Here let me once more remember you of the reſemblance of taſting. You know that Cookes which are buſied in preparing of banquets, haue commonly as much feeling and ſeeing of the meates, as any other, and yet, there is none that eateth leſſe of it then they; their ſtomackes are ſo cloyed with the ſmell & taſte thereof: ſo is it here; it may come to paſſe, that the preacher, which dreſſeth and provideth the ſpirituall food, may eate leaſt of it himſelfe, & ſo labouring to ſaue others, himſelfe may proue a reprobate. It hath beene thought, that ſome of them which built the Arke, were not ſaved in the Arke: but certaine it is, (not only thought ſo) certaine it is, that diverſe ſpirituall builders of Chriſts Church, ſhall not be ſaved with the Church, They may by vs be takē for Gods ſheepe, becauſe they are kept in the ſame paſtures, and folded in the ſame fold with vs; they may by vs be taken for Gods ſheepe, though indeed they be very Goates. There is a day to come, wherein the 2. Pet. 3.10. heavens ſhal paſſe away with a noiſe, and the elements ſhall melt with heate, & the earth, with the workes that are therein ſhall be burnt vp: then may Demas alleage for himſelfe his old and once-true religion, and Iudas for himſelfe, his Apoſtleſhip: and many others for themſelues, their prophecying in Chriſts name; but al in vaine. For that iust Iudge will profeſſe vnto them,Mat. 7.23. Luk. 13.27. I never knew you; depart from me yee workers of iniquity. Preſume wee not then, beloved in the Lord. Whoſoever thinkes he ſtandeth, may fall. O! worke we out our ſalvation with feare and trembling.

Having thus conſidered their markes, & finding that they haue beene once lightened, that they haue taſted of the heavenlie gift, that they haue beene made partakers of the holy Ghoſt, that they haue received the knowledge of the truth, that they heare the word, and receiue it, and receiue it forthwith, and receiue it forthwith with ioy; examine we our ſelues by thoſe notes, whether we are ſowen in the Lords field, haue taken roote, haue growen to perfection, yea, or no. For if our righteouſneſſe exceede not theirs, their lot ſhall be as good as ours: if we be 〈 in non-Latin alphabet 〉 , time-ſeruers, as wel as they, their backeſlidings ſhal haue as eaſie a iudgement as ours: if we apply our religion and conſcience to the preſent condition of things; the change of this preſent condition, muſt worke in vs new religious, new conſciences. And therefore would I counſell you, as Philadelphia is counſelled, to hold that which you haue, that no man take your crownes, Revel. 3.11. and as Sardi is counſelled, to ſtrengthē & confirme the things that remaine in you, that your workes might be fulfilled before the Lord, Revel. 3.2. You are now in a race, and muſt runne, not only to pace the ground, or to make vp the number of runners, or to weary your bodies, or to spend your breathes, but you muſt runne to obtaine alſo; ſuch is the Apoſtles coūſell: So run, that yee may obtaine, 1. Cor. 9.24. There is no time of ſtanding in this life, we muſt ſtill forwardes. Some came into the vineyard at morning, & ſome at noone; but none received any reward, but they which ſtaide vntill night, Mat. 20.8. Iacob prevailed not with God at his firſt wraſtling: but when he had wraſtled with him all night, Gen. 32.26. It is not our praying for an howre can do vs good; for we muſt pray cō tinually, 1. Theſſ. 5.17.

See my third ſermon on Luk 9 pag. 56. Having a long time beene fed Lam. 4.5. delicately and brought vp in ſcarlet, ſhall we now periſh in the ſtreets, ſhall we now imbrace the doung? Having a long time had our heads of gold, ſhall we now (to become like Nabuchadnezzars Image) put onDan. 2.33. feet of clay? Having long ſince begun in the spirit, ſhall we now end in the Gal 3.3., fleſh? So ſhall our laſt eſtate, be worſe then our firſt: ſo ſhal we all this while haue runned in vaine. For he runnes in vaine, whoſoever he be that runnes (run he never ſo ſwiftly) that ſits him downe, or ſtands ſtill before he comes to the goale. 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 haue bin once lightned, ſince we haue bin taſters of the heavenly gift, ſince we haue bin partakers of the holy Ghoſt, ſince we haue beene receivers of the knowledge of the truth, ſuch be we ſtill: & thinke we, that every bleſſing of God beſtowed vpō vs, is a further calling and provocation of God, as were his callings vpon Elias, 1. King. 19.4, 5.

When God found Elias a daies1. Kin. 19.4. iourney in the wildernes ſitting vnder a Iuniper tree, & ſleeping, he called vpon him, ſaying,Verſ. 5. vp and eate, and when he had found him aVerſ 7. ſecond time ſo ſitting and ſleeping, a ſecond time alſo he called vpon him & ſaid, vp, and eate, thou haſt a great iourny to goe: and whē he had travailedVerſ. 8. forty daies and was lodged in a Verſ. 9. caue, he called vpō him againe and ſaid, what doeſt thou here, Elias? at laſt he was brought forth to theVerſ. 11. mount, & then alſo there came aVerſ. 12. voice vnto him, and ſaid,Verſ. 13. What doeſt thou here Elias?Verſ. 15. Goe & returne by the wildernes vnto Damaſcus; and do ſo, and ſo.

Here is inſtruction for vs, whether we bee entred into our way, or haue proceeded in it; whether we be babes in Chriſt, or ſtrong men; whether carnall, or spirituall; we muſt vp and eate, and ſtrengthen our ſelues; firſt with milke, and then with ſtronger meate; we muſt vp & eate, we haue ſtill a great iourny to goe, we muſt walke from light to light, from grace to grace, from vertue to vertue, from knowledge to knowledge: we muſt thinke that alwaies we heare a voice calling vs forward, vp; thou haſte a great iourney to go: what doſt thou here, Elias?

Excellent is that commendation given to the Church of Thyatira, Revel. 2.19. I know thy workes, and thy loue, & thy ſervice, and faith, and patience, and that thy laſt workes are more, then thy firſt. Here was no backeſliding, but great encreaſe; Shee was a true branch in that vine, which bare fruit, Iohn. 15.2. Shee was purged, that ſhee might bring forth more fruit: ſhee grew vp dayly in Chriſt, and became better and better; fuller of faith, fuller of loue, fuller of all good workes: and as a new borne babe ſhee coveted the ſincere milke of the word, that ſhee might grow thereby: her laſt workes were more, then her firſt.

And the concluſion of the Epiſtle written to this Church, & of al the other Epiſtles written to the other ſixe 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 leſſe he, that fainteth, that flyeth, that ſleepeth, that ſtandeth, or ſitteth ſtill, but 〈 in non-Latin alphabet 〉 he that overcommeth, ſhallRevel. 2.7. eate of the tree of life, and of theVetſ. 17. hidden Manna, ſhall receaue a white ſtone, ſhall be clothed inRev. 3.5. white aray, ſhall be made a Verſ 12. pillar in Gods Temple, and ſit with God himſelfe in his Verſ. 21. throne.

The ſumme of all this is:See my third Serm. on Luke 9. p. 57. not every one, but he onely, that endureth to the end ſhall be ſaved, Mat. 10.22. Not every one, but he only which is faithfull vnto the death ſhall receaue the Crowne of life, Revel. 2.10. Not every one, 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 overcommeth,Rev. 2.11. ſhall never be hurt of the ſecond death.

Let the dogge returne to his vomit, and the ſow to her wallowing in the mire; but let vs (like Abraham) hold on our ſacrifices till the evening, the laſt evening of our liues, and a full meaſure ſhall be meaſured vnto vs. If we are lightned, endeavour we to encreaſe this light in vs, if we haue a taſt of the heavenly gift, ceaſe we not to tast it ſtill; if we are made partakers of the holy Ghoſt, reſt we not, but walk we from grace to grace; if we haue receaued the knowledge of the truth, let vs hold it faſt till our Lord Ieſus come, & he will deliver vs from that houre of tentation, which ſhall come vpon all the world, to trie thē that dwell vpon the earth. Thus much of the perſons, who alone doe fall into this ſinne. Now ſee we, with what mind this ſinne is committed. For that is my ſecond circumſtance.

If we ſinne willingly] How deſirouſly & with what conſent of mind this ſinne is committed, it appeareth partly in this place, by this word (willingly) and partly by thoſe wordes, Heb. 6.6. they crucifie againe vnto themſelues the ſonne of God, and make a mocke of him. They crucifie againe the ſonne of God, that notes their envy and malice; they crucifie him againe vnto themſelues, that argues their willingneſſe. Their conſciences, & their hearts filled with envy and malice, doe make thē with all willingneſſe commit ſuch abomination. This their willing mind to doe ſo ill, may ariſe from three of their conceits.

One is: that a man may repent when he will, and this perſwaſion they haue, becauſe, Ezech. 18.21. they find, that at what time ſoever a ſinner ſhall returne from all his ſinnes, that hee hath committed, and ſhall doe that which is lawfull and right, hee ſhall ſurely liue, and ſhall not die: all his tranſgreſſions that he hath cō mitted, they ſhall not be mentioned vnto him; but in his righteouſneſſe that he hath done, he ſhall liue. Here they may conceaue that late repentance is ſeldome true repentance, and iuſtly may they feare, leſt that repentance which they frame to themſelues when they are dying, die with them. The firſt leſſon that Iohn Baptiſt taught, was Repent, for the kingdome of Heaven is at hand, Mat. 3.2. The firſt leſſon, that the Diſciples taught, was Repent, for the kingdome of Heaven is at hand, Math. 10.7. And the firſt leſſon which Chriſt himſelfe taught, was, Repent, too, for the kingdome of Heaven is at hand, Mat. 4.17. Here is no poſting over to the houre 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 certainely could Iudas haue repented, whē he had liſted, he would never haueMat. 27.5. Act. 1.18. hanged himſelfe; neither is it ſafe for an old man to ſay, I haue repented: he hath lived long enough to knowe 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 doe wickedly, is, that the beſt man that is hath ſeaven falls every day into groſſe ſinnes, and here they alleage that place, Prov. 24.16. the righteous man falleth ſeaven times in a day, and riſeth againe. But we may anſwer, that this place is to bee vnderſtood of fals into afflictions and calamities, rather then of falls into actuall ſinnes, and ſo makes little for their purpoſe.

Their third conceit is: that their ſmall ſinnes, or hidden ſinnes are no ſinnes, and that their greateſt ſinnes, wherein they liue & lie wallowing moſt dangerouſly, are but ſinnes of infirmitie. And here they are perfit in the reckoning vp of Peters fal, Lots inceſt, Solomons Idolatrie, Noahs drunkenneſſe, Davids murther, Sarahs lie, Rebeccahs perſwading her ſonne Iacob to beguile his owne father, the theft of Oneſimus, the many Concubines of the Patriarchs, and the like: they finde that the grace of God hath abounded aboue ſinne in all theſe; and why may it not abound aboue their ſinnes alſo? In this reſolution they hold on their owne and proper walke. Impij in circuitu ambulant, Pſal. 12.8. the wicked haue their waies: but they are crooked, they are circular endleſſe waies, they walke by compaſſe, not much vnlike their father the Divell, who teſtifieth of himſelfe, that he had compaſſed the whole earth, Iob. 1.7. they walke by compaſſe indeed, but never towards the marke, never towards the price, that is ſet before them. For how can they attaine thereto, as long as they goe thus wheeling about, to no purpoſe, like the turning of a mill; which, when it hath laboured the whole day long, is foūd at night in the ſelfe ſame place, where it firſt began? So theſe men in circuitu ambulant, they walke by compaſſe, and when the night ſhall come, their laſt night, the laſt houre of their liues, they ſhall bee found, not to haue proceeded one ſtep forwards, except it be in wickedneſſe.

To this point I ſay, howſoever grace aboundeth aboue ſin, yet accurſed are they, yea ever curſed ſhall they bee, who doe ſinne, that grace, and bleſſing may abound vnto them, Rom. 6.1. we are forbidden to doe Rom. 3.8. evill, where we certainely know that good may come thereof; much leſſe may wee make the grace of God a defence for our ſinnes. This muſt bee our ſhield: there is no Rom. 8.1. condemnation to the righteous, though hee fall many times a day; but if any man ſhall ſinne, preſuming of Gods mercies, let ſuch a one knowe that his damnation is iuſt; and himſelfe is like that theefe that ſtealeth, becauſe hee ſeeth one among twentie pardoned by the Prince.

Thus you ſee, with what minde this ſinne is committed, the heart is full of envy, full of malice, and the minde in all willingneſſe aſſenteth. But do not Gods children, having received the knowledge of the truth, ſinne alſo willingly? If they do, how thē is it, that they are freed, from this ſinne, for which there remaineth no more ſacrifice? This doubt will be cleare if we doe but conſider this one poſition: The childe of God though he cannot fall finally in the end, nor vtterly 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. Paule exhorted the Theſſalonians not to quench the spirit, 1. Theſſ. 5.19. & the Epheſians, not to grieue 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 owne ſenſe, and by the iudgement of the Phyſitian is taken for dead. Hither may you referre the eſtate of Peter, of David, and of others, whom I haue already mentioned vnto you. Secondly, he may fall againe into the ſame ſinne after repentance; and this may wee learne of Paule praying the Corinthians in Chriſtes ſteed, that they would be2. Cor. 5.20 reconciled to God; who indeed were reconciled to God before. Thirdly, he may ſin preſumptuouſly, that is, he may ſinne wittingly, willingly & wilfully. Againſt this David praied vnto the LORD, Pſal. 19.13. keepe thy ſervaunt from preſumptuous ſinnes; that he was in danger of them appeareth by the words following, let them not reigne over me. Laſtly, he may ſinne desperately; and this is a fearefull ſinne: he may deſpaire of Gods mercies for a time, as the inceſtuous mā was like to doe, as S. Paule ſheweth, when he ſaith, comfort him, leſt he be ſwallowed vp of overmuch heavines, 2. Cor. 2.7. So, true is one part of our former poſition, the childe of God may fall grievouſly, may fal dāgerouſly. For he may quench the ſpirit within him, after repentance he may ſinne againe; he may ſin preſumptuouſly, he may ſinne deſperatly. The childe of God may fall grievouſly, may fall dangerouſly, yet cannot fall finally in the end, nor vtterly at any time. The reaſon hereof is this: after that he is ſanctified, he receiveth from God an other ſpeciall grace, you may call it corroboration, the ſtrengthning power of Chriſt. Hence is it that Paul praieth 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 himſelfe he ſaith, that he is able to doe al things through the power of Chriſt, that ſtrengtheneth him, Philip. 4.13. This corroboration, this ſtrengthening power is that, that raiſeth vp the children of God as oft, as they are fallen. DAVID in the anguiſh of his ſoule may ſay; I am caſt out of thy ſight, O Lord, Pſal. 31.22. Marke how this ſtrengthning power lifteth him vp: firſt, it maketh him confeſſe that he ſpake that in haſt; and then it putteth into his minde 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 praier, when I cryed vnto thee. And in the ſame Pſalme verſe 12. he vſeth thoſe harſh words, iarring very vnpleaſantly in his owne eares, & ſtriking out of tune; I am forgotten, as a dead man out of minde; I am like a broken veſſel. And here ſee, how this ſtrengthning power helps him with a verò, a note of better ſound: Ego verò in te confido, IEHOVA, dicens, Deus meus es. I am forgotten as a dead man out of minde, I am like a broken veſſell; BVTPſal. 11.14, I truſted in thee, O LORD; I ſaid, thou art my God. When Ionas had beene caſt into the bottome Ion. 2.3. in the middeſt of the Sea, and the floods had compaſſed him about, when all the ſurges, and all the waues 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 ſtrengthning power revived Ionas 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;Verſ. 4. YET will I looke againe toward thy holy temple: TheVerſ. 5. waters compaſſed me about vnto the ſoule, the depth cloaſed me round about, and the weedes were wrapt about mine head; Verſ. 6. I went downe to the bottome of the mountaines: the earth with her barres was about me for ever; Verſ. 7. YET haſt thou brought vp my life from the pit, O LORD my God.

One hath noted vpon this place, that if it were not (for Attamen, verò, and veruntamen, but, yet, notwithſtanding, and ſuch like comforting particles, our hearts might quake within vs, to ſee ſuch paſſions in the Saints of God. But it is the Lords property, ever to ſend a gracious raine vpon his inheritāce, to refreſh it, when it is weary, Pſal. 68.9. and true it is that Hoſea ſaith, though we looke for a day or two, as if we were dead and forlorne, yetHoſ 6.2. after thoſe two daies, he will reviue vs, and the thirde day he will raiſe vs vp, and we ſhall liue in his ſight. So true is the other part of our former poſition, the childe of God cannot fall finally in the end, nor vtterly 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 himſelfe, 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 ſhal it be altered; and this is the DECREE? At what time ſoever a ſinner, Ezech. 18.21 whoſoever he be ſhall repent him of his ſinnes, whatſoever they be, and ſhall doe iudgement and iuſtice, he ſhall ſurely liue, he ſhall not die. If he truely repent of his wickednes he neede 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 ſeaven in one, a legiō in an other, all the principalities, all the powers of darkneſſe in the third; for he ſhall be aſſured to haue forgiuenes; & therefore I ſay againe: At what time ſoever, a ſinner, whoſoever he be, ſhall repent him of his ſinnes, whatſoever they be, and ſhall doe iudgement and iuſtice, he ſhall not die.

Hitherto haue you ſeene, how willingly this ſinne is cōmitted, and how Gods children, though ſinning alſo willingly are freed from it. In the third place muſt I ſpeake of the ſinne it ſelfe.

Having thus pointed at their puniſhment, let vs now conſider the degrees, by which they haue aſcended to that fulneſſe of their iniquitie, as alſo how far our ſelues haue troden in their ſteps.

The degrees are theſe.

Theſe are the degrees: firſt deceit by ſin, then hardneſſe of heart ariſing from deceit, the heart being hardned it becommeth wicked and perverſe, this wickednes and perverſitie of heart, cauſeth incredulitie & vnbeleefe, whereby is wrought that higheſt ſtep, generall apoſtacie, and falling away from God. The two firſt ſteps haue beene & are vſually trodden in by vs: namely deceit by ſome ſinne, and hardneſſe of heart by the ſame.

That old Prophet, 1. King. 13.11. entiſed a younger Prophet contrary to the commandment of God, to1. Kin. 13.18. turne home with him, and to eate and drinke, but at the laſt he curſed him for his labour, and his curſe tooke effect, for as hee returned hee was ſlaine by a Verſ. 24. lyon in the way. Not much vnlike is Satans dealing with vs. He entiſeth vs to ſinne, from which wee are, by the Lords commandment, to fly, as from a ſerpent; wee haue yeelded vnto him, and haue ſinned; but hee hath curſed vs for out labour; only as yet, we haue not met with any lion in the way. Notwithſtanding ſinned we haue, and that not once only: for Satan hath deceaued vs ſtill, and wee haue yeelded ſtill vnto him, & ſtill haue we ſinned. And are not our hearts now hardned with ſinning? Yes, very much hardned.

I grant, it may be, our cheekes wil bee red to talke of Chriſt, as theirs were, who went toLuk. 24.13. Emaus, and we will bluſh apace to ſeeme ſo holy; but the Blackmore wil bluſh faſter then we, when fearefully, & fowly we ſinne againſt the Lord. Be there any ſinne, that delighteth vs more then other, wee will take part with Naaman, (2. King. 5.18 let God be mercifull vnto vs if he will) we will not leaue it, we will wallow in it, ioy in it, liue in it, grow old in it. Doe wee not bath this matter of earth and wormes meat, wherewith we are clogged, in all pleaſure and eaſe, as if there were neither corruption to rot it, nor Heaven to receaue it, nor Hell to burne it?

Behold the progreſſe, ſinne hath made in vs: firſt there was titillatio delectationis in corde, then followed conſenſio, then factum, then conſuetudo. Firſt Satan ſlily crept into our hearts, & there he moued a tickling delight, which ſo well pleaſed vs, that by and by we gaue conſent thereto; and to ſhew that our cōſent was not in vaine, we were not long before we brought it into fact, not long, I ſay, before wee did that wicked deed, whereto we were incited; and done it we haue, and that not once or twiſe only, but many times, now it is become a cuſtome. And yet doe we ſecurely ſleepe? See wee not the danger we are in? Surely the next ſtep we make, after we are accuſtomed by hardnes of heart to yeeld vnto the deceit of ſinne, except God giue vs grace to returne, can be no other, then into a wicked and perverſe heart, and then will follow incredulitie & vnbeleefe, wherevpon immediatly and neceſſarily muſt enſue the higheſt degree, even generall apoſtacie, & falling away from God.

In which caſe at this time I ſay no more vnto you, then the Apoſtle ſaid vnto the Hebrewes, chap. 3.12, 13. Take heed, my brethren, lest at any time there be in any of you an evill heart, & vnfaithfull, to depart away from the living God; Exhort one another dayly, while it is called to day, leſt any of you bee hardned through the deceitfulneſſe of ſinne.

The former (namely, that the choſen of God may fall) I ſhall not need much to proue, ſince the truth thereof is ſufficiently witneſſed by each mans conſcience to his owne heart. Yet leſt happily ſome one or more, through the abundance of knowledge given from aboue ſhall thinke better of themſelues, thē meete is, I will bee bold to remember them of S. Paules eſtate, who 2. Cor. 12.7. ſpeaketh thus of himſelfe; Leaſt I ſhould bee exalted out of meaſure through the abundance of revelations, there was given vnto me a ſharpe pointed ſtake in the fleſh, the meſſenger of Satan to buffet me. Becauſe I ſhould not bee exalted out of meaſure there was given mee, ſaith hee, 〈 in non-Latin alphabet 〉 , a ſharp ſtake faſtned in my fleſh, the meſſenger of Satan to buffet me, becauſe I ſhould not be exalted out of meaſure: meaning hereby, that how glorious a veſſell ſoever he ſeemed to be in the eyes of men, yet in him there was a rebellion of the fleſh againſt the spirit.

If ſuch were bleſſed Paules eſtate, what may the beſt liver that now is profeſſe of himſelf? Surely as much; that there is in him alſo a rebellion of the fleſh againſt the spirit, that hee hath had many falls, yea ſuch falls, as his very remembrāces of them, are like ſo many kniues in his eies, ſo many thornes in his ſides, ſo many 〈 in non-Latin alphabet 〉 , even ſharpe pointed posts driven into his fleſh to vexe him, as long as he ſhall liue in this world.

And if thus it fareth with the beſt, what ſhall become of the more evill ſort? SurelySee my third Lecture vpon Amos 1. p. 3 • there is no man iuſt 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 haue purged my heart, I am cleane from my ſinne? O ſaith Eliphaz vnto Iob. chap. 15.14. What is man that he ſhould be cleane, and he that is borne of a woman, that he ſhould be iuſt? Behold (ſaith he) God hath found no stedfaſtneſſe in his Saints; yea, the heavens are not clean in his ſight, how much more is man abominable and filthie, which drinketh iniquitie like water? whoſe deſire to ſinne is ſuch, as a thirſtie mans deſire is to drink? He is altogether ſinful. Sinfull in his conception, ſinfull in his birth, ſinfull in the whole courſe of his life; in every deed, in every word, in every thought wholy ſinfull.

1 The Saints of God may fall grievouſly & dangerouſly.

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

Touching the third circumſtance, wherein were obſerued, the name, the nature, and the obiect of this ſinne; we haue heard that this ſinne is commonly called the ſinne againſt the holy Ghoſt: not becauſe it is againſt the Godhead of the holy Ghoſt, for the ſame God is alſo Father and Sonne; the Godhead of the Father, of the Sonne, and of the holy Ghoſt is all one, their glory is equall, their Maieſtie is coeternall: 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 Sonne; the whole three perſons are coeternall together and coequall: but becauſe it is againſt the goodneſſe of the holy Ghoſt; againſt the goodnes, that is, againſt thoſe good graces of the holy Spirit beſtowed vpon vs for the ſetting forth of the praiſes of the Lord. For whoſoever ſhall deſpiſe thoſe good graces, and turne them to the contempt of Gods Maieſtie, and tread them vnder foot, and account them prophane, and purpoſely, and wilfully, and maliciouſly cary them away to all wantonneſſe, he crucifieth againe vnto himſelfe the Sonne of God, he despites the spirit of grace, he ſinnes againſt the holy Ghoſt.

Whereby it is plaine, that the nature of this ſinne, is ſuch, as we find it to be deſcribed, Heb. 6.1, 2. where the Apoſtle mentioning repentance from dead workes, faith towards God, the doctrine of baptiſme, of laying on of hands, of reſurrection from the dead, and of eternall iudgement, and in the ſame place calling all theſe the doctrine of the beginning of Chriſt, ſpeaketh verſ. • . of an apoſtacie, of a falling away from all theſe points, even from the very foundation and firſt beginning of Chriſtian faith, giving vs thereby to vnderſtand; that they who are holden in this tranſgreſſion, and haue ſinned this ſinne, haue forſaken all the principles of Chriſtian religion, haue loſt their former light, haue departed from their firſt vnderſtanding.

From the name and nature of this ſinne thus conſidered, wee came to ſeeke the obiect of it: and found the malice of this ſin to be directed againſt the very Maieſtie of God himſelfe, and againſt his Chriſt; directly to reſpect the firſt table of the morall law; to be not a particular ſlipping aſide, but a generall apoſtacie, a generall falling away from God, and that totally.

Here I came to the firſt reaſon vſed by our Apoſtle to diſſwade vs from committing ſo vile a ſinne, contained in theſe words; there remaineth no more ſacrifice for ſinne. Out of which words becauſe Novatus hath made a collection void of comfort; namely, that, if a man ſinne after he is once baptiſed, to him there remaineth no hope of pardon for his ſins: firſt I applied my ſelfe to eſtabliſh comfort in our hearts, by ſetting downe the contrary doctrine: and ſecondly, I came to the conſideration of the truth of that, which theſe words doe naturally afford, & did proue vnto you, that the ſinne againſt the holy Ghoſt, is not at any time, nor can ever be forgiven. There remaineth no more ſacrifice for ſinne.

Hauing thus repeated vnto you the ſumme of that which heretofore I haue delivered, I come now to the ſecond reaſon in my ſecond generall part, to ſpeake of this fearefull looking for of iudgement and violent fire, which ſhall devoure the adverſaries.

The doctrine grounded vpon the firſt reaſon of our Apoſtle in this place might haue ſufficed, to make all that loue God, to looke to their ſteps, that they fall not away by committing ſo grievous a ſinne.

But there is a generation of men monſtrouſly miſhapen in the powers of the ſoule, who like the Kings and Princes of the earth,Pſalm 2.2. banding themſelues and taking counſaile together againſt the Lord, and againſt his annointed, are ready to breake 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: iudging the ſervice of God to be a meere deviſe of man for the better governement of the common wealth, wherein inferiours, ſince they will not be ruled by reaſon, muſt bee ordered by religion.

Thus we ſee, that the lawes of men, if they are vniuſt, doe not ſimply binde vs in conſcience to any obedience; and if they bee ſo vniuſt, as to detract from Gods lawes and his glory, we ſee againe, that we are in conſcience bound to diſobey them. Obedience is firſt due vnto God; and next vnto men for Gods ſake. And therefore if men ſhall require any thing of vs, which by anie meanes may redound to Gods diſhonour, leaue we men to thē ſelues, and reſerue we all due obedience for our God. We ought rather to obey God, then men.

Yet are there humane lawes, iuſt lawes, lawes of equity and vprightnes, binding the conſciences of all that are placed in publike ſocieties, whether civill or spirituall. In ſuch ſocieties though the lawes of nature and of reaſon, be of neceſſary force, yet thoſe lawes ſuffice not: over and beſides them, ſomewhat is neceſſary, namely, humane & poſitiue 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.

Humane 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. Humane lawes then, muſt be made according to the general lawes of nature, & without contradictiō to any poſitiue law in Scripture. If they are otherwiſe made, they are ill made. Vnto lawes thus iuſtly made, and received by a whole Church, a vvhole cō mon wealth, a vvhole corporation, a vvhole College, they which liue within the boſome of that Church, that Common vvealth, that Corporation, that College, muſt not thinke it a matter indifferent either to yeeld, or not to yeeld, obedience.

The lavv of God hath ſaid, let every ſoule be ſubiect to the higher povvers, Rom. 13.1. The publike povver of all ſocieties, is aboue every ſoule conteined in the ſame ſocieties: and the chiefe vſe of power, is to giue lawes vnto all that are vnder it; which lawes in ſuch caſe we muſt obey, vnleſſe there be reaſon ſhewed, neceſſarily to enforce, that the law of reaſon, or of God, doth enioyne the cōtrary. For vnles our own private reſolutions be overruled by the law of publicke determinations, wee ſhall leaue no poſſibilitie of ſociable life in this world.

This made our Saviour to admoniſh thoſe hypocrits which came to tempt him, to giue vnto Caeſar the things of Caeſar, Mat. 22.21. This made Paule to exhort ſervants to bee obedient vnto their Maſters, with feare and trembling in ſingleneſſe of their hearts as vnto Chriſt, Epheſ. 6.5. This made Peter to call vpon vs, to ſubmit our ſelues in all maner ordinance of man for the Lords ſake. 1. Pet. 2.13. who, verſ. 15. telleth vs, that it is the Lords will, we ſhould doe ſo. The Lords will: and therefore we muſt be ſubiect, not becauſe of wrath only, but alſo for conſcience ſake: and this is Paules concluſion, Rom. 13.5. Wee are all bound to ſubiect our ſelues vnto honeſt and iuſt politicke laws, and that for conſcience ſake.

But doe we al herein, as we are bound to doe? Thoſe which liue within the boſome of the Church, the common wealth, or great corporations, I leaue to their owne examinations. Their hearts will witneſſe with them, that nor laws of Church, nor laws of commō wealth, nor lawes of Vniverſitie, nor laws of great townes, are in any meane kept, as they ought to bee. Now not only great ones, but little flyes alſo are ſtrong enough to breake through: ſo rent and torne are the cobwebs.

Great and little, old and young, every one that is willing to learne, come, and receaue inſtruction of SOLOMON: My ſonne (ſaith he, Prov. 6.20.) My ſonne keepe thy fathers commandement, and forget not thy mothers inſtruction, bind them both alwaies about thine heart. It doth not ſtand with the duty which we owe to our heavenly father, that wee ſhould ſhewe our ſelues diſobedient to the ordinances, to the good and iuſt ordinances appointed by authoritie for the directing of our ſteps in the courſe of this life. Let vs not ſay, we keepe the commandements of the one, when wee breake the law of the other: for vnleſſe we obſerue both, we obey neither. God hath expreſly cō manded vs to obey mans lawes, which if we obey not, Gods lawe by vs is diſobeyed.

Now let the Sunne, the Moone, any one of the heavens or elements once ceaſe, fayle, or ſwerue; the ſequele is manifeſt, ruine to it ſelfe, and whatſoever dependeth vpon it. And is it poſſible, that man the nobleſt creature in the world, yea a very world in himſelfe, tranſgreſſing the law of God in deſpiſing mans law, ſhould drawe no harme after him? Mans nobleneſſe aboue other creatures in this caſe helps him nothing. Tribulation and anguiſh vnto every ſoule that doth evill. This wee are aſſured by S. Paules teſtimonie, Rom. 2.9.

As for vs, who liue within theſe goodly buildings provided for vs, when we were not, what ſhall I ſay? That we liue according to our lawes; O happy houre, wherein ſuch a ſpeech might truely be vttered! But this latter and laſt age, full of the ripeſt & laſt ſins, which no poſteritie ſhall be ever able to adde vnto, forbids me ſo to ſay. I muſt ſay the contrary: We liue not according to our laws. Wee will murmure and repine, (& it may be, not without cauſe) if wee be abridged of our founders and vſuall allowance; and yet are wee vnwilling to obſerue thoſe eaſie, honeſt, & iuſt lawes preſcribed vs by our founders. Surely we haue forgotten, that we ought to be ſubiect, not becauſe of wrath only but alſo for conſcience ſake.

Where my deſire is, that every one, both Head and members, of all our particular ſocieties, would enter a due examination of their own hearts, and conſider whether they haue beene obedient to their locall lawes, with feare and trembling in ſingleneſſe of heart, as vnto Chriſt: and my prayer is, that it would pleaſe the Father of our Lord Ieſus Chriſt, to turne the hearts both of Heads & mēbers; of Heads, that they would not grieue their companies, by ſtopping, or withdrawing their ordinarie and ſtatutable maintenance; and of members, that they thinke not much to bee reſtrained by their Heads according to the lawes of their Colleges: that ſo ioyntly and ioyfully both Heads and members may labour together for the due performing of their Founders will.

As in a plague time, we marvaile not ſo much at thoſe that dye, as at thoſe which eſcape; ſo in this generall infection of ſin, wherein theſe latter and laſt times are drunken and drowned, we marvaile not ſo much at the vileneſſe of the moſt, as that any almoſt is innocent. If I thē in this caſe ſhould plead for your innocencie, if I ſhould ſpeake you faire, if I ſhould ſow pillowes vnder your arme-holes & make vayles vpō your heads, happily you would like it well, but aſſured I am I ſhould endammage mine owne ſoule. So much Solomon teacheth mee, Prov. 29.24. where he ſaith, He that is partner with a theefe, hateth his own ſoule.

Therefore to deliver my ſoule, though you ſhould not turne from your wickedneſſe and wicked waies, I muſt warne you of a matter, and howſoever it may neerely touch ſome amongſt you, yet I beſeech you heare me patiently. It hath beene often ſpoken out of this place (and I doubt not but with good fruit) of an intolerable abuſe nuſled and foſtred vp for a long time in ſome of our Colleges; I meane the deare and vſuall ſelling of Places, which at the firſt were deſtined and appointed by our Founders lawes to ſchollers of beſt deſert. It hath beene herehence told vs,This Sermon was preached 1599. that in diverſe of our iudgements, 20. 30. pownds or more, are but eaſie prices for ſo good prefermēts. I grieue, & ſhame (even for the loue wee all ought to haue of this place wherein we liue) to repeat all that hath beene publikely preached vnto vs concerning this point. I hope and beleeue, wee are not of the number of thoſe, that hold religion to be a pretie policie to keepe the meaner ſort in awe: I doubt not, but beleeue, that we haue a greater meaſure of Gods Spirit.

Guided therewith conſider we (I beſeech you) that it is no ſmal matter to despiſe the iuſt laws of our Founders, and remember we, that he that despiſeth Moſes law dyeth without mercy. Our founders laws doe direct vs, to make our elections free frō corruption: Moſes law chargeth the ſame. Can wee therefore hate the one, and leane to the other? or deſpiſing one, deſpiſe we not both? Our founders doe charge vs in regard of our elections to take no bribes, no rewards, to make no bargaine; and we, as well liking of it, haue beene ready by ſolemne oathes to bind our ſelues • o doe accordingly: Moſes alſo forbiddeth • s to take any gift, Exod. 23.8. and Deut. 16.19. and in the ſame places giues a reaſon, why he forbids vs. It is; becauſe rewards doe blind the eyes of the wiſe, and pervert the words of the iuſt.

But ſuch hath our practiſe been, as that therby we are made careleſſe of that, whereof indeed we ſhoulde be moſt careful: careleſſe of our oathes, and careleſſe of Moſes reaſon. Careleſſe of our oathes, whereby we haue bound our ſelues to obey our founders lawes; & yet we know, that the meſſenger of the covenant, (comming neere to vs in iudgement, like purging fire, and fullers ſope) wil be a ſwift witneſſe againſt all falſe ſwearers, Mal. 3.5. Careleſſe of Moſes reaſon, vſed 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, dyeth without mercy.

Thus pollute we the LORD and his holy name, not like thoſe falſe propheteſſes, Ezech. 13.19. for handfuls of barly, and for pieces of bread, but for gold and ſilver. For gold and ſilver, wee ſlay the ſoules of them, that ſhould not die, and we giue life to the ſoules of them, that ſhould not liue, that is, we admit into our ſocieties Aſinos auro onuſtos, thoſe which are very vnfit, for learning and manners, excluding farre their better.

So, and ſo haue we ſinned, and more wickedly: yet haue we not girded our ſelues with ſackcloath, we haue not wallowed our ſelues in aſhes; we haue made no lamentation; we haue not mourned; yea, we are ſo farre from being grieved at theſe our miſdoings, as that we ioy and reioice in them, and exerciſe our wits to cover and defend them.

Our defences for this corruption ſo heartely entertained amongſt vs, are vſually thoſe, which every one of vs, cunningly alleageth for our private & dayly treſpaſſes; & therfore the cō ſideration of them, may worthyly belong to every ſoule amōg vs. Therfore let every one, that hath an care to heare, heare.

Our firſt defence, is our miſconceit about the time of our repentance; we are perſwaded we may repent when we will.See the firſt Sermon. p. • . Touching this point, I now ſay nothing; only we may be adviſed, that late repentance is ſeldome true repentance; and iuſtly we may feare, leaſt that repentance, which we frame to our ſelues, when we are dying, die alſo with vs.

Our ſe • ond defence, is grounded vpō ſuch places of Scripture, wherein is ſignified; how that the ſtowteſt pillars of the Lords houſe are ſundry times & grievouſly ſhaken. One place may ſerue for all, Prov. 24.16. The iuſt man is ſaid to fall ſeaven times a day, and riſe againe; & hereby we iudge it no great preiudice againſt our ſelues to haue a few fals. But we miſvnderſtand this place, being ſpoken of fals into afflictions and calamities, and not of fals into actuall ſinnes. And if it be ſpoken of falls into actuall ſins, what then? Is this a neceſſary conſequence, Seavē fals a day are pardoned to the iuſt; therfore for a few fals we ſhall haue pardon?

I muſt needs confeſſe, the patience of God is very abundant; He is mercifull and gracious, long ſuffering, and of great goodnes. He cryeth vnto the fooles: Exod. 34.6. See my ſixt Lecture vpon Amos 1.3. p. 69. (and are not we ſuch fooles?) O yee fooliſh how long will yee loue fooliſhnes? Prov 1.22. He cryeth vnto the faithleſſe (and is our faith living?) O generation faithleſſe and crooked, how long now ſhall I ſuffer you? Matth. 17.17. Hee cryeth vnto the Iewes (and are not we as bad as the Iewes?) O Ieruſalem, Ieruſalem how often? Matth. 23.37. He dreſſeth his vineyard with the beſt and kindlyeſt husbandry, that his heart could invent, Eſai. 5.2. afterward he looked for fruit, he required it not the firſt houre, but tarying the ful time, he looked that it ſhould bring forth grapes, in the autumne & time of vintage. He waiteth for the fruit of his figtree three yeares, Luk. 13.6. & is content to be entreated that digging, and dunging, and expectation a fourth yeare, may be beſtowed vpon it. Whatſoever iudgements are pronounced againſt Damaſcus, Azzah, Tyrus, Edom, Ammon, Moab, Iudah, and Iſrael. Amos chapt. 1. & 2. are for three tranſgreſſions, and for foure; ſo long he endured their iniquities. Gods dealing with vs ſinneful wretches, is like Davids dealing with Saule; he tooke away his1. Sam 26.12 speare, & his waterpot, and a2. Sam. 24.5. piece of his cloake: ſo God takes away from vs a little reſt, and a little & little more, & giues vs, as it were, remembrāces, to let vs vnderſtand, that we are in his hands, &, if we take not warning, that he will further puniſh vs.

Thus we ſee (and it may not be denied) that the patience of God is very abundant, that the Lord is mercifull and gracious, long ſuffering and of great goodneſſe. Of ſuch his patience, mercie and goodneſſe we may not preſume. Our ſafeſt way ſhall be to riſe at the firſt call; if we differre our obedience till the ſecond call, we may be prevēted. Then may God haue iuſt cauſe to ſay to vs, as he ſaid vnto the Iewes, Eſai. 65.12. I called, and yee did not anſwere; I ſpake, and yee heard not. And albeit ſome fall ſeaven times a day and riſe againe; albeit to ſome ſinners, it pleaſeth the Lord to iterate his ſufferance: yet may not we take encouragement hereby to iterate our miſdoings.

We haue learned, that God puniſhed his Angels in Heavē for one breach; Adam for one morſell; Miriam for one ſclander; Moſes for one angry word; Achan for one ſacrilege; Ezechias for once ſhewing his treaſures to the ambaſſadours of Babel; Ioſias for once going to warre without asking counſaile at the Lord; and Ananias & Sapphira for once lying to the Holy Ghoſt. Is the Lords hand now ſhortened, that he cannot be as ſpeedy & quicke in avenging himſelfe vpon vs for our offences? Farre be it from vs ſo to think: God is not ſlacke in comming, 2. Pet. 3 9. as ſome count ſlacknes; he maketh the cloudes his chariots, hee rideth vpon the Cherubins, he flyeth with the wings of the winde: and ſo he commeth, and commeth quickely, and his reward is with him, to giue to every one, according as his workes ſhall be.

Our third and laſt defenſe is builded vpon ſlattery, cheriſhed in our owne boſomes. Becauſe we haue beene waryly corrupted; becauſe we haue taken bribes ſo ſecretly, as that poſſibly two witneſſes may not be produced to teſtifie againſt vs; becauſe for this our ſinne, Gehazies leproſie as yet hath not brokē out vpon vs; becauſe for other our ſinnes done in darknes, the rod of God hath not yet ſmitten vs, we ſlatter our ſelues, & perſwade our ſelues, that all is well: we ſet our mouthes againſt Heaven, and our tongues doe walke 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 doe, that he will not much regard to puniſh vs for them. Wee ſet vp Idols within our breaſts againſt lum; we forſake his Teſtimonies, we follow the voice and perſwaſion of our owne deviſes. So bold we carrie our ſelues vpō our cunning, ſlie, cloſe, & ſecret kind of ſinning.

But all in vaine, if ſo it ſeeme good vnto the Lord. For he hath meanes enough, to diſcover & bring to light that which we thinke moſt ſecret, and hidden. He can make the fieldes to haue eies to ſee our deedes; the woods to haue eares to heare our counſels; the wals of our bed chambers to haue mouthes to witneſſe againſt vs; our friends to fall out with vs, and the men of our ſecrecie to bewray our wickedneſſe. He can vſe vs, our ſelue • as inſtruments, againſt our ſelues; even our own mouthes to teſtify againſt vs: for he can make vs, either vnawares to diſcloſe our faults; or in our ſleepe by dreams to make thē known; or in our ſ ••• neſſe to raue of them; or in ſome phrenſey to vomit them out; or in the torment of our conſciences to confeſſe them all. And if he ſhould not deale with vs thus, or thus; yet knowe we, that there is a time to come, ſpoken of by St Paule, 1. Cor. 4.5. wherein the Lord ſhal come, to lighten things that are hid in darknes, & to make the counſels of the heart manifeſt. And this he will be ſure to doe, becauſe in preſence he beholdeth whatſover is done in the darkeſt places, and is privy to all the deviſes, of our hearts.

I will not ſtay your eares with commemoration of many notable places of Holy Scripture, ſet downe by the holy Spirit to amplifie Gods illimited preſence. In the 139. Pſalme, wonderfull are the teſtimonies brought there by the Prophet for this purpoſe. O LORD, thou haſt tryed me, and knowne me, thou knoweſt my ſitting and my riſing, &c. as it followeth in the Pſalme.See Lect. 10. vpon Amos 1. p. 115. & Lect. 14. p. 159. Thus I gather the ſumme of it; there is no corner in Hel, no manſiō in Heavē, no caue in the top of Carmel, no fiſhes belly in the bottome of Sea, no darke dungeon in the land of captivity, nor the clowdes of the day, nor the darkneſſe of the night, nor a ſecret friend, nor a more ſecret conſcience, nor any like evaſion that can hide vs, 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 wordes of our mouthes, the waies of our feete, yea our reines, our bones, our mothers wombes, wherein in our firſt informity we were wonderfully lodged, they are all throughly knowne vnto him. If therefore ſecretly taking bribes for fellowes, for ſchollers places, and the like; if SECRETLY liuing in fornication, adultery and vncleaneſſe; if ſecretly ſtealing; if ſecretly any way ſinning wee purpoſe to avoid the preſence of Almightie God, I muſt thē needs ſay with Ieremie, ch. 10.14. Doubtleſſe▪ every man is a beaſt by his owne knowledge.

Thus farre haue I beene guided by my firſt poſition, Every one is bound to ſubiect himſelfe to honeſt and iuſt politique lawes, and that for conſcience ſake. For he, that despiſeth Moſes law, dieth without mercy.

The ſecond remaineth: It is a breach of charitie to conceaue 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 wee Almightie God, by whoſe great mercies we haue receaued the knowledge of the truth, that by the ſame his mercies, he would giue vs grace to continue, liue, and die therein: that he would guid vs in all ou waies; make vs obedient to higher powers according to his will; cleanſe our hearts, renue our spirits, and free vs from all deſire of doing wickedly, that ſo at the laſt day, we may be preſented spotleſſe & without blame before him that ſitteth vpon the throne. Even ſo be it Lord Ieſus.

Chriſtian Charitie, hath three branches.

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

In this place of Deuteronomy our charge is but general, yet neceſſary, to loue one God, and the three perſons of the Trinitie. For the ſecond we haue a more ſpeciall charge, 1. Cor. 16.22. There S. Paule ſaith, If any man loue not the Lord Ieſus Chriſt, let him be Anathema Maranatha; let him bee had in execration, let him be excommunicate vnto death. Which is alſo ſignified by Chriſt himſelfe telling vs, Mat. 10.37. that wee cannot bee worthy of him, if we loue father, mother, wife, children, brethren, ſiſters, yea our owne liues, aboue, before, or more then him.

The ſecond branch of Chriſtian charitie, is 〈 in non-Latin alphabet 〉 , brotherly loue, peculiar, & belonging only to the ſonnes of God. The rule for this part is laid before vs, Ioh. 13.34. Chriſt there hath given vs a new commandemēt, that we loue one another; as he hath loued vs, that even ſo we loue one another. Wee muſt loue one another; that is, wee muſt loue the whole Church and every member thereof, all that are our brethren in the Lord & the ſonnes of God: even the whole number of Gods holy ones and the bleſſed Angels which are in Heaven. Al theſe muſt wee loue, evē as Chriſt hath loved vs. But how hath Chriſt loved vs? Conſider we theſe fiue things, and it will be manifeſt.

See my ſecond ſermō on Iames 4. p. 80. 1 Looke we vnto the cauſe, which moued Chriſt to loue vs; he loved vs becauſe we were elected; becauſe wee were choſen in him, by God the Father, to bee his members, and to bee ſaued by him. For this cauſe hath hee loued vs with a peculiar loue aboue other men; with ſuch a loue wherewith hee loued S. Paule, Gal. 2.20. for that we might liue vnto God, we are crucified with Chriſt, and ſo we liue; yet not we now, but Chriſt liveth in vs, and in that, that wee now liue in the fleſh, wee liue by faith in the Sonne of God, who hath loved vs, and giuen himſelfe for vs. So peculiarly hath Chriſt loued vs. Therefore muſt wee alſo peculiarly loue our brethren in the Lord, for that very cauſe, becauſe for ought wee can diſcerne; (and how can wee diſcerne 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 Thinke we of the time when Chriſt loued vs. Wee ſhall find that he loued vs firſt, 1. Ioh. 4.19. he ſtaied not for our loue: we loue him, becauſe he loued vs firſt. He loued vs firſt: therfore muſt we alſo prevent one another in loue; wee muſt not looke that our brethren firſt loue vs. For if wee bee friendly to them only, who are friendly to vs, what ſingular thing doe we? Doe not even the heathen likewiſe?Mat. 5.46, 47. If we loue them onely, which loue vs, what reward ſhall we haue? Doe not Infidels even the ſame? We Chriſtians muſt loue our brethren firſt.

3 Let vs reſpect the qualitie of the perſons, whom Chriſt hath loued: He hath loued vs, Ioh. 15.9. Vs, that is, all: all the elect, Gentiles as well as Iewes; Barbarians as well as Grecians; bond as well as free; women as well as men; the baſe & the poore, as well as the noble and the rich. For all the elect, for all theſe, for all vs he died, when as yet we were his enimies, when as yet we were ſinners, Rom. 5.8. Therefore muſt we alſo loue al men, be they ſinners, or ſeem they righteous; ſeem they our friends, or be they our foes; be they of what eſtate or cōdition ſoever, ſo it bee not evident, that they are adiudged to bee partakers with the Divell and his Angels in the ever burning lake.

4 Regard we the end, why Chriſt loued vs: hee loued vs for no profit of his own, but for our ſoules health. Therefore muſt we alſo loue others, not for our own gaine, but for their good. So did Moſes, who prayed to haue his name raſed out of Gods booke, rather then that the ſinnes of the people vnder his government ſhould not be forgiuen, Exod. 32.32. So did David, who made his ſupplications to God, for to lay the peſtilence vpon 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 redeeme the reiection of the Iewes, Rom. 9.3. Chriſt loued vs for our ſoules health, not for any profit of his own; therefore muſt we alſo loue one another, for the good of others, not for any our owne gaine.

5 Conſider we the meaſure of the loue, wherewith Chriſt hath loved vs. It is a true loue; for Chriſt is truth it ſelfe, Iohn, 14.6. It is a burning loue; for Chriſt laid downe his life, Chriſt ſhed his blood for his ſheep, Ioh. 10.15. It is an everlaſting loue; for Chriſt loues his owne vnto the ende, Iohn. 13.1. Therefore muſt our loue alſo to all the faithfull, be true; it muſt be earneſt; it muſt be conſtant. Ioh. 13.34. Chriſts commandement is that we loue one another, as he hath loved vs, even ſo, that we loue one another.

The third branch of Chriſtian charitie is 〈 in non-Latin alphabet 〉 , the loue of our neighbours. The rule for this part is laid before vs, Levit. 19. ver. 11, 13, 15.16. acknowledged by the ſcribe, Mark. 12.33. and proclaimed by Christ himſelfe, to bee like that great commandement, Mat. 19.19. &c. This is the rule: Thou ſhalt loue thy neighbour, as thy ſelfe. Thou ſhalt loue thy neighbour, that is, every man; for ſo Chriſt expounds it vnto the lawyer, ſhewing him by the example of the Samaritane, who is his neighbour, Luk. 10.30. Thou ſhalt loue thy neighbour, not onely ſuch as fancie thee, or are thy friendes, but thy enimies too. Thou ſhalt bleſſe them, that curſe thee; doe good to them, that hate thee; pray for them, that hurt thee.

Thou ſhalt loue thine enimies] Thy enimies I ſay, not Gods enimies; for Gods enimies, thou muſt hate with a perfect hatred. David is thy warrant, Pſal. 139.22. Thou muſt not receaue th • m into houſe, or bid them, God speed: ſuch was S. Iohns counſaile to the elect Ladies childrē, 2. Ioh. verſ. 10. who alſo in his firſt and generall Epiſtle, chap. 5. verſ. 16. ſpeaking of a ſinne vnto death, reigning in the enimies of God, forbids vs to pray for it. Whom God hateth we may not loue. In him and for him wee muſt loue every man. If we can knowe any to be of the number of the reprobate, to whom God wil not pardon their tranſgreſſions, we may not in our prayers deſire forgiueneſſe for their ſinnes, we may not pray for their ſalvation.

Rom. 11.34.But who knoweth the minde of the Lord? Or who hath beene his counſellor? He alone ſeparateth the Goates from his Sheepe, he alone knoweth who are his. And this rule ſimply bindeth vs (who cannot diſcerne betweene the reprobate and the elect) to loue every man, vnderſtood here, by the name, of neighbour; Thou ſhalt loue thy neighbour.

But how? It followeth in the rule; as thy ſelfe. That is, not with a feigned loue, not with a cold loue, not with a temporarie loue, not in word only. Therefore muſt thy loue towardes thy neighbour be vnfeigned, it muſt be fervēt, it muſt be enduring, it muſt be effectuall. A fift condition is required that our loue be holy and pure; for we muſt loue our ſelues, and ſo our neighbours, in God, for God, and to Gods glory.

Such are the branches of Chriſtian Charity; & ſuch the rules to meaſure them. Chriſt reduceth thē to two heads; to a great commaundement, and another like vnto it: on which, he ſaith, the whole law & the Prophets do depēd, Mat. 22.40. & Mat. 7.12. he putteth downe but one head, and calleth that one the Law & the Prophets: Whatſoever yee would that men ſhould do vnto you, even ſo doe yee to them; for this is the law & the Prophets. In like manner St Paule hath ſaid; He, that loveth another hath fulfilled the law, Rom. 13.8. & verſe 10. Loue is the fulfilling of the law. And, Gal. 5.14. All the law is fulfilled in one word, which is this, Thou ſhalt loue thy neighbour as thy ſelfe. In thoſe places, where our Saviour and the Apoſtle, doe aſcribe to our loue of others, the fulfilling of the law, they meane nothing elſe, but the fulfilling of the ſecond table of the law in this one branch, cō teining two members of my diviſion 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 : Brotherly loue, and loue of our neighbours. And ſo Chriſt in the place before cited, Matth. 22.40. making of the whole law but two parts, loue of God, and, loue of our neighbours, excludeth not my third part 〈 in non-Latin alphabet 〉 , that brotherly loue, whereof you heard, but includeth it in his latter.

Let this then ſtand for trueth: Chriſtian charity hath three branches; loue of God; loue of our brethren in the Lord; and loue of our neighbours. The rule for the firſt is; you ſhall loue the Lord your God with all your hearts, with all your ſoules, with all your might: For the ſecond, you ſhall loue one another, as Chriſt hath loved you: For the third; you ſhall loue your neighbours as your ſelues. And thinke not that you liue according to the firſt rule, if you faile in keeping either the ſecond or the third. Lincked they are together, and that ſo, that vnleſſe you obſerue all, you keepe neither; you cannot loue God and hate your neighbour; neither can you loue your neighbour, but you muſt loue God too. Every ſtepping aſide, every tranſgreſſiō of the law is a blemiſh to your loue. And therefore for my poſition, your charity ſhall be much obſcured, if for private reports, you conceaue ill of anie. The reaſon is, becauſe ſo doing you commit ſinne, and are rebuked of the law, as tranſgreſſours. You commit ſinne (I ſay) & ſo you breake the rule of Charity, if you conceaue ill of any, for any private reports.

There cannot be a greater poyſon;See my ſecond Sermon on Iames p. 83. there cannot be a deadlier bane of friendſhip and amity betwixt man and man, then to loue to heare, what bitter & ſharpe tongues ſhal ſeeke to speake. Soone creepes it into your eares, that will never out againe, whileſt 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 offence, though happily you can be content not to credit all, becauſe all is not ſufficiently proved vnto you; yet ſomething remaines to the blot of your brother, yet ſtickes the ſcarre of ſuspition ſtill. Something you will beleeue for the reporters ſake, whom you will take to be a very honeſt man.

In the Scriptures we are charged to be perfect, as our Heavenly Father is perfect; to be mercifull, as he is mercifull; to be Holy, as he is Holy. Where we muſt not thinke, we are enioyned to haue ſuch perfection, mercifulneſſe, holyneſſe, as is eſſentially in God [that is not communicable to any creature:] but then are we perfect, mercifull, and holy, according to that charge, when we are fulfilled with the effects, with the image and ſimilitude of that perfection, mercifulneſſe, and holyneſſe, which is in God. The ſame may be ſpoken of wiſedome, goodneſſe, iuſtice, & other like proprieties of God. We are then wiſe, then good, then iuſt, when there appeareth in vs the image and ſimilitude of Gods wiſedome, goodneſſe, and iuſtice. It being true then, that God alone is Holy, and man not holy, but by participation only; as if it ſhall pleaſe God, by his power and grace to ſow in the hearts of ſinnefull men ſome ſeedes of his owne ſanctity; and to effect, and to make to ſhine in their liues & converſations the image and ſimilitude of his owne holyneſſe; it remaineth a truth not to be contradicted; All mans holyneſſe is from God.

Now becauſe the Spirit of God commeth to, and worketh in diverſe men, diverſely, and in diverſe meaſures; we muſt know, that holyneſſe, a gift of that Spirit, is not in all mē after one ſort. We may therefore note a generall ſanctity, and a speciall ſanctity, appliable to the differēce of ſuch, as liue within the boſome of the militant Church; wherein there are not only godly men, and holy men, but counterfaits and hypocrits; not only gold, but droſſe too; not only wheat, but chaffe alſo.

The speciall ſanctity, I call that, by which the true beleevers in Chriſt, are truely, properly, & indeed ſanctified before God, by the holy Spirit. They in whom this ſanctity ſhineth, were elected from everlaſting, according to the purpoſe of him, which worketh all things after the counſell of his owne will; and according to that his purpoſe are they called; and ſo are iuſtified; and by the Holy Ghoſt are not only taught the trueth in vnderſtanding, but alſo in heart are truely renewed and regenerate. It is manifeſt by that indiſſoluble chaine of fiue linkes, Rom. 8.29, 30. For whom God knew before, them hath he predeſtinated, them hath he called, them hath he iuſtified, them hath he glorified. This true holyneſſe is meant by the Apoſtle, Eph. 1.4. where he ſaith, That God hath choſen vs in Chriſt, before the foundation of the world, that we ſhould be Holy. And what is this, to be Holy? It is expounded in the ſame place; even to be without blame before God in loue.

The ſame is meant, Epheſ. 5.26. there it is ſaid, that Chriſt gaue himſelfe for the Church, that he might ſanctifie it. And what is this, to ſanctifie the Church? It is expounded in the wordes following; even to cleanſe it by the waſhing of vvater through the word, that he might make it vnto himſelfe a glorious Church, not having ſpot or wrinckle, or any ſuch thing; but that it ſhould be holy, & without blame. Other like places might be alleaged out of the Holy Scriptures, which I omit. By theſe we ſee, that speciall ſanctity, making vs spotleſſe and without blame before God, what it is.

The generall ſanctity, I call that, by which the Church viſible and militant, conſiſting of good and evill, of diſſemblers and hypocrites as wel, as of the Godly, is called, though not truely and properly, yet 〈 in non-Latin alphabet 〉 , in a figuratiue kind of ſpeech, tota ſancta, the Holy Church: and that eſpecially in regard of him, the holy of holies, that moſt Holy one, who dwelleth in the Church, and ſanctifieth them that beleeue in him: & againe in regard of ſuch, as in the Church are in deed and truely holy. Neither ſhould this ſeeme ſtrange, that hypocrites, diſſemblers, and godleſſe men are called holy. For whoſoever giue their names to Chriſt, and are baptized into his name, though all of them be not truely grafted into Chriſt, nor all of them be truely baptized into Chriſts death and reſurrection; that is, though all of them be not new borne & regenerate; yet in the Scripture phraſe, after the cuſtome of the Scriptures, they are al called Holy; and haue other ſuch titles given them, as indeede may beſeeme the bleſſed of the Lord.

In this ſenſe, St Paule ſaith, that all the Romanes are Saints, beloved of God, Rom 1.7. and that all the Galatians are ſonnes of God, Galat. 3.26. and that all the Corinthians are waſhed, and ſanctified, and iuſtified, 1. Cor. 6.11. And ſo ſaith St Peter of all the Iewes which dwelt here and there throughout Pontus, Galatia, Cappadocia, Aſia, and Bithynia, that they were a choſen generation, a royall priesthood, a holy nation, a peculiar people, 1. Pet. 2.9. The Scriptures are very plentiful in gracing the ſonnes of darknes (ſuch as fall away from the truth) with beautiful and glorious titles, to take from them, againſt that great day, all excuſe. In Heb. 10.26. they are ſaid to haue receaved the knowledge of the truth. & in my text, they are noted to be ſāctified with the blood of the Covenant. In Heb. 6.4, 5. they are reported to haue been once lightned, to haue taſted of the heavēly gift, to haue been made partakers of the Holy Ghoſt, and to haue taſted of the good word of God, and of the powers of the world to come. In 2. Pet. 2.20. we read, that they haue eſcaped from the filthineſſe of this world, through their knowledge in our Lord and Saviour Ieſus Chriſt. In Mat. 12.43, 44. wee finde, that they haue ſwept and garniſhed their houſes after the departure of the vncleane ſpirit. And in Mat. 13.20. Chriſt telleth vs, that they heare the word, and incontinently with ioy receaue it.

This at the firſt ſight may ſeeme to be that veſture of needleworke, wrought with diverſe colours,Pſal. 45.14. wherewith the Queene was cloathed: it may ſeeme to be that roabe of Adam, that his roabe of innocencie, of holyneſſe, and of the grace of God, wherewith before his fall he was inveſted. To haue receaued the knowledge of the truth; to bee ſanctified with the blood of the Covenant; to haue beene once lightned; to haue taſted of the heavenly gift, of the good word of God, and of the powers of the world to come; to haue beene made partakers of the Holy Ghoſt; to haue eſcaped from the filthyneſſe of this world; to haue the vncleane ſpirit departed from vs; to heare the word, & incontinentlie with ioy to receiue it; are they not ſweet bleſſings deſcending frō the LORD of lights? What could God haue done more vnto his vineyard, then he hath done vnto it?

Yet ſee the crookedneſſe of the nature it hath: in ſteed of good grapes, it brings forth wilde grapes, briars, and thornes. The Queene may be ſtript of her Iewels; Adam ſpoyled of his roabes, and the ſoule of man may be robbed of her ornaments & rich attire. For all thoſe before recited graces may be loſt; the poſſeſſours of them may ſo fall away, as that it ſhall be impoſſible for them to be renewed againe by repentance. And then for their ſinne there remaineth no more ſacrifice, but a fearefull looking for of iudgement, and violent fire, wherewith they muſt bee devoured.

Which being ſo, it followeth, that the places now alleaged muſt be vnderſtood of that generall ſanctity, by which mē may be ſaid to be ſanctified, iuſtified, cleanſed, waſhed, and the like; though not truely, 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 hee that treadeth vnder foot the Sonne of God, may bee ſaid to bee ſanctified with the blood of the covenant. And ſo he may be ſanctified; but how? The meaning is; he may be ſanctified, not truely, nor before God, but in the face of the Church and before men.

Hitherto haue I endeavoured to make plaine 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, How farre forth a man may be ſanctified with the blood of the Covenant, and yet be a reprobate?

I anſwer thus in generall; 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 anſwere thus in generall; So cary thy ſelfe outwardly in the profeſſion of the Goſpell, that no exception may bee taken againſt thee; let thy life be ſuch, as that the Sons of God, which liue with thee in the boſome of the ſame Church, can iudge no otherwiſe of thee, then of a rightfull heire to eternall happineſſe; be it, that they thinke of thee much better, then of themſelues, 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 knowes thy heart. Since thou haſt giuen thy name to Chriſt, and haſt had the waſhing of the new birth, the Church in charitie muſt iudge of thee, as of one truely grafted into Christ, and truely regenerate; but (I ſay) what thou art inwardly and in the ſight of God, God knoweth: examine thou thy ſelfe.

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 cuſtome of the Scriptures, all that are in the Church, though they all be not of the Church and truely 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 ſā ctified, there are two ſorts.

Some there are, that haue Chriſt much in their mouthes, but nothing at all in their hearts or vnderſtanding. They knowe him not; yet as they ſee others doe, ſo doe they; with others they worſhip and confeſſe him. Much like them, of whom our Saviour ſaid to the woman of Samaria, Ioh. 4.22. Yee worſhip that, which yee know not. And becauſe this confeſſion of Chriſt, in ſuch as are borne anew of water and of the Spirit, is an outward teſtimonie of an inward new birth, hence it commeth to paſſe, that ſuch mere talkers of Chriſt (if their liues be not exceeding wicked) may be ſaid to be regenerate, iuſtified, & ſanctified. Theſe goe not beyond one ſtep in the profeſſion of the Goſpell.

Others there are, which poſſeſſe Chriſt not only in their mouthes, but alſo in their vnderſtanding. Theſe of all reprobates goe fartheſt in the profeſſion of the Goſpell. So farre they goe, as that it is impoſſible for man to diſcerne betweene them and Chriſts ſheepe, though they bee but goats; betweene them and true Chriſtians, though they bee but hypocrites. For they are kept in the ſame paſtures, and ſolded in the ſame fold with vs; and doe ſo behaue themſelues in obedience to the word and diſcipline of the Church, as that by vs, 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 cō meth to paſſe, that theſe men, though indeed they are not borne a newe, may yet be ſaid to be regenerate, iuſtified, & ſanctified. Thus we ſee how farre a reprobate may goe in Chriſtianitie.

The elect out-goes him by one degree; for he receaues Chriſt not onely into his mouth or vnderſtanding, but into his heart alſo: he receaues the word, not only into his mouth, to talke of it, or into his vnderſtanding to knowe 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 chearefully runnes forward in that race of righteouſneſſe, wherein through Ieſus Chriſt GOD hath freely placed him, that being conducted by his Spirit to walke in good workes, hee may make his calling and election ſure.

Now to conſider, that a man ſanctified with the blood of the Teſtament, may account that blood vnholy and prophane, may trample vnder foot the ſonne of God, and may despite the Spirit of Grace; will not this moue our hearts to wiſdome? To cō ſider, that men, living as we liue, and profeſſing as wee profeſſe, may vtterly and finally fall away from Chriſt and Chriſtianity; will not this in ſome meaſure caſt vs downe? Happily browes of braſſe, necks of yron, and hearts of flint, will here proclaime their ſtubborneſſe. But (dearely beloued in the Lord) if we are choſen out of the world; if in Chriſt wee are annointed and ſealed; if our building be of God, not made with hands, but eternall in the heavens; the conſideration of theſe things, whereof wee haue heard, will remember vs, that it is now time wee ſhould ariſe from ſleepe; yea, it will cauſe vs to vſe all diligence, in working our ſalvation, in attaining vnto faith, in dying vnto ſinne, in living vnto newneſſe of life.

Wee ſee how farre reprobats may goe in the profeſſion of the Gospell. If we goe no farther, but ſit downe and reſt with them; yea, if we be wearie, before we haue gone ſo farre as they; if we come ſhort of them in the duties of religion, can wee in reaſon looke to be rewarded better then they? Shall Herod feare, & reverence Iohn Baptiſt, and heare him gladly, and yet be damned? & ſhall we nor feare, nor reverence Gods Miniſters, not heare thē willingly, and yet be ſaued? Shall Pharaoh, Saule, and Iudas, confeſſe their ſinnes, and yet be damned? and ſhall we hide our ſinnes, and yet be ſaued? Shall the wicked confeſſe Chriſt with their mouthes, and knowe him in their vnderſtanding, and yet be dā ned? and ſhal we vſe our mouthes only to ſweare, to blaspheme, to lye, to speake evill of others, & keepe our vnderſtanding, (like a faire and cleane table booke) without all godly knowledge, and yet be ſaued?

Surely, the ground that beares bryers and thornes, is reproued, is neere vnto curſing, and in the end muſt be burned: ſo ſaith the Apoſtle vnto the Hebrewes, ch. 6.8. where, ſee how one plague followeth vpon the necke of another; firſt reproving, then curſing, then burning, and all, for the ground that beares, bryers and thornes. The Apoſtle in the verſe following modeſtly & kindly qualifieth his ſpeech; But (ſaith he) beloved, we haue perſwaded our ſelues, better things of you, though we thus ſpeake.

Should we thus ſpeake of theſe vnprofitable dayes, we are perſwaded better things? Doubtleſſe wee ſhould ſeeme to you, to walke before you in the ſpirit of falſhood, and flatterie. For you know, that wee cannot but knowe, that ignorance in the moſt, and Atheiſme in many, growes to a head, and doth advance it ſelfe.

I ſhall not need, for ignorance to want witneſſes; I will content my ſelfe only with the ſervants of your families. Some of them (I doubt not) are better learned in the ſchoole of Chriſt, then their fellowes; but I feare me, it may too truely bee verified of the greateſt part of them, which Chriſt ſpake of the Samaritans, that they worſhip that which they knowe not: and it is credible, that in their hearts there is an altar erected, ignoto Chriſto, to the vnknowne Chriſt.

For the advancement of Atheiſme, I need no witneſſes. Too many now, haue put on the cloake of policie; they finde ſo good patrons. They are content to confeſſe Chriſt, yea and doe willingly alſo receiue him into their vnderſtanding, that they may be able to talke of him; they would forſooth, be like Chriſtians, if for nothing elſe, yet only for preferment ſake. Wo vnto ſuch profeſſours of Chriſt; they are that bad ground, which beares briars and thornes, and therefore may looke for the plagues attending them; they are reproved, are neere vnto curſing, and muſt be burnt.

As for vs (beloved in the Lord) let vs be th • t good ground, ſpoken of by the ſame Apoſtle, Heb. 6.7. The raine, that moſt ſweet raine, diſtilling from no clowdy region, but from Gods moſt gracious f • vour, This Sermon was preached Ian 1599. hath now theſe forty yeares and better, watred this our ground, why then ſhoulde it not bring forth hearbs meete for the husbandman, that dreſſed it? Let vs doe our beſt, to plucke vp by the roots • ll briars, and thornes, and weedes, that the hearbs may be ſeene. For it is warranted by the Holy Ghoſt; that the earth which drinketh in the raine that cō meth oft vpon it, and bringeth forth h • arbs meet for them, by whō it is dreſſed, ſhall receiue bleſſing of God. Since then by Gods gracious favour, we haue receaved Chriſt into our mouthes, to confeſſe him; and into our vnderſtandings, to knowe him; let our hearts be opened and enlarged to embrace him So ſhall we be ſanctified in mouth, in minde, in heart; and be moſt willing to runne forward in that race of righteouſnes, wherin through Ieſus Chriſt God hath freely placed vs, by whoſe ſpirit beeing guided to walke in good workes, we, (leaving farre behinde vs all reprobates) ſhall make our calling and election ſure. Now God graunt vs ſo to do, for his welbeloved Sonne Ieſus Chriſt his ſake. Amen.

The choſen of God, whē they are called, do ſpeedily anſwere, and haue ready hearts to come vnto the Lord. The Lord can no ſooner ſay of his little remnant, which he bringeth through the fire, and fineth, as ſilver; and tryeth, as gold; it is my people; but they ſhall ſay againe, the LORD is my God, Zach. 13.9. And he ſhall no ſooner ſay vnto them, Seeke yee my face; but their hearts ſhall anſwere him againe, like Davids heart, Pſal. 27.8. O LORD, I will ſeeke thy face.

Farre otherwiſe it fareth with them, whom the Father hath not given vnto Chriſt. For when they are called, either they readily make anſwere, like one of thoſe Lords, who (Ierem. 2.31.) told God to his face; we are Lords, wee will no more come at thee: or elſe in outward ſhew only, they yeeld obedience to the calling of God. I ſay in outward ſhew only; for their hearts, are not vpright with God. He that is 〈 in non-Latin alphabet 〉 , and ſees and knowes their hearts, knowes they are but hypocrites. Hypocrits they are, howſoever their converſatiō for a time (yea, even vnto the howre of their death) may be ſuch, as that by vs they muſt be taken for true members of Chriſt.

This impoſſibility to diſcerne betweene ſuch Goates and Chriſts Sheepe, made St Paul to ſay of al the Romanes, that they were Saints, beloved of God, Rom. 1.7 and of all the Galatians, that they were the Sonnes of God, Gal. 3.26. and of all the Corinthians, that they were waſhed and ſanctified, and iuſtified, (1. Cor. 6.11.) It made St Peter alſo, to ſay of thoſe Iewes in Pontus, Galatiae, Aſia, Cappadocia, and Bithynia; of all of them with out exception; that they were a choſen generatiō, a royall prieſthood, an holy nation, a peculiar people, (1. Pet. 2.9.)

In this very regard, the Holy Scriptures in many other places haue graced ſuch ſonnes of darkneſſe with glorious titles. In Mat. 12.43, 44. they are ſaid to haue ſwept and garniſhed their houſes after the departure of the vncleane spirit. In Mat. 13.30. Chriſt ſaith of them, that they heare the word & incontinently with ioy receiue it. St Peter Ep. 2. chap 2. ver. 20. recordeth of them, that they haue eſcaped from the filthineſſe of this world through their knowledge in our Lord and Saviour Ieſus Chriſt. The writer of this Epiſtle to the Hebrewes chap. 6 verſ. 4, 5. noteth of them, that they haue been once lightened; that they haue taſted of the heavenly gift, of the good word of God, of the powers of the world to come; that they haue beene made partakers of the Holy Ghoſt. And chap. 10.26. that they haue received the knowledge of the truth. And in the 29. verſe, this preſent parcell of my text; that they are ſanctified with the blood of the Testament.

Here might we ſtād amazed, to ſee ſuch beauty in fire brāds prepared for Hell, were it not, that the wiſedome of God in all theſe places now alleaged, doth plainely ſhew, that ſuch men, for all their outward painting and whiteneſſe, are notwithſtanding within full of filthineſſe. For where they are ſaid, to haue the vncleane spirit departed from them, and after his departure to haue ſwept & garniſhed their houſes, Mat. 12. there it followeth, verſe 45: that, that vncleane ſpirit, returneth accompanied with ſeaven fouler ſpirits then himſelfe, and entereth, & dwelleth in thoſe new ſwept houſes. And where they are ſaid, to heare the word, and incontinently with ioy to receaue it, Mat. 13. there it followeth verſe 21. that as ſoone as tribulation or perſecution comme • h becauſe of the word, by & by they are offended. And where it is ſaid, that they haue eſcaped from the filthineſſe of the world through their knowledge in our Lord & Saviour Ieſus Chriſt, 2. Pet. 2. there is it added in the ſame chap. ver. 20. that they are yet tangled againe in filthineſſe, and are overcome thereof. And where it is regiſtred of them, that they haue been lightened, haue taſted of the heavēly gift, of the good word of God, and of the powers of the world to come, & haue beene made partakers of the Holy Ghoſt, Heb. 6. there is it alſo noted, verſe, 6. that they fall away, & crucifie againe vnto themſelues the Sonne of God, and make a mocke of him. And laſtly, where they may farther ſeeme to be commended, as having receaved the knowledge of the truth, and as being ſanctified with the blood of the Teſtament, Heb. 10. there are they certainely noted with diſgrace, verſe 26. for ſinning willingly, and verſe 29, for treading vnder foote the Sonne of God, &c.

Voluntatiè 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 corde, 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 verſ. 28.29. in quibus Spiritus ille veritatis, quem mundus non poteſt recipere, fidelibus ſatis indicat, poenam minimè dubiam, mortem certiſſimam eis omnibus eſſe conſtitutam, qui MOSIS legém 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.

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

Poſterius argumentum habetur verſ. 30. Duobus nititur teſtimoniis. Virum que legimus, Deut. 32. Primum verſ. 35. Mea eſt ultio & retributio. Alterum verſ. 36. Iudicabit IEHOVAH populū ſuum De teſtimoniorum iſtorum ſirmitudine nihil omninò 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 bene 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 ſanè omnibus infidelibus & impijs; ſed apoſtatis praecipuè, à fide Chriſti defectoribus, à purâ religione tranſfugis, Evangelicaeque doctrinae proditoribus. At hi viuunt tamē. Ʋiuunt? Immo ſeneſcunt; etiam valent viribus: domibus eorum pax à pauore eſt, nec eſt virga Dei ſuper eos: in labore 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, 〈 in non-Latin alphabet 〉 : rectiſſimé habet Epigramma. Inſuave eſt, quicquid nimium eſt; nam dicitur, olim Mel quoque, ſi immodica eſt copia, bilis erit.

Dabo igitur operam, (Florentiſſimi Academici) vt, quae dicturus ſum, minimo dicam cum faſtidio. In iteratione eorum, quae de propoſitione 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 praecipuè eſſe obſeruanda.

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

We haue the ſecond argument, verſ. 30. and it is grounded vpon two teſtimonies, which are recorded, Deut. 32. The firſt verſ. 35. Vengeance belongeth vnto me, I will recompenſe ſaith the LORD. The ſecond ver. 36. The LORD ſhall iudge his people.

The ſtrength of theſe teſtimonies is nothing weakned by that which goes before, 〈 in non-Latin alphabet 〉 , wee knowe him that hath ſaid; we knowe, God is not as man that he ſhould lie; wee knowe, he is alwaies like himſelfe; wee knowe hee doth never repent of thoſe things, which he hath ſaid.

〈 in non-Latin alphabet 〉 ] We knowe him that hath ſaid it; vengeance belongeth vnto me, I will recompenſe, ſaith the Lord: and againe, the Lord ſhall iudge his people. The proofe of this doctrine the Apoſtle doth elegantly conclude verſ. 31. It is a fearefull thing to fall into the hands of the living God. By which men being warned of the fearefull ſeveritie of Gods iudgement, may learne ſo to apply themſelues, that they never fall from Chriſt.

It is a fearefull thing. But to whom? To the faithful? No. Holy David, when by Gods commandement the Prophet Gad offered him the choiſe of three evills, I am, ſaith he,2. Sam. 24.14. in a wonderfull ſtreight, let vs fall now into the hand of the LORD, for his mercies are great. So then to them, which liue by faith, it is not a fearefull thing, to fall into the hands of God.

On whom then falleth this feare? Truely vpon all the wicked, and vnbeleeuers, but eſpecially vpon Apoſtataes, thoſe which fall from Chriſt, forſake the true religion, and betray the Goſpell.

But yet theſe liue. Liue? yea, liue to bee olde; are luſtie, and ſtrong Peace is in their habitations, neither hath God laid his ſcourge vpon them: they toyle not themſelues as others doe, Pſal. 73.5. neither are they plagued like other men. They gird thēſelues with pride, as with a chaine, and cloath themſelues with crueltie, as with a garment.

Harken now, and be learned,Pſal. 73.8. yee that ſet your face againſt Heaven. Hence yee may learne, that our God is a living God, that God it is, who with his yron rod wil breake the ſtifnecked,Pſal. 2.9. like a potters veſſell: that this is the God, beſide whom there is no other, that it is he alone, who both can, and will deſtroy the wicked man, both ſoule and body, in hell fire. It is a fearefull thing to fall into the hands of the living God.

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

Too much of any thing is vnpleaſant & diſtaſtfull; neither is it good to eate too much hony, Prov. 25.27. becauſe it turneth into choler. Therefore I will endeavour, Beloued in our Saviour Ieſus Chriſt, to ſpeake ſo, and ſuch things, which ſhal not be diſtaſtfull vnto you. I will not repeate thoſe things which I haue heretofore ſpoken of the Propoſition, and of the firſt argument, by which the propoſition is confirmed. I wil briefly declare the force of the ſecond argument which is conteined in the 30. verſe; Wee knowe him that hath ſaid, Vengeance belongeth vnto me, I will recompenſe, ſaith the LORD; And againe; The LORD ſhall iudge his people.

In which verſe I thinke three things eſpecially worthy our obſervation.

The firſt, that God is true in all his promiſes and ſayings, Which I gather out of theſe words, VVee knowe him that hath ſaid.

The ſecond, that God will revenge himſelfe, not only of thoſe iniuries, which are done to himſelfe, but of thoſe alſo, which his people ſuffer. This the words imply, that immediatly follow, Ʋengeance belongeth vnto me, I wil recompenſe, ſaith the LORD.

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

From the firſt of theſe I wil beginne my intended diſcourſe, and therewith conclude. It is a common ſaying in the Schoolmen, Deum non tantùm verum eſſe, ſed & ipſam eſſe veritatem, that God is not only true, but truth it ſelfe; Truth in himſelfe, in his workes, and in his words.

God is truth, in himſelfe, both becauſe he is moſt truely that, which he ſeeth and knoweth himſelfe to be, to wit, the eternal and moſt perfect eſſence, and being; as alſo becauſe hee is the forme and beautie of all things, which are without him, according to which all things that be, muſt bee conformed and proportioned.

God is truth in his workes, both ordinarie, ſuch as are the workes of Creation, and governement of the world; and alſo extraordinarie, by which I meane miraculous workes, and ſuch whereby he preſerues his faithfull Church.

Laſtly, God is truth in his words; truth both in VERBO INCARNATO, that incarnate word, the true ſonne of God, God & man, 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 writtē word, of which one IOTA ſhall not paſſe, till all things be fulfilled. Nay, Heaven and Earth ſhall ſooner paſſe.

So many waies God is ſaid to be true, and truth it ſelfe, nay Sua ipſius veritas, his owne truth, and truth of himſelfe. I paſſe over many things. Truely, ſeeing the knowledge of heavenly doctrine, which is neceſſarie for vs to ſalvation, is to be drawn only out of the divine fountaine, the written word of God, wee muſt not ſeeke for it in the muddie chanels of heathen Philoſophers. Wee haue the moſt pure word of God, that immortall ſeed, delivered over to vs from the ancient Patriarchs, & Prophets. Why ſhould we not take delight, and ſpend our daies therein? The Chriſtian world is ſo corrupted, that there is nothing ſo improper, which to one or other ſeemes not moſt elegant. I ſay not, that one ſpends his time in the ſtudy of the Laws another in Phyſicke, a third in the liberall ſciences. I know that Lawiers houſes are counted oracula civitatum, and that, when they ſit as iudges, they are called Gods by God himſelfe. I know theEccleſ. 38.1. Phyſitian is to bee honoured, becauſe God hath created him. I knowe, that liberall Arts and Sciences are praiſeworthy, and of ſo great vſe, that they may adorne and ſet forth Divinitie. Yet this I will ſay, that many are ſo incenſed with theſe ſtudies, that they afford no time for the hearing, reading, or meditating, of the word of God.

If theſe deſerue reproofe, what ſhall wee ſay of thoſe, who ſpend the flowre, and ſtrength of their wits in divulging wanton and ſcurrilous Poems? Which though they be diſtaſtfull to men of graue and ſetled iudgements, yet marvaile it is, if they taint not and infect young mens maners. The bookes themſelues deſerue no better, in my iudgement, then to bee made caſes to wrap in pepper, and other ſpices, yea to bee burned as were thoſe magicke & curious books, mentioned, Act. 19.19.

Againſt ſuch libellers I will not vſe bitterneſſe; they may learne, if they will, of the Preacher, who, being endued with heauenly wiſdome, doth checke all thoſe which ſhall write vaine things.Eccleſ. 12.12. Heare how modeſtly he doth it, There is none end in making many bookes; the moſt wiſe ſonne of David ſtaies not here, but adds, Much reading is a wearines to the fleſh. In which words he hath ſtamped a note of infamie vpō better learning, if it be not referred to the glory of God. So farre is this wiſe Preacher from approuing thoſe, which delight themſelues in reading prophane and wicked bookes.

Our age is full of ſuch. Moſt of vs, ſtudents in the Vniverſitie, haue ſo prevented our wits, that we had rather runne after vanities, then, with any the leaſt ſweat of our browes, acquire to our ſelues the hidden treaſure of heavenly wiſdome. We cō mit two evills; Ierem. 2.13. we haue forſaken the fountaine of living waters, to digge our ſelues pits, pits that can hold no water. Which wee would never do, if wee knew, that the only true God, were a moſt earneſt defender of himſelfe, a moſt ſevere revenger of his enimies, & a iuſt iudge of his people. If we knewe him, we would not liue as we doe, but worſhip him with a true heart, & keepe his commandements. The more is the pitie, that wee ſtill hold our minds enſnared in the bonds of mans corrupt nature. We looke not aboue the earth: quicke ſighted we are in earthly affaires, but blind and dull in the contemplation of heavenly things.

Our nature is ſo corrupt, that wee knowe nothing of the things of God.Matth. 16.23 Depart from me SATAN, thou art an offence vnto me, becauſe thou vnderſtandest not the things that are of God, but the things that are of men. God doth moſt iuſtly complaine Ierem. 4.22. that his people is fooliſh, and haue not knowne him. The Prophet Hoſea, chap. 5.4. complaines of Ephraim and Iſrael, that they haue not knowne the Lord. The Apoſtle doth warne Titus, chap. 1. ver. 16. that there are mē, who profeſſe they knowe God, but by workes deny him, and are abominable, and diſobedient, and vnto every good worke reprobate. Their mindes and conſciences are defiled. They profeſſe they knowe him, whō they doe not knowe, becauſe by workes they deny him. St Iohn, ſpeakes moſt plainely, 1. Ep. chap. 2. verſ. 4. Hee that ſaith I knowe God, and keepes not his commandements, is a liar, and the truth is not in him.

If theſe things be true, ſo ſurely ſealed to vs in holy writ; if that be moſt certaine, which the Apoſtle ſaith of the Gentiles, Rom 1.21. that they knewe God, although they never gaue him glory, nor thanks; if there bee no falſhood in this, which is ſpoken in the name of all the faithfull, We knowe him that hath ſaid; it will not be from the purpoſe if I briefly ſhall ſhew, how diverſly men haue thought of God.

There is no controverſie, but that in the mind of man there is naturally a ſenſe and feeling of God, and his divine nature. This was ſo manifeſt to the Heathē, that one of them affirmed for certaine, that there was no nation ſo barbarous, no people ſo rude, but were fully perſwaded there was a God. Which ſhewes, that in the mind of man there is a deepe impreſſion of the divine nature. For if any man would ſequeſter and abſtract his thoughts from the ſtudie of earthly things, and conſider the whole fabrique of this world, which is both moſt beautiful, and governed with excellent lawes, truely hee cannot chuſe but think, that there is ſome one, who hath created all theſe things, & to them created hath appointed thoſe bounds & limits which they cannot paſſe. Hee that will thus bethinke himſelfe, will ſoone begin to knowe, what God is. For when hee ſhal knowe him to bee the Creator of all things, and therefore to bee before all things created, he then hath in himſelfe an evident teſtimonie of Gods eternitie.

The wonderfull motions and effects of the ſeverall parts of this vniuerſe, will giue a man notice of the infinite power of it's Creator. The excellent diſpoſition, beautie, and conveniencie betweene the ſeverall parts, will forceibly lead a man to the admiration of the Creators wiſdome. The conſtant courſe and order of the worlds frame will tell a man, that God is truth. Let him not here ſtand amazed; but if he will conſider the vſe and profit which the ſeverall creatures yeeld to man, hee cannot, vnleſſe he be vngratefull, but be aſſured of Gods goodnes. Let him looke downe from the Heaven to the earth, conſider the flowers of the field, the foules of the aire, and the leaſt living creatures that be, if he will but conſider their forme, and agilitie, will he, nil he, hee muſt needs acknowledge a puiſſance aboue mans. Let him reflect his eies vpō himſelfe, conſider the diſpoſition and vſe of his owne members, and he hath matter enough of Gods power, wiſdome, & goodneſſe. Moreover, let him conſider the examples of Gods iudgements, wherewith hee doth either defend his faithfull ſervants, or puniſh his enimies, and he ſhall acknowledge moſt plaine tokens of Gods mercie and iuſtice.

Wee haue thus ſeene opened, and haue read in, the booke of nature, wherein the eternall King of kings is declared to bee moſt mightie, wiſe, true, good, bountifull, and iuſt. This is that knowledge of the Divine power, that knowledge of God, which S. Paul. Rom. 1. affirmes to haue beene written and engrauen in the minds of all men, leſt they ſhould hide their impieties and wickedneſſe vnder the cloake of ignorance.

Now, beſides this knowledge of God, which we haue learned in the booke of his Creatures, there is a more perfect knowledge to be learned in the booke of his Law. It is an excellent gift and bleſſing of God, that for the inſtructing of his Church, he hath not only vſed dumb maſters, but opened his owne moſt holy mouth, to aſſure vs, that hee alone is the chiefe God, who is to be feared, honoured, and worſhipped. This knoweledge of God which wee haue learned out of his owne mouth, and written word, ſpreadeth it ſelfe over the whole Church. The Iebuſite dwels with thoſe of Ieruſalem; the nettle and myrrhe grow together, the goats and lambes feed together, both good and bad fiſhes are taken in the ſame nette, in Gods field lilies growe among the thornes, and tares among the wheat. Such is the condition, ſtate, and forme of the viſible Church; wherein are mixed with the Elect, faithfull, and Godly, the Reprobate, infidels, & wicked. Both theſe are called to heare the word of God, and are thence taught, that there is but one only God to be honoured, feared, and worſhipped.

There remaines, the only and moſt perfect knowledge of God, to be drawen from the booke of Faith, by which we are illightned to the hope of eternall life, by which alone, wee, that were dead, are revived; by which alone we confeſſe & acknowledge God, not only as he is the Creator of the world, and ſole arbiter of all things therin, but alſo as Hee is our Redeemer in the perſon of a Mediatour.

Theſe are the ſortes of knowledge, which men haue of God. By the book of Nature, we know Deum eſſe, that there is a God; by the booke of the Law, wee know hee is to be worſhipped, honoured, and feared; by the booke of Faith, wee beleeue that he is our Saviour. This laſt and moſt perfect knowledge of God, the only true, and wholeſome knowledge, infuſed into the elect only by the grace of the Goſpell, and illightning them, is that knowledge, which the Apoſtle here vnderſtands, when he ſaith, We knowe him that hath ſaid.

In which words there is a great power and force to moue vs: as if he ſhould haue ſaid; what? doe not we thinke, doe not we beleeue, that thoſe, which deſpiſe Chriſt, & tread his blood vnder foot, ſhall be grievouſly tormented? Wee knowe him that hath ſaid, Vengeance belongeth vnto mee.

We, that are giuen to Chriſt by the Father, choſen out of the world, deliuered out of the power of Satan, doe ſurely knowe him that hath ſaid, Vengance belongeth vnto me. Wee certainely knowe, what maner of God he is, how iealous, iuſt, ſevere, and an incorrupt avenger he is. He will not ſuffer himſelfe to be deſpiſed; he hath ſaid, Vengeance belongeth vnto me, I will recompenſe. Hath he ſaid it, and will hee not performe it? Yea, ſaith Balaam, The mightie God, is not as mā, that he ſhould lie, Num. 23.19. nor as the Sonne of man, that it ſhould repent him. There is greater vehemency in that which follows, Hath he ſaid, & ſhal he not doe it? hath he spoken, and ſhall he not accompliſh it? If this ſonne of Boſor cannot prevaile with vs, becauſe hee loued the wages of iniquitie, then let vs heare Samuel confeſſing as much, 1. Sam. chap. 15. verſ. 29. The ſtrength of Iſrael, will not lie, nor repent, for hee is not as man, that hee ſhould repent: let vs heare the Apoſtle, Romm. 9.19. Who (ſaith he) can reſiſt the will of God? let vs heare God himſelfe, Malach. 3.6. I am the Lord, I change not. Which although S. Hierome thinke ſpokē, that we ſhould not thinke, that God changeth the nature of his divinitie, yet St Auguſtine vnderſtands another thing by theſe words, to wit, that in God there is no mutation of will and purpoſe. A very fit interpretation, agreeable to the rule of the Schoolemen, Ʋoluntatem Dei, quocūque ſeſe vertant creaturae, manere ſemper invictam atque immutabilem: That howſoever the creatures turne, & be changed, yet God is never changed. I am the Lord, I change not. Though your wickedneſſe change you to the worſe, & my grace, to the better, yet I am not changed. Cum vos mutaverit & in deterius culpa veſtra, & in melius gratia mea, ego non mutor. I ſay no more. By that which I haue ſaid it is manifeſt, that God in all his ſayings and promiſes is true, and ſo acknowledged by the faithfull: Wee know him that hath ſaid] Hee hath ſaid, he will doe it, he will performe it. He hath ſaid, Vengeance is mine I will recompence. Of this ſaying in the next.

Let thy face ſhine vpon vs, O thou moſt high. Grant we beſeech thee, that the truth which ſhines in thy word, may giue vs light in the darkneſſe of this world, that ſtudying it dayly more & more, we may finiſh our courſe according to the ſame truth, til we fully enioy that most bleſſed quietneſſe, which thy only Sonne, our Lord Ieſus Chriſt, hath prepared for vs, to whom with thee and the holy Ghoſt hee all honour and glory, now and ever. AMEN.