the world to come, they have tasted it indeed, but only have they tasted it.

Here let me once more remember you of the resemblance of tasting. You know that Cooks which are busied in preparing of banquets, have commonly as much feeling and seeing of the meats, as any other, and yet, there is none that eateth less of it then they; their stomachs are so cloyed with the smell & taste thereof: so is it here; it may come to pass, that the preacher, which dresseth and provideth the spiritual food, may eat least of it himself, & so laboring to save others, himself may prove a reprobate. It hath been thought, that some of them which built the Ark, were not saved in the Ark: but certain it is, (not only thought so) certain it is, that diverse spiritual builders of Christ's Church, shall not be saved with the Church, They may by us be takē for God's sheep, because they are kept in the same pastures, and folded in the same fold with us; they may by us be taken for God's sheep, though indeed they be very Goats. There is a day to come, wherein the heavens shall pass away with a noise, and the elements shall melt with heat, & the earth, with the works that are therein shall be burnt up: then may Demas allege for himself his old and once-true religion, and Judas for himself, his Apostleship: and many others for themselves, their prophesying in Christ's name; but all in vain. For that just Judge will profess unto them, I never knew you; depart from me ye workers of iniquity. Presume we not then, beloved in the Lord. Whosoever thinks he standeth, may fall. O! work we out our salvation with fear and trembling.

Having thus considered their marks, & finding that they have been once lightened, that they have tasted of the heavenly gift, that they have been made partakers of the holy Ghost, that they have received the knowledge of the truth, that they hear the word, and receive it, and receive it forthwith, and receive it forthwith with joy; examine we our selves by those notes, whether we are sown in the Lord's field, have taken root, have grown to perfection, yea, or no. For if our righteousness exceed not theirs, their lot shall be as good as ours: if we be 〈 in non-Latin alphabet 〉 , time-seruers, as well as they, their backslidings shall have as easy a judgment as ours: if we apply our religion and conscience to the present condition of things; the change of this present condition, must work in us new religious, new consciences. And therefore would I counsel you, as Philadelphia is counseled, to hold that which you have, that no man take your crowns, Revel. 3.11. and as Sardi is counseled, to strength̄ & confirm the things that remain in you, that your works might be fulfilled before the Lord, Revel. 3.2. You are now in a race, and must run, not only to pace the ground, or to make up the number of runners, or to weary your bodies, or to spend your breathes, but you must run to obtain also; such is the Apostles counsel: So run, that ye may obtain, 1. Cor. 9.24. There is no time of standing in this life, we must still forwards. Some came into the vineyard at morning, & some at noon; but none received any reward, but they which staide until night, Mat. 20.8. Jacob prevailed not with God at his first wrestling: but when he had wrestled with him all night, Gen. 32.26. It is not our praying for an hour can do us good; for we must pray continually, 1. Thess. 5.17.

Having a long time been fed delicately and brought up in scarlet, shall we now perish in the streets, shall we now embrace the dung? Having a long time had our heads of gold, shall we now (to become like Nabuchadnezzars Image) put on feet of clay? Having long since begun in the spirit, shall we now end in the , flesh? So shall our last estate, be worse then our first: so shall we all this while have runned in vain. For he runs in vain, whosoever he be that runs (run he never so swiftly) that sits him down, or stands still before he comes to the goal. There is no time of standing or sitting still in this life; we must still forwards. He that is righteous, let him be righteous still; he that is holy, let him be holy still. Since we have been once lightened, since we have been tasters of the heavenly gift, since we have been partakers of the holy Ghost, since we have been receivers of the knowledge of the truth, such be we still: & think we, that every blessing of God bestowed vpō us, is a further calling and provocation of God, as were his callings upon Elias, 1. King. 19.4, 5.

When God found Elias a days journey in the wilderness sitting under a Juniper tree, & sleeping, he called upon him, saying, up and eat, and when he had found him a second time so sitting and sleeping, a second time also he called upon him & said, up, and eat, thou hast a great journey to go: and whē he had travailed forty days and was lodged in a cave, he called vpō him again and said, what doest thou here, Elias? at last he was brought forth to the mount, & then also there came a voice unto him, and said, What doest thou here Elias? Go & return by the wilderness unto Damascus; and do so, and so.

Here is instruction for us, whether we be entered into our way, or have proceeded in it; whether we be babes in Christ, or strong men; whether carnal, or spiritual; we must up and eat, and strengthen our selves; first with milk, and then with stronger meat; we must up & eat, we have still a great journey to go, we must walk from light to light, from grace to grace, from virtue to virtue, from knowledge to knowledge: we must think that always we hear a voice calling us forward, up; thou haste a great journey to go: what dost thou here, Elias?

Excellent is that commendation given to the Church of Thyatira, Revel. 2.19. I know thy works, and thy love, & thy service, and faith, and patience, and that thy last works are more, then thy first. Here was no backsliding, but great increase; She was a true branch in that vine, which bare fruit, John. 15.2. She was purged, that she might bring forth more fruit: she grew up daily in Christ, and became better and better; fuller of faith, fuller of love, fuller of all good works: and as a new borne babe she coveted the sincere milk of the word, that she might grow thereby: her last works were more, then her first.

And the conclusion of the Epistle written to this Church, & of all the other Epistles written to the other six Churches, is this: 〈 in non-Latin alphabet 〉 , not he, that draweth his sword, nor he, that fighteth the battles of the Lord, nor he, that spendeth his blood, much less he, that fainteth, that flieth, that sleepeth, that standeth, or sitteth still, but 〈 in non-Latin alphabet 〉 he that overcometh, shall eat of the tree of life, and of the hidden Manna, shall receive a white stone, shall be clothed in white array, shall be made a pillar in God's Temple, and sit with God himself in his throne.

The sum of all this is: not everyone, but he only, that endureth to the end shall be saved, Mat. 10.22. Not everyone, but he only which is faithful unto the death shall receive the Crown of life, Revel. 2.10. Not everyone, but such only as are marked in their forbeads with the letter 〈 in non-Latin alphabet 〉 ; with the note of perfection and perseverance, shall enter the inheritance of the blessed, Ezech. 9.4. 〈 in non-Latin alphabet 〉 , he that overcometh, shall never be hurt of the second death.

Let the dog return to his vomit, and the sow to her wallowing in the mire; but let us (like Abraham ) hold on our sacrifices till the evening, the last evening of our lives, and a full measure shall be measured unto us. If we are lightened, endeavor we to increase this light in us, if we have a taste of the heavenly gift, cease we not to taste it still; if we are made partakers of the holy Ghost, rest we not, but walk we from grace to grace; if we have received the knowledge of the truth, let us hold it fast till our Lord Jesus come, & he will deliver us from that hour of temptation, which shall come upon all the world, to try thē that dwell upon the earth. Thus much of the persons, who alone do fall into this sin. Now see we, with what mind this sin is committed. For that is my second circumstance.

If we sin willingly] How desirously & with what consent of mind this sin is committed, it appeareth partly in this place, by this word (willingly) and partly by those words, Heb. 6.6. they crucify again unto themselves the son of God, and make a mock of him. They crucify again the son of God, that notes their envy and malice; they crucify him again unto themselves, that argues their willingness. Their consciences, & their hearts filled with envy and malice, do make thē with all willingness commit such abomination. This their willing mind to do so ill, may arise from three of their conceits.

One is: that a man may repent when he will, and this persuasion they have, because, Ezech. 18.21. they find, that at what time soever a sinner shall return from all his sins, that he hath committed, and shall do that which is lawful and right, he shall surely live, and shall not die: all his transgressions that he hath committed, they shall not be mentioned unto him; but in his righteousness that he hath done, he shall live. Here they may conceive that late repentance is seldom true repentance, and justly may they fear, lest that repentance which they frame to themselves when they are dying, die with them. The first lesson that John the Baptist taught, was Repent, for the kingdom of Heaven is at hand, Mat. 3.2. The first lesson, that the Disciples taught, was Repent, for the kingdom of Heaven is at hand, Math. 10.7. And the first lesson which Christ himself taught, was, Repent, too, for the kingdom of Heaven is at hand, Mat. 4.17. Here is no posting over to the hour of death. Repentance must be first of all learned both by young, and old. It is not for a young man to say, I will repent; for certainly could Judas have repented, whē he had listed, he would never have hanged himself; neither is it safe for an old man to say, I have repented: he hath lived long enough to know that God is I am, and therefore is best pleased with I am: he little cares for, I was, or I will be.

A second conceit of theirs, making their mind so willing to do wickedly, is, that the best man that is hath seven falls every day into gross sins, and here they allege that place, Prov. 24.16. the righteous man falleth seven times in a day, and riseth again. But we may answer, that this place is to be understood of falls into afflictions and calamities, rather then of falls into actual sins, and so makes little for their purpose.

Their third conceit is: that their small sins, or hidden sins are no sins, and that their greatest sins, wherein they live & lie wallowing most dangerously, are but sins of infirmity. And here they are perfect in the reckoning up of Peters fall, Lots incest, Solomon's Idolatry, Noah's drunkenness, David's murder, Sarah's lie, Rebeccahs persuading her son Jacob to beguile his own father, the theft of Onesimus, the many Concubines of the Patriarchs, and the like: they find that the grace of God hath abounded above sin in all these; and why may it not abound above their sins also? In this resolution they hold on their own and proper walk. Impij in circuitu ambulant, Psal. 12.8. the wicked have their ways: but they are crooked, they are circular endless ways, they walk by compass, not much unlike their father the Devil, who testifieth of himself, that he had compassed the whole earth, Job. 1.7. they walk by compass indeed, but never towards the mark, never towards the price, that is set before them. For how can they attain thereto, as long as they go thus wheeling about, to no purpose, like the turning of a mill; which, when it hath labored the whole day long, is found at night in the self same place, where it first began? So these men in circuitu ambulant, they walk by compass, and when the night shall come, their last night, the last hour of their lives, they shall be found, not to have proceeded one step forwards, except it be in wickedness.

To this point I say, howsoever grace aboundeth above sin, yet accursed are they, yea ever cursed shall they be, who do sin, that grace, and blessing may abound unto them, Rom. 6.1. we are forbidden to do evil, where we certainly know that good may come thereof; much less may we make the grace of God a defense for our sins. This must be our shield: there is no condemnation to the righteous, though he fall many times a day; but if any man shall sin, presuming of God's mercies, let such a one know that his damnation is just; and himself is like that thief that stealeth, because he seeth one among twenty pardoned by the Prince.

Thus you see, with what mind this sin is committed, the heart is full of envy, full of malice, and the mind in all willingness assenteth. But do not God's children, having received the knowledge of the truth, sin also willingly? If they do, how thē is it, that they are freed, from this sin, for which there remaineth no more sacrifice? This doubt will be clear if we do but consider this one position: The child of God though he cannot fall finally in the end, nor utterly at any time, may notwithstanding fall grievously, may fall dangerously. First, by his default the graces of God may be lessened in him: and therefore hath S. Paul exhorted the Thessalonians not to quench the spirit, 1. Thess. 5.19. & the Ephesians, not to grieve the holy spirit of God, Ephes. 4.30. By his default then the graces of God may be lessened in him; yea, they may be so buried in him for a time, as that he may be like a man in a trance, who both by his own sense, and by the judgment of the Physician is taken for dead. Hither may you refer the estate of Peter, of David, and of others, whom I have already mentioned unto you. Secondly, he may fall again into the same sin after repentance; and this may we learn of Paul praying the Corinthians in Christ's steed, that they would be reconciled to God; who indeed were reconciled to God before. Thirdly, he may sin presumptuously, that is, he may sin wittingly, willingly & willfully. Against this David prayed unto the LORD, Psal. 19.13. keep thy servaunt from presumptuous sins; that he was in danger of them appeareth by the words following, let them not reign over me. Lastly, he may sin desperately; and this is a fearful sin: he may despair of God's mercies for a time, as the incestuous mā was like to do, as S. Paul showeth, when he saith, comfort him, lest he be swallowed up of overmuch heaviness, 2. Cor. 2.7. So, true is one part of our former position, the child of God may fall grievously, may fall dāgerously. For he may quench the spirit within him, after repentance he may sin again; he may sin presumptuously, he may sin desperately. The child of God may fall grievously, may fall dangerously, yet cannot fall finally in the end, nor utterly at any time. The reason hereof is this: after that he is sanctified, he receiveth from God another special grace, you may call it corroboration, the strengthening power of Christ. Hence is it that Paul prayeth for the Ephesians, that they may be strengthened in the inner man, Ephes. 3.16. and for the Colossians, that they might be strengthened with the glorious power of Christ, Coloss. 1.11. and of himself he saith, that he is able to do all things through the power of Christ, that strengtheneth him, Philip. 4.13. This corroboration, this strengthening power is that, that raiseth up the children of God as oft, as they are fallen. DAVID in the anguish of his soul may say; I am cast out of thy sight, O Lord, Psal. 31.22. Mark how this strengthening power lifteth him up: first, it maketh him confess that he spake that in hast; and then it putteth into his mind a Veruntamen, a particle of better grace, wherewith he correcteth his hasty speech; Veruntamen audisti vocem deprecationū mearum, cum vociferarer ad te. I said in my hast, I am cast out of thy sight, YET thou hardest the voice of my prayer, when I cried unto thee. And in the same Psalm verse 12. he useth those harsh words, jarring very vnpleasantly in his own ears, & striking out of tune; I am forgotten, as a dead man out of mind; I am like a broken vessel. And here see, how this strengthening power helps him with a vero, a note of better sound: Ego vero in te confido, IEHOVA, dicens, Deus meus es. I am forgotten as a dead man out of mind, I am like a broken vessel; BVT I trusted in thee, O LORD; I said, thou art my God. When Jonah had been cast into the bottom in the midst of the Sea, and the floods had compassed him about, when all the surges, and all the waves had past over him; then (looking on his former disobedience) he said, I am cast away out of thy sight, O Lord, Ion. 2.4. and here also this strengthening power revived Jonah spirits with a Veruntamen and an Attamen, words of comfort; Veruntamen pergā intueri in templum sanctitatis tuae; Attamen eduxisti à corruptione vitam meam, IEHOVA Deus mi. I said, I am cast away out of thy sight, O Lord; YET will I look again toward thy holy temple: The waters compassed me about unto the soul, the depth cloased me round about, and the weeds were wrapped about mine head; I went down to the bottom of the mountains: the earth with her bars was about me forever; YET hast thou brought up my life from the pit, O LORD my God.

One hath noted upon this place, that if it were not (for Attamen, vero, and veruntamen, but, yet, notwithstanding, and such like comforting particles, our hearts might quake within us, to see such passions in the Saints of God. But it is the Lord's property, ever to send a gracious rain upon his inheritance, to refresh it, when it is weary, Psal. 68.9. and true it is that Hosea saith, though we look for a day or two, as if we were dead and forlorn, yet after those two days, he will reviue us, and the third day he will raise us up, and we shall live in his sight. So true is the other part of our former position, the child of God cannot fall finally in the end, nor utterly at any time. For God hath blessed his children with repentant hearts: And ever blessed shall they be, that are so blessed by the Lord.

For he hath made a decree with himself, it belongeth to the New Testament, it is ratified by the death of the Testator; it is witnessed by three in heavē, & by three in earth, & never shall it be altered; and this is the DECREE? At what time soever a sinner, whosoever he be shall repent him of his sins, whatsoever they be, and shall do judgment and justice, he shall surely live, he shall not die. If he truly repent of his wickedness he need not be troubled, either by the vexations of this wretched life, or by the horror of conscience, or by the malice of many foes, be they men or Devils; and if Devils, be they seven in one, a legiō in another, all the principalities, all the powers of darkness in the third; for he shall be assured to have forgiveness; & therefore I say again: At what time soever, a sinner, whosoever he be, shall repent him of his sins, whatsoever they be, and shall do judgment and justice, he shall not die.

Hitherto have you seen, how willingly this sin is committed, and how God's children, though sinning also willingly are freed from it. In the third place must I speak of the sin it self.

THE SECOND SERMON.

HEB. 10. VER. 26.

26 For if we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin:

NOW are we to speak of the sin, frō which we are in this Scripture dehorted. This sin, seated in such a subject, as they are, who have received the knowledge of the truth, and proceeding from such a cause, as is a willing, a set, & an obstinate malice against God, and against his Christ, is the Sin against the holy Ghost. The very naming whereof, before I proceed to the handling of it, causeth me to remember you, and myself, of two blemishes, wherewith the spirit of man (in such a business as now we have in hand) useth very much to be infected.

• 1 Too much boldness.
• 2 Too much fear.

Solomon hath said, there is a generatiō, which are pure in their own conceit, and yet are not washed from their filthiness, Prov. 30.12. Experience maketh me presume, that I may as truly say: there is a generation, that are wise and learned in their own conceit, and yet they are not washed from their folly, yet they are not washed from their ignorance. Many men will boast, everyone of his own goodness, but who can find a faithful man? saith the wise man, Prov. 20.6. So many think they stand, yet stand not; many think they believe, yet believe not, they know not what faith meaneth: many look to be saved, yet are ignorant who shall save them: many would be counted masters in Israel, teachers of others, yet know they no more then Nicodemus, what it is to be borne again.

So far hath this boldness thrust it self, as that now, be there any talk of Divinity, it is thought but a small matter, for such, whose necks are as sinews of Iron, and brows like brass, I mean, for careless hearts and venterous tongues, to be up with predestination or the Sin 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 ungodly usage. For hereby what do they else but blaspheme the eternal wisdom of God? It is a faithful lesson for servants, to be obedient to them that are their masters according to the flesh, in fear & 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 talk of his word, not fear? shall we not tremble? shall we at his greatest mysteries, be careless & mockers? The knowledge of God's predestination should cast down our proud reason, even to the ground; it should make us confess before him, that all his doings are secret, all his judgments unsearchable, all his ways past finding out; yet we like fools, unwilling (though we should be brayed in a mortar ) to let our foolishness depart from us, doubt not at all, to examine the high judgments of God, as if they were pliable to our foolish reason.

And so likewise, the Sin against the holy Ghost, is mentioned to make us fear, to work in us the fear of the LORD, which is, as a well-spring of life, to free us from all the snares of death, to make us love the LORD, & learn all his judgments, to assure us so far of his favor as that we cannot possibly sin against his spirit: yet we, as discontent herewith, put all fear apart, & make no end of questioning, whether the Sin against the holy Ghost, be this sin? or that sin when (God knoweth) at all sins we make but a jest. Justly may we fear, lest God say to us, as once he said to the wicked, Psal. 50.16. Quid tuâ, vt enarres decreta mea? God's ordinances being holy & pure should not come into mouths given to filthiness. With what face then dare men of uncircumcised minds and mouths, medle with such holy mysteries, either publicly, or privately? Quid tuâ, vt enarres decreta mea? What hast thou to do to declare mine ordinances? Doth it belong to thee to take my covenant in thy mouth? saith the Lord. You see how far too much boldness carrieth us headlong.

The other fault I spake of was too much fear.

Some there are (and they none of the worst of us) who by the singular mercies of God have so been humbled, as that they cover their faces, and hang down their heads at the remembrance of their sins. 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 have it spoken of at all, for fear lest themselves should be holden in the transgression. In which their opinion they seem to accord with those, who hold of predestination and election, that they are matters not to be thought of, too high for man's learning. Which conceit was first founded in the forge of a Popish brain, & thence hath been derived to us.

Hence sprang that their comfortless lesson; hope well, and have well: and that their assertion leading unto willful blindness; it is not the duty of a man to know his election. In the 2. to the Corinth. 135. it is thus written: Prove yourselves, whether ye are in the faith: examine yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? Consider the words. Shall God here by his Apostle bid, prove, and dares man say, doubt? Shall God bid, examine, & dares mā advise us, only to hope? Shall the spirit of truth command us to know our salvation, and dares a lying spirit in the mouths of false prophets account it presumption to know our salvation? To this purpose is it, that S. John exhorteth you, 1. John. 4.1. Try the spirits, whether they are of God, or not.

As for those in whose ears the naming of this Sin against the holy Ghost soundeth harshly, Christ hath said the sum of all that hath been said: Fear not my little flock, for it hath pleased your father to give to you a kingdom, not momentary, but eternal, purchased not with gold and silver, but with the most precious blood of his only son, and therefore may ye well be assured, that he will also give you victory over sin & death.

This great and heinous Sin, be it what it will, (let it never discourage you) it cannot hurt you; it is none of yours. This sin, is the sin of those that have despised knowledge; but like as the Hart desireth the water brooks, so do your souls thirst after more knowledge of the Lord. This sin is the sin of such, as have contemned the Cross of Christ; but the delight of your lives is therein. This sin is the sin of such, as have made the world their God, but your God with whō ye walk, in whose fear you live, hath had such mercy on you, as that ye account all the world but dung, to the end ye may win Christ. And therefore I say again: 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 have thus sinned, and are in this condemnation (be of good comfort) God himself beareth you witness, that their tents and their tabernacles are not near you.

Thus have we been warned, touching God's holy mysteries, that we be neither too bold, nor too fearful: let us now, walking in the midst between both, between fear & boldness, draw near with reverence; and with glad and faithful ears, abide we the hearing of this sin; let us not be so foolish, either to fear the smoke, since the fire cannot hurt us; or to wade too far, since the depth may devour us.

Now then, not to trouble you long, with those six kinds of sins against the holy Ghost, much spoken of by the Schoolmen, as namely, presumption of God's mercies, and Despair contrary to presumption, and the Oppugning of the known truth, & the Envying of all the good gifts and graces in our brethren, and Obstinacie, & Impenitency; let it be sufficient for us to understand, that in the word of God, there is mention of one only sin so called. In Mat. 12.31. as also in Mark. 3.29. and Luke, 12.10. it is called the blasphemy against the holy Ghost. You shall find it at large described, if with these words of my text you will confer those other places, as Heb. 6.4, 5. 2. Pet. 2.20. 1. John. 5.16. All which will manifest, that there is but one only Sin against the holy Ghost.

As for the repining at our brethren's good, being but a breach of the second table, & touching the presuming upon God's mercies, being but a kind of hypocrisy; I see not how they may be called Sins against the holy Ghost.

The other four indeed have some reference to this Sin. The falling away from the known truth, and obstinacy, are in the nature of this sin: final impenitence, is a consequent, a punishment of it, and so is despair. And here because there goes somewhat a general conceit that despair indeed is the Sin against the holy Ghost, let me show you some difference between that Sin and despair.

This Sin against the holy Ghost is a blasphemy spoken against the known truth; so is not desperation, though sometimes it be a punishment of this sin. This Sin against the holy Ghost bringeth with it final impenitence; it shall be impossible for such a sinner to repent; so is it not in desperation. A despairing mā may repent. This Sin against the holy Ghost, is a denial of Christ, arising from a set, a willful, and an obstinate malice; so is not desperation; for it may arise either through ignorance of a man's own estate, or through horror of conscience for sins committed, or through an often relapse into some sin, or through a serious consideration of our own unworthiness, or by abiuratiō of the truth through compulsion and fear. The sum of all is, the sin against the holy Ghost is a sin of the Reprobate, but God's chosen children may fall into despair.

For whose comfort let me add a word or two. It is a true saying, God in some sense may be said to forsake his children. Else why should DAVID say, Psal. 77.7, 8, 9. Will the Lord absent himself forever? Will he show no more favor? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies in displeasure? Else why should IONAS say, chap. 2.4. I am cast out of thy sight, O Lord? Else why should GEDEON say, Iud. 6.13. Now the Lord hath forsaken us, and delivered us into the hands of the Midianites? Else why should the Savior of us all say, Mat. 27.46. My God, my God, why hast thou forsaken me?

It is manifestly true, God in some sense may be said to forsake his children, and thus it is. God hides his graces for a time, and covereth them even within his children; he takes them not quite away; only he removeth all sense, and feeling of them: & so far forth he forsaketh them. The resemblance is usually made by your trees in the winter season. They are beaten with wind and weather; they bear neither leaf, nor fruit; they look, as though they were rotten, and dead. The reason you know; the sap lies hid in the root. It is no new thing, nor strange to such as tread in the paths of godliness, to have their souls like affected to those your trees. The time of comfort will pass away & temptation follow, & then is the winter for your souls; then shall yea be, as beaten with wind and weather; as bearing neither leaf nor fruit; and look, as though yea were rotten and dead. The reason is plain: God's graces do lie hidden and covered for a time within the closets of your hearts. But as your trees do spring again, and bear both leaf and fruit, receiving comfort of a better season, so shall you. You shall be restored, God will turn your mourning into joy; God will loose your sack; God will gird you with gladness.

Here may we learn this lesson: Cuncta dei opera sunt in medijs contrarijs; it is God's use, in, and by one contrary to work another. A man would think, that an infinite host of enemies could not be overcommed without an exceeding great multitude. But it was the Lord's doing; Gideon with his three hundred soldiers put to flight such an host, Iud. 7.21. A man would think that clay and spittle tempered together should put out ones eyes. Wonderful are the Lord's doings: Christ used clay & spittle so tempered, as a means to give sight unto the blind, John. 9.6. A mā would think water should put out fire. Behold the finger of the Lord! Elias pours water on his sacrifice, and fills a trench with water to make his sacrifice burn, 1. King. 18.35. The like you may observe in the work of Grace to salvation. A man living long in security hath at length his eyes opened to see his sins, and heart touched to feel the intolerable burdē of them; now he bewails his wretched estate, with anguish, with bitterness of heart, & thinks that God will presently make him a firebrand of hell: see how by this contrary the contrary is wrought. The Lord is now about to work and frame in his heart sanctification, and such repentance, as never needs to be repented of.

A man that hath had some good persuasion of God's favor in Christ, comes now at last upon many occasions to be troubled, and to be overwhelmed with distrustfulness & grievous doubtings of his salvation. Now he judgeth himself to have been but an hypocrite in former times: for the present time, he thinks himself a castaway: and see here how by this contrary the contrary is wrought. For now indeed the Lord doth nothing else, but exercise, fashion, and increase his weak faith. Cuncta Dei opera sunt in medijs contrarijs. The graces of God peculiar to the elect, are begun, increased, and made manifest in or by their contraries.

And therefore if any, whose delight hath heretofore seemed to have been in the Law of the Lord, shall despair at his end, we must (for so we learn in this place) leaving secret judgments to God, in charity judge the best of them. We must not weigh their speeches; for men in such cases speak, not as they are, but as they feel themselves to be. We must rather look unto God, who at all times, & especially in temptations, (such are his mercies) accepts the will for the deed; a willing mind to obey God, for faithful obedience; a willing mind to repent their sinful lives; for perfect repentance.

But happyly some will doubt, if a man in despair make a way himself, if he spill his own blood, what may then be thought? The case, I grant, is very fearful; yet still must we carry the same opiniō. For if God's judgments are very secret; if for anything we know, a man may repent in the very agony; if none of us be able to comprehend, the bottomless depth of the graces and mercies which are in Christ, we should not dare (passing the bounds of charity) give too rash a censure, but rather pray in the spirit, that God come not upon us with the like visitation.

Thus have we seen the difference between despair & the Sin against the holy Ghost, as also what comfort, what joy may from thence shine unto feeble and weak spirits: Now seek we farther into this sin. Let us first consider, what manner of rebellion it is. Secondly in what regard it is so named. Thirdly, what object it hath.

The manner of rebellion, namely, how far they fall away, who have fallen into this sin, we shall perceive, if we look unto the beginning of the sixth chapter of the Epistle to the Hebrews. There verse 1.2. the Apostle speaketh of repentance frō dead works, of faith towards God, of the doctrine of baptism, & laying on of hands, of the resurrection from the dead, and of eternal judgment. All these he calleth the beginning, the foundation of Christianity. Then verse the 6. he speaketh of an apostasy, of a falling away from all these points, even from the foundatiō and first beginnings of Christian faith, giving us thereby to understand, that they who are holden in this transgressiō & have sinned this sin, have forsaken all the principles of religiō, have lost their former light, have departed from their first understanding. As for repentance, they cast it behind them, and the first faith, they regard it not: they esteem baptism no more then the washing of their hands, neither care they to be received in to the Church of God: the resurrection of the dead, that feeds them with many a merry conceit; they think pleasantly with thenselves, what manner of bodies they shall have, of what age these their bodies shall be, whether they shall have hair and nails, and the like. But the eternal judgment, the remembrance indeed thereof sometimes frighteth them, yet are they encouraged again, when they think, how far of it is. So prefer they darkness before light, ignorance before knowledge, error before hope, infidelity before faith, shame before glory, a cursed death before eternal life.

They are fallen away from repentance, and therefore impossible shall it be for them to repent; they are fallen away from faith towards God, and therefore never may they hope to believe again: they are fallen away from the doctrine of baptism, & laying on of hands, and therefore are they not likely anymore by those means to be illuminated; they are fallen away from the doctrine of resurrection, and therefore though they rise again, it shall be to their own confusion; they are fallen away, from the doctrine of eternal judgment; and therefore shall eternal judgment swallow them up.

It is no more but thus: they have fallen away wholly from CHRIST, they have despised the sweet graces of the HOLY SPIRIT, wherewith they once were lightened, and therefore shall they be fed with wormwood, and be made to drink the water of gall; and not this only, but let all the rivers and streams of fresh water, which glad the city of God, and comfort the souls of the faithful, run also into their souls, they will resist them and drive them back, they will admit no entrance for any persuasion of the graciousnes and kindness of the Lord, though it be preached a thousand times. They have sinned against the holy Ghost, and condemnation is their portion. You see in the manner of rebellion, how far they may fall away; now for the name.

It is not called the Sin against the holy Ghost, as if it were against the Godhead of the holy Ghost: for the same God is also father and son: The godhead of the Father, of the Son, and of the holy Ghost is all one, their glory is equal, and their majesty coeternal: nor is it so called, as if it were against the person of the holy Ghost, for that is no greater then the person of the father and of the son: The whole three persons are coeternal together and coequal. Nunquid alia est offensa filij, alia spiritûs sancti, saith S. Ambrose De spiritu sancto Lib. 1. cap. 3. His answer is; Sicut vna dignitas, sic vna iniuria. Can the holy Ghost be grieved, and the son well pleased? No; Sicut vna dignitas, sic vna iniuria. The Father, Son, and holy Ghost have all one glory, & therefore an injury done to one, is done to all. Trium personarum non sunt divisae offensae, saith the Master of the Sentences, Lib. 2. Dist. 43. art. 4. It is impossible, that a sin committed against the holy Ghost, should not also be committed against the Father, and against the Son; yet saith he, Peccatorum genera distincta sunt; you may use a distinction between sins: where he showeth that although power, wisdom, & goodness, be one and the same in all three persons, yet sometimes in a more peculiar sort, there is ascribed, power to the father, wisdom to the Son, and goodness to the goly Ghost; and hence ariseth this distinction of sins. If a man sin through infirmity, he may be said to sin against the Father, for in him is power; he is the father of might. If he sin through ignorance, he may be said to sin against the Son, for in him is no want of knowledge; he is the wisdom of the Father. If he sin through willful malice, he may be said to sin against the holy Ghost, for in him is all goodness; his office is to sanctify.

You see then why this Sin is called the sin against the holy Ghost; not because it is against the Godhead of the holy Ghost, nor yet because it is against the person of the holy Ghost; but because it is against the goodness of the holy Ghost: against the goodness, that is, against the graces of the holy spirit given us to the setting out of the praises of the LORD. For whosoever shall despise those good graces, & turn them to the contempt of God's majesty and glory, and tread thē under foot, and account them profane, and purposely, and willfully, and maliciously carry them away to all wantonness, he crucifieth again unto himselfo the son of God, he despites the spirit of grace, he sins against the holy Ghost.

I shall not need to speak of the object, which I proposed unto you in the third place; the two former notes have made it sufficiently manifest, that the malice of this sin is directed against the whole TRINITIE, against the very majesty of God himself, and against his Christ: it directly respecteth the first table of the moral law, it is not any particular slipping aside, it is a general defection, a general apostasy from God, and that totally.

Here should I show you, what punishment is provided for such sinners: but that discourse is better fitting the later words of my Text. Yet that we be not swallowed up by secure and careless living, as long as we hear nothing of any punishment due for so great a sin, let it not be troublesome to us at once to take a view of it.

Certain it is, an end shall come upon them, yet never shall they end; death shall take them away, yet never shall they die; they shall be in fire unquenchable, yet shall see nothing, for the darkness so palpable; everlastingly shall they burn, yet not cōsum.

You may read of the wine of giddiness, Psalm 60.3. of a strange kind of worm, Esa. 66.24. of the winepress of God's wrath, Revelat. 14.10. of fire and brimstone, Ezech. 38.22. All these, & (if worse may be) many more worse then these, are for so many torments, assuredly allotted them. Their cup is a cup of the deadliest wine, that ever yet was tasted, even the wine of God's wrath, wherewith they shall be filled for evermore; their worm, is a worm, that never leaveth gnawing. They shall be tormented before the holy Angels, and the lamb in fire and in brimstone: not such as fell upon Sodom and Gomorrah; (for so might they have some hope at length to be dissolved into heaps of ashes, or clouds of pitch) but in fire and brimstone, ascending from a mine without bottom, burning in the lake of death, giving them no rest, either day or night. The smoke of this their torment ascends for evermore, and is appointed to continue, for a time, and times, & no time, even when time shall be no more, Rev. 10.6. When time shall be no more, yet then shall their torment continue, & that in such a measure as no eye hath ever seen the like, no ear hath ever heard the like, no tongue hath ever uttered the like, no heart hath been, is, or shall be able ever to conceive the like.

Having thus pointed at their punishment, let us now consider the degrees, by which they have ascended to that fullness of their iniquity, as also how far our selves have trodden in their steps.

The degrees are these.

• 1 They are deceived by some sin.
• 2 By the same sin their hearts come to be hardened.
• 3 This hardness of heart by continuance breedeth in the wickedness, and perversitie.
• 4 There followeth incredulity and unbelief.
• 5 After their unbelief, they fall to a general apostasy, necessarily, and that immediately. Necessarily and immediately they fall away from faith in Christ.

These are the degrees: first deceit by sin, then hardness of heart arising from deceit, the heart being hardened it becometh wicked and perverse, this wickedness and perversitie of heart, causeth incredulity & unbelief, whereby is wrought that highest step, general apostasy, and falling away from God. The two first steps have been & are usually trodden in by us: namely deceit by some sin, and hardness of heart by the same.

That old Prophet, 1. King. 13.11. enticed a younger Prophet contrary to the commandment of God, to turn home with him, and to eat and drink, but at the last he cursed him for his labor, and his curse took effect, for as he returned he was slain by a lyon in the way. Not much unlike is Satan's dealing with us. He entiseth us to sin, from which we are, by the Lord's commandment, to fly, as from a serpent; we have yielded unto him, and have sinned; but he hath cursed us for out labor; only as yet, we have not met with any lion in the way. Notwithstanding sinned we have, and that not once only: for Satan hath deceived us still, and we have yielded still unto him, & still have we sinned. And are not our hearts now hardened with sinning? Yes, very much hardened.

I grant, it may be, our cheeks will be red to talk of Christ, as theirs were, who went to Emmaus, and we will blush apace to seem so holy; but the Blackmore will blush faster then we, when fearfully, & foully we sin against the Lord. Be there any sin, that delighteth us more then other, we will take part with Naaman, ( let God be merciful unto us if he will ) we will not leave it, we will wallow in it, joy in it, live in it, grow old in it. Do we not bath this matter of earth and worms meat, wherewith we are clogged, in all pleasure and ease, as if there were neither corruption to rot it, nor Heaven to receive it, nor Hell to burn it?

Behold the progress, sin hath made in us: first there was titillatio delectationis in cord, then followed consensio, then factum, then consuetudo. First Satan slily crept into our hearts, & there he moved a tickling delight, which so well pleased us, that by and by we gave consent thereto; and to show that our consent was not in vain, we were not long before we brought it into fact, not long, I say, before we did that wicked deed, whereto we were incited; and done it we have, and that not once or twice only, but many times, now it is become a custom. And yet do we securely sleep? See we not the danger we are in? Surely the next step we make, after we are accustomed by hardness of heart to yield unto the deceit of sin, except God give us grace to return, can be no other, then into a wicked and perverse heart, and then will follow incredulity & unbelief, whereupon immediately and necessarily must ensue the highest degree, even general apostasy, & falling away from God.

In which case at this time I say no more unto you, then the Apostle said unto the Hebrews, chap. 3.12, 13. Take heed, my brethren, lest at any time there be in any of you an evil heart, & unfaithful, to depart away from the living God; Exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin.

THE THIRD SERMON.

HEBR. 10. VER. 26.

26 There remaineth no more sacrifice for sins.

WE are now come to the first reason used by our Apostle, to dissuade us from committing so vile a sin, as is the sin against the holy Ghost. There remaineth no more sacrifice for sins.

Here let us first consider, how true it is which Novatus hath collected out of these words, namely: that, whosoever sinneth after he is baptized, his sin is not possibly pardonable. Secondly, let us examine that which these words do naturally afford, & that is, that the Sin against the holy Ghost is not at any time, nor can ever be, forgiven. Of both these at this time.

To spend the time in delivering, whence and what Novatus and his followers were, and at what time they first sprang up, I hold it needless, for that, it would but little advantage the understanding of the younger, and the rest already know it better then myself. The cōsideratiō of this doctrine may be material for us all. For if it be true, that they which sin after Baptism once received, be it either of ignorance or of infirmity, cā have no hope of pardon for their sin, are not we, who hitherto have learned the contrary, of all men most miserable? Have we not just cause with those men of Israel, Act. 2.37. to be pricked in our hearts, and to cry out as they did, Men and brethren what shall we do?

For defense of their opinion, they suppose the Scriptures to be very pregnāt, alleging these words of my text: If we sin willingly after that we have received the knowledge of the truth there remaineth no more sacrifice for sins: as also those other words, Heb. 6.4. It is impossible that they which were once lightened, & have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have 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 renewed by reap̄tāce. Out of both which places their conceit is framed: they affirm, that a man in baptism is washed from all his filthiness, and cleansed from all his sins, but if he shall fall afterwards, that then there remaineth no more sacrifice for his sin, that then, he cannot possibly be renewed by repentance; so unpardonable do they judge a relapse into sin.

The fathers of the Western Church miscōceiving these two cited places, as in the one understanding by 〈 in non-Latin alphabet 〉 , but an ordinary falling, in the other by 〈 in non-Latin alphabet 〉 , a sinning only in general, whether of ignorance, infirmity, or otherwise; misconceiving (I say) these two places, yet unwilling to subscribe to so foul an heresy, have rejected this Epistle as unfit to prove any principle in religion, have accounted it, as not Canonical.

But we need not use any such shift to answer the argument of the Catharists. That spirit of truth, which was long since promised to come, and to lead us into all truth, is already come & hath given sufficient witness to the irresistible authority of this Scripture: & withal hath taught us, that these places must be understood of that sin, which is to death; of that sin, wherein men of desperate malice against Christ, universally and wholly, fall away from religion. For the holy Ghost saith not, if they fall, but 〈 in non-Latin alphabet 〉 , if they fall away; and in the same, Heb. 6.6. it is added, they crucify again unto themselves the son of God, & make a mock of him; and Heb. 10.29. it is said, that they trāple under foot the Son of God, that they count the blood of the Testament an unholy thing, that they despite the spirit of grace, & in the 26. verse the word 〈 in non-Latin alphabet 〉 , translated with us willingly, imports some what more, as if, to sin willingly, were to sin, because a man will sin, and that is, to sin willfully.

These places then thus understood prove (I grant) an impossibility of pardon; but it is to such, as commit that sin, which is to death, and fall away from their first light; to such, as crucify again unto themselves the son of God, and make a mock of him, and trample him under foot; to such, as count the blood of the Testament an unholy thing, and despite the spirit of grace; to such, as sin 〈 in non-Latin alphabet 〉 , only because they will sin, purposely, willfully, and maliciously, to such (I grant) these places prove an impossibility of pardon: but that a man, sinning ignorantly, or of infirmity, should be past hope of forgiveness, these places prove not: and therefore make nothing at all for defense of the Catharistes opinion.

They press us yet, for the further establishment of their conceit, with old Eli's words, 1. Sam. 2.25. If one man sin against another, the judge shall judge it; but if a man sin against the LORD, who will plead for him? Who will plead for him? that is, say they, no mā shall plead for him. For God is just, & will take vengeance vpō him, that sinneth against him: NO mā shall plead for him. S Ambrose l. 1. de poenitentiâ c. 8. much disliketh this their exposition; and there showeth by other like speeches in the Scripture, that these words are not necessarily to force that meaning which they would have. Ps. 15.1. David saith LORD who shall dwell in thy tabernacle, who shall rest in thy holy mountain? Quaeritur quis, non excluditur; the question is, who shall dwell in the Lord's tabernacle? Everyone is not excluded from so dwelling: for in the words following it is answered, He that walketh uprightly, and worketh righteousness, & speaketh the truth in his heart, he shall never be moved; he shall dwell in the tabernacle of the Lord, he shall rest upon his holy mountain. 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 mountain of the LORD? Everyone 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 up his mind to vanity, nor sworn deceitfully, even he shall receive a blessing from the LORD, and righteousness from the God of his salvation, he shall ascend into the mountain of the LORD, and stand in his holy place. Luk. 12.42. the LORD hath said; who is a faithful steward, and wise, whom the master shall make ruler over his household, to give them their portion of meat in season: and here again, Quaeritur QVIS, non excluditur. The questiō is, who shall be a faithful steward? Everyone 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 cometh, shall find so doing.

Other like places are cited by this Christian Bishop to the same purpose; after all which he giveth his judgment upon the words of old Eli alleged by the Novatians, for confirmation of their opinion. The words as you heard, are these; If one man sin against another, the Judge shall judge 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 integrity must pray for him that hath sinned against the LORD. His reason is added, Quia, quo major est culpa, eo maiora sunt quaerenda suffragia, because the greater the sin is, so much the more worthy must the person be, that by prayer shall obtain pardon for such sin. I leave this Fathers exposition, and show you a more natural; & that is this: If one man sin against another, the Judge shall judge it, that is, if one man do injury and wrong unto another, there may be a composition and an agreement made between them, either in Ecclesiastical or civil policy: but if a man sin against the LORD, who will plead for him? that is, if a man sin 〈 in non-Latin alphabet 〉 , only because he will sin, if he sin elatâ manu, Num. 15.30. with a high hand, not only presumptuously & secretly, but openly, perversely, contēptuously, maliciously, neither fearing nor regarding God nor man, exscindendo exscinditor anima illa, it is the Lord's irrevocable sentence. Num. 15.31. that persō shall utterly be cut of, that soul shall die the death. Behold (saith the Lord to Samuel) 1. Samuel, 3.11. I will do a thing in Israel, whereof whosoever shall hear, his two ears shall tingle: I will raise up against Eli all things which I have spoken concerning his house; when I begin I will also m • k • a • • nd; I have told him, that I will judge his house forever, for the iniquity which he knoweth, because his sons ran into a slander, and he staid them not: Now therefore I have sworn unto the house of Eli, that the wickedness of Eli's house shall not be purg • d with sacrifice nor offering forever. I have sworn (saith the LORD) unto the house of Eli &c. which words are a sufficient evidence, to show, what sin it was that Eli did mean; even that sin, which shall not be purged with sacrifice nor offering forever. And therefore we may be bold to grant that those words of Eli do prove an impossibility of pardon, but it is to such as do sin Elatâ manu, with an high hand, only because they will sin, openly, perversely, contemptuously, maliciously, to such I say, we may be bold to grant, that these words do prove an impossibility of pardon; but that a mā sinning ignorantly, or of infirmity, should have no hope of forgiveness, they prove not, and therefore make nothing at all for defense of the Catharists opinion.

I will not stand to refute other their reasons, used by them for the further confirmation of their opinion. S. Ambrose (to whom I refer you) hath very comfortably discoursed against them Lib. 1. de poenitentiâ, and the thirteen first chapters of that book: and so hath S. Cyprian in that his tract written to Novatianus the Heretic. My endeavor shall be to prove a doctrine contrary to theirs. I may comprise it in this proposition. They which stand by grace may fall, and yet be pardoned. Which proposition devides it self into two parts severally to be confirmed, 1. the chosen of God (for they only stand by grace) ma • fall. 2. notwithstanding their falls, they may find pardon.

The former (namely, that the chosen of God may fall ) I shall not need much to prove, since the truth thereof is sufficiently witnessed by each man's conscience to his own heart. Yet lest happily someone or more, through the abundance of knowledge given from above shall think better of themselves, thē meet is, I will be bold to remember them of S. Paul's estate, who 2. Cor. 12.7. speaketh thus of himself; Least I should be exalted out of measure through the abundance of revelations, there was given unto me a sharp pointed stake in the flesh, the messenger of Satan to buffet me. Because I should not be exalted out of measure there was given me, saith he, 〈 in non-Latin alphabet 〉 , a sharp stake fastened in my flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure: meaning hereby, that how glorious a vessel soever he seemed to be in the eyes of men, yet in him there was a rebellion of the flesh against the spirit.

If such were blessed Paul's estate, what may the best liver that now is profess of himself? Surely as much; that there is in him also a rebellion of the flesh against the spirit, that he hath had many falls, yea such falls, as his very remembrāces of them, are like so many knives in his eyes, so many thorns in his sides, so many 〈 in non-Latin alphabet 〉 , even sharp pointed posts driven into his flesh to vex him, as long as he shall live in this world.

And if thus it fareth with the best, what shall become of the more evil sort? Surely there is no man just in the earth, that doth good & sinneth not, saith the preacher, Ch. 7.22. And Prov. 20.9. So • omon hath this question: who can say I have purged my heart, I am clean from my sin? O saith Eliphaz unto Job. chap. 15.14. What is man that he should be clean, and he that is borne of a woman, that he should be just? Behold (saith he) God hath found no steadfastness in his Saints; yea, the heavens are not clean in his sight, how much more is man abominable and filthy, which drinketh iniquity like water? whose desire to sin is such, as a thirsty man's desire is to drink? He is altogether sinful. Sinful in his conception, sinful in his birth, sinful in the whole course of his life; in every deed, in every word, in every thought wholly sinful.

I will not be too forward in the discovery of the nakedness of God's chosen children, descended from the loins of Adā; and therefore will not trouble you with the relation of Noah's drunkenness, of David's murder, of Sarah's lie, of Rebeccaes persuading her son Jacob to beguile his own father, of the theft of Onesimus, and of the several falls of many other, as stout champions, as ever fought the Lord's battle. Touching them, I only say, as David said in a different case, 2. Sam. 1.19. O noble Israel, how are the mighty overthrown? The point I am to prove, will be clear enough, if we will consider, in what sort the elect of God may fall.

First therefore, The child of God by his own neglect may diminish and lessen the good graces of God within him. The consideration whereof moved S. Paul in the bowels of compassion, to exhort the Thessalonians, 1. Thess. 5.19. not to quench the spirit: and the Ephesians, Eph. 4.30. not to grieve the holy spirit of God. For he well knew, that the holy spirit useth to be grieved, and the fire thereof to be quenched, whensoever we put away from within us the care of God's word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sanctified actions of our hands; but entertaining the contrary; corrupt thoughts, evil speaking, wicked actions. Thus may the child of God be affected, and grieve that good spirit, whereby he is sealed unto the day of redemption, and quench it too; yet not utterly, but diminish and lessen the good graces thereof; and that in such a measure, as that he may be like a man in a trance, who both by his own sense, and also by the judgment of the Physician is taken for dead: Thus have David, Peter, & other, the strongest pillars in the Lord's temple, been shaken.

2 The child of God after he hath repented for some sin, may fall again into the same sin. This is a lamentable estate. Yet it may befall a true Christian. John. 5.14. when Christ had healed the man, that had been sick 38. years, he said unto him: Behold, thou art made whole: sin no more, least a worse thing befall thee. And you know by Luk. 11.26. how the unclean spirit returning, took unto him other seven spirits worse then himself. In regard hereof S. Paul, 2. Cor. 5.20. prayeth them in Christ's steed, that they would be reconciled to God, when (as it is evident by the former Epistle) they were reconciled to God, before.

3 The child of God may sin presumptuously, that is; wittingly, willingly, yea and in some sort, willfully. What else is it, that David prayeth against, Psal. 19.13. Keep thy servant, O Lord, from presumptuous sins? Now that he was in danger of so sinning appeareth by the words following; O Lord, let thē not reign over me: although I fall through frailty of my flesh, yet let not sin have dominion in me.

4 The child of God may sin desperately. And this is a very dangerous sin; yet he may fall into it. Some think David was tainted herewith, when he said in his hast, that he was cast out of the Lord's sight, Psal. 31.22. as also when pouring forth the deep anguish of his soul for the Lord's long absence, he saith, this is my death, Psal 77.10. Surely the incestuous man, 2. Cor. 2. was very like to be holden in this transgression, & in regard thereof Paul wisheth the Corinthians to forgive him, & to comfort him, least he should be swallowed up of overmuch heaviness, verse 7.

Who is able to look upon these ruins without compassion, and to remember them, without fear? Can the weak shrub hope to stand when the strongest Cedars are blown down? They which have had more gifts thē we, deeper roots then we, stronger hearts then we, surer props then we, have fallen down: and can we inferior to them in all these, hope to stand? O all ye that thirst come to the waters of comfort, drink, & drink till your souls be more then satisfied: let your weak knees be strengthened, and your feeble hands be lifted up.

Is it true indeed that God's chosen children may thus fall? Yet behold, as true it is, that notwithstanding their falls they may rise again: and this is that other point of my proposition, implying a truth, against which Hell gates shall never be able to prevail; and this is that truth: He which is once in the estate of grace, shall be in the same forever.

The reason thereof may be this: After a man is sanctified, he receiveth from God another special grace, to raise him, even then, when he is most perilously fallen; we may call it corroboration, or the strengthening power of Christ. This is it, S ^t . Paul meaneth, when he prayed for the Ephesians, that they might be strengthened in the inner man, Ephe. 3.16. and for the Colossians, that they might be strēgthned with the glorious power of Christ, Coloss. 1.11. and when of himself he saith, that he is able to do all things through the power of Christ, that strēgthneth him, Phil. 4.13. This corroboration, this strengthening power of Christ is that, that raiseth up God's chosen, as oft as they are fallen.

We may (I grant) like David, Psal. 31.12.22. in the very anguish of our souls break out, and say as he did: we are forgotten like dead men out of mind; we are as so many broken vessels, we are cast out of thy sight, O Lord: yet see the gracious goodness of our Lord, how he suffereth us not too far to be plunged in heaviness, but assisteth us with his strengthening power, & causeth us to say further with the same Psalmist: yet, O Lord thou then hearest the voice of our prayer, when we cry unto thee: yet we trust in thee O LORD; yet we say O LORD, thou art our God.

Wonderful & fearful may the passions be, wherewith the Saints of God, as long as they wander in this vale of mourning, may be shaken, only through the remembrance of their sins committed. But, it is the Lord's property ever to send a gracious rain upon his inheritance, and to refresh it, when it is weary, Psal. 68.9. And true it is, & comfortable it is, which the Prophet Hosee hath, chap. 6.2. though we look for a day or two, as if we were dead and forlorn, yet saith he, After two days the LORD will reviue us, in the third day he will raise us up, and we shall live in his sight.

That golden chain of the causes of salvation laid before you, Rom. 8.30. can never be broken. Whō God hath predestinated, them hath he called, them hath he justified, them hath he glorified. What shall we then say to these things? Shall any one lay ought to the charge of God's chosen? Shall tribulation, anguish, persecution, famine, nakedness, peril, or the sword? Shall Angels, principalities or powers? Shall things present, or things to come? Shall death or life, or height or depth, or any creature be able to sever us from the love which is in Christ Jesus? I am persuaded they shall not: for whom God hath predestinated, them hath he called, them hath he justified, them hath he glorified. We may be barren, and hear not, and forsake the laws of the Lord, & refuse to walk in his judgments, and break his statutes, and cast behind us his commandments; and the Lord may visit these our transgressions with the rod, & our iniquities with strokes; but as for his loving kindness, that he will never take from us, Psal 89.33. He may hide his face from us for a moment, for a little season, but with everlasting mercy he will have compassion on us, saith the LORD our redeemer, Isaiah, 54.8.

Our corrupt nature, by reason of our ill husbandry, may be like the field of the slothful, Prov. 24.30. It may be all grown over with thorns; nettles may cover the face thereof, & the stone wall thereof may be broken down, and through that breach may be descried from within us, all manner of filthiness and abomination. In this estate we may continue for a while, as if we were forsaken of the LORD. But his eternal compassiō wherewith he will gather us, that shall not be forgotten. He will build again our broken wall, laying the stones thereof with the carbuncle, and the foundation with Sapphires, he will make our windows of pearl, & our gates shining stones. And this is unto us, as the waters of Noah, even as sure as the promise which God made unto Noah: for as he hath sworn, that the waters of NOAH shall no more overflow the earth, so hath he sworn that he will not be angry with us forever. The comparison holds out of the 54. of Isaiah, verse. 9. and in the tenth verse it followeth, that the mountains may remove, and the hills fall down, but God's mercy shall never depart from us, nor the covenant of his peace fall away. And all this (I say) is unto us, as the waters of NOAH, even as sure as the promise which God made to NOAH: for whom God hath predestinated, them hath he called, them hath he justified, them hath he glorified.

I might here allege many other places, and some examples out of the holy Scriptures, to show you yet farther, that the child of God, notwithstanding his many falls, may find pardon, and, that he which is once in the state of grace, shall be in the same forever.

That which I have already delivered (I hope) hath sufficiently cleared this point, and overthrown the doctrine of the Catharists. All which I have delivered for your comforts, which have already sinned, not for your encouragements, who mean to sin hereafter. For howsoever Grace aboundeth above sin, yet cursed shall ye be, and that with an everlasting curse, if ye sin, that grace and blessing may abound unto you.

You may read for this purpose the beginning of the sixth chap. to the Romans there shall you find an impossibility for you, that are dead to sin, yet to live therein: know ye not, that all ye, which have been baptized into Jesus Christ, have been baptized into his death? Why then, ye are buried by baptism into his death, that as he was raised from the dead, so ye also should walk in newness of life. You are forbidden to do evil, where you are assured that good may come thereof; much less may you make the mercies of God a defense for your sins. I grant, it is true, that there is no condemnation to the righteous, though he fall seven times a day: but if a man sin, presuming upon God's mercies, that he shall have time hereafter for repentance from his former dead works, I must needs say, his damnation may be warrantable to be very just. Thou fool, how knowest thou, that this night they will not fetch away thy soul frō thee? I come to my second note: to show you, that, the sin against the holy Ghost is not at any time, nor can ever be forgiven.

If I should stand to refute the reasons brought against this doctrine, by them, who have given their names to great Babylon, that mother of whoredoms and abominations, I should pass the time limited unto me; and therefore since one contrary (as in the schools we learn) may be the better known by the other, let it suffice, that at this time, I set down a positive doctrine without any refutation of the contrary.

There is a woman clothed with the Sun, the moon is under her feet, and on her head is a crown of twelve stars; all she hath, she hath from Christ; all her beauty is spiritual and heavenly; all her milk is sweet and comfortable. This comely one deciphered unto you by S ^t John's vision, Revel. 12.1. hath never fainted, and taught us also never to faint, in maintaining this doctrine,

The sin against the Holy Ghost is not at any time, nor can ever be forgiven.

She believeth that this sin not only easily shall not be forgiven, but not at all. Her spouse saith, neither in this world, nor in the world to come, Mat. 12.32. S ^t John tells her, that there is a sin unto death, which she may not pray for, 1. John. 5.16. Our Apostle assureth her, that such sinners cannot possibly be renewed by repentance, Heb. 6.6. and my text hath, there remaineth no more sacrifice for such sin. It is a necessary consequence: This sin is not pardonable either in this world or in the world to come; we may not pray for it; we cannot repent for it; there remaineth no sacrifice for it; therefore we may truly say, as the Church hath truly taught,

The latter of all these reasons best fitteth the point we have in hand; No sacrifice can be offered for the sin against the Holy Ghost, therefore that sin can never be forgiven. For the declaratiō of the force of this reason, we may note touching the sacrifices, by which the Church of Christ doth live (for the Jewish sacrifices I omit, in regard that Christ our redeemer, is the very substance of them all) touching the sacrifices (I say) by which Christ's Church doth live, we may note that every such sacrifice is either 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , either a propitiatory sacrifice, a sacrifice for sin, a sin offering; or else a sacrifice of praise and thanksgiving, a peace offering.

The former of these two maketh most for our present occasion. That therefore, is either cruentum, or incruentum, a bloody sacrifice, or a sacrifice without blood. The bloody sacrifice is that which Christ our faithful Savior did once offer up for us upon the Altar o • the Cross: of which sacrifice the necessity, the efficacy, the unity, the perpetuity are at large laid open to our view by our Apostle in this Epistle to the Hebrews.

That other sacrifice without blood, not simply propitiatory, yet a sin offering too, and in some sort enabled through the propitiation of Christ to procure pardon for our sins, is the sacrifice of repentance from dead works, proceeding frō a lively saith in Christ, causing us to make our most humble suite for pardon, even for Christ Jesus sake. Here are only two kinds of sin offerings: the one propitiatory, able to cleanse us from all our sins, even Christ himself once offered up for the sins of the whole world: the other not propitiatory, yet effectual to us, through him, that is the propitiation for our sins, even our repentance from dead works, wherein through a lively faith, we give up our selves, our souls, and our bodies, a living, a holy, & an acceptable sacrifice unto God.

And these two are so linked the one to the other, as that they cannot by any means be severed. For if Christ hath died for us, then assuredly he will be at all times ready to offer up our broken and contrite hearts, our humiliation, our repentance from dead works, our prayers, praise and thanksgiving, yea and all our sacrifices upon the golden Altar, which is before the throne. But they for whom Christ hath not died (as he hath not died for all) can by no sacrifice make an atonement between God and themselves: and such are all they, that have sinned against the Holy Ghost, yea, such are all the reprobate. For all which TOPHET is prepared of old, it is prepared for the noble, as well as for the baser sort, not one of all such shall be exempted: it is made for them deep and large, the burning thereof is fire and much wood, the breath of the LORD like a river of br • mstone doth kindle it: so saith the Prophet, Isaiah. 30.33.

And touching them who have sinned against the holy Ghost, departing from their former light, and casting behind them their first understanding, I add yet farther: since they are fallen away from repentance, impossible shall it be for them hereafter to repent; since they are fallen away from faith towards God, never may they hope to believe again; since they are fallen away from the doctrine of the baptism and laying on of hands, they are not likely anymore by these means to be illuminated; since they are fallen away from the doctrine of the resurrection of the dead, when they shall rise again they shall rise to their own damnation: and last of all, since they are fallen away from the doctrine of eternal judgment, needs must it come to pass that eternal judgment shall devour them.

It is no more but this: since they are fallen away wholly from Christ, since they have trodden him under foot, since they have despised those sweet graces of the holy spirit, wherewith they were once lightened, they shall be fed with wormwood, and be made to drink the water of gall: and somewhat happy were they, were this all. But this is not all: for let all the rivers and streams of fresh water, which glad the City of God, and comfort the souls of the faithful, run also into their souls, they will resist them, and drive them back: they will admit no entrance for any persuasion of the graciousness and kindness of the Lord, though it be preached to them ten thousand times: they have sinned against the holy Ghost, and condemnation is their portion.

There remaineth no more sacrifice for sin] No more, I say. For Christ's blood which was once shed for man's ransom, 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 Hezekiah, all the silver, all the gold within the bowels of the earth could never have mounted to so high a reckoning. Christ hath once spared his own most precious blood for man's redemption, but will spare it no more. We may not now look for more Christ's, for more passions. They that will go into captivity again, let thē go but they shall not return: they that will sel thē selves to the will of their enemy, let them sell themselves, but they may never hope for a second ransom: they that will sin after that they have received the knowledge of the truth, let them so sin, but there remaineth no more sacrifice for their sin.

They which have ears to hear let them hear. If it be true that they which sin willingly, after that they have received the knowledge of the truth, may so fall away, as that no sacrifice may remain for cleansing of their sin, what may be hoped for of us, in whom willingness is no day wanting to our sins. It is a true saying, excusatio omnis tollitur, vbi mandatum non ignoratur: If the commandment be known, no excuse may serve for the breach thereof. I shall not make it a false saying, though I do a little invert it: excusatio omnis non admittitur, vbi mandatum ignoratur: though the commandment be not known, yet every excuse may not serve for the breach thereof.

Peter gave unto the Jews a shield of ignorance, wherewith they might partly defend themselves against the weapons of God's wrath, and that, not in any common cause, but in the vilest and bloodiest fact, that ever yet the sun saw attempted: I know (saith he) that through ignorance you did it, as did also your governors, Act. 3.17. speaking of their slaughtering the Lord of life. I know (saith he) that through ignorance you did it, as did also your governors. Yet that they should not lean too much upon this broken reed of ignorance, in the 19. verse. he adviseth them, to repent & return, that their sins might be done away. Here we see that Ignorance must be beaten, unless it be cleansed by repentance.

The like cloak had S. Paul gotten to cast over his blasphemies, his tyrannies, his merciless persecutions of the Church: I was (saith he) received to mercy, because I did it ignorantly, through unbelief, 1. Timoth. 1.13. I was (saith he) received to mercy, because I did it ignorantly through unbelief. And here also we see, that ignorance must be beat̄, unless it have mercy to cover it.

And surely could ignorance have pleaded for her own innocence, never would the blood of Christ have cried to the Father upon the Cross, Father forgive them, they know not what they do, Luke 23.34. And here again we see, that ignorance must be beaten, unless it be forgiven by the Father of our Lord Jesus Christ.

What? Is ignorance of the Lord's will sure to be beaten with rods? and shall not our contempt of his will, our careless, and unprofitable knowledge of his laws, be requited with scourges? Shall Tyre, and Sidon, and Sodom, wherein was never virtue done that might have reclaimed them, shall they (I say) burn like stubble in Hell fire? Shall the smoke of their torment ascend for evermore? And shall Chorazin, and Bethsaida, and Capernaum, whose streets have been sown with the miracles of Christ, and made fat with his doctrine shall they escape untouched, and not drink down the dregs of endless destruction?

Diverse Cities of the East and West Indies, devoted to the worship of Devils, shall once wring their hands, for that they have known so little: and I fear me, I may too truly say, that Oxford shall once rend her heart, for that she hath known so much to no better purpose: for surely, were she so fruitful in good works, as she 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 idleness & looseness of life in her seniors, of willful, impudent, and contemptuous behavior in her juniours.

Dictum sapienti. You will not marvel to see the wilderness lie wast and desert; but if a ground well husbanded and manured yield no profit, that deserves cursing. Our ground in all likelihood should be well husbanded and manured. Here is much preaching, much hearing, but where is any profit? What our Savior said of the Scribes and Pharisees, dicunt & non faciunt, they say & do not, may truly be spoken of us, we see, we hear, we say, we know, but do not. O let us not still be sick of Adams disease, desiring rather to eat of the tree of knowledge, then of the tree of life. We may and must be careful of knowledge unto sobriety, but we must have a regard also of profiting thereby, that the fruit of a good life, bringing eternity of days to come, may wait upon our knowledge. For S. Peter assureth us, that it is better for us never to know the way of righteousness, thē after we know it, to turn from it, 2. Pet. 2.21. The same is also taught us by my text, If we sin willingly after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin.

THE FOURTH SERMON.

HEBR. 10. VER. 27.

27 But a fearful looking for of judgment and violent fire, which shall devour the adversaries.

I should not trouble you with any long rehearsal of that, which heretofore I delivered unto you. Yet the son of Sirach, chap. 22.8. persuading me that many exhortations may be spent, as upon men that are asleep, who when the Sermon is done, will say, what is the matter? and the truth requiring our assent to Elihues words, Job. 33.14. God speaketh once and twice, and man seeth it not; and a greater then either Sirachs son, or Elihu, even Jesus our Savior in the parable, Mat. 13.4. teacheth us, that much seed sown miscaryeth, some by the high ways side, some among thorns, some upon stony ground; have made me bold to recall to your remēbrances what before by me was delivered. And if herein I shall seem tedious to any, I can say no more for excusing myself, then what S. Augustine said, when he was enforced to some iteratiō: lib. 2. de baptismo contra Donatist. c. 2. Ignoscāt scientes, ne offendantur nescientes: satius est enim offerre habenti, quā differ non habentem. Let those that know it already, pardon me lest I offend those that are ignorant: for it is better to give to him that hath, then to turn him away that hath not.

May it please you therefore to remember how in the words, containing an effectual persuasion for our constant continuing and persevering in the faith, which the Hebrews had, and we have in Christ Jesus, or which is the same, containing a disuasion, a dehortation from our backslidings and fallings away from the same faith, I proposed to your godly considerations two things.

• 1 What it is from which in this place we are dissuaded; it is from sinning willingly after that we have received the knowledge of the truth.
• 2 What reasons are used by our Apostle to dissuade frō so sinning: and they are two.
  • 1 Because if thus we sin, we shall never be able by any sacrifice to make an atonement between us and God revenging; in these words; There remaineth no more sacrifice for sin.
  • 2 Because if thus we sin, we can look for no better, then for eternal destructiō, specified verse 27. by two things; by Judgment, and by Fire. For if we sin willingly, after &c.

In the first general part my endeavor was to unfold three circumstances.

• 1 Who they needs must be that do fall into this sin.
• 2 With what mind this sin useth to be committed.
• 3 What the sin it self is.

In the
• First of these was manifested the subject of this sin.
• Second, the efficient cause.
• Third, the name, the nature, and the object of it.

Touching the subject of this sin (I mean the persons in whom it is possible for this sin to have dominion) we have heard, that they are neither Turks, nor Infidels, nor Atheists, nor Epicures; not such as Pharaoh was, though a vessel of God's wrath; nor such as Sodom and Gomorrah were, though full of filthiness; nor such as blasphemous Rabshakeh was, though by him the Idols of the nations were accounted equal with the God of Heaven: but such as have received the knowledge of the truth, so my text hath: such as have been once lightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted of the good word of God, and of the powers of the world to come: so this Apostle saith, Heb. 6.4, 5. such as have escaped from the filthiness of this world, through their knowledge in our Lord and Savior Jesus Christ: so S. Peter telleth us, 2. Pet. 2.20. such as have swept & garnished their houses after the departure of the unclean spirit, witness our Savior Christ, Mat. 12.43, 44. Who also, Mat. 13.20. saith, they are such, as hear the word and incontinently with joy receive it.

This at the first sight, may seem to be that vesture of needle work wrought with diverse colors, wherewith the Queen was clothed: it may seem to be the robe of Adam, that his robe of innocence, of holiness, and of the grace of God, wherewith before his fall he was invested. To have received the knowledge of the truth, to have been once lightened; to have tasted of the heavenly gift; to have been made partakers of the Holy Ghost; to have escaped from the filthiness of this world; to hear the word & incontinently with joy receive it: are • hey not sweet blessings descending frō the LORD of lights? What could the Lord have done more unto his vineyard, then that he hath done to it? Yet, see the perversity of the nature it hath; in steed of grapes, it may bring forth wild grapes, briars, and thorns; the Queen may be stripped of her jewels; Adam spoiled of his robes; & why may not the soul of man be robbed of her ornaments and rich attire? Surely she hath no great privilege to the contrary. For all these, before recited graces may be lost; the possessors of them may so fall away, as that it shall be impossible for them to be renewed by repentance.

The consideration of this point, might have moved our hearts to wisdom: it might have persuaded us, to beware of presumption (for 〈 in non-Latin alphabet 〉 , he that only thinks he standeth may fall away: though he that standeth indeed can never so fall ) it might (I say) have persuaded us, to beware of presumptiō, & seriously to work out our salvatiō with fear and trembling: & since we have been once lightened, to endeavor our selves to increase this light in us; since we have tasted of the heavenly gift, to cease not to taste it still; since we have been made partakers of the Holy Ghost, to rest not, but to walk frō grace to grace; since we have received the knowledge of the truth, to forsake it not, but to hold it fast, till our Lord Jesus come. For behold, he cometh shortly, and his reward is with him, to give every man according as his works shall be. Blessed are they, that keep his commandments: for to them, in that day of his coming, shall he give to eat of the tree of life, and of the hidden Manna, to enter in through the gates into the city; to receive a white stone, to be clothed in white array, to be made pillars in the Temple of God; and to sit with God himself in his throne.

In the second place, we heard, that the efficient cause of this sin is a set, a willful, and an obstinate malice deeply rooted in the hearts of some backsliders by reason of a threefold misconceit, wherewith even we also use too much to please our selves.

1 We are very ready to persuade our selves, that we may repent, when we will. Else would we continue, to walk by compass, as we do, in our perverse and crooked ways?

2 Finding it written, that the righteous falleth seavē times a day, and riseth again, are we not encouraged to think it no great prejudice against our selves to have a few falls?

3 We shame not to hold opinion, that our small sins & hidden sins, are no sins; and that our greatest sins, wherein we live and lie most dangerously, are but sins of infirmity. And hence is our hope (it may be our vain hope) that it shall be as well with us for all our sins, as it was with Noah, Lot, David, Peter, & many other, the strongest pillars of the Lord's Temple for their many downfalls. Here I endeavored, as I could, to imprint in our hearts the wholesome doctrine contrary to these three misconceits: and withal, because it was thereby manifest, that God's chosen children do sin also willingly, I took occasion to put some difference between them so sinning, and the sinful reprobates: and for that purpose I thē remembered you of two evident truths in Christian Religion.

1 The Saints of God may fall grievously & dangerously.

2 They cannot fall finally in the end, not utterly at any time.

Touching the third circumstance, wherein were observed, the name, the nature, and the object of this sin; we have heard that this sin is commonly called the sin against the holy Ghost: not because it is against the Godhead of the holy Ghost, for the same God is also Father and Son; the Godhead of the Father, of the Son, and of the holy Ghost is all one, their glory is equal, their Majesty is coeternal: nor because it is against the person of the Holy Ghost, for that is no greater then the person of the Father and of the Son; the whole three persons are coeternal together and coequal: but because it is against the goodness of the holy Ghost; against the goodness, that is, against those good graces of the holy Spirit bestowed upon us for the setting forth of the praises of the Lord. For whosoever shall despise those good graces, and turn them to the contempt of God's Majesty, and tread them under foot, and account them profane, and purposely, and willfully, and maliciously carry them away to all wantonness, he crucifieth again unto himself the Son of God, he despites the spirit of grace, he sins against the holy Ghost.

Whereby it is plain, that the nature of this sin, is such, as we find it to be described, Heb. 6.1, 2. where the Apostle mentioning repentance from dead works, faith towards God, the doctrine of baptism, of laying on of hands, of resurrection from the dead, and of eternal judgment, and in the same place calling all these the doctrine of the beginning of Christ, speaketh verse. • . of an apostasy, of a falling away from all these points, even from the very foundation and first beginning of Christian faith, giving us thereby to understand; that they who are holden in this transgression, and have sinned this sin, have forsaken all the principles of Christian religion, have lost their former light, have departed from their first understanding.

From the name and nature of this sin thus considered, we came to seek the object of it: and found the malice of this sin to be directed against the very Majesty of God himself, and against his Christ; directly to respect the first table of the moral law; to be not a particular slipping aside, but a general apostasy, a general falling away from God, and that totally.

Here I came to the first reason used by our Apostle to dissuade us from committing so vile a sin, contained in these words; there remaineth no more sacrifice for sin. Out of which words because Novatus hath made a collection void of comfort; namely, that, if a man sin after he is once baptized, to him there remaineth no hope of pardon for his sins: first I applied myself to establish comfort in our hearts, by setting down the contrary doctrine: and secondly, I came to the consideration of the truth of that, which these words do naturally afford, & did prove unto you, that the sin against the holy Ghost, is not at any time, nor can ever be forgiven. There remaineth no more sacrifice for sin.

Having thus repeated unto you the sum of that which heretofore I have delivered, I come now to the second reason in my second general part, to speak of this fearful looking for of judgment and violent fire, which shall devour the adversaries.

The doctrine grounded upon the first reason of our Apostle in this place might have sufficed, to make all that love God, to look to their steps, that they fall not away by committing so grievous a sin.

But there is a generation of men monstrously misshapen in the powers of the soul, who like the Kings and Princes of the earth, banding themselves and taking counsel together against the Lord, and against his anointed, are ready to break the cords of religion asunder, and to cast her yoke from them; and to say with those in Tully. lib. 1. de natura Deorum: Totam de dijs immortalibus opinionem fictam esse ab hominibus sapientibus reip. causâ, vt quos ratio non posset, eos ad officium religio duceret: judging the service of God to be a mere devise of man for the better government of the common wealth, wherein inferiors, since they will not be ruled by reason, must be ordered by religion.

Tell such of Scriptures, you may as well urge them with Lucians narrations; of repentance, they cast it behind them; of faith, they regard it not; of baptism, they hold it of no greater price then the washing of their hands; of the resurrection, this feeds them with many a merry conceit, they think pleasantly with themselves, what manner of bodies they shall have at that day, of what proportion their bodies shall be, whether their nails and hair shall rise again.

I only note them, as I pass, by the way, whom, were they used for their deserts, the preacher should pronounce, and the Prince proclaim, the foulest leapers, that ever yet sore ran upon; well worthy to be excluded the host, and to have their habitation alone; and more then so; to be exiled the land, & to be expelled from nature it self, which so unnaturally they strive to bring to naught. For though the Lord God of hosts by his Ministers and servants, do call them unto weeping and mourning, to baldness, and girding with sackcloth, as he called the Jews, Isaiah 22.12. Yet behold, with them is joy & gladness, slaying Oxen, and killing Sheep, eating flesh and drinking wine; for (say they) tomorrow we shall die.

Now if our Apostle, to dissuade such men from sinning willingly, should use this as a reason, because there remaineth no more sacrifice for sin, what would it advantage them, being fully persuaded that the dead are not raised up, & that in death there is no difference between them & the vilest worm, that ever they could tread upon. Therefore to meet with these mē also, our Apostle bringeth a second reason, able, at some time or other, to affright the hardest heart, that ever yet Atheism had infected, telling them, that for them which sin willingly though there remaineth no more sacrifice, which they regard not; yet there remaineth something which shall touch them near, even a fearful looking for of judgment, and violent fire, which shall devour them.

By this fearful looking for of judgment is meant nothing else, but the vexation of an evil conscience, wherewith the wicked are, and shall be, in a fearful sort tormented. Her condition is to be pitied: when no other eye can perceive her, she will be marked by her own: when nothing else in heaven & earth pursueth her, her own foot shall chase her: when she is free frō the whole world besides, her own breast w • ll be full of witnesses. If she lay her down, her case will be, as Job's was, chap. 7.4. She will say, when shall I rise? she measureth the hours of the night, she is full of tossing to and fro until the dawning of the day. And verse the 14. if she say, my couch shall relieve me, & my bed shalt bring comfort in my meditation, thē is she feared with dreams, and astonished with visions. To such a conscience this looking for of judgment can it be less then fearful?

Who is able to conceive the terror of the Judge? S ^t John saw a great white throne, and one sitting on it, from whose face fled both the earth and the Heaven, and their place was no more found, Revel. 20.11. Wonderful is the terror in this place resembled. Earth and Heaven creatures without sense, great and mighty creatures, and creatures that have not sinned, they tremble, fly, and hide themselves from his presence, as not able to endure the terror of his sight: and shall man, seely and sinful man, be able to abide the day of his coming, and to endure, when he appeareth? Could man present himself spotless and without blame before the Lamb, he should not need at all to fear: but his condition is far worse then so.

The Preacher, chap. 7.20. doth assure us, that there is no man just in the earth, that doeth good, and sinneth not; & so much doth Solomon's question import, Prov. 20.9. Who can say, I have purged my heart, I am clean from my sin? O saith Eliphaz unto Job, chap. 15.14 What is man, that he should be clean, and he that is borne of a woman that he should be just? Behold, saith he, God hath found no steadfastness in his Saints, yea the heavens are not clean in his sight; how much more is man unsteadfast, how much more abominable and filthy, greedyly thirsting after iniquity? When the LORD looked down from heavē, to see, if there were any child of man, that would understand and seek God, Psal. 14.2. could he find any, framed according to the rule of that perfection, which he requireth? He could not: this only he found; that all were gone out of the way, that all were corrupt, that there was none that did good, no not one. So sinful is man in his whole race, sinful in his conception, sinful in his birth, in every deed, word, and thought wholly sinful: the actions of his hands, the words of his lips, the motions of his heart, when they seem to be most pure and sanctified, yet then are they as unclean things and filthy clouts, Isaiah 64.6. And shall man thus deformed, approach unto the throne; and him that sits theron, without fear?

Not so. The kings of the earth, the great men, the rich men, the chief captains, the mighty men, bondmen and free men, as many of all sorts as are not washed clean in the blood of the slaughtered Lamb, shall hide themselves in dens and among the rocks of the mountains, if possible, to be covered from the presence of their judge; in the great day of whose wrath they know they cannot stand. And therefore the looking for of judgment must needs to them be most fearful.

The next words of my text are, 〈 in non-Latin alphabet 〉 , read in the Vulgar Latin, ignis aemulatio; by Tremellius out of the Syriac, as it is in the Greek, ignis zelus; by Castalio, ignis saevitia; by Beza & Vatablus, ignis fervor; in the Rhemish translation, rage of fire; in our common English, violent fire; all describing, the punishment, which shall follow that great judgment.

By the word 〈 in non-Latin alphabet 〉 in this place, some understand exceeding violence, and parching heat. I think, that it may well signify vehementissimam Dei iram, as Tremellius explicates it, the fierce anger of God; for so much in many places of holy Scripture it importeth. Ezech. 38.19. the Lord to signify his anger conceived against the enemies of his people, useth the like phrase, & saith, In my zeal, and in the fire of my wrath have I spoken. And Ezech. 16.38. taking displeasure against his spouse for her filthiness, tells her, that he will give her the blood of wrath & zeal. And Zephan. 1.18. & 3.8. the Lord tells us, that in the day of his wrath the whole earth shall be devoured with the fire of his zeal.

All which places (to omit many other) do somewhat illustrate the words of my text. Wherevpon S ^t Chrysostom saith, that, as a wild and savage beast provoked to ire, never resteth until it hath seized upon some prey or booty; so this fire, as it were enraged with zeal, desireth to be avenged upon the adversaries of the Lord by devouring them.

And this fire, so zealous for the glory of the Lord of hosts, is the unquenchable fire provided to burn the chaff, Mat. 3.12. that Hell fire never going out, Mark. 9.43. That flaming fire rendering vengeance unto them, that love not God, and are disobedient to his Gospel, 2. Thess. 1.8. that eternal fire, whose vengeance must be suffered, Jude. 7. that everlasting fire, prepared for the Devil and his Angels, Mat. 25.41.

Of what quality this fire is, it is not expressly defined in the written word. S ^t Augustine de civitate Dei. lib. 21. cap. 10. and S ^t Jerome in his Epistle to Avitus, and Aquinas contra Gentiles, lib. 4. cap. 90. are of opinion that Hell fire prepared for the damned, is a corporal fire. This opinion is subscribed unto by Zanchius part. 1. de operibus Dei lib. 4. cap. 19. & in his explications in cap. 1. ep. 2. ad Thess. and allowed of by the Divines of Magdeburg in their first Century, lib. 1. cap. 4. and favored as it seems by Musculus in his comment upon Mat. cap. 25.

I leave these and many other of the same opinion; &, for my part, do subscribe to Damascens resolution of this point, who in his 4. book de orthod. fide cap. 28. writeth Ignem aeternum nō materiâ instar huiusce nostri constare, that the fire of Hell is not material, like our fire.

Isaiah. 66.24. The Lord himself speaking of this everlasting punishment of the wicked, saith: Their worm shall not die, neither shall their fire be quenched, & they shall be an abhorring unto all flesh. Which words are again in some sort thrice repeated by the same Lord, Mark 9.44.46, 48. In Hell fire their worm dieth not, & the fire never goeth out. In which places Hel fire, and the worm of conscience being four times joined together by him, that is the wisdom of the Father, (as I take it) do show evidently that the kind of speech in both is alike. Now there is no man so carnally minded, as by this worm of conscience to understand a material worm. It is a Metaphor, and signifieth that cursed and damnable torment of conscience, which continually shall gnaw upon the children of unbelief, like unto a worm, whose property is to eat & wear away anything wherein it breedeth. This worm then being immaterial, why should we judge this fire to be corporal?

I grant indeed that the body is subject to burning with bodily fire; but that the soul, which is spiritual, should be subject to such burning, I cannot find it proved; and therefore do conclude that Hell fire meant in my text, is not any material fire, or any bodily flame, but a grievous torment, fitly thereby resembled; even a seizing of the fearful and terrible wrath of God on body and soul forever. For our Lord God, the Lord of Heaven and earth, giving certain names, to such punishments as shall be inflicted upon the damned, to make us careful by shunning sin to be freed from Hell, dealeth no otherwise, then he doth, in giving names also to such blessings, as are prepared for the godly, to make us willing by doing well, to seek for Heaven. In both he dealeth 〈 in non-Latin alphabet 〉 , applying himself to our weak capacities, who are not able by our deepest meditations to conceive in any mean, what either the joys of Heaven, or torments of Hell may be. For us therefore and for our good, for our easier understanding, it hath pleased the Holy Ghost, to show unto us, the joys of Heaven under the types of temporal blessings, and eternal torments under the figures of earthly punishments.

Touching the joys of Heaven; we may see almost in all the Prophets, when they come to speak of Christ's kingdom, how they set it forth with abundance of all good things: teaching that his kingdom shall be very far enlarged; that his increase of government and peace shall be without end, that there, no nation shall lift up a sword against another, but that their swords shall be turned into mattockes, and their spears into scythes; that nor violence nor desolation, nor destruction shall be within her borders, that the wolf shall dwell with the lamb, and the leopard with the kid; that every child there shall fill his days; that from our faces all tears shall then be clean wiped away; that we shall go in through the gates into the citte, and there eat of the tree of life, and of the hidden manna, and be clothed in white array, and receive white stones, and be made pillars in God's Temple, and the like. All which speeches of sensible and temporal blessings, are so many figures, leading us, as it were by the hands, to some reasonable knowledge of those joys spiritual and eternal.

In like sort, and by the like types of temporal and earthly punishments, we are brought to have some understanding of hell torments. Luk. 19.27. Christ saith, those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Could he in more familiar terms signify that eternal death prepared for the unbelievers & blasphemers? Only he alludeth to the custom of the princes of this world, in whose presence rebels many times are put to death.

Luke 16.23. there is much uttered in common and sensible speeches to signify the gluttons torments endured in Hell: as, his seeing Abraham a far off, and Lazarus in his bosom, the burning of his tongue, and the cooling thereof, the dipping of Lazarus finger into the water, the great gulf between them both, and the like; all which though it be spoken as of things corporal, yet hath it a spiritual meaning.

And that which is spoken, Matt. 22.13. of the state of Hell, that there is weeping and gnashing of teeth; must needs have some other sense then the letter will afford, because the damned souls which now suffer torments in Hell, have neither teeth to make any gnashing, nor eyes to shed tears.

What shall I further trouble you with the relation of divers other attributs, used in the word▪ diversely to express the horror of Hell? As the names, of outward darkness, of the deep, of the lake burning with fire and brimstone, of the never dying worm, and such like?

Our judgment of all these may be the same, as it was of the former; even that the Holy Ghost doth use them all, as a table to represent unto us, the state and condition of the damned. Which estate of theirs, because it is represented unto us, only under types and shadows, & that according to the wisdom of the spirit, we must not curiously prye farther into it, but rather lay our hands upon our mouths, and stop the course of our lips, lest, meddling with such secrets, we falter in our speeches before the LORD.

It followeth in my text, that this fire shall devour the adversaries. SIC vorabit vt perdat, non consumat, saith Calvin; this zeal of fire shall greedily consume them. Consumet, saith AQVINAS, non totaliter consumendo, sed in perpetuum cruciando; this zeal of fire shall feed upon them, not to bring them to naught, or consume them utterly, but to torment them eternally.

What heart is able to sound the depth of this punishment; that a man, should be devoured, yet not cease to be; that he should be eaten up, yet not consumed; that he should be taken away by death eternally, and yet live eternally? Never have any descended to that firy lake, and returned thence, to tell us the torments thereof. Yet as by one drope of Sea water we may give some judgment of the saltness of the rest, and as we may guess at the stature and pitch of a mighty giant by the length of his foot; so by a taste of bitterness, wherewith this present life is seasoned, we may have some conceit of the sorrow and vexation, to be endured by the wicked in the life to come.

The grief of man's heart in this world may be exceeding great, as great, as ever mortality may be able to endure. Cā we read of the mournings of Joseph, of Hanna, of David, of Job, of Jeremiah, of Jerusalem, and not be moved? Could we? Our hearts certainly should be harder then the hardest iron. Can we think of the hideous torments invented, and inflicted by Tyrāts, as the teeth of wild beasts, hot glowing fornaces, caldrons of boiling oil, fiery brasē bulls, powning to death in morters, rolling in barrels of nails, roasting upon spits, boring with augers, parting the nails from the fingers ends with needles, nipping the flesh with pincers, renting asunder the joints with wild horses, can we, I say, think of these, and the like most merciless and pitilesse torments, and not be moved? Could we? Our hearts certainly should be harder, then the hardest iron.

Yet behold my text leadeth you to the sight of far more grievous torments; in regard of which, all those foresaid agonies, and as many besides, as ever have wrested, or may wring, the spirit of man, are only shadows and counterfeits. It showeth you, though there be never so many already in the bowels of Hell, to empty her storehouses, and to part her punishments among them, yet, hath she in store an immeasurable portion to bestow upon her children that now live, or are yet unborn: such a portion as may not be refused; a patrimony of howling, weeping, and gnashing; a patrimony of darkness, blackness, and obscurity; a patrimony of fire, brimstone, and the wrath of God. There shall they be tormented before the Holy Angels, and before the lamb; and shall be a gazing stock unto the blessed Saints, who shall not pity them, but rejoice to see their confusion. And the smoke of this their torment ascends for evermore, giving them rest neither day nor night; and it continueth for a time and times, and no time, even when time shall be no more, Rev. 10, 6. When time shall be no more, yet, then continueth their torment, and that in such a measure; as no eye hath ever seen the like, no ear hath ever heard the like, no tongue hath ever uttered the like, no heart hath been, is, or shall be, ever able to conceive the like. And this I hope may suffice for the explication of my text.

Now that we do not, like sleepy Adders, pass our times in a dream, let us awake our selves. Why should we be that ground by the highway side, or that stony, or that bushie ground? The good ground it is, that receives the seed, & bears, & brings forth fruit. Since we have brought our ears to hear the word, let us keep our hearts here also. It is not meet our hearts should be like many of your waiting men, who think their duty fully done, if they wait upon their Masters to and from the Church, though they hear not one word of the sermon themselves. But so they shall never learn Christ. Nor we; if when we present our bodies in this and the like places, we send our hearts upon other businesses, to attend our private affairs. Let us therefore lay these things, whereof we have heard, to our hearts, and be assured, they will be for our profit. The consideration of the terror of the Judge, of Hell fire, and of the torments there to be endured, may move us, to think with our selves how near that day of judgment is, and thereupon to provide our selves against the coming of the Judge.

Touching this point; if the day of judgment were at hand sixteen ages since, as the Crier in the wilderness proclaimed, Mat. 3.2. as the Disciples taught, according to their charge, Mat. 10.7. and as Christ himself preached, Mat. 4.17. if in those days the end of the world were come, as S. Paul saith. 1. Cor. 10.11. if then was the last time, as S. John tells us, 1. John. 2.18. if at that time the end of all things drew near, as S. Peter affirmeth, 1. Pet. 4.7. Can we religiously think, that yet this day of the LORD is far of?

In the time of the Apostles there were two heresies concerning this second coming of Christ; the one refuted by S. Peter, the other by S. Paul. S. Peter, 2 Pet. 3.3. wisheth us to understand, that in the last days (which then were come) there shall be mockers, walking after their own lusts; and saying, where is the promise of his coming? For, since the fathers died, all things continue alike from the beginning of the creation. Miserable men, to be persuaded that the day of the LORD shall never come, because it is deferred. But such jesting, scoffing, and mocking at that fearful day used heretofore, and hitherto practiced, by the whole progeny of unbelievers, may be unto us a good argument, that this judgment shall speedily be hastened. For so saith the Holy Ghost by the Apostle, 1. Thess. 5.3. when they shall say PEACE and SAFETIE, then shall come upon them sudden destruction.

S ^t Peter in his answer to such deceavers, saith first, that the LORD differeth not, very long to come to judgment. For (saith he verse 8.) one day with him is as a thousand years, and a thousand years as one day, alluding to the words in Moses prayer, Psal. 90 4. A thousand years in thy sight are as yesterday, when it is past, and as a watch of the night: as if he should have said; were it possible for a man to live a thousand years, yet those thousand years are as soon passed over in respect of God, as one day only is in respect of a so-long-living man. Yea those thousand years are but as a watch of the night, that is, they are of very short continuance. For the old Jews divided the night into four watches, and appointed to every watch three hours, as may appear by the conference of these places, Mat. 14.25. Luk. 12.38. Exod. 14.24 The words then suffering this expos • tion, that a thousand years in respect of the Lord, are but as a watch of the night, but of three hours, do plainly show that Peter meant not to speak anything distinctly of a thousand years, but of a long time, so his meaning is, that innumerable years are but as a short time with God. He might as well and truly have said, two thousand, eight, or ten thousand years with God, are but as one day. And this is his first answer to such as ask, where is the promise of his coming?

His second answer is verse 9. when he saith: The LORD is not slack concerning his promise (as some men count slackness) but is patient towards us, and would have no man to perish, but that all should come to repentance. Where it being manifest, that the LORD differreth his coming only for our good, to give us time to turn unto him, is it meet we should mock at the slackness of his coming? You see the first Heresy refuted.

The second is quite opposite to this, set abroach by certain false teachers, who taught the Thessalonians, that the day of the LORD was so nigh, as that it should happen within their age. Where by the way, note the exceeding subtlety of Satan, slyly leading us into one of the extremes, to make us believe; either, that the day of the Lord shall never come, or else that it shall come within such a time. In this rank of false teachers may be placed they, who have held opinion, that the day of judgment shall be about six thousand years after the beginning of the world; as also they, who abusing the places in Daniel and in the Revelation, do say, that the end of the world shall be three years & a half after the revealing of Antichrist.

But S ^t Paul answering these false teachers of Thessalonica, answereth all of the like opinion; and therefore, 2. Thess. 2.2. to • nstruct them, against the assaults of such teachers, he bids thē believe it for a certainty; that the day of the Lord is not at hand; and he gives a reason of his persuasion, verse 3. For (saith he) that day shall not come, except there come a departing first, & that man of sin, even the son of perdition, be disclosed.

But how is it, that S ^t Paul 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 sin by sacrificing himself? And by I am. 5.8. that the coming of the Lord is at hand, and by the authorities before alleged, of John the Baptist, of the Disciples, of the Apostles, yea of Christ himself, that the kingdom 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 S ^t Paul saith, the day of the Lord is not at hand?

Calvin saith, that the answer here is easy; namely that in respect of God, the day of judgment is at hand, but, as for us, we must continually look for it. Beza, & Rollocke give another exposition, which I take to be more natural. In those many places, wherein it is avouched, that the day of the Lord is at hand, they observe the word used in the original to be 〈 in non-Latin alphabet 〉 , Appropinquat; signifying, that the day of the Lord may be this day, as well as tomorrow; and tomorrow as well as the next day; & many a day hereafter, as well as now; and this in general only. But in this place of S ^t Paul, where he saith, the day of the Lord is not at hand, they note the word in the original to be 〈 in non-Latin alphabet 〉 , instat, and to signify, not only generally, a time drawing nere, but also precisely, a limited and certain time; as, such an hour, such a day, such a week, such a month, such an year, such an age. And in this sense S ^t Paul's saying is very true; 〈 in non-Latin alphabet 〉 , non instat, the day of the Lord is not at hand; not so at hand, as that we may be able to say, it shall be this hour, this day, this week, this month, this year, this age. And this is no other doctrine then Christ's own, Mark. 13.32. for there he saith: Of that day and hour knoweth no man, no not the Angels which are in Heaven, neither the Son himself.

Thus we see, it is certain, that the day of the Lord, that the day of judgment, is at hand; but in what precise age or time it will happen, we see it is uncertain. The Lord himself tells us, Act. 1.7. It is not for us to know the times and seasons. And why should we be desirous to have ears to hear, where God hath no tongue to speak? It may suffice us, to be so well warned, as to know that this day is at hand. For if we duly consider this point, it will make us take heed to our speeches, and by no means to say with the evil servant, Matth. 24.48. Our master defers his coming, let us eat and drink and beat our fellows; but rather to betake our selves to the performance of the good servants duty, verse 42. even to watch. For the day of the Lord cometh as a thief in the night, and as travail cometh upon a womā with child; even so cometh the day of the Lord. Watch we therefore. For we know not what hour our master will come.

But when he cometh, if he shall find us doing good, and dealing faithfully; happy shall we be; we shall partake the blessings of the six upon the mount Gerizim: we shall not need to fear the cursing of the other six upon mount Ebal. We shall not be afraid of the thundering and lightning of Sinai, nor of fire to the midst of Heaven, nor of mists nor of clouds, nor of smoke ascending like the smoke of a furnace, nor of the loudest sound of a trumpet; for all our pleasures shall be in Zion.

But when he cometh, if he shall find us doing wickedly, cursed shall we be; we shall be sure to possess mourning for joy, ashes for beauty, the spirit of heaviness, for the oil of gladness, & a rent in steed of a girdle; whatsoever shall become of our garments, assured we are, our hearts shall be torn a sunder. Watch we therefore, for we know not what hour our master cometh. And let me conclude with Saint Peters exhortation. Be we diligent, that when he cometh, we may be found of him in peace, without spot and blameless.

THE FIFTH SERMON.

HEBR. 10. VER. 28, 29, 30, 31.

28 He that despiseth Moses law, dieth without mercy under two or three witnesses.

29 Of how much sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despite the Spirit of grace.

30 For we know him that hath said, vengeance (belongeth) unto me: I will recompense saith the LORD. And again, the LORD shall judge his people.

31 It is a fearful thing to fall into the hands of the living God.

N the former verses I have heretofore shown, how that the author of this Epistle useth an effectual persuasion for our constant continuing and persevering in the faith, which the Hebrews had, and we have, in Christ Jesus; or a disuasion, a dehortation from our backslidings & fallings away from the same faith. In the words themselves ious meditations two things.

r, what it is, from which we are disswa- willingly, after that we have received the • .

• our hearts the reasons brought by our us from so sinning, which in these words

• 1 Because if thus we sin, we shall never be able by any sacrifice to make an atonement between us, and God revenging us: There remaineth no more sacrifice for sin.
• 2 Because if thus we sin, we must look for no other, thē eternal destruction, specified, verse. 27. by two things, Judgment, and Fire: For if we sin willingly, after we have received &c.

Of these points, and many other circumstances by occasion of those words observed, I have already spoken.

The principal argument of the whole place is: Whosoever sinneth willingly, after that he hath received the knowledge of truth, to him there remaineth no more sacrifice for sin; he must fearfully look for judgment, and violent fire, wherewith he shall be devoured. Therefore if we, having received the knowledge of the truth, do sin willingly, to us also there remaineth no more sacrifice for sin, we also must fearfully look for judgment, and violent fire, therewith to be devoured.

This principal argument is confirmed by two other reasons, in these words, which I have now read unto you.

The first drawn à comparatis minoribus, by a thing done less probable, to prove unto us a thing of greater probability, verse. 28, 29. He that despiseth Moses law, dieth without mercy, under two or three witnesses; of how much sorer punishment, suppose ye▪ shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament, wherewith he was sanctified, as an unholy thing, and doth despite the Spirit of grace?

The second is taken from the authority of the Scriptures, verse. 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 judge his people.

The truth of both those testimonies, is in this my text confirmed by the witnesses of the consciences of God's elect, who do assuredly know God's nature and custom to be such, as it is witnessed to be in these Scriptures before cited: for we know (saith the Apostle in the behalf of all the faithful) we know him that hath said, vengeance (belongeth) unto me: I will recompense, saith the LORD: And again, the LORD shall judge 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 under foot the Son of God, to account the blood of the Testament wherewith they were sanctified, as an unholy thing, to despite the Spirit of grace, may be admonished of their future fall. Though they live in peace without fear, and the rod of God is not upon them; though their eyes stand out for fatness, though they have more then heart can wish; yet should they remember that God is a living God; a God with heavy hands against all stiffnecked and rebellious; a God able to cast both body and soul into Hell fire. O! it is a fearful thing to fall into the hands of the living God, verse. 31. It is a fearful &c.

Now return we to the first reason here set down, for the confirmation of the principal argument of this place, verse. 28, 29. He that despiseth Moses Law &c. Here my purpose is, first to speak somewhat of the words themselves, 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, 〈 in non-Latin alphabet 〉 . Erasmus reads it, he that abrogateth Moses law; the Syriac hath, he that transgresseth Moses law; but neither is so right, as the original requireth. For this place is not to be understood of breaking, violating, transgressing, or sinning against any one commandment, but of an apostasy, of a defection, of a falling away wholly from religion. This exposition is afforded us out of Deut. 17.2. there the Lord gives Moses charge; if any man, or woman, hath wrought wickedness in the sight of the LORD, in transgressing his covenant, that then he be brought forth to the gates of the city, and there be stoned with stones till he die. But what is this, for man or woman to work wickedness before the Lord in transgressing his covenant? Is it not to transgress someone or other commandment of the LORD? No: the LORD himself tells Moses, what his meaning is, verse. 3. who soever hath gone and served other God's, and worshipped them, as the Sun, the Moon, or any of the host of Heaven, which God hath not commanded, such a one, whether man, or woman, hath wrought wickedness before the Lord in transgressing his covenant; such a one without mercy must die the death. Such is the meaning of the words of my text: 〈 in non-Latin alphabet 〉 , he that doth reject, cast behind him, make frustrate, and despise the law of Moses, he dieth without mercy under two or three witnesses.

〈 in non-Latin alphabet 〉 , Moses law] whereof God was the sole author, & Moses only the Minister: God put the word into Moses mouth, and Moses conveyed it unto the people. In regard of such his ministering, and conveying the law of God unto the people, the law of God is in this place termed, the law of Moses, a son of man, the more to set out and to amplify, the worthiness of the Gospel, discovered and delivered to posterity by Jesus Christ the Son of God.

The like comparison to this we have, 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 steadfast, and every transgression, and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, and afterwards was confirmed unto us by them that heard him, God bearing witness thereto, both with signs and wonders, and with diverse miracles, and gifts of the Holy Ghost? So is it here, if he that despiseth Moses law dieth without mercy; how shall we escape, if we tread under foot the Son of God.

He that despiseth Moses law 〈 in non-Latin alphabet 〉 , dieth without mercy] This 〈 in non-Latin alphabet 〉 , this putting away and contemning the law of Moses, deserves for punishment death without mercy. 〈 in non-Latin alphabet 〉 , he that rejects the law, he that sins against it, Elatâ manu, Num. 15.30. not only secretly and presumptuously but openly, perversely, 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 Lord's own mouth, Num. 15.31. That person shall utterly be cut off, that soul shall die the death. A false witness rising up against his brother to accuse him of trespass (Deut. 19.16.) a stubborn, and disobedient son, a rioter, a drunkard, one that will not hearken to the voice of his parents ( Deut. 21.20.) a man & woman taken in adultery (Deut. 22.22.) all these, because they reject and despise Moses law, must die the death, your eyes shall have no compassion, you shall take away those evils frō among you, that all the rest of Israel may hear it, and fear.

〈 in non-Latin alphabet 〉 , under two or three witnesses.] These words have a reference to a part of the civil and political government under Moses law. Two or three witnesses: for one is not sufficient to convince any one of a crime committed. For thus saith the Lord: One witness shall not testify against any person to cause him to die, Num. 35.30. One witness shall not rise up against a man for any trespass, or for any sin, or for any fault that he offendeth in, but at the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established, Deut. 19.15. At the mouth of two or three witnesses shall he that is worthy of death die, but at the mouth of one witness he shall not dy, Deut. 17.6. Under two or three witnesses.] This is spoken disiunctiuely, not as if the testimony of two were always true, but because it is so to be accounted, if it be the testimony of two.

For we know that the testimony of two may be forged. Two wicked men did falsely witness against Naboth, that he blasphemed God and the King, 1. Kings 21.13. Two wicked men did falsely witness against Steven, that he spake blasphemous words against Moses and God, Act. 6.11. Two wicked men did falsely witness against Christ, that he should say, I can destroy the Temple of God, and build it in three days, Mat. 26.60. One witness shall not testify against a man to cause him to die; two may, and their testimony may be false. Two, three, or more may, for at their mouths shall every matter be established. He that despiseth Moses law shall die the death, &c.

Out of these words thus understood, we may for our instruction take two lessons.

1 Necessity is laid upon us, and woe is unto us if we despise man's law: For he that despiseth Moses law, dieth without mercy.

2 A caveat is given us, that we be not too credulous, that we open not our ears to private reports tending to the discredit of any; for, He that despiseth Moses law, dieth (not, but) at the mouth of two or three witnesses.

Our first lesson we comprehend within this proposition;

Our second within this,

Touching the first, namely: That everyone is bound, to subject himself to honest and just politique laws, and this, even for conscience sake; we may note, that all such laws, politique, civil, man's laws, are either just or unjust; if just, then without doubt they bind our consciences to due obedience. And this they do, not because they are set forth and published by man; but partly because they have their original from the law of Nature, whereunto our consciences stand bound; and partly because God in express commandment hath made us subject to such laws. If unjust, then are we not in conscience bound to observe them.

Such unjust human laws have their difference: for first they are said to be unjust, either because he that makes them hath no authority so to do; or having authority, because he makes them rather for his own private, then for any common good; or making them for the common good, because he bids and commaundes that, which is above a man's power to perform. And in this first sense, unjust human laws, though they tie us not in conscience to observe them, yet (because they put nothing that may detract either from the law of nature, or from the law of reason, or from the law of nations, or from the law of God, and his glory) they leave unto us a liberty, either to keep them as well, as we shall be able, or not to keep them at all, unless charity, which chargeth us in any wise to beware of giving offense to our neighbors, commandeth us to observe them. Rather then we break this bond of charity, rather then we give just offense to our neighbors, it is our Savior's coūsails, Mat. 5.39, 40, 41. Whosoever shall smite us on the right cheek, that we turn to him the other also; whosoever, suing us at the law, shall take away our coat, that we let him have our cloak also; whosoever shall compel us to go one mile, that we stick not to go twain with him.

The care then we are to have, not to offend the weak consciences of our neighbors, may bind us to the observing of those human laws before spoken of, which, albeit in regard of their maker and his private respects, they are called unjust, are notwithstanding otherwise left to our free choice to be kept or broken, because without any repugnancy they may stand together with those eternal laws; the law of nature, the law Celestial, the law of reason, the law of God, the just law of mā, & the law of nations. So in a first sense, the laws of mā are called unjust; if he that makes them hath no authority so to do; or having authority, if he makes them rather for his own private, then for any common good; or making them for the common good, if he bids and commaundes that, which is above man's power to perform.

In a second sense, human laws are said to be unjust, if they bid that which is contrary to God's laws, to God's revealed will, to God's glory: and these laws are so far from binding us to their observance, as that the love of God, dwelling in our souls, deeply chargeth us with all our might to resist them. The answer which Peter and John made to those of Jerusalem, Act. 4.19. well fitteth this place; whether it be right in the sight of God, to obey you rather then God, judge ye. And as fit is the protestation made by Peter, and the rest of the Apostles, Act. 5.29. We ought rather to obey God, then men.

Thus we see, that the laws of men, if they are unjust, do not simply bind us in conscience to any obedience; and if they be so unjust, as to detract from God's laws and his glory, we see again, that we are in conscience bound to disobey them. Obedience is first due unto God; and next unto men for God's sake. And therefore if men shall require anything of us, which by any means may redound to God's dishonor, leave we men to thenselves, and reserve we all due obedience for our God. We ought rather to obey God, then men.

Yet are there human laws, just laws, laws of equity and uprightness, binding the consciences of all that are placed in public societies, whether civil or spiritual. In such societies though the laws of nature and of reason, be of necessary force, yet those laws suffice not: over and besides them, somewhat is necessary, namely, human & positive law, together with that law, which is of commerce, of merchādise, of exchange between the greatest societies, the law of nations, and of nations Christian.

Human laws are measures in respect of men, to direct their actions. Measures they are, yet to be measured by higher rules. Those rules are two; the law of God, and the law of nature. Human laws then, must be made according to the general laws of nature, & without contradictiō to any positive law in Scripture. If they are otherwise made, they are ill made. Unto laws thus justly made, and received by a whole Church, a whole common wealth, a whole corporation, a whole College, they which live within the bosom of that Church, that Common wealth, that Corporation, that College, must not think it a matter indifferent either to yield, or not to yield, obedience.

The law of God hath said, let every soul be subject to the higher powers, Rom. 13.1. The public power of all societies, is above every soul contained in the same societies: and the chief use of power, is to give laws unto all that are under it; which laws in such case we must obey, unless there be reason shown, necessarily to enforce, that the law of reason, or of God, doth enjoin the contrary. For unless our own private resolutions be overruled by the law of public determinations, we shall leave no possibility of sociable life in this world.

This made our Savior to admonish those hypocrites which came to tempt him, to give unto Caesar the things of Caesar, Mat. 22.21. This made Paul to exhort servants to be obedient unto their Masters, with fear and trembling in singleness of their hearts as unto Christ, Ephes. 6.5. This made Peter to call upon us, to submit our selves in all manner ordinance of man for the Lord's sake. 1. Pet. 2.13. who, verse. 15. telleth us, that it is the Lord's will, we should do so. The Lord's will: and therefore we must be subject, not because of wrath only, but also for conscience sake: and this is Paul's conclusion, Rom. 13.5. We are all bound to subject our selves unto honest and just political laws, and that for conscience sake.

But do we all herein, as we are bound to do? Those which live within the bosom of the Church, the common wealth, or great corporations, I leave to their own examinations. Their hearts will witness with them, that nor laws of Church, nor laws of commō wealth, nor laws of University, nor laws of great towns, are in any mean kept, as they ought to be. Now not only great ones, but little flies also are strong enough to break through: so rent and torn are the cobwebs.

Great and little, old and young, everyone that is willing to learn, come, and receive instruction of SOLOMON: My son (saith he, Prov. 6.20.) My son keep thy fathers commandment, and forget not thy mothers instruction, bind them both always about thine heart. It doth not stand with the duty which we owe to our heavenly father, that we should show our selves disobedient to the ordinances, to the good and just ordinances appointed by authority for the directing of our steps in the course of this life. Let us not say, we keep the commandments of the one, when we break the law of the other: for unless we observe both, we obey neither. God hath expressly commanded us to obey man's laws, which if we obey not, God's law by us is disobeyed.

Now let the Sun, the Moon, any one of the heavens or elements once cease, fail, or swerve; the sequel is manifest, ruin to it self, and whatsoever dependeth upon it. And is it possible, that man the noblest creature in the world, yea a very world in himself, transgressing the law of God in despising man's law, should draw no harm after him? Mans nobleness above other creatures in this case helps him nothing. Tribulation and anguish unto every soul that doth evil. This we are assured by S. Paul's testimony, Rom. 2.9.

As for us, who live within these goodly buildings provided for us, when we were not, what shall I say? That we live according to our laws; O happy hour, wherein such a speech might truly be uttered! But this latter and last age, full of the ripest & last sins, which no posterity shall be ever able to add unto, forbids me so to say. I must say the contrary: We live not according to our laws. We will murmur and repine, (& it may be, not without cause) if we be abridged of our founders and usual allowance; and yet are we unwilling to observe those easy, honest, & just laws prescribed us by our founders. Surely we have forgotten, that we ought to be subject, not because of wrath only but also for conscience sake.

Where my desire is, that everyone, both Head and members, of all our particular societies, would enter a due examination of their own hearts, and consider whether they have been obedient to their local laws, with fear and trembling in singleness of heart, as unto Christ: and my prayer is, that it would please the Father of our Lord Jesus Christ, to turn the hearts both of Heads & menbers; of Heads, that they would not grieve their companies, by stopping, or withdrawing their ordinary and statutable maintenance; and of members, that they think not much to be restrained by their Heads according to the laws of their Colleges: that so jointly and joyfully both Heads and members may labor together for the due performing of their Founders will.

As in a plague time, we marvel not so much at those that die, as at those which escape; so in this general infection of sin, wherein these latter and last times are drunken and drowned, we marvel not so much at the vileness of the most, as that any almost is innocent. If I thē in this case should plead for your innocence, if I should speak you fair, if I should sow pillows under your arm-holes & make veils vpō your heads, happily you would like it well, but assured I am I should endammage mine own soul. So much Solomon teacheth me, Prov. 29.24. where he saith, He that is partner with a thief, hateth his own soul.

Therefore to deliver my soul, though you should not turn from your wickedness and wicked ways, I must warn you of a matter, and howsoever it may nearly touch some amongst you, yet I beseech you hear me patiently. It hath been often spoken out of this place (and I doubt not but with good fruit) of an intolerable abuse nusled and fostred up for a long time in some of our Colleges; I mean the dear and usual selling of Places, which at the first were destined and appointed by our Founders laws to scholars of best desert. It hath been herehence told us, that in diverse of our judgments, 20. 30. pownds or more, are but easy prices for so good prefermēts. I grieve, & shame (even for the love we all ought to have of this place wherein we live) to repeat all that hath been publicly preached unto us concerning this point. I hope and believe, we are not of the number of those, that hold religion to be a pretty policy to keep the meaner sort in awe: I doubt not, but believe, that we have a greater measure of God's Spirit.

Guided therewith consider we (I beseech you) that it is no small matter to despise the just laws of our Founders, and remember we, that he that despiseth Moses law dieth without mercy. Our founders laws do direct us, to make our elections free frō corruption: Moses law chargeth the same. Can we therefore hate the one, and lean to the other? or despising one, despise we not both? Our founders do charge us in regard of our elections to take no bribes, no rewards, to make no bargain; and we, as well liking of it, have been ready by solemn oaths to bind our selves • o do accordingly: Moses also forbiddeth • s to take any gift, Exod. 23.8. and Deut. 16.19. and in the same places gives a reason, why he forbids us. It is; because rewards do blind the eyes of the wise, and pervert the words of the just.

But such hath our practice been, as that thereby we are made careless of that, whereof indeed we should be most careful: careless of our oaths, and careless of Moses reason. Carelesse of our oaths, whereby we have bound our selves to obey our founders laws; & yet we know, that the messenger of the covenant, (coming near to us in judgment, like purging fire, and fullers sope) will be a swift witness against all false swearers, Mal. 3.5. Carelesse of Moses reason, used by him to enforce our obedience to the law; (thou shalt take no gifts) and yet we know by my text, that he, that despiseth Moses law, dieth without mercy.

Thus pollute we the LORD and his holy name, not like those false prophetesses, Ezech. 13.19. for handfuls of barley, and for pieces of bread, but for gold and silver. For gold and silver, we slay the souls of them, that should not die, and we give life to the souls of them, that should not live, that is, we admit into our societies Asinos auro onustos, those which are very unfit, for learning and manners, excluding far their better.

So, and so have we sinned, and more wickedly: yet have we not girded our selves with sackcloth, we have not wallowed our selves in ashes; we have made no lamentation; we have not mourned; yea, we are so far from being grieved at these our misdoings, as that we joy and rejoice in them, and exercise our wits to cover and defend them.

Our defences for this corruption so heartily entertained amongst us, are usually those, which everyone of us, cunningly allegeth for our private & daily trespasses; & therefore the consideration of them, may worthyly belong to every soul among us. Therefore let everyone, that hath an care to hear, hear.

Our first defense, is our misconceit about the time of our repentance; we are persuaded we may repent when we will. Touching this point, I now say nothing; only we may be advised, that late repentance is seldom true repentance; and justly we may fear, least that repentance, which we frame to our selves, when we are dying, die also with us.

Our se • ond defense, is grounded vpō such places of Scripture, wherein is signified; how that the stowtest pillars of the Lord's house are sundry times & grievously shaken. One place may serve for all, Prov. 24.16. The just man is said to fall seven times a day, and rise again; & hereby we judge it no great prejudice against our selves to have a few falls. But we misvnderstand this place, being spoken of falls into afflictions and calamities, and not of falls into actual sins. And if it be spoken of falls into actual sins, what then? Is this a necessary consequence, Seavē falls a day are pardoned to the just; therefore for a few falls we shall have pardon?

I must needs confess, the patience of God is very abundant; He is merciful and gracious, long suffering, and of great goodness. He crieth unto the fools: (and are not we such fools?) O ye foolish how long will ye love foolishness? Prov 1.22. He crieth unto the faithless (and is our faith living?) O generation faithless and crooked, how long now shall I suffer you? Matth. 17.17. He crieth unto the Jews (and are not we as bad as the Jews?) O Jerusalem, Jerusalem how often? Matth. 23.37. He dresseth his vineyard with the best and kindlyest husbandry, that his heart could invent, Isaiah. 5.2. afterward he looked for fruit, he required it not the first hour, but tarrying the full time, he looked that it should bring forth grapes, in the autumn & time of vintage. He waiteth for the fruit of his fig tree three years, Luk. 13.6. & is content to be entreated that digging, and dunging, and expectation a fourth year, may be bestowed upon it. Whatsoever judgments are pronounced against Damascus, Azzah, Tyrus, Edom, Ammon, Moab, Judah, and Israel. Amos chapt. 1. & 2. are for three transgressions, and for four; so long he endured their iniquities. God's dealing with us sinful wretches, is like David's dealing with Saul; he took away his spear, & his waterpot, and a piece of his cloak: so God takes away from us a little rest, and a little & little more, & gives us, as it were, remembrāces, to let us understand, that we are in his hands, &, if we take not warning, that he will further punish us.

Thus we see (and it may not be denied) that the patience of God is very abundant, that the Lord is merciful and gracious, long suffering and of great goodness. Of such his patience, mercy and goodness we may not presume. Our safest way shall be to rise at the first call; if we differ our obedience till the second call, we may be prevēted. Then may God have just cause to say to us, as he said unto the Jews, Isaiah. 65.12. I called, and ye did not answer; I spake, and ye heard not. And albeit some fall seven times a day and rise again; albeit to some sinners, it pleaseth the Lord to iterate his sufferance: yet may not we take encouragement hereby to iterate our misdoings.

We have learned, that God punished his Angels in Heavē for one breach; Adam for one morsel; Miriam for one sclander; Moses for one angry word; Achan for one sacrilege; Hezekiah for once showing his treasures to the ambassadors of Babel; Josiah for once going to war without asking counsel at the Lord; and Ananias & Sapphira for once lying to the Holy Ghost. Is the Lord's hand now shortened, that he cannot be as speedy & quick in avenging himself upon us for our offenses? Far be it from us so to think: God is not slack in coming, as some count slackness; he maketh the clouds his chariots, he rideth upon the Cherubims, he flieth with the wings of the wind: and so he cometh, and cometh quickly, and his reward is with him, to give to everyone, according as his works shall be.

Our third and last defense is built upon slattery, cherished in our own bosoms. Because we have been waryly corrupted; because we have taken bribes so secretly, as that possibly two witnesses may not be produced to testify against us; because for this our sin, Gehazies leprosy as yet hath not brokē out upon us; because for other our sins done in darkness, the rod of God hath not yet smitten us, we slatter our selves, & persuade our selves, that all is well: we set our mouths against Heaven, and our tongues do walk even through the earth; we imagine with those wicked ones, Ps. 73.11. & Ps. 94.7. that God will not behold our iniquities, or if he do, that he will not much regard to punish us for them. We set up Idols within our breasts against lum; we forsake his Testimonies, we follow the voice and persuasion of our own devises. So bold we carry our selves vpō our cunning, sly, close, & secret kind of sinning.

But all in vain, if so it seem good unto the Lord. For he hath means enough, to discover & bring to light that which we think most secret, and hidden. He can make the fields to have eyes to see our deeds; the woods to have ears to hear our counsels; the walls of our bed chambers to have mouths to witness against us; our friends to fall out with us, and the men of our secrecy to bewray our wickedness. He can use us, our selve • as instruments, against our selves; even our own mouths to testify against us: for he can make us, either unawares to disclose our faults; or in our sleep by dreams to make thē known; or in our s ••• nesse to rave of them; or in some phrensey to vomit them out; or in the torment of our consciences to confess them all. And if he should not deal with us thus, or thus; yet know we, that there is a time to come, spoken of by S ^t Paul, 1. Cor. 4.5. wherein the Lord shall come, to lighten things that are hid in darkness, & to make the counsels of the heart manifest. And this he will be sure to do, because in presence he beholdeth whatsoever is done in the darkest places, and is privy to all the devises, of our hearts.

I will not stay your ears with commemoration of many notable places of Holy Scripture, set down by the holy Spirit to amplify God's illimited presence. In the 139. Psalm, wonderful are the testimonies brought there by the Prophet for this purpose. O LORD, thou hast tried me, and known me, thou knowest my sitting and my rising, &c. as it followeth in the Psalm. Thus I gather the sum of it; there is no corner in Hel, no mansiō in Heavē, no cave in the top of Carmel, no fishes belly in the bottom of Sea, no dark dungeon in the land of captivity, nor the clouds of the day, nor the darkness of the night, nor a secret friend, nor a more secret conscience, nor any like evasion that can hide us, that can hide any our actions, frō the presence of the LORD: Our sitting, our rising, our down lying, the thoughts of our hearts, the words of our mouths, the ways of our feet, yea our reins, our bones, our mothers wombs, wherein in our first informity we were wonderfully lodged, they are all thoroughly known unto him. If therefore secretly taking bribes for fellows, for scholars places, and the like; if SECRETLY living in fornication, adultery and uncleanness; if secretly stealing; if secretly any way sinning we purpose to avoid the presence of Almighty God, I must thē needs say with Jeremiah, ch. 10.14. Doubtless▪ every man is a beast by his own knowledge.

Thus far have I been guided by my first position, Everyone is bound to subject himself to honest and just politique laws, and that for conscience sake. For he, that despiseth Moses law, dieth without mercy.

The second remaineth: It is a breach of charity to conceive ill of any for any private report: For he that despiseth Moses law dieth not, but at the mouth of two or three witnesses. Of this second in the next.

Now beseech we Almighty God, by whose great mercies we have received the knowledge of the truth, that by the same his mercies, he would give us grace to continue, live, and die therein: that he would guid us in all ou ways; make us obedient to higher powers according to his will; cleanse our hearts, renew our spirits, and free us from all desire of doing wickedly, that so at the last day, we may be presented spotless & without blame before him that sitteth upon the throne. Even so be it Lord Jesus.

THE SIXT SERMON.

HEBR. 10. VER. 28, 29.

28 He that despiseth Moses law, dieth without mercy under two or three witnesses.

29 Of how much sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified, and doth despite the Spirit of grace?

THe second position grounded upon the 28. verse, which was, It is a breach of the rule of charity, to conceive ill of any, for any private report, is now to be handled. I will briefly run it over, that so at this time also we may have some taste of that which followeth in the 29. verse.

It is a breach of the rule of charity, &c. To speak much of charity, what it is, what objects, what ends it hath, before such as abound in knowledge, I hold it needless. If your practice hath been according to your knowledge, it may truly & boldly be said unto you, as Christ said unto the Scribe, that had answered discreetly, Mark. 12.34. You are not far from the kingdom of God. For declaration of the point I am to prove, let us consider somewhat touching the rule of charity, which useth by us to be broken, as oft, as we conceive ill of others (whether our superiors, or equals, or inferiors) for any private reports.

Christian Charity, hath three branches.

The first, 〈 in non-Latin alphabet 〉 , our love of God and Christ. The rule for this part is laid before us, Deut. 6.5. Thou shalt love the Lord thiy God, with all thy heart, and with all thy soul, and with all thy might. In wich words, is noted together with the unity of the divine essence, the trinity of the persons; and therefore the commandment is, that as one God is, so the three persons are, to be loved. Diliges Iehovam 〈 in non-Latin alphabet 〉 thou shalt love the LORD thy God, one God and three persons, not with part of thine heart, nor with part of thy soul, nor with part of thy might, but with all of all, both heart, soul, and might. The reason why God is thus to be loved, is put before, ver. 4. Hear O Israel, the LORD our God is LORD only. The meaning is; there is but one God, and therefore thy heart, thy soul, thy might, thy love, may not be distracted, they may not be divided. All thy heart, all thy soul, all thy might, must jointly be employed to love the LORD thy God.

In this place of Deuteronomy our charge is but general, yet necessary, to love one God, and the three persons of the Trinity. For the second we have a more special charge, 1. Cor. 16.22. There S. Paul saith, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha; let him be had in execration, let him be excommunicate unto death. Which is also signified by Christ himself telling us, Mat. 10.37. that we cannot be worthy of him, if we love father, mother, wife, children, brethren, sisters, yea our own lives, above, before, or more then him.

The second branch of Christian charity, is 〈 in non-Latin alphabet 〉 , brotherly love, peculiar, & belonging only to the sons of God. The rule for this part is laid before us, John. 13.34. Christ there hath given us a new commandment, that we love one another; as he hath loved us, that even so we love one another. We must love one another; that is, we must love the whole Church and every member thereof, all that are our brethren in the Lord & the sons of God: even the whole number of God's holy ones and the blessed Angels which are in Heaven. Al these must we love, evē as Christ hath loved us. But how hath Christ loved us? Consider we these five things, and it will be manifest.

1 Look we unto the cause, which moved Christ to love us; he loved us because we were elected; because we were chosen in him, by God the Father, to be his members, and to be saved by him. For this cause hath he loved us with a peculiar love above other men; with such a love wherewith he loved S. Paul, Gal. 2.20. for that we might live unto God, we are crucified with Christ, and so we live; yet not we now, but Christ liveth in us, and in that, that we now live in the flesh, we live by faith in the Son of God, who hath loved us, and given himself for us. So peculiarly hath Christ loved us. Therefore must we also peculiarly love our brethren in the Lord, for that very cause, because for ought we can discern; (and how can we discern spiritually, being but flesh? ) they are the elect and chosen of God the Father in Christ, from before the foundations of this world, to be saved by Christ.

2 Think we of the time when Christ loved us. We shall find that he loved us first, 1. John. 4.19. he stayed not for our love: we love him, because he loved us first. He loved us first: therefore must we also prevent one another in love; we must not look that our brethren first love us. For if we be friendly to them only, who are friendly to us, what singular thing do we? Do not even the heathen likewise? If we love them only, which love us, what reward shall we have? Do not Infidels even the same? We Christians must love our brethren first.

3 Let us respect the quality of the persons, whom Christ hath loved: He hath loved us, John. 15.9. Vs, that is, all: all the elect, Gentiles as well as Jews; Barbarians as well as Grecians; bond as well as free; women as well as men; the base & the poor, as well as the noble and the rich. For all the elect, for all these, for all us he died, when as yet we were his enemies, when as yet we were sinners, Rom. 5.8. Therefore must we also love all men, be they sinners, or seem they righteous; seem they our friends, or be they our foes; be they of what estate or condition soever, so it be not evident, that they are adjudged to be partakers with the Devil and his Angels in the ever burning lake.

4 Regard we the end, why Christ loved us: he loved us for no profit of his own, but for our souls health. Therefore must we also love others, not for our own gain, but for their good. So did Moses, who prayed to have his name rased out of God's book, rather then that the sins of the people under his government should not be forgiven, Exod. 32.32. So did David, who made his supplications to God, for to lay the pestilence upon him and his fathers house, and to spare the people committed to his charge, 2. Sam. 24.17. So did S. Paul, who wished his own damnation, to redeem the rejection of the Jews, Rom. 9.3. Christ loved us for our souls health, not for any profit of his own; therefore must we also love one another, for the good of others, not for any our own gain.

5 Consider we the measure of the love, wherewith Christ hath loved us. It is a true love; for Christ is truth it self, John, 14.6. It is a burning love; for Christ laid down his life, Christ shed his blood for his sheep, John. 10.15. It is an everlasting love; for Christ loves his own unto the ende, John. 13.1. Therefore must our love also to all the faithful, be true; it must be earnest; it must be constant. Christ's commandment is that we love one another, as he hath loved us, even so, that we love one another.

The third branch of Christian charity is 〈 in non-Latin alphabet 〉 , the love of our neighbors. The rule for this part is laid before us, Levite. 19. ver. 11, 13, 15.16. acknowledged by the scribe, Mark. 12.33. and proclaimed by Christ himself, to be like that great commandment, Mat. 19.19. &c. This is the rule: Thou shalt love thy neighbor, as thyself. Thou shalt love thy neighbor, that is, every man; for so Christ expounds it unto the lawyer, showing him by the example of the Samaritan, who is his neighbor, Luk. 10.30. Thou shalt love thy neighbor, not only such as fancy thee, or are thy friends, but thy enemies too. Thou shalt bless them, that curse thee; do good to them, that hate thee; pray for them, that hurt thee.

Thou shalt love thine enemies] Thy enemies I say, not God's enemies; for God's enemies, thou must hate with a perfect hatred. David is thy warrant, Psal. 139.22. Thou must not receive th • m into house, or bid them, God speed: such was S. John's counsel to the elect Ladies childrē, 2. John. verse. 10. who also in his first and general Epistle, chap. 5. verse. 16. speaking of a sin unto death, reigning in the enemies of God, forbids us to pray for it. Whom God hateth we may not love. In him and for him we must love every man. If we can know any to be of the number of the reprobate, to whom God will not pardon their transgressions, we may not in our prayers desire forgiveness for their sins, we may not pray for their salvation.

But who knoweth the mind of the Lord? Or who hath been his counselor? He alone separateth the Goats from his Sheep, he alone knoweth who are his. And this rule simply bindeth us (who cannot discern between the reprobate and the elect ) to love every man, understood here, by the name, of neighbor; Thou shalt love thy neighbor.

But how? It followeth in the rule; as thyself. That is, not with a feigned love, not with a cold love, not with a temporary love, not in word only. Therefore must thy love towards thy neighbor be unfeigned, it must be fervēt, it must be enduring, it must be effectual. A fifth condition is required that our love be holy and pure; for we must love our selves, and so our neighbors, in God, for God, and to God's glory.

Such are the branches of Christian Charity; & such the rules to measure them. Christ reduceth thē to two heads; to a great commandment, and another like unto it: on which, he saith, the whole law & the Prophets do depend, Mat. 22.40. & Mat. 7.12. he putteth down but one head, and calleth that one the Law & the Prophets: Whatsoever ye would that men should do unto you, even so do ye to them; for this is the law & the Prophets. In like manner S ^t Paul hath said; He, that loveth another hath fulfilled the law, Rom. 13.8. & verse 10. Love is the fulfilling of the law. And, Gal. 5.14. All the law is fulfilled in one word, which is this, Thou shalt love thy neighbor as thyself. In those places, where our Savior and the Apostle, do ascribe to our love of others, the fulfilling of the law, they mean nothing else, but the fulfilling of the second table of the law in this one branch, containing two members of my division 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 : Brotherly love, and love of our neighbors. And so Christ in the place before cited, Matth. 22.40. making of the whole law but two parts, love of God, and, love of our neighbors, excludeth not my third part 〈 in non-Latin alphabet 〉 , that brotherly love, whereof you heard, but includeth it in his latter.

Let this then stand for truth: Christian charity hath three branches; love of God; love of our brethren in the Lord; and love of our neighbors. The rule for the first is; you shall love the Lord your God with all your hearts, with all your souls, with all your might: For the second, you shall love one another, as Christ hath loved you: For the third; you shall love your neighbors as yourselves. And think not that you live according to the first rule, if you fail in keeping either the second or the third. Lincked they are together, and that so, that unless you observe all, you keep neither; you cannot love God and hate your neighbor; neither can you love your neighbor, but you must love God too. Every stepping aside, every transgressiō of the law is a blemish to your love. And therefore for my position, your charity shall be much obscured, if for private reports, you conceive ill of any. The reason is, because so doing you commit sin, and are rebuked of the law, as transgressors. You commit sin (I say) & so you break the rule of Charity, if you conceive ill of any, for any private reports.

There cannot be a greater poison; there cannot be a deadlier bane of friendship and amity betwixt man and man, then to love to hear, what bitter & sharp tongues shall seek to speak. Soone creeps it into your ears, that will never out again, whilst the breath is in your bodies. You may know it by this. If any one be misreported to you to be spotted with adultery, bribery, theft, or any like grievous offense, though happily you can be content not to credit all, because all is not sufficiently proved unto you; yet something remains to the blot of your brother, yet sticks the scar of suspicion still. Something you will believe for the reporters sake, whom you will take to be a very honest man.

Well; though Ziba be long since dead and rotten, who did wrongfully slander Mephiboscheth, his Lord, unto the King, 2. Sam, 16.3. yet may we be assured, that a great measure of Zibaes spirit now at this time dwelleth in the hearts of the sons of men, and so shall dwell, even until the day of the Lord's appearing.

A wise lawmaker, being asked why he appointed no punishment for such a one as should kill his parents, made this answer, that he thought no mā so barbarous, as to do such a deed. Without doubt if a law be made against any actions, words, or thoughts, it was first in the lawgivers conceit, that there would be hearts to harbor such thoughts, lips to utter such words, & hands to work such actions.

There is one lawgiver, which is able to save and to destroy; from him out of the Highest Heavens a law is given unto us, to be of force as long as we shall walk upon this earth: it is conveyed unto us, by the hand of Moses, Levite. 19.16. where thus it is written; Thou shalt not walk about with tales among thy brethren. The very making of this law, is an evident argument, that the Lord knew that there would be no want of such in the world; of such (I say) as should walk about with tales among their brethrē. Such there were in the time when Ezekiel prophesied: for chap. 22.9. Jerusalem is reproved, because in her were tale-cariers, men that carried tales up and down to shed blood. And the strife that hitherto hath been, now is, and here, after is like to be in all places, in Church, in Common wealth, in societies, in families, proveth that no age is void of such whisperers. You need not to doubt of the proof. It is Solomon's, Prov. 26.20. Without wood fire is quenched, and without a tale-bearer strife ceaseth. If there be not a new supply made of wood, the fire will go out; so if there be not some, that will carry tales between man and man, strife will die quickly. For as wood is the matter of fire, so a tale-carier fostereth strife. The like hath Solomon spoken of scorners, Prov. 22.10. and sure it may well be: for commonly a scorner is a tale-carier also.

To such as by their private reports in your ears, that are any way in government, shall depress and disgrace their brethren, in hope to lift up & advāce themselves; I have not much to say. Only, I will pray them to join together the first and third verses of the 15. Psalm; I hope it will not be their lost labor. If I may do it for them, thus I do it: He that sclaundereth with his tongue, shall not dwell in the tabernacle of the Lord, he shall not rest in God's holy mountain.

As for you (dearly beloved in the Lord) whose heads it hath pleased God to advance above your brethren, either in Church or common wealth, or lesser societies, or private families, let me be bold to put you in mind of a danger, very near you in respect of such busy-bodies, which will not let your ears take rest. You have already heard, there is no want of them. The danger I speak of, is descried, by the wisest among the sons of men. He, Prov. 18.8. tells you, that, the words of a tale-bearer are as flatterings, and they go down into the bowels of the belly. One expounds it thus;

The words of a tale-bearer are as flatterings.] That is, such words and speeches as he useth against others, are as sweet & pleasant to you that hear them, as if you were flattered: and, they go down into the bowels of the belly,] That is, they creep smoothly, sweetly, and pleasantly, into your most secret place; you readily receive them, earnestly lay them up, and deeply remember them.

If this exposition like you not, thus he expounds it otherwise: The words of a tale-bearer are as flatterings] That is, the speeches which he uttereth to you against others, seem pleasant and sweet, yea, they seem softer then butter, & gentler then oil. And they go down into the bowels of the belly] That is, but for all that, for all they seem so pleasant, so sweet, so soft, so gentle, yet notwithstanding, they go down into the bowels within you, they wound your very entrails; and if they be once perished, what hope is there of your lives? Yea they wound you grievously, they wound you deadly. Admit of which interpretation you will, you shall see yourselves in great danger by listening to such evil speakers. This golden saying putting you in mind of your so near peril, Solomon desireth to be writ̄ in your memories, and therefore using the very same words repeats it again, Prov. 26.22. where also he saith: The words of a tale-bearer, are as flatterings, and they go down into the bowels of the belly.

To keep you spotless and without blame, that this danger, which you have heard of, overtake you not, a commandment is given you, Exod. 23.1. not to receive a false tale: the breach of which David, hath sealed up, with no less then the loss of Heaven, Psal. 15.1.3. where he tells you, that you shall never dwell in the tabernacle of the Lord, nor rest in his holy moūtaine, if you receive a false report against your neighbor.

Public Magistrates, and all such as have authority to punish faults, may be well advised, by that charge which the Lord giveth, Deut. 13.12. If you shall hear say, that wicked men are gone out from among you, and have drawn away the inhabitants of your city, to go and serve other God's, which ye have not known: then you shall seek and make search, and inquire diligently; and if it be true, and the thing certain, that abomination is wrought among you; then shall you slay the inhabitants, utterly destroy the city, &c. What charge is there given, concerning the punishment due unto the authors of apostasy, to such as iutise men unto Idolatry, and to Idolaters themselves, is given to you all, to be followed in your civil punishings. If you shall hear say, concerning any that live with you, that they despise your laws, your Churches laws, common wealths laws, or Collegiat laws, then shall you seek, make search, and inquire diligently; and if it be true, and the thing certain, that such despisers of your laws live among you, then shall you proceed to punish them accordingly. You shall seek, make search, inquire, & that diligently; and why, I pray you, is all this repetition of words? if not to give us to understand, what a fault it is to condemn before we know, and by and by to believe whatsoever we hear? You shall seek, make search, inquire, and that diligently; and if it be true, which was privately told you against others; if by diligent inquiry out of the mouth of two or three witnesses you find it to be certain, then may you safely conceive of them as they are; you may do it without breach of the rule of charity.

But one private reporter, though he speak nothing but the truth, is not sufficient to convince any one of a crime, neither should be able to make you conceive hardly of any. One witness shall not testify against a murderer to cause him to die, for he must die through witnesses, Num. 35.30. One witness shall not cause an idolater to die; for he must die at the mouth of two or three witnesses, Deut. 17.6. One witness shall not make the despiser of Moses law to die; for my text requireth two or three. One witness shall not rise up against a man for any trespass, or for any sin, or for any fault that he offendeth in: but at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be stablished, Deut. 19.15. And why is this often repetition of witnesses, of two & of three witnesses? but to teach us, not to be light of belief, when we are whispered in the ear against any? Why should we by and by kill our brother in our hearts, by conceauing ill of him for one reporters speech?

To rob my neighbor of that his credit in my heart, which he hath had there heretofore (though he truly deserve it) yet unless it be certain to me by sufficient witness, that he deserve it) can in me, be no less, then a branch of murder.

Solomon tells you, it is folly and shame, to answer a matter before you hear it, Prov. 18.13. and let me tell you, it can be no less, to believe a matter against any man, before you know it. I say with the Prophet Malachi chap. 2.10 [& my prayer to God is that we may ever consider it] Have we not all one Father? hath not one God made us? Why then should we transgress every man against his brother? and break the covenant of our Father?

By this which hath been spoken, we have seen what the rule of charity is, and that every stepping aside, every transgression, every sin is a breach of it; we have also seen our selves excluded from Heaven, if we receive false tales; and we have seen, that we may not punish such a one, as is reported to be an Apostate, and to have fallen away from God, unless first by search made, and diligent inquiry, we find it to be true and certain, which is reported of him: and we have seen, that no fault, no trespass, no sin, nor murder, nor Idolatry, nor the despising of Moses law may be punished, but at the mouth of two or three witnesses: Therefore, needs must, it be true, which I undertook to prove: It is a breach of the rule of charity, to conceive ill of any for any private report. And so much for the proof of my position.

It followeth verse. 29.

THe Apostle here magnifieth, the Gospel of Christ, above the law of Moses, by the punishment appointed for contempt of both. He that despiseth Moses law dieth without mercy, he meaneth only the death of the body; such a death as man may lay upon him; for he must die at the mouth of two or three witnesses. A far greater punishment is allotted to the despisers of Christ's Gospel. He also must abide death without mercy, but it is the death of both body and soul; for as it is verse. 27. (which I have already explicated) he must fearfully look for judgment and violent fire therewith to be devoured. Of the despiser of Moses law, I have already spoken.

Touching the despiser of Christ and his Gospel thus I say: It is not necessary that he should be altogether unlike to you, that love Christ; he may live with you in the same Church, he may profess with you the same religion; he may seem to you as good a Christian, as yourselves. For, 〈 in non-Latin alphabet 〉 , with the blood of the Testament is he sanctified. Yet doth my Text discern such a one from him that loves Christ by three his attributes.

〈 in non-Latin alphabet 〉 ; he treads and tramples underfoot the Son of God.

2 〈 in non-Latin alphabet 〉 ; he accounteth the blood of the Testament, a vulgar, a common, an unholy, a profane thing.

3 〈 in non-Latin alphabet 〉 ; he despiteth the spirit of grace.

The doctrines which this place affordeth us, are two.

1 Because the reprobates (not all of them, but such as are deepest in God's displeasure, such as do sin against the holy Ghost ) are in this place said to be sanctified with the blood of the Testament, we are to consider; how far a man may (being so sanctified) go in the profession of the Gospel, & yet be a reprobate.

2 Because the adversaries of our doctrine, whereby we defend the perseverance of God's Saints in their faith, do out of this place make a strong argument (as they take it) for their purpose; we are to consider, whether a Son of God, sanctified with the blood of the Covenant, may fall away.

To enter a due discourse of these doctrines, or particularly to examine the words, from which these notes do arise, it would carry me beyond the time limited; and I had rather be too short, then to hurt your patience. Only hear one word of exhortation.

Is it not a fearful condition that a man sanctified with the blood of the Testament, should tread under foot the Son of God? that a man living as we live, and prosessing as we profess, should fall away wholly from Christ, & Christianity? Yes (beloved in the Lord) very fearful is the condition of such a one; and if we have not brows of brass, necks of iron, and hearts of flint, our very hearing of it, must needs in some sort cast us down; if we have any feeling of God's spirit within us, it will make us use all diligence in working our salvation, in attaining unto faith, in dying unto sin, in living unto newness of life. We have been admonished in the Philippians, to run forward in that race of righteousness, wherein through Jesus Christ God hath freely placed us; that being conducted by his Spirit to walk in good works, we may make our vocation sure. My beloved (saith S. Paul) as you have always obeyed, so make an end of your own salvation with fear and trembling, Philip. 2 12. And so (beloved in the Lord) let us also make an ende of our salvation with fear and trembling.

Some of us do gladly preach the word, we willingly declare good tidings and publish salvation, saying unto you, your God reigneth; yet hereby are we not justified: our evil ensample may make the name of God to be blasphemed among the people; & if we beat not down our bodies and bring them into subjection, it may be that after we have preached to others, our selves may prove castawaies. It is Saint Paul's judgment, 1. Cor. 9.27.

By Christ's name we may prophecy, we may cast out Devils, we may do many great works; yet hereby are we not justified; it may be, Christ at his coming will profess unto us; I never knew you, depart from me ye workers of iniquity, Mat. 7.22. We have hitherto been fed delicately, and brought up in scarlet, shall we now perish in the streets? shall we now embrace the dung? O let us not go backward, or stand still; but make we an end of our salvation with fear and trembling.

We all cause our bellies to eat, and fill our bowels with that sweet roll, as sweet as any honey in our mouths; we willingly hear the word, and with joy receive it into our hearts. Yet are we not hereby justified; no more then Balaam was, who desired to be like God's children in happiness, when he said, O let my soul die the death of the righteous, and let my last end be like his, Num. 23.10.

Remember the Galatians; they received S ^t Paul for his ministries sake, as an An • ell of God, yea as Christ Jesus; and if it had been possible, would have plucked out their own eyes, and have given them to him, to have done him good. So zealous were they in professing the doctrine which Paul preached. Yet false Prophets turned them backwardes to begin again the Jewish ceremonies; they turned again to impotent and beggarly rudiments, whereunto at the first they were in bondage; in steed of going forward toward Christ, they turned backward from him, Galat. 4 9. Having hitherto had our heads of gold, shall we now, that we may be like Nabuchad-nezzars image put on feet of clay? O let us not go backwarde, or stand still, but make we an end of our salvation with fear and trembling.

We all believe Christ, and the word preached by his Ministers. Yet are we not hereby justified. Many of Christ's disciples went back, and walked no more with him, John. 6.66. Simon Magus believed at Philip's preaching, and was baptized, & wondered at his miracles, & kept company with him: yet afterward was it found, that his heart was not right before God, Act. 8.21. The Devils also they believe and tremble, saith S ^t James, chap. 2.19. Now having begun in the Spirit, shall we end in the flesh? O, let us not go back ward, or stand still, but make we an end of our salvation with fear and trembling.

We all do daily before the Lord confess our sins; yet are we not hereby justified. For so happy had Pharaoh been; for he said, I have sinned against the LORD God, Exod. 10.16. so blessed had Saul been, for he also said, I have sinned, 1. Sam. 15.30. so, well had it been with Judas, for neither was he behind them in saying, I have sinned, Mat. 27.3. Well: Pharaoh, Saul, & Judas through unbelief are fallen, and you stand by faith; yet, be not high minded, but fear. So S ^t Paul counseled the Romans, ch. 11.20. Be not high minded (I say) but fear. And take heed, it come not unto you according to the proverb; the dog is returned to his vomit; and the sow that was washed, to her wallowing in the mire.

Since you have gladly preached the word, willingly heard it, and carefully believed it, hold you on in so good a course: & do your best endeavors, that your preaching be not turned into dumbnes, your hearing into deafness, your belief into infidelity.

Since you have confessed your sins, be ye not unwilling to forsake them also. For to confess your sins with your lips, and say with Pharaoh, Saul, & Judas, We have sinned; will nothing profit you, unless your hearts also be ready to say with Shadrach, Meshach, and Abednego, Dan. 3.18. We will not sin. For it is most true, which Solomō hath, Prov. 28.13. He that hideth his sins shall not prosper; it followeth, but he that confesseth & forsaketh them shall have mercy. Not he that confesseth only, but he that confesseth, and forsaketh his sins, shall have mercy.

And last of all, since you have been sanctified with the blood of the Testament, beware, O beware, that you account not that blood, an unholy thing; for so doing you tread under foot the Son of God, and despite the Spirit of grace. It is without controversy better for us, never to know the way of righteousness, then after we know it, to turn from it.

THE SEAVENTH SERMON.

HEBR. 10. VER. 29.

29 Of how much sorer punishment, suppose ye, shall he be worthy, wh •• h • re • death under foot the Son of God, and counteth t • e ••• od of the Testament, as an unholy thing, wherewith he was sanctified, and doth despite the Spirit of grace?

IN my former Sermon the despiser of Christ and his Gospel was out of this 29 verse discovered by certain marks. First to be somewhat like us, that love Christ. Secondly to be much unlike us. He is somewhat like to us that love Christ: for he is sanctified with the blood of the Testament. Again he is much unlike to us that love Christ: for 1. He treadeth & trampleth under foot the Son of God. 2. He accounteth the blood of the Testament, a vulgar, a common, an unholy, a profane thing. 3. He despites the spirit of grace.

The consideration of such his marks, may occasion us to touch two questions.

1 Because the reprobate, (not all of them, but such only as are deepest in God's displeasure, such as do sin against the holy Ghost ) are in this place said to be sanctified with the blood of the Testament; it may be asked; How far forth a man may be so sanctified; how far a man may go in the profession of the Gospel, and yet be a reprobate.

2 Because they that have given their names to the strumpet of Babylon do upon this place build their doctrine, for the final relapse of the Saints of God; I shall not err from the meaning of my text, if I answer this second demand; whether a Son of God sanctified with the blood of the covenant may fall away. Of these at this time.

The first mark, wherewith men, swallowed up of so monstrous a sin, are here noted, is common to them, together with the elect and chosen of God. They may be sanctified with the blood of the covenant, 〈 in non-Latin alphabet 〉 . Some read it per sanguinem foederis, in the Vulgar and Erasmus it is, per sanguinem Testamenti. We may not disallow of either of these read • ngs. For though the word 〈 in non-Latin alphabet 〉 do properly signify a testament, and is often so used, Heb. 9. yet also it fitly answereth to the Hebrew woe • d 〈 in non-Latin alphabet 〉 and signifieth pactionem viventiū, conventionem inter • i • entes, an agreement or covenant between the living. In which sense it is used by the expositors of the Old Testament in many places. I cite only one. 1. Sam. 11.1 When Nahash the Ammonite had besieged Jabesh Gilead, the men of the city said unto him, (as the Seaventie do expound it) 〈 in non-Latin alphabet 〉 , make a covenant with us, and we will be thy servants.

These two significations of this word, do very fitly agree with the respects of that covenant, which God hath made with his people. For it respecteth God, & it respecteth man. God was displeased, because man had sinned. Hence was it necessary that an agreement should be made; God was to be appeased, & man was to make satisfaction. God required (and that worthily) the pain of death for satisfaction: of which durst man have adventured to make payment, needs must he have been swallowed up thereof.

Nothing then remained for the making of this agreement between God & us, but that the Son of God, very God & very man, should interpose himself. Which already is performed. For he being in the form of God, and thinking it no robbery to be be equal with God, hath made himself of no reputation, hath taken on himself the form of a servant, & was made of the seed of David according to the flesh: and being thus humbled, he hath undertaken to satisfy his angry Father for us, and in fullness of time became obedient to the death, to that death of the Cross; and so hath wrought our reconcilement. And now he sitting at the right hand of his Father in the highest heavens, holdeth for us in possession an eternal inheritance; and because the right of this inheritance is purchased by him for no less price, then the shedding of his most precious blood, hence it cometh to pass, that the agreement, reconciliation, and atonement, the covenant made between God and us (that he will be our God, and we shall be his people ) may bear the show, & have the name, of a Testament. For, he that made it was dead; though now he liveth, and liveth for evermore.

It was not the blood of bulls, nor of calves, nor of goats, nor the ashes of a heyfer, that could make us acceptable to the Lord: but the blood of Christ, who through the eternal Spirit offered himself without spot to God; that is it, that purgeth our consciences from dead works to serve the living God. And for this cause, is Christ the mediator of the New Testament, ( 〈 in non-Latin alphabet 〉 Heb. 9.15. in which chapter this word 〈 in non-Latin alphabet 〉 is often used in the same signification) for this cause. I say, is Christ the mediator of the New Testament, that through death, which was for the redemption of the transgressions in the former Testament, they which were called, might receive the promise of eternal inheritance. In regard of Christ thē, whose death hath made the covenant between God and us to be of force, this covenant may very fitly be called a Testament: and this respect of him, that died for us, warranteth both those expositions; that for the word 〈 in non-Latin alphabet 〉 , we may read either Covenant or Testament.

〈 in non-Latin alphabet 〉 ] The blood of Christ [which in the conceit of the Nestorians differeth nothing from the blood of any other creature, and is in the judgment of such, as sin willingly, after that they have received the knowledge of the truth, but common blood, as it were the blood of any other man] this blood of Christ, is here called the blood of the Covenāt, or the blood of the Testament; because, as Theophylact and Aquinas do both note, the New Testament was confirmed by the blood of Christ. And this is the Testament: After those days, saith the LORD, I will put my laws in their mind, and in their heart will I write them; and I will be their God, and they shall be my people; and I will be merciful to their unrighteousness; and their sins and their iniquities will I remember no more.

This New Testament, by which that other is disanulled and waxed old, is confirmed by the blood of Christ. Now may we be bold to enter into the holy place: a new and living way is prepared for us through the veil, which our Apostle, Heb. 10.20. affirmeth to be, the flesh of Christ.

With this blood of the covenant, the sinner against the Holy Ghost, is in my text said to be sanctified. 〈 in non-Latin alphabet 〉 , with which blood, though now he account it common and profane, he was sanctified. I may not stand to remember you of the many significations, by which in many places of the Holy Scriptures, these words, Sanctus and Sanctificare, are expounded: diverse of them are impertinent, (and should be wrested) to the place we have in hand: for the understanding of which, it may suffice, if we consider, first, that God alone is properly holy, secondly that all man's holiness is from God. God must not only help, but do also all in all; or else, man cannot be sanctified.

These points are undoubtedly believed of us, and need no proof. Yet for explications sake, we may briefly note, that whatsoever men do truly call Just, the same in relation to God, must be called, and is, truly holy: and therefore, that God being alone absolutely Just, must of necessity alone be absolutely Holy: that is, God being Just with that universal and most perfect Justice, yea himself being his own Justice, it must needs be, that he is (as the Seraphim, Isaiah. 6.3. and as the four beasts, Revel. 4.8. have made proclamation) Holy, Holy, Holy, LORD God Almighty; thrice holy, that is, most Holy.

I will not here dispute, whether in those places the Spirit of God noteth the three persons in the Trinity, by thrice repeating the word Holy. I know that many of the ancient, and some of our later writers, have so judged of those places, and used thē, as testimonies, to confirm so main a point of religion. Unto whose judgments herein I need not doubt, nor will refuse, to yield reverence. Yet may I wish, and I shall wish no more thē Calvin doth, on Isaiah 6. that if at any time we are to deal with Arians, and are against them to maintain & prove three persons in one divine essence, that we would be careful to use testimonies of greater strength. For those enemies of the blessed Trinity, when they are assailed with such testimonies, which may as naturally be expounded otherwise, are so far from yielding to the truth of that doctrine, as that they become much more obstinate and overthwart.

But to our purpose: the Seraphim and the four beasts proclaiming, the LORD God Almighty to be Holy, holy, holy, do testify, that all the ways of God, even all his most severe judgments are just, and upright, and holy, howsoever they may seem unto men. This threefold repetition of the word, makes the sense to be, as if they had said; God of all is most Holy, and to be hallowed of all. Neither is this kind of speech altogether without example. For God willing to let Zedekiah understand of the utter and final ruin of his kingdom, bids the Prophet say from him unto the profane and wicked King, Ezech. 21.27. I will overturn, overturn, overturn it, and it shall be no more, until (the Messiah) come; his right it is, and I will give it him: as if the Lord had said; assuredly and without repentance will I overturn, and bring to ruin the kingdom of Zedekiah; such force doth the repetition give the speech. And as there, so here; God is Holy, Holy, Holy: without doubt Holy, only Holy, most holy.

Holynesse becometh the house of God forever, so we read Psal. 93.5. I will not restrain it to any particular house. Understand it, if you will, of the palace and basilicke of the great King, or of the Temple of Jerusalem, which the childrē of God in former times had respect unto; or of any other Temples on the earth now consecrated to the service of God; or of your private selves, for yourselves also are the Temples of the Lord; the saying stands firm without contradiction; Holynesse becometh the house of God forever. And hereby hath God set a bar about his Temples, as he did about the mount, to keep out beasts and brutish men. For as his Temples upon the earth none should, so that other far more sacred, which is in Heaven, none shall, ever enter into, that is, unholy, and unclean.

The Apostle, Heb. 7.26. describing the sanctity of Christ, saith, that, such an high priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher then the Heavens. Where the latter attributes, do only expound the former; and it is, as if the Apostle had said, to be holy is nothing else, but to be harmless, undefiled, and separate from sinners: for whosoever is harmless, undefiled, and separate from sinners, he is already made higher then the Heavens. Thus we see, that God alone is naturally, properly, and absolutely Holy. Wherevpon it followeth necessarily that all man's holiness is from God. Which was the second point to lead us to the understanding of this place, where the wicked are said to be sanctified.

It is a true rule, which may be collected out of Saint Cyrils treasury lib. 3. cap. 1. Quae in Deo sunt naturaliter, ea in creaturis esse posse participatione. Such things, as are naturally in God, may be in God's creatures by participation: as, when we do participate the effects and similitudes only of those attributes, which essentially and naturally are in God. So may we be said to be partakers of the divine nature, when those most great and precious promises are given us, 2. Pet. 1.4. There he teacheth us, that we have all good things from God's free promise; thereby are we delivered from the corruption of this world, frō those sinful lusts which we carry about us; and so are made 〈 in non-Latin alphabet 〉 , partakers of the divine nature, in a sort like unto God. For by divine nature in that place is not meant 〈 in non-Latin alphabet 〉 , God's divine essence, but participatio qualitatum, certain qualities, which the power of God hath wrought in us, that by them his image, in us now a long time defaced, may be restored again.

In the Scriptures we are charged to be perfect, as our Heavenly Father is perfect; to be merciful, as he is merciful; to be Holy, as he is Holy. Where we must not think, we are enjoined to have such perfection, mercifulness, holiness, as is essentially in God [that is not communicable to any creature:] but then are we perfect, merciful, and holy, according to that charge, when we are fulfilled with the effects, with the image and similitude of that perfection, mercifulness, and holiness, which is in God. The same may be spoken of wisdom, goodness, justice, & other like proprieties of God. We are then wise, then good, then just, when there appeareth in us the image and similitude of God's wisdom, goodness, and justice. It being true then, that God alone is Holy, and man not holy, but by participation only; as if it shall please God, by his power and grace to sow in the hearts of sinful men some seeds of his own sanctity; and to effect, and to make to shine in their lives & conversations the image and similitude of his own holiness; it remaineth a truth not to be contradicted; All man's holiness is from God.

Now because the Spirit of God cometh to, and worketh in diverse men, diversely, and in diverse measures; we must know, that holiness, a gift of that Spirit, is not in all mē after one sort. We may therefore note a general sanctity, and a special sanctity, appliable to the difference of such, as live within the bosom of the militant Church; wherein there are not only godly men, and holy men, but counterfaits and hypocrites; not only gold, but dross too; not only wheat, but chaff also.

The special sanctity, I call that, by which the true believers in Christ, are truly, properly, & indeed sanctified before God, by the holy Spirit. They in whom this sanctity shineth, were elected from everlasting, according to the purpose of him, which worketh all things after the counsel of his own will; and according to that his purpose are they called; and so are justified; and by the Holy Ghost are not only taught the truth in understanding, but also in heart are truly renewed and regenerate. It is manifest by that indissoluble chain of five links, Rom. 8.29, 30. For whom God knew before, them hath he predestinated, them hath he called, them hath he justified, them hath he glorified. This true holiness is meant by the Apostle, Eph. 1.4. where he saith, That God hath chosen us in Christ, before the foundation of the world, that we should be Holy. And what is this, to be Holy? It is expounded in the same place; even to be without blame before God in love.

The same is meant, Ephes. 5.26. there it is said, that Christ gave himself for the Church, that he might sanctify it. And what is this, to sanctify the Church? It is expounded in the words following; even to cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy, & without blame. Other like places might be alleged out of the Holy Scriptures, which I omit. By these we see, that special sanctity, making us spotless and without blame before God, what it is.

The general sanctity, I call that, by which the Church visible and militant, consisting of good and evil, of dissemblers and hypocrites as well, as of the Godly, is called, though not truly and properly, yet 〈 in non-Latin alphabet 〉 , in a figurative kind of speech, tota sancta, the Holy Church: and that especially in regard of him, the holy of holies, that most Holy one, who dwelleth in the Church, and sanctifieth them that believe in him: & again in regard of such, as in the Church are in deed and truly holy. Neither should this seem strange, that hypocrites, dissemblers, and godless men are called holy. For whosoever give their names to Christ, and are baptized into his name, though all of them be not truly grafted into Christ, nor all of them be truly baptized into Christ's death and resurrection; that is, though all of them be not new borne & regenerate; yet in the Scripture phrase, after the custom of the Scriptures, they are all called Holy; and have other such titles given them, as indeed may beseem the blessed of the Lord.

In this sense, S ^t Paul saith, that all the Romans are Saints, beloved of God, Rom 1.7. and that all the Galatians are sons of God, Galat. 3.26. and that all the Corinthians are washed, and sanctified, and justified, 1. Cor. 6.11. And so saith S ^t Peter of all the Jews which dwelt here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, that they were a chosen generation, a royal priesthood, a holy nation, a peculiar people, 1. Pet. 2.9. The Scriptures are very plentiful in gracing the sons of darkness (such as fall away from the truth) with beautiful and glorious titles, to take from them, against that great day, all excuse. In Heb. 10.26. they are said to have received the knowledge of the truth. & in my text, they are noted to be sanctified with the blood of the Covenant. In Heb. 6.4, 5. they are reported to have been once lightened, to have tasted of the heavenly gift, to have been made partakers of the Holy Ghost, and to have tasted of the good word of God, and of the powers of the world to come. In 2. Pet. 2.20. we read, that they have escaped from the filthiness of this world, through their knowledge in our Lord and Savior Jesus Christ. In Mat. 12.43, 44. we find, that they have swept and garnished their houses after the departure of the unclean spirit. And in Mat. 13.20. Christ telleth us, that they hear the word, and incontinently with joy receive it.

This at the first sight may seem to be that vesture of needleworke, wrought with diverse colors, wherewith the Queen was clothed: it may seem to be that roabe of Adam, that his roabe of innocence, of holiness, and of the grace of God, wherewith before his fall he was invested. To have received the knowledge of the truth; to be sanctified with the blood of the Covenant; to have been once lightened; to have tasted of the heavenly gift, of the good word of God, and of the powers of the world to come; to have been made partakers of the Holy Ghost; to have escaped from the filthiness of this world; to have the unclean spirit departed from us; to hear the word, & incontinentlie with joy to receive it; are they not sweet blessings descending frō the LORD of lights? What could God have done more unto his vineyard, then he hath done unto it?

Yet see the crookedness of the nature it hath: in steed of good grapes, it brings forth wild grapes, briars, and thorns. The Queen may be stripped of her Jewels; Adam spoiled of his robes, and the soul of man may be robbed of her ornaments & rich attire. For all those before recited graces may be lost; the possessors of them may so fall away, as that it shall be impossible for them to be renewed again by repentance. And then for their sin there remaineth no more sacrifice, but a fearful looking for of judgment, and violent fire, wherewith they must be devoured.

Which being so, it followeth, that the places now alleged must be understood of that general sanctity, by which mē may be said to be sanctified, justified, cleansed, washed, and the like; though not truly, nor before God, yet in the face of the Church, & before men; as it were sacramentally; & so must we expound this clause of my text: where we see, that he that treadeth under foot the Son of God, may be said to be sanctified with the blood of the covenant. And so he may be sanctified; but how? The meaning is; he may be sanctified, not truly, nor before God, but in the face of the Church and before men.

Hitherto have I endeavored to make plain the first mark, by which back-sliders frō the truth are in my text noted; namely that they are sanctified with the blood of the covenant. The question arising hence, may out of that which already is delivered, easily be answe • ed. The question is,

I answer thus in general; To be sanctified only in the face of the Church, and before men, doth not exempt a man from being a reprobate. Or thus may the question be proposed.

I answer thus in general; So carry thyself outwardly in the profession of the Gospel, that no exception may be taken against thee; let thy life be such, as that the Sons of God, which live with thee in the bosom of the same Church, can judge no otherwise of thee, then of a rightful heir to eternal happiness; be it, that they think of thee much better, then of themselves, yet will not all this exempt thee from being a reprobate. What thou art inwardly and in the sight of God, God alone knoweth; he alone is 〈 in non-Latin alphabet 〉 , and sees, and knows thy heart. Since thou hast given thy name to Christ, and hast had the washing of the new birth, the Church in charity must judge of thee, as of one truly grafted into Christ, and truly regenerate; but (I say) what thou art inwardly and in the sight of God, God knoweth: examine thou thyself.

More particularly I answer thus: As I said before; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in a figure, and according to the custom of the Scriptures, all that are in the Church, though they all be not of the Church and truly holy, are notwithstanding called holy, and are said to be sanctified with the blood of Christ. Now of such as are said to be sanctified, when indeed they are not sanctified, there are two sorts.

Some there are, that have Christ much in their mouths, but nothing at all in their hearts or understanding. They know him not; yet as they see others do, so do they; with others they worship and confess him. Much like them, of whom our Savior said to the woman of Samaria, John. 4.22. Ye worship that, which ye know not. And because this confession of Christ, in such as are borne anew of water and of the Spirit, is an outward testimony of an inward new birth, hence it cometh to pass, that such mere talkers of Christ (if their lives be not exceeding wicked) may be said to be regenerate, justified, & sanctified. These go not beyond one step in the profession of the Gospel.

Others there are, which possess Christ not only in their mouths, but also in their understanding. These of all reprobates go farthest in the profession of the Gospel. So far they go, as that it is impossible for man to discern between them and Christ's sheep, though they be but goats; between them and true Christians, though they be but hypocrites. For they are kept in the same pastures, and solded in the same fold with us; and do so behave themselves in obedience to the word and discipline of the Church, as that by us, they must needs be taken for true members of Christ. And because this their knowledge of Christ, is in the elect the beginning of regeneratiō, hence it cometh to pass, that these men, though indeed they are not borne a new, may yet be said to be regenerate, justified, & sanctified. Thus we see how far a reprobate may go in Christianity.

The elect out-goes him by one degree; for he receives Christ not only into his mouth or understanding, but into his heart also: he receives the word, not only into his mouth, to talk of it, or into his understanding to know it, but into his open and enlarged heart to embrace it. And so is he sanctified in mouth, in mind, in heart; and being so sanctified, he cheerfully runs forward in that race of righteousness, wherein through Jesus Christ GOD hath freely placed him, that being conducted by his Spirit to walk in good works, he may make his calling and election sure.

Now to consider, that a man sanctified with the blood of the Testament, may account that blood unholy and profane, may trample under foot the son of God, and may despite the Spirit of Grace; will not this move our hearts to wisdom? To consider, that men, living as we live, and professing as we profess, may utterly and finally fall away from Christ and Christianity; will not this in some measure cast us down? Happily brows of brass, necks of iron, and hearts of flint, will here proclaim their stubborness. But (dearly beloved in the Lord) if we are chosen out of the world; if in Christ we are anointed and sealed; if our building be of God, not made with hands, but eternal in the heavens; the consideration of these things, whereof we have heard, will remember us, that it is now time we should arise from sleep; yea, it will cause us to use all diligence, in working our salvation, in attaining unto faith, in dying unto sin, in living unto newness of life.

We see how far reprobates may go in the profession of the Gospel. If we go no farther, but sit down and rest with them; yea, if we be weary, before we have gone so far as they; if we come short of them in the duties of religion, can we in reason look to be rewarded better then they? Shall Herod fear, & reverence John the Baptist, and hear him gladly, and yet be damned? & shall we nor fear, nor reverence God's Ministers, not hear thē willingly, and yet be saved? Shall Pharaoh, Saul, and Judas, confess their sins, and yet be damned? and shall we hide our sins, and yet be saved? Shall the wicked confess Christ with their mouths, and know him in their understanding, and yet be damned? and shall we use our mouths only to swear, to blaspheme, to lie, to speak evil of others, & keep our understanding, (like a fair and clean table book) without all godly knowledge, and yet be saved?

Surely, the ground that bears briars and thorns, is reproved, is near unto cursing, and in the end must be burned: so saith the Apostle unto the Hebrews, ch. 6.8. where, see how one plague followeth upon the neck of another; first reproving, then cursing, then burning, and all, for the ground that bears, briars and thorns. The Apostle in the verse following modestly & kindly qualifieth his speech; But (saith he) beloved, we have persuaded our selves, better things of you, though we thus speak.

Should we thus speak of these unprofitable days, we are persuaded better things? Doubtless we should seem to you, to walk before you in the spirit of falsehood, and flattery. For you know, that we cannot but know, that ignorance in the most, and Atheism in many, grows to a head, and doth advance it self.

I shall not need, for ignorance to want witnesses; I will content myself only with the servants of your families. Some of them (I doubt not) are better learned in the school of Christ, then their fellows; but I fear me, it may too truly be verified of the greatest part of them, which Christ spake of the Samaritans, that they worship that which they know not: and it is credible, that in their hearts there is an altar erected, ignoto Christo, to the unknown Christ.

For the advancement of Atheism, I need no witnesses. Too many now, have put on the cloak of policy; they find so good patrons. They are content to confess Christ, yea and do willingly also receive him into their understanding, that they may be able to talk of him; they would forsooth, be like Christians, if for nothing else, yet only for preferment sake. Woe unto such professors of Christ; they are that bad ground, which bears briars and thorns, and therefore may look for the plagues attending them; they are reproved, are near unto cursing, and must be burnt.

As for us (beloved in the Lord) let us be th • t good ground, spoken of by the same Apostle, Heb. 6.7. The rain, that most sweet rain, distilling from no cloudy region, but from God's most gracious f • vour, hath now these forty years and better, watered this our ground, why then should it not bring forth herbs meet for the husbandman, that dressed it? Let us do our best, to pluck up by the roots • ll briars, and thorns, and weeds, that the herbs may be seen. For it is warranted by the Holy Ghost; that the earth which drinketh in the rain that cometh oft upon it, and bringeth forth h • arbs meet for them, by whō it is dressed, shall receive blessing of God. Since then by God's gracious favor, we have received Christ into our mouths, to confess him; and into our understandings, to know him; let our hearts be opened and enlarged to embrace him So shall we be sanctified in mouth, in mind, in heart; and be most willing to run forward in that race of righteousness, wherein through Jesus Christ God hath freely placed us, by whose spirit being guided to walk in good works, we, (leaving far behind us all reprobates ) shall make our calling and election sure. Now God grant us so to do, for his well-beloved Son Jesus Christ his sake. Amen.

THE EIGHTH SERMON.

HEBR. 10. VER. 29.

29 Of how much sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified, and doth despite the Spirit of grace?

OF the first mark by which the sinner against the Holy Ghost cannot be discerned from one truly elected; and of the first question grounded thereupon, I spake unto you in my last exercise out of this place, as God enabled me. At this time of the other three marks, by which he may be known to be a vessel of wrath, and not of mercy; by God's gracious assistance.

The first mark by which men swallowed up of so monstrous a sin, may hence be known to be such as they are, is proper to themselves: God's elect have no part with them; Everie one of them treadeth under foot the Son of God. 〈 in non-Latin alphabet 〉 • notable pattern of the disposition of those plants which must be rooted out, because they are not planted by God the Father. They are among the number of those many, that are called, Mat. 2 • .14. but God never vouchsafed them his Holy Spirit, in so great measure, as to seal them unto the day of redemption. And therefore this calling hath not that effect in thē, which it hath in God's chosen.

The chosen of God, whē they are called, do speedily answer, and have ready hearts to come unto the Lord. The Lord can no sooner say of his little remnant, which he bringeth through the fire, and fineth, as silver; and trieth, as gold; it is my people; but they shall say again, the LORD is my God, Zach. 13.9. And he shall no sooner say unto them, Seek ye my face; but their hearts shall answer him again, like David's heart, Psal. 27.8. O LORD, I will seek thy face.

Far otherwise it fareth with them, whom the Father hath not given unto Christ. For when they are called, either they readily make answer, like one of those Lord's, who ( Ierem. 2.31.) told God to his face; we are Lord's, we will no more come at thee: or else in outward show only, they yield obedience to the calling of God. I say in outward show only; for their hearts, are not upright with God. He that is 〈 in non-Latin alphabet 〉 , and sees and knows their hearts, knows they are but hypocrites. Hypocrites they are, howsoever their conversatiō for a time (yea, even unto the hour of their death) may be such, as that by us they must be taken for true members of Christ.

This impossibility to discern between such Goats and Christ's Sheep, made S ^t Paul to say of all the Romans, that they were Saints, beloved of God, Rom. 1.7 and of all the Galatians, that they were the Sons of God, Gal. 3.26. and of all the Corinthians, that they were washed and sanctified, and justified, (1. Cor. 6.11.) It made S ^t Peter also, to say of those Jews in Pontus, Galatiae, Asia, Cappadocia, and Bithynia; of all of them without exception; that they were a chosen generatiō, a royal priesthood, an holy nation, a peculiar people, (1. Pet. 2.9.)

In this very regard, the Holy Scriptures in many other places have graced such sons of darkness with glorious titles. In Mat. 12.43, 44. they are said to have swept and garnished their houses after the departure of the unclean spirit. In Mat. 13.30. Christ saith of them, that they hear the word & incontinently with joy receive it. S ^t Peter Ep. 2. chap 2. ver. 20. recordeth of them, that they have escaped from the filthiness of this world through their knowledge in our Lord and Savior Jesus Christ. The writer of this Epistle to the Hebrews chap. 6 verse. 4, 5. noteth of them, that they have been once lightened; that they have tasted of the heavenly gift, of the good word of God, of the powers of the world to come; that they have been made partakers of the Holy Ghost. And chap. 10.26. that they have received the knowledge of the truth. And in the 29. verse, this present parcel of my text; that they are sanctified with the blood of the Testament.

Here might we stand amazed, to see such beauty in fire brāds prepared for Hell, were it not, that the wisdom of God in all these places now alleged, doth plainly show, that such men, for all their outward painting and whiteness, are notwithstanding within full of filthiness. For where they are said, to have the unclean spirit departed from them, and after his departure to have swept & garnished their houses, Mat. 12. there it followeth, verse 45: that, that unclean spirit, returneth accompanied with seven fouler spirits then himself, and entereth, & dwelleth in those new swept houses. And where they are said, to hear the word, and incontinently with joy to receive it, Mat. 13. there it followeth verse 21. that as soon as tribulation or persecution comme • h because of the word, by & by they are offended. And where it is said, that they have escaped from the filthiness of the world through their knowledge in our Lord & Savior Jesus Christ, 2. Pet. 2. there is it added in the same chap. ver. 20. that they are yet tangled again in filthiness, and are overcome thereof. And where it is registered of them, that they have been lightened, have tasted of the heavenly gift, of the good word of God, and of the powers of the world to come, & have been made partakers of the Holy Ghost, Heb. 6. there is it also noted, verse, 6. that they fall away, & crucify again unto themselves the Son of God, and make a mock of him. And lastly, where they may farther seem to be commended, as having received the knowledge of the truth, and as being sanctified with the blood of the Testament, Heb. 10. there are they certainly noted with disgrace, verse 26. for sinning willingly, and verse 29, for treading under foot the Son of God, &c.

Confer we these places one with another, and each will expound the other. Thus: whosoever yet lodgeth the unclean spirit within his house; whosoever, when tribulation and persecution cometh because of the word, is by and by offended; whosoever is yet tangled again in filthiness, and overcome thereof; whosoever falls away, crucifies again unto himself the Son of God, and makes a mock of him: whosoever sins willingly, he treads under foot the Son of God. And so on the contrary side; whosoever treads under foot the Son of God, he sins willingly, he is fallen away, crucifies Christ again, & makes a mock of him; he is again tangled in filthiness and overcome thereof; he, when tribulation and persecution cometh because of the word, is by and by offended; he yet lodgeth the unclean spirit within his house.

Thus we may conceive what the holy Spirit here meaneth by this phrase, to tread under foot the Son of God. The word he useth, is 〈 in non-Latin alphabet 〉 , noting by translation extremity of contempt: as it doth more plainly Mat. 7.6. Give not that which is holy unto dogs, neither cast your pearls before swine 〈 in non-Latin alphabet 〉 lest they tread your pearls under foot, and turning again all to rent you. And as plainly, Mat. 5.13. If the salt have lost his savor, wherewith shall it be salted? It is thence forth good for nothing, hut to be cast out, 〈 in non-Latin alphabet 〉 , and to be trodden under foot of men So, well hath Oecumenius expounded 〈 in non-Latin alphabet 〉 , understanding by treading under foot the Son of God, a contemning and despising of him. And such is the exposition of Theophylact, of Ambrose, of Primasius, and others, grounded upon the consideration of such things, as we care not to tread under foot. And what are they? Truly such things as we despise and make no account of, abject things; things without profit. In which number if we put the Savior of the world; if we reckon of him no better, then of vnsavorie salt, justly may we be said, like dogs and swine to use so precious a pearl, and tread it under foot.

The good Bishop of Iustinopolis, PRIMASIVS, whom but now I named, upon this place maketh this question: How we may be said, to tread under foot him, who being ascended far above all heavens, now sitteth at the right hand of God the Father? His answer is threefold:

First, when neglecting Christ's commandments, we disdain to obey them, that then we tread Christ under foot.

Secondly, when discerning the body of Christ, we eat and drink unworthily, that then we tread Christ under foot.

Thirdly, when living wickedly, we remove from out of the tabernacle of our hearts, that holy one, who hath promised to dwell among us, and walk here, that then we tread Christ under foot.

These answers of this ancient Father, albeit I must admit with reverence, yet give me leave to add a fourth, most fitting the nature of this place we have in hand. I take it of Zanchius Miscel. lib. 2. There he putteth this doctrine (and it may serve for an answer to the question proposed by PRIMASIVS) Reccare contra conscientiam, seu peccare ex contemptu Dei, hoc est, conculcare pedibus filium Dei: To sin against our consciences, or to sin in contempt of God, this is, to tread under foot the Son of God. After him thus I expound it. A man sinneth against his conscience, when knowing and willing, when wittingly and willingly, he sinneth: as if a man, knowing, if he doth this or that, that he shall do against the law of God, is yet notwithstanding willing, even against the law of God, to do this or that. But this falleth not out alike in the elect, & in the reprobate. Both of them do sin against their consciences; yet diversely. The elect doth it improprie, imperfecte, non plene, not properly, not perfectly, not fully. He in the general and universal, knowing that to be evil which he is about to do, 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 souls desire guided by the Spirit simply not willingly. Willingly, in as much as he naturally inclineth to that he doth; but in as much as it is sinful that he doth, not willingly. Willingly, in that the thing presented to his will, seems to be good, profitable, or delightful; but in that it falleth out to be against the Majesty of God, not willingly.

So of one and the same will in the elect, there may be two considerations: one, as it is partly renewed by the Spirit, and so, it willeth not sin; the other, as yet it retaineth some relics of original corruption, and so it willeth sin. S Paul by his own experience showeth this to be true in all the faithful, whose condition he declareth, Rom. 7.15. to be such, as that they do not what they would; but what they hate, and would not do, that, even that they do; though they delight in the law of God concerning the inner man; that yet there is a law in their members, that leads them captive unto sin. Notwithstanding the truth of all this; although the faithful can find no means to perform that which is good the law of sin working death in them, and causing them daily in a sort to sin against their consciences, yet because in mind they serve the law of God, and sin not in contempt of God, they may not be said to tread under foot the Son of God.

As for the reprobate, when they sin against their consciences, they do it in the highest degree; they do it most properly, most perfectly, most fully. I speak not this of all the reprobate: I am persuaded, that, as there have been many which never heard, so there are many which hear not, and there shall be many which shall never hear, the preaching of the Gospel; no not so much as the name of Christ.

S ^t Paul told the Lycaonians, Act. 14.16. how that God in former times suffered all the Gentiles to walk in their own ways. 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 plentiful in showing this, that in former times the Covenant was peculiar to the Jews. Among the rest DAVID saith, Psalm. 76.1, 2. that, in Jewry God is known, his name is great in Israel, that his tabernacle is at Salem, and his dwelling in Zion. The like he hath, Psal. 147.19. God showeth his word unto Jacob, his statutes and ordinances unto Israel. But in this latter place he addeth moreover; God hath not dealt so with any nation, neither have the heathen knowledge of his laws. Hence I say, I am persuaded, that, as there have been many which never heard, so there are many which hear not; and there shall be many which shall never hear, the preaching of the Gospel; no, not so much as the name of Christ.

But such reprobates here I mean not: I name them only that live within the bosom of the Church. Them I name, to whom God hath abundantly granted the outward means of salvation, as the word, prayer, sacraments, and discipline: them I name, to whom God giveth many worthy properties of faith; as, to acknowledge the divine truth in the Law and Gospel, to assent unto it; with joy of heart to hear & speak it, & outwardly for a time to profess it: them I name on whom God bestoweth no small measure of repentance; as to see their sins, to be sory sor them, to confess them, to resolve for a time to sin no more. These are the reprobates, I name to be such as do sin 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 fair robe, in show like to that of Adam; Adams robe of integrity, of holiness, and of the grace of God, wherewith before his fall he was invested; albeit the vesture they have put on, be as seemly to the eye, as was that vesture of needle work wrought with diverse colors, wherewith the Queen was clothed, yet, because they are not (as the Queens daughter was) all glorious within, those notable things spoken of them; that fair robe covering them; that goodly vesture put on them, can avail, or advantage them nothing at all.

If their hearts, which are open and naked unto God, could be seen with the eyes of flesh, then would they appear even to us, as they are, very like the hearts of those Jews, Act. 13.45. who, because they saw the graces of God magnified by Paul's preaching at Antioch, were full of envy, and railed at, and gainsaid all that Paul had spokē▪ then would they appear evē to us, as they are, very like the hearts of those Pharisees, Mark 3.30. who, of set purpose, disdainefully, spitefully, and maliciously, turned the light into darkness, when they saw, that Christ by the power of God, made the blind and dumb, that was possessed with a devil, both to speak and see; for they said, he hath an unclean spirit: then would they appear even to us, as they are, very like the heart of the sorcerer Elymas, Act. 13.10. who, a child of the devil, an enemy of all righteousness, full of subtlety, full of mischief, withstood the preaching of the word, and sought to turn away Sergius Paulus from the faith.

Such men as these, harbouring within them, hearts of such quality, hearts made fat, have also ears and eyes suitable to their hearts; ears made heavy, and eyes shut up: they see not, they hear not, they understand not. If you talk with them of the Holy Scriptures, happyly they will grant them to be a well devised story, and that's all. Tell them of their Baptism; they count it no better then the washing of their hands; of the Lord's Supper; they prefer their own far before it: of the Resurrection; you make them then conceited; as to think what manner of bodies they shall have at that day; of what proportiō and stature their bodies shall be, and the like; and for your labor and good advisement, they will hold you to be, as the Epicures and Stoics did Paul, Act. 17.18. 〈 in non-Latin alphabet 〉 , that is, as our English text reads it, bablers, or if you would rather the marginal reading, triflers, or rascals.

These men (were they used for their deserts) the preacher should pronounce, and the Magistrate proclaim, for the foulest leapers, that possible may be: well worthy (shall I say to be excluded the host, and to have their habitation alone? or which is more: to have no access either to court or country, to be exiled altogether their native soil, which ever yet gave thē nourishment? No: all this were too little, but) well worthy, I say, to be expelled from nature it self, which so unnaturally they strive to bring to naught.

See here. The Lord sends a flaming fire, if possible, to awake them from their sleep in sin: he sends his Ministers, to call them unto weeping and mourning, to baldness and girding with sackcloth; as once he did unto the Jews, Isaiah. 22.12. But hath this fire, though mightily flaming, stirred them from their sleep? Or have they yielded obedience to the calling of God? Behold (it followeth in that text) with them is joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; eating and drinking, for tomorrow (say they) we shall die: they say, tomorrow we shall die.

In the mean time, that is, today, while it is called today, they sin like Eli’s sons, 1. Sam. 3.14. such a sin, which (God hath sworn) shall not be purged with sacrifice nor offering forever: they sin with a high hand, Num. 15.30. not only presumptuously, and in secret, but openly, but perversely, but contemptuously, but maliciously: they sin 〈 in non-Latin alphabet 〉 , as it is in the beginning of my text verse 26. purposely, willfully, only because they will sin, neither fearing nor regarding God nor man. These mē thus sinning, sinning (as I have shown) against their consciences in the highest degree, and sinning in contempt of God, may justly be said to tread under foot the Son of God.

And this, if you remember, was the doctrine put by Zanchius, resolving the question made by Primasius. Primasius asketh: How we may be said to tread under foot him, who being ascended far above all Heavens, now sitteth at the right hand of God the Father? Zanchius thus teacheth: Peccare contra cōscientiam seu peccare ex contemptu Dei, hoc est conculcare pedibus filium Dei. To sin against one's conscience, or to sin in contempt of God, this is, to tread under foot the Son of God.

Hitherto of this first mark, by which men wallowing in that foul sin, the sin against the Holy Ghost, may be made known to the world. The seconde followeth in these words,

WEE have heretofore heard, that the blood of the Testament is here put for the blood of Christ, because as Theophylact and Aquinas have both noted, the New Testament was confirmed by the blood of Christ: and we have further heard, how far a reprobate may be said to be sanctified with this blood of the Testament; namely, not truly, nor before God, but in the face of the Church, and before men, as it were sacramētally. How men thus sanctified do account of that blood, we may now see by the word which the Holy Ghost here useth: they count the blood of CHRIST, the blood of the Testament, wherewith they were sanctified, to be 〈 in non-Latin alphabet 〉 , The Vulgar reads it pollutum, a defiled thing, an unclean thing.

The expositors following that translation, do give diverse constructions of this place. One is, that then we account the blood of CHRIST polluted and unclean, when we are unworthy receavers of his blood. Another is, that then we account the blood of CHRIST polluted and unclean, when being washed in baptism through the power of his blood, we fall to sin again. A third is, that then we account the blood of CHRIST polluted and unclean, when we judge it unable to cleanse us from our sins: and to this purpose they allege that, Eccles. 34.4. Ab immundo quis mundabitur? Who can be cleansed by the unclean? Of these three the last construction hath the best show; and no marvel, if the rest do pervert the true meaning of this place, since they are grounded upon a corrupt translation.

I know that sonetimes 〈 in non-Latin alphabet 〉 signifies that, which is impure and unclean. So it doth, Mark. 7.2. where the Scribes & Pharisees cōplain upon Christ's disciples for eating with unclean & filthy hands. In the text it is 〈 in non-Latin alphabet 〉 , with commō hands, explicated there by 〈 in non-Latin alphabet 〉 , a word noting unclean & foul hands, such as unwashed hands do use to be. And so it doth, Act. 10.14. where Peter, being commanded to kill and eat of those beasts, let down unto him in a certain vessel from Heaven, made answer: Not so LORD▪ for I have never eaten anything, that is POLLVTED and VNCLEAN • : the text hath 〈 in non-Latin alphabet 〉 , which, though generally it signifies common, is there restrai • ed by 〈 in non-Latin alphabet 〉 , to note that which is polluted and unclean.

But for this place; since it is not necessary, that everything by and by should be polluted which is common, we may content our selves with the proper signification of the word, and read here for 〈 in non-Latin alphabet 〉 , vulgar, or common blood, as it may be, the blood of any man; for so is it expounded in the Syriac; or profane blood, and this is the interpretation of Pagnin, Vatablus, and others.

The exposition then, that here I do admit, is the same that Beza hath in his greater annotations: where he saith, 〈 in non-Latin alphabet 〉 in this place, is as much, as, 〈 in non-Latin alphabet 〉 1 Cor. 11.29. As if he should have said, They do account the blood of the Testament to be but a vulgar, a common, an unholy, a profane thing, whosoever they be that do esteem the blood of CHRIST shed for sinful man's ransom, of no greater price, of no better value, of no more efficacy, then they do the blood of other men, or sacrifices.

Hence we may gather, the persons here noted, who they are: even such as were before described, and found to tread under foot the Son of God: that is, such reprobates, as in the highest degree do sin against their consciences, and in contempt of God.

God's elect, I am assured, have no part with them; it is not possible, they should be so far seduced, as to have so vile a persuasion of the blood of their Redeemer. Yet because many, who do think they do surely stand in the state of Grace, may be hardened through the deceitfulness of sin, and so fall away from the living God, let the elect here be admonished, to examine themselves, whether they do discern the blood of Christ; whether they esteem it, as they should; whether they do not account it common.

Is it true which S ^t James hath, that our faith must be shewn by our works? Why thē surely, our seldom celebrating of the memorial of the blessed death and passion of our Lord and Savior Jesus Christ, must be a witness against us, that we put not that difference which we should, between the blood of Christ, and common blood. A fault well worthy our amending, that so at length discerning the blood of Christ, as meet is; & esteeming it according to the worth thereof, we would not dare, as now we do, for every trifling, (not cause, but) excuse, then absent our selves, when occasion is given us, to offer up our selves, our souls and bodies, a holy, a living, and an acceptable sacrifice unto God.

Touching the wise ones. Politicians of this age, who discern not at all the blood of Christ, but do account it common and profane, I only wish they could lay unto their hearts, the end of one of their chief captains, NESTORIVS Bishop of Constantinople, if not for their amendments sake, yet for their assured horror and astonishment. This NESTORIVS filling his heart with delight to blaspheme the Son of God, among others very detestable, held this one opinion; that the blood of Christ is but 〈 in non-Latin alphabet 〉 , common blood, such as the blood of another man may be. I need not belong in telling you, how he was summoned to a counsel held at Ephesus at the appointment of Theodosius the younger; was there convicted in disputation by Cyrell; was for his error deprived of his Bishopric, lurked after that four years in a monastery near unto Antiochia; was thence by the Emperors commandment sent an exile to the uttermost borders of Egypt and Africa: I need not, I say, be long in telling you of all this: the thing I note is his ende. In this his banishment, when he was full of years; that some memorable example (as in Corah, Dathan, & Abiram ) of his so great and so impious blaspheming against Christ, might remain unto posterity, it pleased God in justice, that first worms should eat and consume his tongue, and then that the earth should open her mouth & swallow him up. — 〈 in non-Latin alphabet 〉 : Even so let all thine enemies perish, O LORD.

Now followeth the third mark, by which men holden in that unpardonable sin, the sin against the holy Ghost, may be made known to the world; in these words,

The Holy Ghost, is here called the Spirit of Grace, ab effectu, by reason of that it worketh in us. By it we receive grace offered in Christ Jesus. It enlighteneth our minds by faith; it sealeth to our hearts the adoption of God; it regenerateth us into newness of life; it engrafteth us 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, willfully, and purposely make the good graces of God within him to be fruitless, who shall plead for him? Surely no man. For he it is, that is here noted 〈 in non-Latin alphabet 〉 , injuriously, & cōtumeliously to use, impudently to abuse, and to despite the Spirit of Grace.

Here may the faithful well be put in mind of their own estates, to consider, whether they be not in peril of falling away from God, since it is a truth not to be gainsaid, that the very faithful do oftentimes diminish and lessen, the good graces of God within them.

I doubt not, should you be called to witness, but that everyone of you, taught by your own experience, would bear record to this truth. If not; that exhortation of S ^t Paul made unto the Ephesians, and that his other unto the Thessalonians, do strongly confirm it. In the bowels of compassion, he coūselleth the EPHESIANS, not to grieve the Spirit, and the THESSALONIANS, not to quench the spirit. Well knew the blessed Apostle, that the Holy Spirit useth to be grieved, and the fire thereof to be quenched, whensoever we put away from within us, the care of God's word, not regarding the sanctified motions of our hearts, the sanctified words of our lips, the sanctified actions of our hands, but entertaining the contra • y, corrupt thoughts, evil words, wicked actions.

Now if there be no man that can truly say: Ever hitherto my thoughts have been pure, my words undefiled, my deeds just; let this truth stand without contradiction; The faithful do oftentimes dimin • sh, & lessen, the good graces of God within them. And therefore, as I said, they may here well be put in mind of their own estates, to consider, whether they be not in peril of falling away from God

A consideration (beloved in the Lord) if we are chosen out of the world, if in CHRIST we are anointed and sealed; if our building be of God, not made with hands, but eternal in the Heavens, a consideration, I say, that must needs make us, do our best, in working out our salvation, in attaining unto faith, in dying unto sin, in living unto newness of life.

For when we see, that men sanctified with the blood of CHRIST, may, not only tread under foot the Son of God, & despise him; nor only account the blood of Christ, to be common blood, and profane, as it were the blood of any other man; but also despite the Spirit of Grace, and use it with all injury and contumely; will not our hearts burn within us? What are we, but men sanctified with the blood of CHRIST? Let us then in all humbleness of mind, walk as it becometh men so sanctified; and never give ear to such deceauers, as would therefore persuade us to live without all care in this world, because, if we are of the faithful, it is impossible we should fall away.

Touching the elect; I grant it to be very true; that though they may fall grievously, and dangerously, yet they cannot fall finally in the end, nor utterly at any time: though they may 〈 in non-Latin alphabet 〉 Ephes. 4.30. grieve the Spirit; yea, though they may 〈 in non-Latin alphabet 〉 , 1. Thess. 5.19. quench the Spirit, for a time; yet can they not like the sinners, whose marks I have now in some measure opened 〈 in non-Latin alphabet 〉 , they cannot do contumely unto, nor can despite the Spirit. For by it are they sealed unto the day of redemption.

What of all this? what if they, that are once written in the book of life, can never be razed out thereof? What, if they that are once in the state of grace, shall be in the same forever? Shall we that are written in the book of life, and do stand by grace, therefore not care how we commit sin? God forbid. This truth, namely, that not one of the faithful shall perish, may be a comfort to us, that have already sinned; but surely no encouragement to them, that will sin hereafter.

But grace aboundeth above sin. Very true. Yet if we therefore sin, that grace may abound, accursed are we. And how shall we that are dead to sin, yet live therein? S ^t Paul holds this for an impossibility, Rom. 6. Knowe ye not (saith he) that all we that have been baptized into Jesus Christ, have been baptized into his death? Why then, are we buried by baptism into his death, that, as he was raised from the dead, so we also should walk in newness of life? Are we not forbidden to do evil, even then, when we are assured good may come thereof? How then dare we, make the mercies of God a defense for our sins?

But there is no condemnation to them that are in Christ Jesus, though they fall seven times a day. Neither is there. For they being in CHRIST, do walk not after the flesh, but after the Spirit.

But may not we repent hereafter, though now we live in sin? Thou fool, how knowest thou, that this night, they will not fetch away thy soul from thee?

What now remaineth? but that we all, take all possible heed; lest at any time there be in any of us, an evil heart, & unfaithful to depart away from the living God. And since we are sanctified with the blood of the Testament, beseech we Almighty God, that he would perfect his good work begun in us, and never suffer us through the deceaueablenesse of sin to be so far seduced, as to tread under foot his eternal Son, to account his blood common, or to despite the spirit of Grace.

SERMO NONVS.

HEB. 10.30.

Novimus enim eum qui dixit, Meum est vlcisci, ego rependam, dicit Dominus. Et rursum, Dominus judicabit populum suum.

DAbitis mihi veniam (Viri Patres & Fratres, in Christo charissimi) si ab exordio longo, & alte petito fortasse etiam alieno, quo recreant se nonnulli, prorsus abstinuero. Diutiùs vos non tenebo. Aggredior ad statum & principalem huius loci propositionem. Sic habet: Hebraeis, adeó{que} fidelibus omnibus, ideóque & nobis, non est à Christo deficiendum, sed in coeptâ semel profession persistendum. Hâc amicissimâ Apostoli ad perseverantiam in fide Christi invitatione, si qui non tangantur, sunt illi in peccatis plane mortui. Qui autem ex potentia Dei cum Christo vivunt, hâc auditâ poenarum comminatione mirifice percelluntur. Nec mirum. Hic enim apertis verbis ostenditur, certam & severissimam futuram Dei ultionem in eos omnes, qui post acceptam veritatis cognitionem ultro peccaverint. Qui vltro post agnitam veritatem peccaverit; qui sciens ac volens gratiam, quam adeptus erat abiecerit; qui à Christi morte, non particulari aliquo delicto, sed abiectâ in totum fide discesserit; ei hostia pro peccatis non est residua; horrenda judicii expectatio eum exedet; ignis fervor eum devorabit. Haec habemus expressa versibus 26, 27.

Voluntatie peccantibus post acceptam veritatis notitiam, non ampliùs relinquitur pro peccatis hostia;

Sed terribilis expectatio judicij, & zelus ignis, qui devorabit adversarios.

Propositio in se dilucida & certissima; utpote in cuius veritatem Inferorum portae nunquam sunt praevaliturae. Attamen cum amentes simus, & tardi cord, ad credendum omnibus, quae sanctissimi Christi testes sunt locuti, id, quod in rem nostram sit, facit Apostolus; propositam veritatem duplici stabilit argumento: quorum prius ductum est à minoribus comparatis; posterius à divinis pronuntiatis: utrum{que} aptissimum, illud ad Iudaeos, hoc ad quoscun{que} commovendos. Prius exponitur verse. 28.29. in quibus Spiritus ill veritatis, quem mundus non potest recipere, fidelibus satis indicat, poenam minime dubiam, mortem certissimam eis omnibus esse constitutam, qui MOSIS legem spreverint: itáque deducit nos ad seriam meditationem acerbissimi illius supplicij, quo sine omni controversiâ excruciabuntur, qui Dei filium pro nihilo habuerint. Quid enim planiùs dici potuit? quid vehementiùs?

Qui irritam fecerit Mosis legem, absque misericordiâ ex duorum aut trium testimonio moritur.

Quanto (putatis) acerbiore supplicio dignus censebitur, qui filium Dei conculcârit, & sanguinem foederis, per quem fuerat sanctificatus, profanum duxerit, & spiritum gratiae contumeliâ affecerit?

Posterius argumentum habetur verse. 30. Duobus nititur testimoniis. Virum{que} legimus, Deut. 32. Primum verse. 35. Mea est ultio & retributio. Alterum verse. 36. Iudicabit JEHOVAH populū suum De testimoniorum istorum sirmitudine nihil omnino detrahit, quod praemittitur; 〈 in non-Latin alphabet 〉 : scimus, Deum non esse, ut hominem, qui mentiatur; scimus, eum sui semper similē; scimus, eorum, quae dixit, ipsum poenitere non posse.

〈 in non-Latin alphabet 〉 , &c. Novimus eum qui dixit, Mihi ultio, ego retribuam, dicit DOMINVS: & rursum; DOMINVS judicabit populum suum.

Accuratam hanc superioris doctrinae confirmationem illustri tandem exornat Epiphonemate, vt illo, de horrendâ divini iudicij seueritate been moniti, in eo toti simus, vt ne simus apostatae. Vers. 31.

Horrendum est incidere in manus Dei viuentis. Horrendum est: sed quibus? Num fidelibus? Nihil minus. Fidelis David, cum ei à Gade Propheta Dei iussu trium malorū daretur optio, incidā obsecro, inquit, in manum IEHOVAE, quia magnae sunt miserationes ejus. Sic horrendum nō est eis, qui fide viuunt, vt in Dei manus incidant. At quibus igitur hic horror incutitur? Incutitur sane omnibus infidelibus & impijs; sed apostatis praecipue, à fide Christi defectoribus, à purâ religione transfugis, Evangelicaeque doctrinae proditoribus. At hi viuunt tamē. Uiuunt? Immo senescunt; etiam valent viribus: domibus eorum pax à pauore est, nec est virga Dei super eos: in labor mortalium non sunt, & cum reliquis hominibus non afficiuntur plagis. Superbiâ, tanquam tor{que}, cinguntur, & violentiâ, velut ornamēto, vestiuntur. Attendite, ô qui caelis os vestrum opponitis, & crudimini: vel hinc discatis, Deum nostrum, Deum esse vivum; Deum esse, qui virgâ suâ ferreâ vt vas figuli, vel eos qui collo sunt durissimo, dissipabit; Deum esse, praeter quem nullus est; Deum solum esse, qui & possit, & velit, cuiusuis contumacis & corpus & animā perdere in Gehenna. Horrendum est incidere in manus Dei vivi,

Dabo igitur operam, (Florentissimi Academici) vt, quae dicturus sum, minimo dicam cum fastidio. In iteratione eorum, quae de proposition huius loci, eiusdemque confirmationis argumento primo, ante hâc exposui, nullus ero. Accedo libentiùs ad alterius argumenti brevem quandam expositionem. Proponitur, Vers. 30.

Novimus eum qui dixit; Mihi vltio, ego rependam, dicit Dominus; & iterum, judicabit Dominus populum suum.

Quo in versu tria mihi videntur praecipue esse obseruanda.

Primum, Deum in omnibus promissionibus suis, in omnibus dictis suis veracem esse. Id colligo ex eo quod praemittitur; Nouimus eum qui dixit.

Secundum, Deum illatas non solùm sibi, sed & populo suo, injurias vlturum. Id verba volunt, quae statim subiunguntur; Mihi vltio, ego retribuam, dicit Dominus.

Tertium, Deum etiam in populum suum severissime animadversurum. Id, quod vltimo loco asseritur: DOMINVS judicabit populum suum.

Ab horum primo oratio mea reliqua initium capiet, & in eo terminabitur.

Tritum est illud Scholasticorum: Deum non tantùm verum esse, sed & ipsam esse veritatem; veritatem in seipso, in operibus suis, in verbis suis.

Deus veritas est in seipso; tum quia id est verissime, quod se videt ac novit esse; aeterna scilicet, ac perfectissima essentia; tum quia forma est & species rerum omnium, quae extra ipsum sunt, ad quam, quaecun{que} sunt, sunt conformata.

Deus veritas est in operibus suis; tam ordinariis; cuiusmodi sunt opera creationis, & gubernationis mundi; quàm extraordinariis; qualia appello, opera miraculorum, & conservationis Ecclesiae.

Deus deni{que} veritas est in verbis suis: veritas in verbo incarnato, vero Dei filio, Deo & homine, vtro{que} vero; Propheta, Pontifice, Rege, veris singulis. Veritas etiā & in verbo scripto, ex quo non praeteribit apex vnus, donec omnia facta fuerint. Coelum & terra priùs praeteribunt. Tot modis Deus verus dicitur, etiam ipsa veritas, sua ipsius veritas. Cetera nil moror. Unica certe doctrinae coelestis cognitio nobis est ad salutem necessaria; quae cum non sit aliunde, quàm e fonte divino, e verbo Dei scripto, haurienda, nobis quaerenda non est in lutulentis Philosophorum lacunis. Purissimum habemus Dei verbum, semen illud immortale, ab antiquissimis iam olim temporibus, ad haec nostra deductum secula. Quid nō eo delectemur? Quid non in eo consenescimus? O quanta faex est in orbe Christiano, ut nihil fere tam sit 〈 in non-Latin alphabet 〉 , quod non alicui videatur venustissimum? Nihil dico, hunc in fructuosâ vtriusque juris scientiâ studium ponere; illum medicorum libris pervolutandis invigilare; alium artibus ingenuis perdiscendis aetatem agere. Scio jurisconsultorum domos ipsa esse Civitatum oracula, eós{que}, dum pro tribunali ius dicunt, à potentissimo rerum omnium conditore Deos esse appellatos. Scio, medicos honor esse afficiendos; creavit eos Dominus. Quin & arts liberaliores suam habent laudem: rite & loco adhibitae ita Dominam Theologiam non dedecorant, vt ei potiùs ancillentur, et inserviant.

Hoc tamen liceat dicere, pleros{que} hisce studiis sic inflammari, ut tempus eis non sit reliquum, quod verbi divini, aut auditioni, aut lectioni, aut meditationi velint impertire.

Si istis hoc est dandum vitio; quid de illis dicendum, qui quantum in ipsorum animis roboris est, & nervorum, id totum sine fructu sinunt praeterire; dum edenda curant & pervulgāda, quae ipsi fecerint poemata, nugatoria, scurrilia, lasciva? quorum ingratâ senioribus dulcedine corruptelá{que}, mirum nî sint iuniorum mores depravati. De libellis ipsis sic facile censuerim, aptissimos esse, qui tunica sint scombris, & involucra thuri, odoribus, piperi, ceteris{que}, quaecun{que} chartis amiciuntur ineptissimis: dignissimos proculdubio, qui id patiantur, quod magici illi libri, quorum facta est mentio, Act. 19.19. ut nimirùm igni propalàm dentur absumendi.

De libellorum istiusmodi confectoribus asperiùs nil dicam. Habebunt unde erudiantur, si Ecclesiasten consuluerint. Ille, quâ fuit coelesti sapientiâ perstrinxit eos omnes, qui in posterum ludicra scriberent & inutilia. Quàm modeste id fecerit verba indicabunt faciendi multos libros nullus est finis. Non hìc substitit prudentissimus Davidis filius: addidit; & lectio multorū fatigatio carnis. Quo dicto▪ etiam cultiori literaturae inussit notam dedecoris & infamiae, nisi ad laudem gloriosae Dei gratiae referatur; tantum abfuit ut eos approbaret, qui lectitandis scriptionibus profanis & impiis semet oblectarent.

At corum tamen, aetas nostra peperit quamplurimos. Ita pleri{que} sumus (qui sumus Academici ) ad quamlibet perversitatem ingenio proclivi, ut ad ineptias quascun{que} malimus abire, quàm ut reconditum sapientiae coelestis thesaurum, nobis ipsis vel minimo cum sudore vel • mus comparare. Duo mala facimus, scaturiginem aquarum viventium derelinquimus; & effodimus nobis cisternas, cisternas fractas, aquae capiendae nunquam suffecturas, Quae certe minime faceremus, si nôssemus unicum illum verum Deum, acerrimum sui ipsius defensorem, acerbissimum hostium suorum vindicem, iustissimum populi sui assertorem.

Eum si nôssemus, non, perinde ac vivimus, viveremus; piâ mente eum coleremus; mandata eius servaremus. Nimiùm, heu nimiùm, mentes nostras intra pollutionis humanae fines continemus: extra terram non respicimus; acuti ad ea, quae iuxta nos sunt, dijudicanda, cum cogitations nostras in coelum erigimus, hebescimus, & obtundimur. Ita sumus homines naturâ comparati, nihil ut sciamus eorum, quae Dei sunt.

Abscede à me Satana; offendiculo mihi es; non sapis quae Dei sunt, sed quae hominum: dignus erat Petrus, qui haec audiret à Domino. Iustissima est illa quorela Dei, Ierem. 4.22. quâ populum suum insimulat stultitiae, quod ipsum non noverint. De Ephraimo & Israele pronunciat Hosea's, c. 5. 4. ipsos IEHOVAM non agnoscere. Admonetur Titus, illâ ad ipsum epistolâ, c. 1.16. esse, qui profitentur Deum se scire, cum factis negent. Abominandi sunt & rebels, & ad omne opus bonū rejectanei: pollutá sunt & mente & conscientià: Deum profitentur se scire, quē minime sciunt, factis negant. Apertissime Johannes ep. 1. c. 2.4. Qui dicit se nôsse Deum, & mandata ejus non servat, mendax est; non est in eo veritas. Si haec vera sint, tam certis sacrarū literarum testata monumentis; certúm{que} sit quod de gentibus affirmat Apostolus, ipsas, et si Deo nec gloriam darent, nec gratias agerent, Deum tamen cognovisse: nec ullius possit levitatis argui, quod hoc in loco omnium fidelium nomine profertur; Novimus eum qui dixit: non abs re facturus mihi videor, si quàm varia sit hominum de Deo notitia, paucis tetigero.

Extra controversiam ponimus, quendam inesse humanae menti eum{que} instinctu naturali, divinitatis sensum. Hoc ipsum vel Ethnicis ipsis sic innotuit, ut ipsorum non nemo affirmârit pro certissimo, nullam esse tam barbaram nationem; nullam gentem tam efferatam, cui non insideat haec persuasio, Deum esse. Late certe patet, nec obscura est ist haec in humanâ mente divini numinis impressio.

Si quis enim paulisper à terrenis curis & studijs vacuus, totā hanc mundi machinam consideret, quae ut decore ornata est mirifico, ita legibus gubernatur certissimis; certe fieri non potest, quin cogitet, esse aliquem, qui haec omnia condiderit, condita sui • legibus circumscripserit, circumscripta legibus intra illarū fines continuerit, & contineat. Haec si cogitârit, incipit mox videre, qualis sit DEVS. Quia enim ipsum esse rerum omnium creatorē, ideo{que} rebus omnibus creatis priorem sentit, luculentum habet intra se de ejus aeternitate testimonium. Si singularum mundi partium mirabiles motus & effecta contempletur; haec illum de immensà Creatoris sui potentiâ admonebunt: si earundem decoram, & per omnia sibi ipsi convenientem, dispositionem expendat; illius sapientiam necessario admirabitur: si firmum, sibi{que} semper constantem, huius machinae ordinem videat, Dei veritas in oculos eius incurret. Pergat porro; spectet{que} usum singulorum, & utilitatem ex iis ad homines redeuntem, certus erit (nisi fuerit ingratus) de Dei bonitate. A coelis oculos convertat ad terram, ad flores agri, ad volucres, ad minutissima quae{que} animalcula; eorum sive formam, sive agilitatem ponderet, velit nolit, etiam in illis cogetur virtutem agnoscere, humanâ longe majorem. In semetipsum respiciat, consideret{que} membrorum corporis sui dispositionem & vsum, multa perspiciet divinae potentiae, sapientiae, bonitatis argumenta. His deni{que} adiiciat exempla iudiciorum Dei, quibus aut cultores suos tuetur, aut hosts punit, perspicua scilicet mansuetudinis & justitiae ipsius specimina contuebitur.

Habemus iam apertum, & nobis ob oculos positum, librum illum physicum, quo aeternus ill Rex Regum, potentissimus, sapientissimus, verissimus, optimus, benignissimus, & iustissimus declaratur. Haec est illa divini numinis intelligentia; haec illa Dei notitia, quam Paulus ad Rom. 1 ^o . firmiter asseverat hominum mentibus insculptam esse, & vniversis inditam, ut ne quis impietatem suam, & iniustitiam, excusatione ignorantiae posset defendere.

Praeter istam ex libro creaturarum perceptam Dei cognitionem, alia est longe perfectior ex libro legis capienda. Singulare Dei donum est, quod ad Ecclesiam suam erudiendam, non mutis tantùm utatur magistris, sed & os suum sacrosanctum aperiat, quo certissimos nos faciat, ipsum se solum esse & summum Deū, qui unice fit observandus, timendus, colendus. Haec Dei notitia, quâ ab ipsius ore, ex verbo ejus scripto instruimur; latissime diffunditur in Ecclesiam universam. Cum Hierosolymitanis habitat Iebusaeus: unâ crescunt urtica & myrrha; hoedi cum agnis ad eundem accedunt pastum; pisces tam mali quàm boni capiuntur; in agro Domini, ut florent inter spinas lilia, sic inter spicas Zizania. Haec visibles Ecclesiae sors est, haec facies, hic color. In ea sunt Electi, fideles, pii; sunt & Reprobi, infidels, impii. Tam hi, quâm illi, ad verbum audiendum vocati, & admissi, ex eodem edocentur, non solùm esse Deum; sed & observandum esse, timēdum esse, colendum esse.

Sola superest notitia Dei perfectissima, ex libro fidei haurienda: quà solâ illuminamur in spem aeternae vitae; quâ solâ, qui mortui eramus, vivificamur; quâ solâ Deum ipsum, non tantùm ut mundi conditorem, omnium{que} quae fiunt, unicum autorē & arbitrum, sed etiam, ut nostrum in Mediatoris personà redemptorem, confitemur & agnoscimus.

Tam varia est hominum de Deo notitia. Ex libro creaturarum scimus esse Deum; ex libro legis intelligimus ipsum esse observandum, timendum & colendum; ex • ibro fidei credimus eundē nobis esse Servatorem. Haec ultima & perfectissima Dei notitia, unice vera & salutaris, in solis electis ex Evangelij gratiâ residens & elucens, ea est, quam hoc in loco vult Apostolus, dum ait: Novimus eum qui dixit.

Quibus verbis vis inest at{que} acrimonia quaedam ad movendū. Ac si diceret: quid non putamus fore; quid non credimus fore, ut Christi derisores, eius{que} sanguinis contemptores, gravi supplicio coerceantur? Novimus cum qui dixit, Mea est ultio. Nos qui à patre Christo damur, qui ex mundo seligimur, qui à potestate Satanae eximimur, vere novimus eum, qui dixit, Mea est ultio. Vere scimus qualis sit Deus, quàm zelotes, quàm severus & incorruptus iniquitatum ultor. Contemptum sui nunquam feret impunitum.

Dixit, Mea est ultio, ego rependam] Dixit? & non perficiet? Immo, inquit BALAAMVS: Deus fortis non est homo, qui mentiatur, aut filius hominis, quem poeniteat. Ardentiùs dictum quod statim adiungit, an ipse dixerit & non faciet? an loquutus fuerit, & non praestabit illud? Si iste▪ Bosoris filius, minùs apud nos autoritate suâ possit, quod mercedem iniquitatis amaverit: at audimus Samuelem id ipsum confitentem; Fortitudo Israelis non mentietur & poenitudine non flectetur, neque enim homo est, ut poeniteat eum: audimus Apostolum interrogantem, Voluntati Dei quis resistit? audimus ipsum Deum de se dicentem, Ego Deus, & non mutor. Quod etiamsi dictum vult Hieronymus, ne putemus, Deum divinitatis mutare naturam; AVGVSTINVS tamē aliud mavult illis verbis significari, nempe in Deo non esse mutationem secundum voluntatem, & propositum. Aptissima sane interpretatio, & illi Scholasticorum regulae convenientissima: voluntatem Dei, quocunque sese vertant creaturae, manere sēper invictam, atque immutabilem. Ego Deus, & non mutor. Cū vos mutaverit & in deterius culpa vestra, & in melius gratia mea, Ego non mutor. Plura non urgeo.

Ex istis liquido constat, DEVM in omnibus promissionibus suis, in omnibus dictis suis veracem esse, talem{que} agnosci à fidelibus Novimus eum qui dixit] Dixit, & facturus est, Dixit, & praestabit illud: Dixit, Mea est ultio, ego rependam. De quo eius dicto, si ipse voluerit, proxime. Nunc finis sit.

Illustra faciem tuam erga nos, ô Excelse. Concede quaesumus, ut in tenebris hujus mundi semper nobis praeluceat, quae elucet in verbo tuo, tua veritas; ut in eam indies magis magísque intenti, convenienter eidem cursum nostrum peragamus, donec tandem perveniamus ad fruitionem beatissimae illius quietis, quam nobis peperit vnigenitus Filius tuus, Dominus noster, Jesus Christus: cui tecum, & cum Spiritû Sancto, honor sit & gloria, in secula, AMEN.

THE NINTH SERMON, TRANslated into English by a learned student in Divinity.

HEBR. 10. VER. 30.

30 For we know him that hath said, Vengeance (belongeth) unto me: I will recompense, saith the LORD. And again, The LORD shall judge his people.

I Nothing doubt, Beloved in our Lord and Savior Jesus Christ, but ye will pardon me, if I altogether abstain frō a long, impertinent, and far fetched entrance, wherewith some use to please themselves. I will not long hold you; but come to the state, & principal propositiō & sum of these words: which is, that the Hebrews, as also all the faithful, of which number we are, must not fall away from Christ, but firmly continue in that calling and profession, which they have once undertaken. If there be any, which have not a true feeling and touch of this the Apostles most loving invitation to be constant in the faith of Christ, they are altogether dead in their sins. But they which live by the power of God with Christ, are wonderfully affected, when they hear such punishments denounced. And no marvel. For here we be taught by plain express words, that God will certainly most severely be revenged of those, who do willingly sin, after they have received the knowledge of the truth. He that shall willingly sin after the knowledge of the truth; he that shall willfully cast away the grace which he hath received; he that shall depart from the death and blood of Christ, not by any particular sin, but by a total renoūcing of the faith: to him there remains no more sacrifice for sins, but a fearful looking for of judgment, and violent fire, which shall devour the adversaries. These things are plainly delivered in the 26 and 27 verses.

The proposition is in it self so certain and perspicuous, that the gates of Hell shall never prevail against the truth thereof. But because we are dull and slow of heart to believe all things, which the most holy witnesses of Christ have spoken: therefore the Apostle doth here apply himself for our good, and doth strengthen and prove the foresaid truth, with a double argument. The first whereof is drawn from a comparison with smaller matters. The second, from God's own words. Both the arguments are very fit and apposite; one to refute the Jews, the other to excite, and stir us all up.

The first argument is expressed, verse. 28, 29. wherein that spirit of truth which the world cannot receive, doth assure the faithful, that all they shall certainly die, which despise MOSES law; and so the same spirit doth as it were lead us by the hand to a serious and earnest meditation of that most bitter punishment, wherewith all those questionless shall be tortured, which tread under foot the Son of God. What could be spokē more plainly? what more forcibly? He that despiseth Moses law, dieth without mercy, under two or three witnesses, v. 28. Of how much sorer punishment, suppose ye, shall he be worthy, which treadeth under foot the Son of God, & counteth the blood of the Testament, as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace? v. 29.

We have the second argument, verse. 30. and it is grounded upon two testimonies, which are recorded, Deut. 32. The first verse. 35. Vengeance belongeth unto me, I will recompense saith the LORD. The second ver. 36. The LORD shall judge his people.

The strength of these testimonies is nothing weakened by that which goes before, 〈 in non-Latin alphabet 〉 , we know him that hath said; we know, God is not as man that he should lie; we know, he is always like himself; we know he doth never repent of those things, which he hath said.

〈 in non-Latin alphabet 〉 ] We know him that hath said it; vengeance belongeth unto me, I will recompense, saith the Lord: and again, the Lord shall judge his people. The proof of this doctrine the Apostle doth elegantly conclude verse. 31. It is a fearful thing to fall into the hands of the living God. By which men being warned of the fearful severity of God's judgment, may learn so to apply themselves, that they never fall from Christ.

It is a fearful thing. But to whom? To the faithful? No. Holy David, when by God's commandment the Prophet Gad offered him the choice of three evils, I am, saith he, in a wonderful straight, let us fall now into the hand of the LORD, for his mercies are great. So then to them, which live by faith, it is not a fearful thing, to fall into the hands of God.

On whom then falleth this fear? Truly upon all the wicked, and unbelievers, but especially upon Apostates, those which fall from Christ, forsake the true religion, and betray the Gospel.

But yet these live. Live? yea, live to be old; are lusty, and strong Peace is in their habitations, neither hath God laid his scourge upon them: they toil not themselves as others do, neither are they plagued like other men. They gird thenselves with pride, as with a chain, and clothe themselves with cruelty, as with a garment.

Hearken now, and be learned, ye that set your face against Heaven. Hence ye may learn, that our God is a living God, that God it is, who with his iron rod will break the stiffnecked, like a potters vessel: 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 soul and body, in hell fire. It is a fearful thing to fall into the hands of the living God.

〈 in non-Latin alphabet 〉 : as the Greek Epigrammatist saith.

Too much of anything is unpleasant & distasteful; neither is it good to eat too much honey, because it turneth into choler. Therefore I will endeavor, Beloved in our Savior Jesus Christ, to speak so, and such things, which shall not be distasteful unto you. I will not repeat those things which I have heretofore spoken of the Proposition, and of the first argument, by which the proposition is confirmed. I will briefly declare the force of the second argument which is contained in the 30. verse; We know him that hath said, Vengeance belongeth unto me, I will recompense, saith the LORD; And again; The LORD shall judge his people.

In which verse I think 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, We know him that hath said.

The second, that God will revenge himself, not only of those injuries, which are done to himself, but of those also, which his people suffer. This the words imply, that immediately follow, Uengeance belongeth unto me, I will recompense, saith the LORD.

The third, that God will most severely and sharply punish his own people. This is contained in the last words, The LORD shall judge his people.

From the first of these I will begin 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 self; Truth in himself, in his works, and in his words.

God is truth, in himself, both because he is most truly that, which he seeth and knoweth himself to be, to wit, the eternal and most perfect essence, and being; as also because he is the form and beauty of all things, which are without him, according to which all things that be, must be conformed and proportioned.

God is truth in his works, both ordinary, such as are the works of Creation, and government of the world; and also extraordinary, by which I mean miraculous works, and such whereby he preserves his faithful Church.

Lastly, God is truth in his words; truth both in VERBO INCARNATO, that incarnate word, the true son of God, God & man, vtro{que} vero, both a true God, and true man; a true Prophet, Priest, and King: and he is truth also verbo scripto, in his writ̄ word, of which one IOTA shall not pass, till all things be fulfilled. Nay, Heaven and Earth shall sooner pass.

So many ways God is said to be true, and truth it self, nay Sua ipsius veritas, his own truth, and truth of himself. I pass over many things. Truly, seeing the knowledge of heavenly doctrine, which is necessary for us to salvation, is to be drawn only out of the divine fountain, the written word of God, we must not seek for it in the muddy channels of heathen Philosophers. We have the most pure word of God, that immortal seed, delivered over to us from the ancient Patriarchs, & Prophets. Why should we not take delight, and spend our days therein? The Christian world is so corrupted, that there is nothing so improper, which to one or other seems not most elegant. I say not, that one spends his time in the study of the Laws another in Physic, a third in the liberal sciences. I know that Lawiers houses are counted oracula civitatum, and that, when they sit as judges, they are called God's by God himself. I know the Physician is to be honored, because God hath created him. I know, that liberal Arts and Sciences are praiseworthy, and of so great use, that they may adorn and set forth Divinity. 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 deserve reproof, what shall we say of those, who spend the flower, and strength of their wits in divulging wanton and scurrilous Poems? Which though they be distasteful to men of grave and settled judgments, yet marvel it is, if they taint not and infect young men's manners. The books themselves deserve no better, in my judgment, then to be made cases to wrap in pepper, and other spices, yea to be burned as were those magic & curious books, mentioned, Act. 19.19.

Against such libellers I will not use bitterness; they may learn, if they will, of the Preacher, who, being endued with heavenly wisdom, doth check all those which shall write vain things. Hear how modestly he doth it, There is none end in making many books; the most wise son of David stays not here, but adds, Much reading is a weariness to the flesh. In which words he hath stamped a note of infamy vpō better learning, if it be not referred to the glory of God. So far is this wise Preacher from approving those, which delight themselves in reading profane and wicked books.

Our age is full of such. Most of us, students in the University, have so prevented our wits, that we had rather run after vanities, then, with any the least sweat of our brows, acquire to our selves the hidden treasure of heavenly wisdom. We commit two evils; we have forsaken the fountain of living waters, to dignity our selves pits, pits that can hold no water. Which we would never do, if we knew, that the only true God, were a most earnest defender of himself, a most severe revenger of his enemies, & a just judge of his people. If we knew him, we would not live as we do, but worship him with a true heart, & keep his commandments. The more is the pity, that we still hold our minds ensnared in the bonds of man's corrupt nature. We look not above the earth: quick sighted we are in earthly affairs, but blind and dull in the contemplation of heavenly things.

Our nature is so corrupt, that we know nothing of the things of God. Depart from me SATAN, thou art an offense unto me, because thou understandest not the things that are of God, but the things that are of men. God doth most justly complain Ierem. 4.22. that his people is foolish, and have not known him. The Prophet Hosea, chap. 5.4. complains of Ephraim and Israel, that they have not known the Lord. The Apostle doth warn Titus, chap. 1. ver. 16. that there are mē, who profess they know God, but by works deny him, and are abominable, and disobedient, and unto every good work reprobate. Their minds and consciences are defiled. They profess they know him, whō they do not know, because by works they deny him. S ^t John, speaks most plainly, 1. Ep. chap. 2. verse. 4. He that saith I know God, and keeps not his commandments, is a liar, and the truth is not in him.

If these things be true, so surely sealed to us in holy writ; if that be most certain, which the Apostle saith of the Gentiles, that they knew God, although they never gave him glory, nor thanks; if there be no falsehood in this, which is spoken in the name of all the faithful, We know him that hath said; it will not be from the purpose if I briefly shall show, how diversely men have thought of God.

There is no controversy, 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 certain, that there was no nation so barbarous, no people so rude, but were fully persuaded there was a God. Which shows, that in the mind of man there is a deep impression of the divine nature. For if any man would sequester and abstract his thoughts from the study of earthly things, and consider the whole fabrique of this world, which is both most beautiful, and governed with excellent laws, truly he cannot choose but think, that there is someone, who hath created all these things, & to them created hath appointed those bounds & limits which they cannot pass. He that will thus bethink himself, will soon begin to know, what God is. For when he shall know him to be the Creator of all things, and therefore to be before all things created, he then hath in himself an evident testimony of God's eternity.

The wonderful motions and effects of the several parts of this universe, will give a man notice of the infinite power of it's Creator. The excellent disposition, beauty, and conveniency between the several parts, will forceibly lead a man to the admiration of the Creators wisdom. 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 use and profit which the several creatures yield to man, he cannot, unless he be ungrateful, but be assured of God's goodness. Let him look down from the Heaven to the earth, consider the flowers of the field, the fowls of the air, and the least living creatures that be, if he will but consider their form, and agility, will he, nil he, he must needs acknowledge a puissance above man's. Let him reflect his eyes vpō himself, consider the disposition and use of his own members, and he hath matter enough of God's power, wisdom, & goodness. Moreover, let him consider the examples of God's judgments, wherewith he doth either defend his faithful servants, or punish his enemies, and he shall acknowledge most plain tokens of God's mercy and justice.

We have thus seen opened, and have read in, the book of nature, wherein the eternal King of kings is declared to be most mighty, wise, true, good, bountiful, and just. This is that knowledge of the Divine power, that knowledge of God, which S. Paul. Rom. 1. affirms to have been written and engraven in the minds of all men, lest they should hide their impieties and wickedness under the cloak of ignorance.

Now, besides this knowledge of God, which we have learned in the book of his Creatures, there is a more perfect knowledge to be learned in the book of his Law. It is an excellent gift and blessing of God, that for the instructing of his Church, he hath not only used dumb masters, but opened his own most holy mouth, to assure us, that he alone is the chief God, who is to be feared, honored, and worshipped. This knowledge of God which we have learned out of his own mouth, and written word, spreadeth it self over the whole Church. The Jebusite dwells with those of Jerusalem; the nettle and myrrh grow together, the goats and lambes feed together, both good and bad fishes are taken in the same net, in God's field lilies grow among the thorns, and tares among the wheat. Such is the condition, state, and form of the visible Church; wherein are mixed with the Elect, faithful, and Godly, the Reprobate, infidels, & wicked. Both these are called to hear the word of God, and are thence taught, that there is but one only God to be honored, feared, and worshipped.

There remains, the only and most perfect knowledge of God, to be drawn from the book of Faith, by which we are enlightened to the hope of eternal life, by which alone, we, that were dead, are revived; by which alone we confess & acknowledge God, not only as he is the Creator of the world, and sole arbiter of all things therein, but also as He is our Redeemer in the person of a Mediator.

These are the sortes of knowledge, which men have of God. By the book of Nature, we know Deum esse, that there is a God; by the book of the Law, we know he is to be worshipped, honored, and feared; by the book of Faith, we believe that he is our Savior. This last and most perfect knowledge of God, the only true, and wholesome knowledge, infused into the elect only by the grace of the Gospel, and illightning them, is that knowledge, which the Apostle here understands, when he saith, We know him that hath said.

In which words there is a great power and force to move us: as if he should have said; what? do not we think, do not we believe, that those, which despise Christ, & tread his blood under foot, shall be grievously tormented? We know him that hath said, Vengeance belongeth unto me.

We, that are given to Christ by the Father, chosen out of the world, delivered out of the power of Satan, do surely know him that hath said, Vengance belongeth unto me. We certainly know, what manner of God he is, how jealous, just, severe, and an incorrupt avenger he is. He will not suffer himself to be despised; he hath said, Vengeance belongeth unto me, I will recompense. Hath he said it, and will he not perform it? Yea, saith Balaam, The mighty God, is not as mā, that he should lie, nor as the Son of man, that it should repent him. There is greater vehemency in that which follows, Hath he said, & shall he not do it? hath he spoken, and shall he not accomplish it? If this son of Bosor cannot prevail with us, because he loved the wages of iniquity, then let us hear Samuel confessing as much, 1. Sam. chap. 15. verse. 29. The strength of Israel, will not lie, nor repent, for he is not as man, that he should repent: let us hear the Apostle, Romm. 9.19. Who (saith he) can resist the will of God? let us hear God himself, Malachi. 3.6. I am the Lord, I change not. Which although S. Jerome think spokē, that we should not think, that God changeth the nature of his divinity, yet S ^t Augustine understands 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 Schoolmen, Uoluntatem Dei, quocūque sese vertant creaturae, manere semper invictam atque immutabilem: That howsoever the creatures turn, & be changed, yet God is never changed. I am the Lord, I change not. Though your wickedness 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 have said it is manifest, that God in all his sayings and promises is true, and so acknowledged by the faithful: We know him that hath said] He hath said, he will do it, he will perform it. He hath said, Vengeance is mine I will recompense. Of this saying in the next.

Let thy face shine upon us, O thou most high. Grant we beseech thee, that the truth which shines in thy word, may give us light in the darkness of this world, that studying it daily more & more, we may finish our course according to the same truth, til we fully enjoy that most blessed quietness, which thy only Son, our Lord Jesus Christ, hath prepared for us, to whom with thee and the holy Ghost he all honor and glory, now and ever. AMEN.

THE TENTH SERMON.

HEBR. 10. VER. 30.

30 For we know him that hath said, Vengeance (belongeth) unto me: I will recompense, saith the LORD. And again, The LORD shall judge his people.

THis 30 verse yealdeth three notes.

The first, that God is true in all his promises, in all his threatenings, 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 wrongs done unto himself and his people: which ariseth out of the first testimony, these words: Vengeance belongeth unto me, I will recompense, saith the LORD.

The third, that God will severely punish his own people also: which is plain by the second testimony, these words: The LORD shall judge his people.

Of the first of these three notes, I spake in my last exercise.

I proceed.

THese words in so many syllables are cited by S ^t Paul, Rom. 12.19. in a sense somewhat different from that, they bear in this place. There the Apostle following the natural meaning of the words, as they are used in the song of Moses, by way of exhortation unto patience adviseth us to give place unto God in all matters of revenge, it being a thing only and properly belonging unto him. If it be possible (saith he) as much as in you lieth have peace with all men. Avenge not yourselves, but give place unto wrath; for it is written: vengeance belongeth unto me, I will recompense, saith the LORD.

It is writ̄ Deut. 32. where Moses, after that he had gathered together the elders and officers of Israel, to speak in their audience; & had foretold them, that after his death they would utterly be corrupt, and turn from the way of the LORD, and that therefore evil should come upon them: at the length, he sets down that his most excellent and spiritual song; wherein his doctrine drops as the rain, and his speech stills like the sweetest shewers vpō the herbs. In which his song he first makes rehersal of the inestimable benefits poured down in great abundance upon that people; then he speaks of their ingratitude. Laden with fatness they spurned with their heels, and regarded not the strong God of their salvation. After which he brings in God himself moved to jealousy, and angry with their provocatiō, breathing forth threatening upon threatening of plague upon plague to light upon so froward a generation. The fire was kindled in his wrath: he threatened that he would make his arrows drunk with the blood, and his sword to eat the flesh of rebellious ISRAEL. Were it not for the fury of his enemies, who seeing the desolatiō & destructiō of his people, would say: our high hand, & not the LORD hath done all this. Wherevpon the LORD protesteth, that he reserveth revengement unto himself, and that assuredly in due time, he will break in pieces every vessel of dishonor, & will be a tower of defense, unto all that trust in him. This his protestation we read verse. 35, 36. of that song: Vengeance and recompense are mine: their feet shall slide in due time: for the day of their destruction is at hand, & the things that shall come upon them make hast. For the LORD shall judge his people, and repent towards his servants.

Words of a double use: they yield matter of comfort to all the faithful, God will revenge all wrongs done unto them, for the LORD shall judge his people, & repent towards his servants. They yield also matter of fearfulness and horror to all the wicked, who must know, that God is a revengeful judge: the day of their destruction is at hand; the thing, that shall come upon them, make hast; their feet shall slide in due time. For the LORD hath said, and his sayings are immutable; Vengeance and recompense are mine.

Now we see the natural meaning of these words, as they are used, Deut 32. and alleged, Rom. 12. They confirm that constant and eternal rule of right and wrong, well known to the wiser of the Heathen by the light of nature. Homer in the fourth of his Iliads, Theocritus in his tenth Idyllium, Pindarus in his Pythia, and generally the residue of profane writers, all do give their assent to this, that God finds out the wicked man wheresoever, to be avenged on him.

I will not hold you with any recital of their sayings; for it is not the delivery of a Latin or Greek sentence out of such authors, that will much edify. The word of God I know, is lively, and mighty in operation; in it, is this eternal rule of right and wrong stablished: mention whereof is made by Junius Paral. 24. lib. 2. to this sense: There is no cause, why men should be careful to procure revenge against, or to take revenge upon such as have wronged them; it's their part rather, to rest in God, and to commit all their injuries unto him, that he, to whom alone vengeance belongeth, may at length show himself.

It is an axiom among School-divines. Nihil obstat quo minùs speciales sententias transferamus ad doctrinam vniversalem. A particular and special sentence may be a good ground to an universal doctrine. Albeit therefore it was MOSES his purpose in using these words, and Paul's in citing them, to dissuade, the godly from all private revenge, by assuring thē that God will be the avenger of all their injuries and wrongs; yet may they, well suiting the analogy of faith afford this doctrine more universal, that it is proper unto God to take vengeance upon all the wicked. Wherevpon will follow that which the Apostle drives at in this place: namely, that the impiety of such, as do despite, and make a mock of God, shall not forever escape unpunished.

Whosoever, having received the knowledge of the truth, shall sin willingly; only because he will sin, willfully, spitefully, & maliciously; and so shall crucify again the son of God, shall count his blood profane, shall tread him under foot, shall make a mock of him, and shall despite the spirit of grace; that is, whosoever, having received the knowledge of God and his Christ, shall fall away from God and godliness, from Christ & Christianity, his root shall be rottenness, and his bud shall rise up like the dust, for the mighty one of Israel, having put on the garment of vengeance for clothing, and being clad with zeal, as with a cloak, will come near to them in judgment, and will be a swift witness against them. For as the Prophet Jeremiah, chap. 51.56. speaketh to the confusion of idolatrous Babel; The LORD God that recompenseth, shall surely recompense; so speaketh our Apostle to the astonishment of all back-sliders, We know him that hath said, vengeance belongeth unto me, I will recompense, saith the LORD.

Uengeance belongeth unto me] In speaking of the vengeance of God our first care must be, not to derogate anything from his proclivitie and propensnesse unto mercy. We must break out into the mention of his great goodness, and sing aloud of his mercies; saith DAVID, Psal. 145.7. For the LORD is loving & good to all, and his mercies are over all his works. The LORD strong and mighty, blessed above all, yea being blessedness it self, and therefore having no need of any man, is loving and good unto every man. Our sins have provoked his vengeance against us; yet he, slow to anger, and of great goodness, reserveth mercy for thousands, for all the elect, and forgiveth all their iniquities, transgressions, and sins. His goodness here resteth not, it reacheth also unto the reprobate, though they cannot feel the sweet comfort of it. For he maketh his Sun to rise on the evil and the good, and sendeth rain, on the just & unjust, yea, many times the Sun and rain, and all outward & temporary blessings are wanting to the just and good, when the unjust and evil do flourish, & are in great prosperity. Thus is God's gratiousnesse and great bounty extended unto every man, whether he be a blessed Abel, or a cursed Cain; a loved Jacob, or an hated Esau; an elected David, or a rejected Saul. GOD is loving and good unto every man.

The Psalmist addeth; and his mercies are over all his works. There is not any one of God's works, but it showeth unto others, and findeth in it self, very large testimonies of God's mercies and goodness. I except not the damnation of the wicked, much less the chastisements of the godly. God's mercies are over all his works. DAVID knew it well, and sang accordingly, Psal. 145.8. The Lord is gracious and merciful, long suffering, & of great goodness. IONAS knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and merciful, slow to anger and of great kindness, and repentest thee of evil. The CHURCH knows it well, and prays accordingly; O God, whose nature and property is ever to have mercy and to forgive, receive our humble petitions. DAVID, IONAS, and the CHURCH, all have learned it at God's own mouth, who having descended in a cloud to mount Sinai, passed before the face of Moses, & cried, as is recorded, Exod. 34.6. The LORD, the LORD, strong, merciful, and gracious, slow to anger, and abundant in goodness, and truth; reserving mercy for thousands, forgiving iniquity, transgression, and sin.

In which place of Scripture, although afterward there follow a little of his justice, which he may not forget, yet we see the main stream runneth concerning mildness, and kindness, & compassion. Whereby we may perceive, what it is wherein the Lord delighteth; his delight is to be a Savior, a deliverer, a preserver, a redeemer, and a pardoner. As for the execution of his judgments, his vengeance, and his fury, he comes unto it with heavy and leaden feet.

To which purpose learned Zanchius allegeth that of the Prophet Isaiah chap. 28.21. The LORD shall stand as (once he did) in mount Perazim (when David overcame the Philistines ) he will be angry as (once he was) in the valley of Gibeon, when Joshua discomfited the five Kings of the Amorites; he shall stand, he shall be angry, that he may do his work, his strange work, and bring to pass his act, his strange act. Out of which words of the Prophet he notes, that God's works are of two sorts, either proper unto him and natural, as to have mercy, and to forgive; or else strange & somewhat diverse from his nature, as to be angry, and to punish.

I know some do expound these words otherwise, understanding by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 that strange work, and strange act of God there mentioned, opus aliquod insolens & admirabile, some such work, as God seldom worketh, some great wonder.

Notwithstanding this natural exposition of that place, the former may well be admitted also; for it is not altogether unnatural, being grounded upon such places of Scripture, as do make for the preeminence of mercy above justice. Its true, God hath one skale of justice, but the other proves the heavier, mercy doth overway. He who is ever just, is merciful more then ever, if it may be possible. He may forget our iniquities; but his tender mercies, they shall not forever be shut up in displeasure; he shall never forget to be merciful.

This our Lord, good, merciful, gracious, long suffering, hath yet said; vengeance belongeth unto me, I will recompense. The LORD hath said it; & is the strength of ISRAEL, as man that he should lie? or as the son of man that he should repent? is he not yesterday, and today, and forever the same? that was, that is, and that is to come. I mean not in substance only, but in will and in intention is the LORD variable? are his words yea, and nay? are his words as our words? No: all his promises, all his threatenings, all his mercies, all his judgments, all his words, yea all the titles of all his words, are yea and amen, so firmly ratified that they cannot be broken, so standing immutable that they may not be changed. He hath said vengeance is mine; and vengeance shall be his: he hath said, I will recompense, and he shall surely recompense. Uengeance belongeth unto me, I will recompense, saith the LORD.

Vengeance, an effect of anger, belongeth unto God as anger doth. Some would have God to be said to be angry, as he is said to be jealous and to repent, giving this note; that these attributes, and all other like these must be taken 〈 in non-Latin alphabet 〉 , as being used by the holy Ghost only for our easier understanding.

It is, I grant, a common thing, for God in his holy word to apply himself to our capacities, and to attribute to himself such things, as are usual in the course of our lives. For instance. Because men, for the exceeding care they have to keep their wives chaste, do get to be called jealous; therefore God caring in like sort to keep his spouse chaste, to preserve his Church spotless, is called also jealous. Again, because men use not to change their former purposes and intents, except it repenteth them, that they had before so purposed and intended: therefore God also is said to repent, when he altereth, not his WILL, for that is unchangeable, nor his DECREE, for that cannot be altered, but the thing which he promised, or threatened. So is it here; because men use not to be revenged on others, except they be angry, therefore when God revengeth our wickedness, he is also said to be angry.

To the truth of all this I willingly subscribe. Yet for further explication of my text I add; that not only 〈 in non-Latin alphabet 〉 , but also 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , anger, & vengeance the effect of anger, are ascribed unto God. The holy Ghost, speaking, not only to our understanding, but also as things indeed are, ascribeth anger unto God in a proper, peculiar, and true meaning. I note therefore three significations of the anger of God, often mentioned in holy Scriptures.

First it signifieth the eternal decree, whereby God hath purposed in himself, to take vengeance upon all evil doers, such especially as shall do wrong unto God himself, or to his Church: in which sense John the Baptist useth it in his doctrine delivered unto the Jews, John. 3.36. HE that obeyeth not the Son, shall not see life, but 〈 in non-Latin alphabet 〉 , the anger and wrath of God abideth on him, that is, he shall assuredly feel that just vengeance decreed against him from all eternity. To like purpose is it used by S ^t Paul, Rom. 1.18. 〈 in non-Latin alphabet 〉 : the anger and wrath of God is revealed from Heaven, against all ungodliness, and unrighteousness of men. The meaning is plain: By God's judgments wrought upon us, the sons of men, its evident, that his everlasting decree is against all iniquity.

Again the anger or wrath of God, betokeneth his menacings or threatenings. Examples hereof are frequent. David prayeth, Psal. 6.1. O LORD, rebuke me not in thine anger, neither chastise me in thy wrath; as if he had prayed; O LORD, let not thy vengeance overtake my sins, according as thou hast threatened. Jonah asketh chap. 3.9. Who can tell, whether God will turn and repent, & turn away from the fierenesse of his wrath, that we perish not? as if he had asked, who knoweth, whether God may be entreated not to do accordingly, as he hath threatened. The LORD himself promiseth, Hos. 11.9. I will not execute the fierceness of my wrath against Ephraim, as if he had promised: I, being a God, and not man, the holy one in the midst of thee, having my heart turned within me, and my repentings rolled together I, even I, will not do accordingly as I have threatened. I will not hold you with more examples in so plain a matter.

Last of all the anger of God, is put for the effects of his anger, for punishment, and revenge. To such as despise the riches of God's boūtifulnesse, patience, and long sufferance, Paul saith, Rom. 2.5. After thine hardness, and heart that cannot repent, thou heapest unto thyself wrath against the day of wrath. Thou heapest unto thyself wrath; that is, thou layest up, as treasure, for thyself punishment against the day of the declaration of God's just judgment. To the Pharisees & Sadducees, which came to the baptism of John, John said, Matth. 3.7. O generation of Vipers, who hath forwarned you to flee from the anger to come? frō the anger, that is, from the punishments hanging over your heads because of God's anger. One example more in soe great variety, and no more. To the childrē of disobedience it is warranted by Paul, Ephes. 5.6. that the anger of God shall come vpō them. The anger of God, that is, his vengeance, the effects of his anger shall assuredly light upon the children of disobedience, such as excuse themselves, and set light by the menacies and judgments of their God.

We see now that God's eternal decree is, to be avenged on the wicked; that he threateneth as much in his holy word, and daily practiseth the same by punishing of sinners; what remaineth but that we acknowledge & confess with fear & humbleness, that vengeance truly & properly belongeth unto God, and that he shall surely recompense.

The consideration hereof may move our hearts to wisdom.

It may move us to beware of those crying sins, usually committed against the first table: that we provoke not God's vengeance against us, by Idolatry, in worshipping the creature above the Creator, blessed forever; by tempting God, in making trial, wh • there his word be true or not; by murmuring against him, in laying injustice to his charge, quod bonis male sit, & malis been, for afflicting the godly, when the wicked live at ease; by rebellion & contumacy, in taking counsel together against the LORD, and against his Christ; by blasphemy, in doing despite to the spirit of Grace.

It may move us also to beware of those other sins, crying sins too, usually committed against the second table, that we provoke not God's vengeance against us; by dishonoring our parents, and such as God hath put in place of government above us; by greiuing our children, and such as are by us to be governed; by oppressing the fatherless, and the poor; by giving our selves over unto filthy lusts. For the Holy one, that is in the midst of us, the LORD of Heaven and earth, whose sayings must come to pass; he hath said; Vengeance belongeth unto me, I will recompense.

I might here take just occasion in many words to dehorte you from private revenge, the sin that eats and consumes us in Colleges. But dictum sapienti. You are wise; and touching this sore, which much molesteth us, you will commune with your own hearts in your chambers. Only I beseech you, attend unto the words of the Apostle, Rom. 12.18, 19. Give me leave to use them, as mine own; Dearely beloved, if it be possible, as much as in you lieth, have peace with all men. Avenge not yourselves, but give place unto wrath; for it is written; Vengeance belongeth unto me, I will recompen •• , saith the LORD.

Gracious Father, let thy word abide plentifully among us in all wisdom; make us walk worthy the same, as it becometh the sons of so high a God. Give us thy grace, good Lord, that thy word in us may multiply as seed sown in good ground, and we may ever use it to the edifying of our consciences, to the comfort of our souls, and to the kindling of good motions within us, through Jesus Christ our Lord.

THE ELEVENTH SERMON.

HEBR. 10. VER. 30.

30 For we know him that hath said, Vengeance (belongeth) unto me: I will recompense, saith the LORD. And again, The LORD shall judge his people.

NOw are we to consider of the last branch of this verse, these words: The LORD shall judge his people. Wherein we may note,

• 1 Who shall judge.
• 2 Who shall be judged.
• 3 The kind of judgment.

〈 in non-Latin alphabet 〉 JEHOVAH shall judge his people. So sings Moses in Deut 32. calling him that shall judge by the name JEHOVAH; the honorablest name belonging to the great God of Heauē. Much might be spoken of it, would I apply myself to the curiosity of Cabalists & Rabbins. I might say of it, that it is nomē 〈 in non-Latin alphabet 〉 , so reputed by superstitious Jews; a name not to be pronounced, not to be taken within polluted lips. In which regard when, reading the Scriptures, they meet with this name either they pass it over with silence, making obeisance with their bodies in token of reverence; or else for it they read Elohim, or Adonai, directed by the points it hath: and when writing any place of Scripture, they are to express this name, they meddle not with the proper letters and characters of the word, but they express it sometimes by points, 3. or 4. disposed in some order, agreeable to their fancies; sometimes by 3. Iods and one Camets under them, all included within a circle.

I might say of it, that it is nomen Tetragrammaton, a name in Hebrew but of 4. letters, of 4. letters 〈 in non-Latin alphabet 〉 , as they say; for that the name of God in all tongues and languages generally consisteth of 4. letters; and those four letters in Hebrew are all letters of rest, whereout they gather a mystery, that the rest, repose and tranquility of all the creatures in the world is in God alone.

I might say of it, that many have conceived it to be a powerful name for the working of miracles, and that thereby Christ and Moses have done great wonders. But my tongue shall never enlarge that which my soul abhorreth; their brain-sick, superstitious, and blasphemous inventions.

Yet sure there is some secret in this name. It is plain, Exod. 6.3. where the Lord speaking unto Moses saith: I appeared unto Abraham, to Isaac, and to Jacob, by the name of a strong, omnipotent, & all sufficient God, but by my name JEHOVAH was I not known unto them. I unfold this secret. First it importeth the eternity of God's essence in himself, that he is yesterday, and today, and the same forever, which was, which is, & which is to come. Again it noteth the existence and perfection of all things in God, as from whom all creatures in the world have their life, motion, & being. God is the being of all his creatures, not that they are the same that he is, but because of him, & in him, and by him are all things. And last of all it is the memorial of God unto all ages, as himself calls it, Exod. 3.15. the memorial of his faithfulness, his truth, and his constancy, in the performance of his promises. And therefore whensoever in any of the Prophets God promiseth or threateneth any great matter, to assure us of the most certain event of such his promise or threatening, he addeth unto it his name JEHOVAH.

In steed of this name JEHOVAH, the most proper name of God, the 70. have ever put 〈 in non-Latin alphabet 〉 , as doth our Apostle also in my text: 〈 in non-Latin alphabet 〉 , a name of power, well suiting with the living, true, and only God. For he hath plenum 〈 in non-Latin alphabet 〉 . The power and authority, he hath over all things is sovereign, and without controlment. He that made the heavens and spread them out like a curtain, to clothe himself with light as with a raiment, he can again cloth the heavens with darkness, & make a sack their covering. He that made the Sea to lay the beams of his chamber therein, and placed the sands for bounds unto it, by a perpetual decree not to be passed over, howsoever the waves thereof shall rage and roar, he can with a word smite the pride thereof. At his rebuke the floods shall be turned into a wilderness, the Sea shall be dried up, the fish shall rot for want of water, and die for thirst. He that made the dry land, and so set it upon foundations, that it should never move, he can cover her again with the deep, as with a garment, and so rock her, that she shall reel to and fro, and stagger like a drunken man. So powerful a God may well be named from power, 〈 in non-Latin alphabet 〉 the absolute LORD, ruler, and commander of all things.

This name of power, 〈 in non-Latin alphabet 〉 , vulgarly translated LORD, is in the writings of the Apostles simply and absolutely ascribed unto Christ. (if the learned have made a just calculation) 1000. times; & may serve for sufficient proof of the Deity of CHRIST. For it imports thus much; that CHRIST the engraved form of his father, sitting at the right hand of the majesty in the highest places, is together with the Father and the Holy Ghost, the author and governor of all things, and in a very special manner, he is the heir of the house of God, the mighty protector of the CHURCH.

CHRIST the only begotten Son of God, he is the LORD; yet so, that neither the Father, nor the Holy Ghost, are excluded frō dominion. The Father is LORD, and the Holy Ghost is LORD too. For in all the works of GOD ad extra (as some call them) each person of the TRINITIE hath his operation: yet so, that a common distinction be observed. For these works of God (so called) ad extra, do admit a double consideration. For either they are begun extra divinas personas, and ended in aliquâ personarum; or else they are both begun, and ended, extra divinas personas.

The works of God begun externally, and perfected in someone of the persons, what are they? They are such as was the voice of the Father concerning Christ; This is my beloved Son. A voice formed by all three persons, yet uttered only by the Father. They are such as was that dove descending upon Christ at his baptism; A dove framed by all three persons, yet appropriate only unto the Holy Ghost. They are such as was the body and soul of CHRIST; A body and soul created by all three persons, yet assumed only by the Son of God. This is that obvious and much used distinction in school divinity, Inchoatiue, & Terminatiue. For if we respect the beginning of these works, they are the works of the whole TRINITIE, common unto all; but respect we their perfection and en • , they are no more common, but hypostatical and personal; for so, the voice is the Fathers alone; the dove is the Holy Ghosts alone; the reasonable soul and human flesh are the Sons only.

Besides these, there are other works of God, as begun, so ended also, extra personas, and they are of two sorts; either supernatural (such I call the miraculous works of God) or natural, such as are, the creation of the world, the preservation of the same, and the government of it. And all these works of which kind soever, whether miraculous, or works of nature, they are common to the whole TRINITIE. The Father worketh, the Son worketh, and the Holy Ghost worketh, as in doing of wonders, so in creating all things, in preserving all things, & in governing all things, whereupon followeth, that which I mentioned, that not only the Son is LORD, but the Father is LORD, and the Holy Ghost is LORD also.

Yet must I add, that this name of power, 〈 in non-Latin alphabet 〉 , or LORD, is most often and very specially given unto Christ; for that he hath received of God the Father, absolute sovereignty over all creatures in Heaven, in earth, and in the waters to do with them all, as him listeth; which his sovereignty he hath obtained, in as much as being made man, and having died for us, and for the sins of the whole world, he is become the mediator of the new covenant. In which sense the Apostle in my text calleth him the LORD; the LORD, who shall judge his people. For the Father judgeth no man, but hath committed all judgment unto the Son: so Christ himself told the Jews, John. 5.22. Thus far of him that shall judge, called by Moses, JEHOVAH, and by the Apostle here, 〈 in non-Latin alphabet 〉 . He is the LORD Christ; Christ our LORD.

His people] For there is a people, not his; even in the midst of the Children of Israel, lineally descended from Gomer, that wife of fornications. Her first borne son was by God's appointment named 〈 in non-Latin alphabet 〉 Jezreel, to remember them of the house of Israel, that for the much blood shed by Jehu in Jezreel, the chief city of the ten tribes under Ahab, their kingdom should cease. They much boasted of their name, for that they were called Israel, as if they could prevail with God: but they came to be, of a base and unnoble linage, to be called Jezreel a people disseminated, dispersed, and scattered among the Gentiles: for the Lord brake the bow of Israel, in the valley of Jezreel.

The next fruit of her womb was a woman child, called in like sort by God's direction. 〈 in non-Latin alphabet 〉 Lo-ruchamah, to let the house of Israel further to understand, that it was the Lord's absolute resolution, to take no more pity up on them, but to give them up into the hands of the Assyrians, by them to be led into captivity, whereout they should not return at any rime.

She conceived a third time and bare a son, & called him as God hath commanded, 〈 in non-Latin alphabet 〉 Lo-ammi, yet further to signify unto the house of Israel, that therefore he will not be their God, because they are not his people. Lo-ammi, you are not my people. This third imaginary son of Gomer, brought for a type of Israel, Hos. 1. is by Paul, Rom. 9. applied to the Gentiles also. But how far forth it may be verified of either, either Israelites or Gentiles, that may be considered. For of both, both Israelites and, Gentiles saith God, Hos. 2.23. I will call them my people, which were not my people; and, Hos. 1.10. God saith likewise: it shall be in the place, where it was said unto them, ye are not my people; that there they shall be called, the children of the living God.

To show therefore how far forth it may be verified both of Israelites, and Gentiles, that they are, or are not the people of God, I must distinguish. To be Ammi or Lo-ammi, the people of God, or not his people, admitteth a threefold understanding.

First, A people may be, or not be God's people in respect of God's predestination, that his immutable decree concerning the salvation of some, and the damnation of the rest, set down by himself from all eternity. In which sense there is among both the Israelites and Gentiles, Ammi, the Lord's people, and there is also among them Lo-ammi, a people not the Lord's. As many of them, as God foreknew ( praescientiâ approbationis, as the Schoolmen call it,) specially, as to love and like them, them hath he predestinated and chosē to be his people: the rest whom so he foreknewe not (for otherwise to his absolute prescience all things are naked) the rest, I say, whom specially he foreknewe not, them hath he ordained of old to be no people of his.

Again a people may be, or not be God's people, in respect of the old covenant; the covenant of desert, and of the Law: that covenant made betwixt GOD and Abraham, and Abraham's seed after him in their generations. In which covenant three things do concur: a condition, on Abraham's side to be performed; a promise of God upon the condition, to be expected; and the sign of covenant. The condition to be performed by Abraham is, Gen. 17.1. Walk before me, and be thou upright. God's promise is, verse. 7. I will be GOD to thee, and to thy seed after thee. The sign is verse. 11. Ye shall circumcise the foreskin of your flesh, and it shall be the sign of the covenant between me and you. In which sense the Israelites, the offspring of Abraham according to the flesh, they were Ammi, the Lord's people, chosen by God himself to be a precious people unto himself. But the residue of the people, that then lived upon the earth, far exceeding the Israelites in multitude, even all the Gentiles, they were Lo-ammi, a people not the Lord's.

Last of all, a people may be or not be God's people, in respect of the new covenant the covenant of grace, and of the Gospel, the new covenant made with the house of Israel, and the house of Judah. Now no more division; the separation wall is taken a way; all were made one Church. This new covenant is registered Ier. 31.33. After those days saith the LORD I will put my laws in their mind, and in their heart will I write them, and I will be their God, and they shall be my people. In substance this new covenant agreeth with the old; only it is called new, because of the manifestation of Christ, and the abundant graces of the holy Ghost given to his Church under the Gospel. And here also for this new covenants sake there is the Lord's people, and a people not the Lord's. As many as are members of the Church, and live within her bosom, Christians, whether true professors, or dissemblers, all are in this sense Ammi the Lord's people: but Turks & Infidels, a far surpassing number, they are Lo-ammi, a people not the Lord's.

By this tripartite division of such as are, or are not God's people, we may point at them that shall be judged. They are the people of God: his people, not in respect of the old covenant, for that, being disanulled and abrogated, is vanished away. Albeit they that then lived when that covenant was of force, were also judged by the LORD. But they are the Lord's people, both in respect of the new covenant, and also in respect of God's predestination, the LORD shall judge the whole Church, and every member thereof, yea them whom he hath predestinated to be heirs of salvation. The LORD shall judge his people.

Now a word or two of the kind of judgment.

Yet before I speak of the judgment here meant, give me leave to remove a scruple touching the last judgment.

The whole world stands of believers, or of unbelievers. For the believers it is plain, John. 5.24. that already they have everlasting life, and shall not come into judgment. For the unbelievers it is as plain, John. 3.18. that they are already condemned. Both are already judged; believers and unbelievers; the believers are saved, unbelievers are condemned, what need then of any last judgment?

I answer; very great need; even in regard of the justice and goodness of God, whose property it is, to punish all wicked & godless men, and to honor and reward, all that are religious and Godly. Which since he doth not fully do in this world, there must needs be a last judgment, when he shall fully do it.

We see the course of this world; Malis been est, & bonis male. Good men have bands in their death, but the wicked are lusty, and strong. Good men are so overlaid with miseries, that their words are even swallowed up; but the wicked are in such prosperity, that their eyes stand out for fatness. Good men are even cast down into desolation, but the wicked have more thē heart can wish. DIOG • NES the Cynicke in his time, seeing one Harpalus a notable thief, living a long time happily, was bold to say; Harpalum contra Deos testimonium dicere, quod in illâ fortunâ tam diu viveret. Wicked Harpalus living long in prosperity, was some argument to Diogenes, that God respected not man's affairs.

The like experience hath shaken even the very Saints of God. It made Job to say, chapter 24.12. MEN cry out of the the city, and the souls of the slain cry out, yet God doth not charge them with folly. It made Jeremiah to expostulate with the LORD, chap. 12.1. O Lord let me talk with thee of thy judgments; wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliously transgress? It makes the Godly, to whom waters of a full cup are wrung out, many times to take into their mouths that passionate complaint, Psal. 73.11. How doth God know it? is there knowledge in the most high? Loe, these are the wicked, yet prosper they always, and increase in riches. Certainly we have cleansed our hearts in vain, and in vain have we washed our hands in innocence; for daily have we been punished, and chastened every morning.

From this experience grew that disputation among the heathens; whether God regardeth men, and their businesses? T • LAMON pu • s down the state of it in one verse. Tully cites it lib. 3. de nat. Deor. NAM si curent, been bonis sit, male malis; quod nunc abest. Doubtless if God had any care of men, & their actions, good men should be in good estate, and wicked men in worse. But now we have experience of the contrary; Improbis optime, bonis male est; wicked men have their hearts ease, but good mē are in misery. TELAMON was no fit man to make any construction of God's proceedings.

We in Christianity for the thing, do know it to be true. Wicked Dives hath the world at will, whilst poor Lazarus is hunger bitten, full of soars, and miserable every way. The cōstruction we make of it is grounded upon diverse texts of holy Scripture. Give me leave for mine own comfort, and the comfort of the rest of you that are any way afflicted, to repeat for this purpose two or three sentences well known unto you. It's written, 1. Pet. 4.17. Judgment beginneth at the house of God. It's written, 1. Cor. 11.32. When we are judged, we are chastened of the Lord, because we should not be condemned with the world. It's written, 2. Tim. 3.12. All that will live godly in Christ JESUS, shall suffer persecution. This being so, that the wicked flourish, and the Godly are kept under, it remaineth of necessity, that there must be a second coming of Christ, a last judgment, when the Godly shall receive fullness of joy and glory, & the ungodly, fullness of woe and misery.

Now for the removal of the scruple, which I intended, I must explicate the places, which it troubleth. To that place. John. 5.24. I say that by judgment is meant the judgment of Cōdamnation. The believer shall not come into judgment, the judgment of Condemnation; for already he is passed from death to life, already he hath everlasting life, non re, sed spe: non fruitione, sed fide. We are already passed from death to life; spe, non re; for we are saved by hope, as saith the Apostle, Rom. 8.24. We have already life everlasting, fide, non fruitione; for we walk by faith, and not by sight; as the same Apostle speaketh, 2 Cor. 5 7. The truth is; as long as this flesh encombreth us, we cannot fully possess eternal life, yet in this flesh, we have a taste & feeling of it. For in this flesh we know God, to be the only very God, and whom he hath sent JESUS Christ: and this is life eternal. It's Christ's assertion, John. 17.3. Whereto may be added that, 1. Cor. 13.9. We know in part, and prophecy in part. And that, Coloss. 1.13. God hath translated us into the kingdom of his dear son. And that, 1. John. 3.14. We know, that we are translated from death to life. Thus already are we passed from death to life by an assured hope; already we have everlasting life by a lively faith, and therefore shall we never come into judgment, the judgment of Condemnation.

But there is a judgment of Absolution, then to be executed, when the Lord himself shall descend frō Heaven with a shout, and with the voice of the Archangel, and with the trumpet of God. At that great day the dead in Christ shall rise first; then we, which live and remain, shall with thē be caught up in the clouds to meet the LORD in the air: at whose right hand we shall be set, to receive, to the eternal joy of our hearts, that happy sentence, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundations of the world.

To that other place, John. 3.18. I say, that the unbeliever is condemned already in effect and substance, 3. ways; In the counsel of God, in the word of God, and in his own conscience. He is condemned in God's counsel and purpose, before ever he cometh into the world, as Esau was, Rom. 9.11. He is condemned in the word of God, wherein sentence is already passed against him, for that, light being come into the world, he yet loveth darkness, rather then light. He is condemned in his own conscience; the torment whereof like a worm, ever gnaweth him, and never suffereth him to be at rest. So many ways are the unbelievers already condemned: already, that is, in this world their condemnation is begun, but the manifestation & finishing of it shall be hereafter, and therefore the meaning of the place is this: they that believe not are already judged, in part; but the full manifestation thereof shall be at the day of wrath. Then shall they see the Son of man coming in the clouds of Heaven, with power & great glory; at whose left hand they must be set, to receive to their eternal horror that irrevocable sentence, Depart from me ye cursed, into everlasting fire, which is prepared for the Devil and his Angels.

The scruple now removed, hath remembered us of two of God's judgments; his judgment of Condemnatiō for the wicked, and his judgment of Absolution for his chosen. Neither of them is meant in the present clause of my Text: for which, I point at two other judgments of God, familiar unto him when he dealeth with his own people. The one I call, his judgment of Protection, the other his judgment of Correction.

His judgment of Protection is meant in these words, as they are used by MOSES, Deut. 32.36. The LORD shall judge his people, that is, the Lord shall keep, protect, and defend his people. For so doth Moses expound it in that place; The LORD shall judge his people, and repent, or change his mind toward his servants, when he seeth that their power is gone.

His other judgment of Correction is meant in these words, as they are used by the Apostle in my Text; The LORD shall judge his people, that is, the Lord shall chastise, correct, and punish his people. For he assumes this to infer the overthrow of all backsliders; and his reason hath force from the place, à minore; If God shall judge and punish his own people, much more shall he deal so with the Reprobate, such as fall away from the truth. The like argument Paul useth, Rom. 11.21. If God spared not the natural branches, take heed lest he also spare not thee. The like is used by Peter also, 2. Pet. 2.4. If God spared not the Angels that had sinned, but cast them down into Hell, and delivered thē into chains of darkness to be kept unto damnation, he shall surely reserve the unjust unto the day of judgment to be punished.

This latter exposition of these words, contains the very matter of my third note, which I commended unto you in the beginning of this exercise, namely: that God will severely punish his own people also. I need not be much in proving it, if you remember these few places, which but now I cited. Judgment beginneth at the house of God. When we are judged we are chastened of the Lord, because we should not be condemned with the world; All that will live godly in Christ Jesus shall suffer persecution.

The application of it, is this: We are the Lord's people, his people in respect of the new Covenant, the memorial whereof we are this day met together to celebrate (O let us celebrate it together, as often as occasion shall be given) why will you turn your backs unto it, as if you were unwilling to show yourselves to be the Lord's people? Did Christ ever do you any harm? We are his people also (I hope well of all) in respect of God's predestination. We are his people, and therefore shall we be judged of him, chastised, corrected, and punished. We must be known by the badge of afflictions, of tribulations, of persecutions; yet ought we not to be dismayed, be the burden we bear never so vnwildie, be it never so heavy.

There is ONE in Heaven (and he can come apace, for he flieth upon the wings of the wind ) who is able to master it, and to lighten it, and therefore though we walk in the very shadow of death (a much lower estate then is the deprivation of our ease, commodities, and preferments ) yet must not we take discōfort at it. The LORD sitteth above the water floods; he commandeth the Heaven, the Earth, the Sea, and all that in them is; never will he forsake his children, neither in health, nor sickness; light, nor darkness; in the land of the living, nor in the land of forgetfulness. Only let us be patient, and stay his leisure, and he will deliver us, not only from the death of our bodies, when worms and rottenness shall have made their last prey upon us; but from the death of our minds too; I mean from that death whereby the spirit is buried under sorrows, and findeth no creature in Heaven or Earth to give it comfort. And this shall be the end of us: our mortality shall put on immortality; from this vale of misery, we shall be carried to the City of happiness, IERVSALEM that is above; our momentary life must be laid down, and we shall be fully possessed of life eternal.

THE TWELFTH SERMON.

HEBR. 10. VER. 31.

31 It is a fearful thing to fall into the hands of the living God.

I Am now to speak of this Epiphoneme, or Acclamation; wherein at the first entrance we meet with fear and horror. 〈 in non-Latin alphabet 〉 , It is a fearful thing. The thing to be feared is in the next words manifested; it is, 〈 in non-Latin alphabet 〉 ; even this, to fall into the hands of God. Can Astaroth the God of Sidon, or Melchom of Ammon, or Chemosch of Moab, or Beelzebub of Ekron, or Dagon of Ashdod, or any other Idol-god of any nation, lay hands upon you to your hurt? Fear thē not. As are their ears, eyes, and feet, so are their hands: They hear not, they see not, they walk not, they handle not. I note therefore in the third place, that the God into whose hands we may well fear to fall, is a living God. It is a fearful thing to fall into the hands of the living God.

Of these in their order.

It is a fearful thing] I will not particularly examine the many kinds of fear, much mentioned by the writers of School-divinity. Yet generally to speak somewhat of them, give me leave to touch three kinds.

There is a fear, that keepeth company with the nature of man: the Philospher defines it, to be a shaking or disquieting of the mind with the expectatiō of some great evil at hand. The things which man naturally feareth, are either such, as may be his utter ruin and overthrow; or such, as may much grieve and discontent him. His overthrow may be wrought, by lightnings, by inundations, by the teeth of savage beasts, and by the invasion of enemies. His grief may be caused many ways: by loss of parents, kindred, and friends; by loss of goods; by slanderous, and lying lips; by imprisonement, by banishment. All these, & such like, are to man, as man, 〈 in non-Latin alphabet 〉 , fearful things; disquietness and vexation unto his soul.

This fear being such a passiō, as is 〈 in non-Latin alphabet 〉 (as Damascene calls it) that is, a natural and a blameless passion, hath not failed to assault our Savior Christ, howsoever the Aphthartodocites, Gaianites, & Iulianists have taught otherwise, namely that Christ frō the very time he was conceived by the Holy Ghost in the Virgins womb, was by reason of the cōjunction of the word and flesh, exempted and freed from all manner of passion. For he perceiving the time of his suffering to draw near, began to be afraid: so speaketh the Evangelist S. Mark. chap. 14.33. He began to be afraid; TIMOR erat in animâ humanâ verbo quiescente, saith Irenaeus; Christ according to his human nature was afraid, and his Divine nature did not hinder it. You see this first kind of fear, this natural fear, how it seizeth upon man, as man, & so leaves not vnassaulted the very Son of God.

There is beside, it a fond and a foolish fear: I give it no better a name, for that the object of it is in a manner nothing. As for a man to be afraid of every small fly that passeth by, of every little noise that a mouse may make, of his own shadow, according to the old proverbs, or of meeting his own soul, as Pisander was; or of something, I know not what, to fall upon him frō above, if he come forth of his doors, as Artemō was; or of the rustling of the leaves of trees, as Nero was. To fear so or so, what can it argue else, save degeneres animos, faint hearts.

Yet were not the Disciples of our Savior Christ altogether exempted frō feareing so. Twise were they touched with such fear; once as they failed toward Bethsaida against the wind; a second time, as they were together at Jerusalem in a certain house with the doors shut upon them. Sailing upon the water they cried out for fear: being together at Jerusalem within doors they were abashed and afraid. But why so? The thing objected to them, should have been rather, a joy & rejoicing to their hearts, then any cause of fear. It was no other then their LORD and Savior CHRIST JESUS, once walking on the Sea, & again standing in the midst of them. But they supposed he had been a spirit; and thence grew their fear.

It's very true; such was their supposal, as its evident, Matt. 14.26. and Luke 24.37. Yet hereby are they not excused. Christ himself rebukes their fear, by telling them of their want of faith. And how can we imagine that Christ's Disciples could be ignorant of the impossibility which a spiritual substance hath to be sensibly perceived? Neither had they (for anything I find in God's word) at any time seen a spirit to move them to that conceit. Certainly, illic trepidaverunt timore, vbi non erat timor; the words are in the Vulgar Latin, Psal. 13.9. and do somewhat vary from the fountain; yet is the phrase retained in our English, Psal. 14.9. you will give me leave to use it; it may serve to note all such as have been holden in such fond fears: There were they brought in great fear, even where no fear was. But I leave them, and this second kind of fear.

There is a third fear, of as large an extent as any. The well known piece of verse out of Statius speaks of it;

as if in the mind of man, there could not be any opinion of the being of a God, unless there were fear.

From this ground God's have been multiplied, I say not, as the sands of the Sea, but exceedingly. It partly appeareth, 2. King. 17.30. where we find that the men of Babel had for their God Sucoth-Benoth, the men of Cuth for theirs Nergal, and the men of Chamath for theirs Aschima. It's added verse. 31. that the Avims had their gods Nibchaz and Tartak, and the Sepharvims theirs, Adrammelec and Anammelec, to whom for sacrifice they burnt their children in the fire. I have already made mention of Astaroth for Sidon, of Melchom for Ammon, of Chemosch for Moab, of Beelzebub for Ekron, of Dagon for Ashdod: I might further remember you of Bel and Nebo, for Babylon; of Baalpeor for backsliding Israel; and of Baalim, a multitude of gods (such as they were) for the residue of nations; I may well say, a multitude; for that with the cost of but a little frankinsense they have provided for the ofscowring of men, for drunkards, harlots, and thieves, gods to protect them.

I will not disquiet your Christian ears with naming of thē. For though there be that are named gods, whether in Heaven or in Earth (as there be many God's, and many Lord's ) as S ^t Paul himself confesseth, 1 Cor. 8.5. yet knowing it to be true which he addeth, 〈 in non-Latin alphabet 〉 , that an Idole is nothing in the world, we must with him make our further confession, that unto us there is but one God, the Father, of whom are all things, and we in him; and one Lord, Christ Jesus, by whom are all things, and we by him.

This one God, is the true object of the fear, which now I speak of. For he is fearfully regarded by the eyes of all men; in some by the eyes of faith: in the rest by the eyes of nature. By the eyes of faith, in such as are kept by the power of God through faith unto salvation: by the eyes of nature, in such as God hath given up to a reprobate mind to do things inconvenient.

The faithful fear God, and the faithless fear God, but not alike.

Aristotle in the 2. book of his Oeconomickes and 2. chap. to show what fear a good wife should owe unto her husband, speaketh of two kinds of fear; the one accompanied with shamefastness and reverence; the other attended with enmity and hatred. The first is such a fear, as wherewith a good son honoreth his father, or a good subject his ruler; the other such, as wherewith a lewd servant is affected towards his Master, or a rebellious subject towards his governor. A distinction well known to every novice in the study of divinity; it being so commonly & much used by such, as do either write, or speak to this argument.

Wherefore to pass it over in few words, I note briefly touching the faithful, that the fear of God in them, is such a fear as the good child honoreth his father with; a fear waited upon with love, reverence, purity, ingenuity, freedom of spirit, ever beholding God in the gracious light of his countenance, howsoever sometimes the clouds of displeasure may seem to hide that grace away.

As for the faithless, the fear of God in them, is such a fear as is the fear of malefactors, towards severe & righteous Magistrates: a slavish fear; a fear full of hatred, malice, contumely, and reproach; a fear flying and abhorring the sight of the LORD, in regard he is a God of vengeance, as he is called Psal. 94.1. He is such a God, as having put on the garment of vengeance for clothing, and being clad with zeal, as with a cloak, will come shortly, and bring his reward with him, to give every man according as his work shall be: to the faithful, who by continuance in well doing have sought glory and honor, and immortality; eternal life; but to the faithless, who have disobeyed the truth, and given credit to unrighteousness, to every such soul indignation, and wrath, and tribulation, and anguish, a just and full measure in the ever burning lake.

Now it is no hard matter to determine, as well of the persons, in respect of whom, as of the true meaning, in which, it is here said, to be a fearful thing to fall into the hands of God.

For the persons, it is out of doubt, they are not the faithful. For many excellent things being spoken of them by the Holy Spirit in the word of truth: as that they are citizens with the Saints, and of the household of God; the husbandry of God, and his building; the Temple of the living God; a holy nation; children of the light, the glory of the Lord, & the image of Christ; with all which, and other like beautiful titles, they being gloriously decked and adorned, it cannot be, that they should fear to fall into the hands of God. I may rather say they much desire it.

It was David's choice, & his choice was good, 2. Sam. 24.14 Let us fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hand of man. Upon the mentiō of this chice of David, a learned and zealous Professor not 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 unto the LORD, and I assure myself your hearts went with him, as he said, O LORD let us fall into thy hands, and not into the hand of the cruel Spaniard.

You that live by faith, and have your building of God not made with hands, but eternal in the heavens, do you fear to fall into the hands of God? Why should you fear it? You know know 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 loves you freely, Hos. 14.4. that he is jealous over you with a great zeal, & tenders you as the apple of his eye, Zach. 2.8. & therefore ye may be well assured, that his hand shall never be sore upon you to destroy you, as it was upon the men of Ashdod, 1. Sam. 5.6.

For such indeed, as for all his enemies, he hath a heavy hand, a hand to minister severity of punishment; but for you, whose sins though like crimson, and red as scarlet, he hath punished to the full in the death of CHRIST, he hath an easy hand; a hand sometimes of fatherly Correction, but for evermore a hand of mighty 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 under his hand. Though you fall grievously, and dangerously, you shall not be cast off (either finally in the end, or utterly at any time) for the LORD (whose bowels are troubled for you) he puts under his hand, he upholds you. We see now for the faithful, that to them it is no fearful thing to fall into the hands of God.

It lights therefore of necessity upon the faithless. To the faithless, and unbelieving man, to the unregenerate man, to mā in the state of depravation & corruption, it is a fearful thing to fall into the hands of God.

Infiniti ad finitum nulla proportio. What proportion cā there be between that infinite essence and a house of clay, that unlimited power and a tabernacle of earth? that incomprehensible majesty and dust or ashes? Man is no better in comparison of the ever being, Almighty, incomprehensible God, then clay, earth, dust, or ashes, and that in the holy and reverend conceits of Abraham, Job, and Paul.

The Prophet David in the like conceit of God's supereminencie, and excellency above all things, abaseth & discountenanceth man's nature and his whole race, as in many other his Psalms, so in his 22. and 6. verse. where either in his own name, regarding the misery and contempt wherein he was held; or in the person of Christ, whose figure he was; he speaks, as if it were robbery for him, to take upon him the name or nature of man: I am (saith he) a worm, and not a man.

Now who will set briars and thorns in battle against the LORD? Did ever man harden himself against him, & prosper? Is it possible that pitchers of clay should come to encounter the unspeakable Majesty of God, and not fall asunder? Well, if the Lion once roar, all the beasts of the forest shall tremble. And man, unbelieving man, unregenerate man, corrupt man, let his courage be the stowtest, and his prowess the manliest upon the earth; let him have girded up his loins with much strength, and decked himself with greatest glory, yet, if God at any time shall strike him, or but hold forth unto 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 joints of his loins shall be loosed, and his knees shall smite one against the other. Such shall be the measure of his fear; and at that day wherein it shall be said, Blessed are the barren, and the wombs that never bare, and the papps which never gave suck, then shall he in much more fear, fear mixed with hatred, malice, contumely, and reproach, seeking to hide himself from the sight of God, say unto the mountains, fall on me, and to the hills, cover me; his soul and conscience bearing witness to the truth of this scripture; that it is a fearful thing to fall into the hands of the living God.

You have heard of the fear and horror set before us in the first words of this verse. I must now speak of the thing to be 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, but the spirit giveth life, saith S. PAUL, 2. Cor. 3.6. S ^t Augustine de doctrinâ Christianâ lib. 3. c. 5. vpō those words adviseth us to beware that we take not a figurative 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 carnal sense, ne{que} vlla mors animae congruentius appellatur: neither is there anything more rightly called the death of the soul.

If a figurative speech be properly taken, or if the letter be urged against the spiritual meaning, that which was spoken to give life to the inward man, may subvert the faith, & endanger the soul.

A trope upon good reason to be admitted, not admitted, is a cause of error.

It caused the Jews to err: they took it literally, which Christ spake in a figure, touching his own body, John. 2.19. Destroy this Temple, and in three days I will raise it up again.

It caused Nicodemus to err: he took it literally, which Christ spake in a figure touching man's regeneration, Job. 3.3. Except a man be borne again, he cannot see the kingdom of God.

It caused the Disciples of Christ to err: they took it literally, which Christ spake in a figure touching the execution of his Fathers will, John. 4.32. I have meat to eat that ye know not of.

I hold it to be an error of Nicephorus and others, to take it after the letter, as if Paul had indeed fought upon a theater with Lions at Ephesus, because he faith, 1. Cor. 15.32. That he f • ught with beasts at Ephesus; for in the judgment of Tertullian and Theophylact of old, of Beza, Baronius, and some other very learned of this age, he spake it figuratively, to design & note that disordered assembly gathered together against him at Ephesus, upon the complaint of the silversmyth Demetrius, for defense of great Diana.

I am assured, it is an error 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 between the signs, and the things signified: the signs are visible, the things invisible; the signs earthly, the things heavenly; the signs corruptible, the things immortal; the signs corporal, the things spiritual; &, as a reverend Father speaketh in the person of Theophilus, The signs are one thing, the truth is not the same, but another thing, & by plain Arithmetic, they be two things, and not one.

This is my body. There is a figure in the speech; He calls the bread his body, by way of signification, by way of similitude, by way of representation; after the manner of sacraments, in a sign; not according to the letter, but in a spiritual and mystical understanding; and if you respect the precise speech, improperly, and figuratively.

I will not hold you with other like instances; these few already spoken of may serve, to make it plain, that the not admitting of a trope or a figure there, where in great reason it ought to be admitted, is a cause of error.

I have been bold (beloved) to give this note in this place, because the phrase here used (to fall into the hands of God) being spirit and life, hath been mistaken, and applied to a carnal sense.

Frō hence as from other places of holy Scripture, in which other the members of man's body are ascribed unto God, as the face, the mouth, ears, eyes, arms, feet, and some other; Tertullian living near unto 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 years after him in the time of Arius, patronized by those heretics, who by Epiphanius are called Audiani, and by Augustine Vadiani; after whom also it was eagerly maintained in the time of Chrysostom by certain monks of Egypt, who were thereupon called Anthropomorphitae.

But all these are dead and gone; their monstrous error lies buried with them; there is no man of any knowledge now a days so blinded as to fall into error with them.

It is an axiom in Divinity; Quaecun{que} de Deo corporaliter dicuntur, dicta sunt symbolice: whatsoever is spokē of God bodily, that same must be understood figuratively.

Bellarmine saith as much: lib. 2. de imaginib. Sanct. ca. 8. Mēbra, quae tribuuntur Deo in scripturâ, metaphorice esse accipienda: That those members which the Scripture assigneth unto God, are to be taken in a Metaphor.

Thus far we are yours, Bellarmine. We maintain with you, that the members attributed unto God in holy Scripture, are to be taken figuratively. But you build hereupon chaff & stubble. Should we do the like, it could never abide the trial of the fire.

To prove a non licet to be your Licet; licere pingere imaginē Dei Patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw one argument from those places of Scripture, which do attribute unto GOD bodily members. Your conclusion is by way of question; thus: The Scripture in words attributeth unto God all man's menbers, while it saith; he stands, he sits, he walks, & nameth his head, his feet, his arms; and giveth to him a seat, a throne, a footstool: 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 stock (call it as you will) is censured by Jeremiah, to be a doctrine of vanity, chap. 10.8. by Zacharias, to be a speaker of vanity, chapter. 10.2. by Habakkuk, to be a teacher of lies, chapter. 2.18. and God's express commandment 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 adjoined, verse 12. and 15. by which it is manifest, that God simply and absolutely forbiddeth any image at all to be made of himself: For ye saw no similitude in the day that the LORD spake unto you in Horeb, out of the midst of the fire: ye saw no similitude only yet heard a voice.

The Prophet Isaiah is plentiful in this demonstration, to show how unseemly & absurd it is, to turn the truth of God into a lie, as they do who forsake the blessed Creator to worship the creature, to turn the Majesty of God invisible into a picture of visible man; to turn the 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 prophecy verse 18. To whom will ye liken God? Or what similitude will ye set up unto him? The workman melteth an image, the goldsmith beats it out in gold or silver plats. The poor (see now the rage, fury and madness of Idolaters, though they have not wherewith to suffice their own necessities, they will defraud themselves to serve their Idols ) the poor chooseth out a tree, that will not rot, for an oblation, and puts it to a cunning workman to prepare an image, that cannot be moved.

The lik expostulation the Prophet ascribeth to God himself, chap. 46.5. To whom will ye make me like, or make me equal, or compare me, that I should be like him? They draw gold out of the bag, and weigh silver in a balance, and hire a goldsmith to make a God of it, and they bow down & worship it: They bear it upon their shoulders: they carry him and set him in place: so doth he stand, and cannot remove from his place. Remember this and be ashamed O ye Idolaters. Know ye nothing? have ye not heard it? hath it not been told you from the beginning? have ye not understood it by the foundation of the earth? God sitteth upon the circle of the earth, and beholdeth the inhabitants thereof as grasshoppers; he stretcheth out the Heavens as a curtain, & spreades them out as a tent to dwell in. He measures the waters in his fist; counts Heaven with his span, comprehends the dust of the earth in a measure, weighs the mountains in a weight, and the hills in a balance. God incorporeal, invisible, spiritual, passing all measure, there is nothing like unto him. No thing. And therefore, O Idolaters, not your old man's image.

For the truth of your antecedent we stand on your side; It's very true: the Scripture in express words attributeth unto God many the members of man's body. It saith of him, that he stands, he sits, he walks; it nameth his head, his feet, his arms; it gives him a seat, a throne, a footstool. But all these, and other like, bodily offices, parts, & members being spoken of, as belonging unto God, must be understood figuratively. It hath pleased the Spirit of wisdom to deal with us 〈 in non-Latin alphabet 〉 , to fit the holy Scriptures to our weak capacities; to use known, familiar, and sensible terms, thereby to raise up our conceits to some knowledge of the everliving God.

In this regard by the wisdom of the same Spirit, among many other m • mbers, Hands are also ascribed unto God, and that in many p • aces; yet not in every place to one, & the same sense, and understanding.

It's noted by the Magdeburgenses out of Innocentius, that the Hand of God doth bear diverse offices among us. Officia creatoris, largientis, protegentis, minantis, the offices of a Creator, liberal giver, protector and threatner. Hands are ascribed unto God, sometime to show that he is the Creator of all things, as, Psal. 119.73. Thy hands have made me and fashioned me: sometime to show his liberality to all living things, as Psalm. 145.16. Thou openest thy hand, and fillest all things living of thy good pleasure: sometime to show the care he hath to protect and defend the faithful, as Isaiah, 49.2. Under the shadow of his hand hath he hid me: and sometime to show his readiness to be avenged upon all the wicked, as, Isaiah 10.14. His hand is stretched out still.

But these and all other the significations of the hands of God, I reduce to two heads, to the love of God, and his displeasure, under them comprehending all their consequents, and effects. That the hand of God betokeneth sometime his love, and the benefits redounding thence to man, man's being, and his well being, it may easily be proved. Judge. 2.15. we read, that the Lord's hand was against the Israelites for evil. The collection thence may be, that the Lord's hand is sometime towards some for good. It's made plain, Nehem. 2.8. where the Prophet to show how ready Artaxerxes, was to do him pleasure, saith, The King gave me according to the good hand of my God upon me. I might by many like instances out of holy Scripture give strength to this position, but it may seem to be a needles labor, and therefore I proceed.

Now that the hand of God should betoken his displeasure and the effects thereof, it may be proved as easily. When the Israelites, having forsaken God, betook themselves to serve Baalim, the hand of the LORD was sore against them, Judge. 2.15. His hand; that is his judgment, punishment, and revengement was sore upon them: the wrath of the LORD was hot against them: he delivered them into the hands of spoilers; they were spoiled, sold to their enemies, and sore punished. When the Philistines had brought the Ark of God into the house of Dagon; the HAND of the LORD was heavy upon them, 1. Sam. 5.6 His hand; that is, his judgment, punishment, and revengement was heavy upon them. The LORD awaked as one out of sleep, and like a giant refreshed with wine, he smote his enemies with emrods, and put them to a perpetual shame.

In this rank I place the signification of the HANDS of God in my text. They betoken, not his chastizements or corrections; for they▪ proceeding from the love of God, are appropriate to the godly, to make them out of love with this world; to work in them repentance for their sins committed; and to stir up in them a greater care not to provoke their God by willful sinning anymore: but they signify in this place the punishments of God, his judgments, and revengements, wherewith he overtaketh all the wicked in their wickedness, but especially, such of the wicked as are in verse. 26. of this chap. noted, to sin willingly after the receiving of the known truth; such as are, Hebrews, 6.6. noted, to fall away after their partaking of the holy Ghost; such as sinning willingly and falling away after their sanctification by the blood of the Covenant, do count that blood profane, do despite the spirit of grace, and crucify again unto themselves the son of God, tread him under foot, & make a mock of him. Such must fearfully look for judgment, and the zeal, rage, or violence of fire, therewith to be devoured.

For he whose words are yea and Amen, so ratified in the heavens, that they cannot be altered, he hath said it; we know he hath said it; it is in the verse next before my text; Vengeance belongeth unto me, I will recōpense. For in his hand, in his might and power, there is a cup of red wine: we read of it, Psalm. 75.8. In the hand of the LORD there is a cup of red wine; a cup full of mixture, and thereby the more hot and piercing; a cup fully mixed with wrath, judgment, and vengeance; and God powrs out of it in great abundance & plenty; surely (behold the certainty of God's plagues) surely all the wicked of the earth, shall wring out and drink the dregs of it. It is a fearful thing to fall into the hands of the living God.

Now, if that monstrous brood of men, misshapen in the powers of their souls, shall step forth with open mouth against the God of Heaven, as if there were no such; or if any, yet such a one as is like to those Idol gods of the nations, of whom I made some mention in the beginning of this exercise: such a god, as is unable to answer when he is cried unto, or to deliver man out of trouble: an epithet is here given to cross them; Our God is a living God. And this was my third and last note.

I will not now enter into any long discourse of this attribute of God. The profitable labors 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 remembered, you whose lives are but a shadow, & do hold your lives only at the good pleasure of your maker; that he, your maker, the maker of Heaven and earth, God eternal, is 〈 in non-Latin alphabet 〉 , by an excellency, and most properly said to live. Both the Testaments give witness to this truth. In both he is often called 〈 in non-Latin alphabet 〉 , the living God. Our forefathers did often̄ swear, As the LORD liveth. It was a protestation much used by God himself, As I live. You may hence conclude; that God is life it self, & liveth of himself, and is the sole fountain of all life in all things living besides himself.

Give me leave, to hold you yet with two or three words. You see, it is a fearful thing to fall into the hands of the living God: and you see to whom it is fearful; to all the wicked, but especially to such as fall away from the known truth: How much then is the condition of many in this our day to be deplored? I mean the conditiō of such against whom there hath been much complaint made out of this place and the like, for their going out from among us, if not bodily, yet in heart and affection to adore that Romish Idol. For the sin of Apostasy there is no sacrifice that can make satisfaction: judgment and fire must be it's portion. Wherefore, leaving all backsliders, revolters, or fallers away from the holy religion which you profess to the secret judgments of Almighty God, suffer yourselves to be put in mind of your own estate.

You know 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 Sovereign succeeded in the throne; & finding this our country to be but brick, she turned it into Marble: finding it in the sands, she set it upon a rock, and the rock was CHRIST: finding it a land of images, ignorances, corruptions, vanities, lies; she hath hitherto preserved it, a land possessed of the truth, and seasoned with the Gospel of Christ. That so it be preserved still, good Lord, if it be thy will, let the happy line of her life continue, even as long as Sun and Moon.

O think upon the comfortable blessings wherewith you are blessed, under her. I remember you not of your peace: yet, that is such, as your fathers never presumed to hope for. The freedom of the Gospel is the thing I remember you of.

Your consciences have hitherto been at liberty; will you now suffer them to be enthralled to men's traditions? Your zeal hath hitherto been rectified by knowledge: can you now be content to have the eye of your knowledge put out? the preaching of the Gospel hindered? and blind zeal fostered in your bosoms? Your religion hath hitherto been reformed by God's ordinances, shall it now be deformed by those impotent and beggarly rudiments, whereunto your grandfathers were in bondage? Why should your last estate be worse, then your first?

〈 in non-Latin alphabet 〉 , it is the conclusion to each of those Epistles writ̄ to the seven Churches in the Revelation. He that overcōmeth, not he that draweth his sword, nor he that fighteth the battles of the Lord, nor he that spendeth his bloo • , much less he that fainteth, that flieth, that sleepeth, that standeth, or sitteth still; but 〈 in non-Latin alphabet 〉 , He that overcometh, shall never be hurt of the second death.

Be ye therefore of good courage, and faint not: your cause is God's cause: your quarrel God's quarrel; your enemies God's enemies. Do ye as you have your gracious Queen for an example. She is the foremost in this fight, and hath given the first blow: the first blow, a great blow, powerful (I hope) to the • ooting out from among us every Popish Priest, and Jesuit. It shall have the better success, if you in your places will second it, and multiply strength upon it, the Magistrate by his temporal sword, and the Minister by the sword of his mouth, which is the word of God.

Gird up yourselves with strength, and rush into the battle. Set together upon the common enemy. Why should there be strife, or contentions between yourselves? Are ye not brethren? You shall find enough to do with the common enemy, evē to the spēding of your best strength. They are grown to such boldness, that they will not easily be quelled.

Parsons statizing, or marchandizing of the Crown & diademe of England, is so notoriously known, that even Pasquine in Rome speaks of it.

Their Arch-Priest BLACKWELL (if the secular Priests do guess aright) was he bashful, when he put it in print, that Cardinal Allen and Father Parsons, as Moses and Joshua, iam diu proculdubio occupassent promissionis terram, had long since out of doubt possessed this Realm of England, had not the disobedience of some secular Priests, & their most displeasing murmuring hindered it?

Wanted the Jesuits boldness, when they thus threatened the secular Pri • sts in England; The INFANTA of Spain shall be your Queen, and that sooner then you look for?

You see their boldness: how they blush not to divulge and publish their impious plots, practices, and designementes against the Lord's anointed. It is the more need then that our forces should be united. Let us join heart and hand together in God's holy cause against that wicked race, borne to the ruin and desolation of states and kingdoms. Let us practice the word, and be instant in season and out of season, if possibly, to restore to Christ the seduced by Antichrist; to gather up the spiritual stones of God's house already fallen; and to give strength 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 receive the crown of righteousness, which is laid up for us; and not for us only, but for all thē also, that love the appearing of the Lord.