The Sin Against the Holy Ghost, Sermons · Sermon 12
THE TWELFTH SERMON.
HEBR. 10. VER. 31.
31 It is a fearfull thing to fall into the hands of the living God.
I Am now to ſpeake of this Epiphoneme, or Acclamation; wherin at the firſt entrance we meete with feare and horror. foreign, It is a fearefull thing. The thing to be feared is in the next words manifeſted; it is, foreign; even this, to fall into the hands of God. Cana2 Kin. 23.13. Aſtaroth the God of Sidon, or Melchom of Ammon, or Chemoſch of Moab, orb2 King 1.6. Beelzebub of Ekron, orc1 Sam. 5.7. Dagon of Aſhdod, or any other Idol-god of any nation, lay hands vponupon you to your hurt? Feare thē not. As are their eares, eyes, and feete, ſo are their hands: They heare not, they ſee not, they walke not, they handle not. I note therfore in the third place, that the God into whoſe hands wee may well feare to fall, is a living God. It is a fearefull thing to fall into the hands of the living God.
Of theſe in their order.
It is a fearefull thing] I will not particularly examine the many kinds of feare, much mentiōed by the writers of Schoole-divinitie. Yet generally to ſpeake ſomewhat of them, giuegive me leaue to touch three kindes.
There is a feare, that keepeth cōpany with the nature of man:Ariſt. Rhet. 2. cap. 5. the Philoſpher defines it, to bee a ſhaking or diſquieting of the minde with the expectatiō of ſome greate evil at hand. The things which man naturally feareth, are either ſuch, as may be his vtter ruine and overthrow; or ſuch, as may much grieue and diſcontent him. His overthrow may be wrought, by lightnings, by inundations, by the teeth of ſavage beaſts, and by the invaſion of enimies. His griefe may bee cauſed many waies: by loſſe of parents, kinred, and friends; by loſſe of goods; by ſlaunderous, and lying lips; by impriſonement, by baniſhment. All theſe, & ſuch like, are to man, as man, foreign, feareful things; diſquietneſſe and vexation vntounto his ſoule.
This feare being ſuch a paſſiō, as is foreign (as Damaſcene calls it) that is, a naturall and a blameleſſe paſſion, hath not failed to aſſault our Saviour Christ, howſoever the Aphthartodocites, Gaianites, & Iulianiſts hauehave taught otherwiſe, namely that Chriſt frō the very time he was conceiued by the Holy Ghoſt in the Virgins womb, was by reaſon of the cōjunction of the word and fleſh, exempted and freed from al maner of paſſion. For he perceauing the time of his ſuffering to draw neere, began to be afraid: ſo ſpeaketh the Evangeliſt S. Mark. chap. 14.33. Hee began to bee afraid; TIMOR erat in animâ humanâ verbo quieſcente, ſaith Irenaeus; Christ according to his humane nature was afraid, and his Diuine nature did not hinder it. You ſee this firſt kinde of feare, this naturall feare, how it ſeizeth vponupon man, as man, & ſo leaues not vnaſſaulted the very Sonne of God.
There is beſide, it a fond and a fooliſh feare: I giuegive it no better a name, for that the obiect of it is in a manner nothing. As for a man to be afraid of everydAriſt de Repub. lib. 7. ſmall fly that paſſeth by, of every litle noyſe that aeIdem lib. 7. Moral. mouſe may make, of hisfCicero De conſulatu petendo. Plato in Phaedone. Plutarch. Sympoſiac. dec. 7. owne ſhadow, according to the old proverbes, or of meeting his own ſoule, asgZenodotus. Piſander was; or of ſome thing, I know not what, to fall vponupon him frō aboue, if he come forth of his doores, ashPlutarchus ex historiâ Pontici Heraclide. Pet. Crinitus De honeſta Diſciplina lib. 15 cap 11. Artemō was; or of the ruſtling of the leaues of trees, asiIo. Xiphilinꝰ Nero was. To feare ſo or ſo, what can it argue elſe, ſaue degeneres animos, faint hearts.
Yet were not the Diſciples of our Saviour Chriſt altogether exempted frō feareing ſo. Twiſe were they touched with ſuch feare; once as they failed towardkMarke 6.45. Bethſaida againſt the winde; a ſecond time, as they were together at Ieruſalem in a certaine houſe with the doores ſhut vponupon them. Sailing vponupon the water theylMatt. 14.26. cried out for feare: being together at Ieruſalem within doores they weremLuke 24.37 abaſhed and afraid. But why ſo? The thing obiected to them, ſhould hauehave bin rather, a ioy & reioycing to their hearts, then any cauſe of feare. It was no other then their LORD and Saviour CHRIST IESVS, once walking on the Sea, & againe ſtanding in the middeſt of them. But they ſuppoſed he had beene a spirit; and thence grew their feare.
It's very true; ſuch was their ſuppoſall, as its evident, Matt. 14.26. and Luke 24.37. Yet hereby are they not excuſed. Chriſt himſelfe rebukes their feare, by telling them of their want of faith. And how can we imagine that Chriſts Diſciples could be ignorant of the impoſſibilitie which a spirituall ſubſtance hath to be ſenſibly perceived? Neither had they (for any thing I find in Gods word) at any time ſeene a spirit to moue them to that conceite. Certainely, illic trepidaverunt timore, vbi non erat timor; the wordes are in the Vulgar Latin, Pſal. 13.9. and do ſomewhat varie from the fountaine; yet is the phraſe retained in our Engliſh, Pſal. 14.9. you will giuegive me leaue to vſe it; it may ſerue to note all ſuch as hauehave been holden in ſuch fond feares: There were they brought in great feare, even where no feare was. But I leaue them, and this ſecond kind of feare.
There is a third feare, of as large an extent as any. The well knowne peece of verſe out of Statius ſpeakes of it; Primus in orbe Deos fecit timor;— as if in the mind of man, there could not be any opinion of the being of a God, vnleſſe there were feare.
From this ground Gods hauehave beene multiplied, I ſay not, as the ſands of the Sea, but exceedingly. It partly appeareth, 2. King. 17.30. where we find that the men of Babel had for their God Sucoth-Benoth, the men of Cuth for theirs Nergal, and the men of Chamath for theirs Aſchima. It's added verſ. 31. that the Avims had their gods Nibchaz and Tartak, and the Sepharvims theirs, Adrammelec and Anammelec, to whom for ſacrifice they burnt their children in the fire. I hauehave alreadie made mention of Aſtaroth for Sidon, of Melchom for Ammon, of Chemoſch for Moab, of Beelzebub for Ekron, of Dagon for Aſhdod: I might further remember you ofnEſai 46.1. Bel and Nebo, for Babylon; ofoNum. 25.3. Baalpeor for backſliding Iſrael; and ofp1 Sam. 7.4. Baalim, a multitude of gods (ſuch as they were) for the reſidue of nations; I may well ſay, a multitude; for that with the coſt of but a little frankinſenſe they hauehave provided for the ofſcowring of men, for drunkards, harlots, and theeues, gods to protect them.
I will not diſquiet your Chriſtian eares with naming of thē. For though there bee that are named gods, whether in Heaven or in Earth (as there be many Gods, and many Lords) as St Paul himſelfe confeſſeth, 1 Cor. 8.5. yet knowing it to bee true which he addeth, foreign, that an Idole is nothing in the world, wee muſt with him make our further confeſſion, that vntounto vsus there is but one God, the Father, of whom are all things, and we in him; and one Lord, Chriſt Ieſus, by whom are all things, and we by him.
This one God, is the true obiect of the feare, which now I ſpeake of. For he is fearefully regarded by the eies of al men; in ſome by the eies of faith: in the reſt by the eies of nature. By the eies of faith, q1 Pet, 1.5in ſuch as are kept by the power of God through faith vntounto ſalvation: by the eies of nature, in ſuch as God hath giuen vp rRom. 1.28.to a reprobate minde to doe things inconvenient.
The faithfull feare God, and the faithleſſe feare God, but not alike.
Ariſtotle in the 2. booke of his Oeconomickes and 2. chap. to ſhew what feare a good wife ſhould owe vntounto her husband, ſpeaketh of two kindes of feare; the one accompanied with ſhamefaſtneſſe and reverence; the other attended with enmitie and hatred. The firſt is ſuch a feare, as wherewith a good ſonne honoureth his father, or a good ſubiect his ruler; the other ſuch, as wherewith a lewd ſervant is affected towards his Maſter, or a rebellious ſubiect towards his governour. A diſtinction well knowne to every novice in the ſtudie of divinitie; it being ſo commonly & much vſed by ſuch, as doe either write, or ſpeak to this argument.
Wherefore to paſſe it over in few words, I note briefly touching the faithfull, that the feare of God in them, is ſuch a feare as the good child honoureth his father with; a feare waited vponupon with louelove, reverence, puritie, ingenuitie, freedome of ſpirit, ever beholding God in the gratious light of his countenance, howſoever ſometimes the cloudes of diſpleaſure may ſeem to hide that grace away.
As for the faithleſſe, the feare of God in them, is ſuch a feare as is the feare of malefactors, towards ſevere & righteous Magiſtrates: a ſlauiſh feare; a feare full of hatred, malice, contumely, and reproche; a feare flying and abhorring the ſight of the LORD, in regard he is a God of vengeance, as hee is called Pſal. 94.1. He is ſuch a God, as hauing put on the garment of vengeance for cloathing, and being clad with zeale, as with a cloake, will come ſhortly, andfRev. 22.1…. bring his reward with him, to giuegive every man according as his worke ſhall be: to the faithfull, who by continuance in well doing hauehave ſought glory and honour, and immortalitie; eternall life; but to the faithleſſe, who hauehave diſobeyed the truth, and given credit to vnrighteouſneſſe, to every ſuch ſoule indignation, and wrath, and tribulation, and anguiſh, a iuſt and full meaſure in the ever burning lake.
Now it is no hard matter to determine, as well of the perſons, in reſpect of whom, as of the true meaning, in which, it is here ſaid, to be a fearefull thing to fall into the hands of God.
For the perſons, it is out of doubt, they are not the faithfull. For many excellent things being ſpoken of them by the Holy Spirit in the word of truth: as thattEpheſ. 2, 19. they are citizens with the Saints, and of the houſhold of God; theu2. Cor. 3.9. husbandry of God, and his building; thex2. Cor. 6.16 Temple of the living God; ay1. Pet. 2.9. holy nation; zEpheſ. 5.8.children of the light, thea2. Cor. 8 23. glory of the Lord, & thebRom. 8.29. image of Chriſt; with all which, and other like beautifull titles, they being gloriouſly decked and adorned, it cannot bee, that they ſhould feare to fall into the hands of God. I may rather ſay they much deſire it.
It was Davids choiſe, & his choiſe was good, 2. Sam. 24.14 Let vsus fall now into the hands of the Lord (for his mercies are great) and let me not fall into the hand of man. VponUpon the mentiō of this chice of David, a learned and zealouscDr RAVIS Deane of Chriſt-Chruch. Profeſſour not*This Sermon was preached in St Maries Church Dec. 2. 1602. long ſince ſpeaking out of this place for maintenance of your religion againſt Ieſuitiſme, and the heat of the Popiſh or Spaniſh faction, made his prayer vntounto the LORD, and I aſſure my ſelfe your hearts went with him, as he ſaid, O LORD let vsus fall into thy hands, and not into the hand of the cruell Spaniard.
You that liue by faith, and hauehave your building of God not made with hands, but eternall in the heavens, doe you feare to fal into the hands of God? Why ſhould you feare it? You know knowe full well, that with him there is mercy and plenteous redemption, Pſal. 130.7. that he hath healed your rebellion, turned his anger away from you, and now loues you freely, Hoſ. 14.4. that he isoZach. 1.14. iealous over you with a great zeale, & tenders you as the apple of his eye, Zach. 2.8. & therefore yee may be well aſſured, that his hand ſhall never bee ſore vponupon you to deſtroy you, as it was vponupon the men of Aſhdod, 1. Sam. 5.6.
For ſuch indeed, as for al his enimies, he hath a heavy hand, a hand to miniſter ſeveritie of puniſhment; but for you, whoſe ſinnes though like crimſon, and red as ſcarlet, he hath puniſhed to the full in the death of CHRIST, he hath an eaſie hand; a hand ſometimes of fatherly Correction, but for evermore a hand of mightie Protection.
This protecting hand of God is ſpoken of, Pſalm 37.24. Though a man fall, he ſhall not be caſt off, for the LORD putteth vnderunder his hand. Though you fall grievouſly, and dangerouſly, you ſhall not be caſt off (either finally in the end, or vtterly at any time) for the LORD (whoſeeIerem. 31.20 bowels are troubled for you) he puts vnderunder his hand, he vpholds you. Wee ſee now for the faithfull, that to them it is no fearefull thing to fall into the hands of God.
It lights therefore of neceſſitie vponupon the faithleſſe. To the faithleſſe, and vnbeleeuing man, to the vnregenerate man, to mā in the ſtate of depravation & corruption, it is a fearefull thing to fall into the hands of God.
Infiniti ad finitum nulla proportio. What proportion cā there be betweene that infinite eſſence and a houſe of clay, that vnlimited power and a tabernacle of earth? that incomprehenſible maieſtie and duſt or aſhes? Man is no better in compariſon of the ever being, Almightie, incomprehenſible God, then clay, earth, duſt, or aſhes, and that in the holy and reverend conceits offGen. 18.27. Abraham, gIob. 4.9.Iob, andh2 Cor. 5.1. Paul.
The Prophet David in the like conceit of Gods ſupereminencie, and excellencie aboue all things, abaſeth & diſcountenanceth mans nature and his whole race, as in many other his Pſalmes, ſo in his 22. and 6. verſ. where either in his owne name, regarding the miſerie and contempt wherein he was held; or in the perſon of Chriſt, whoſe figure hee was; he ſpeakes, as if it were robbery for him, to take vponupon him the name or nature of man: I am (ſaith he) a worme, and not a man.
Now who will ſet iEſai. 27.…briars and thornes in battell againſt the LORD? Did ever man harden himſelfe againſt him, & prosper? Is it poſſible that pitchers of clay ſhould come to encounter the vnſpeakeable Maieſtie of God, and not fall aſunder? Well, if thekAmos. 3.8. Lion once roare, all the beaſts of the forreſt ſhall tremble. And man, vnbeleeuing man, vnregenerate man, corrupt man, let his courage be the ſtowteſt, and his proweſſe the manlieſt vponupon the earth; let him hauehave girded vp his loines with much ſtrength, and decked himſelfe with greateſt glory, yet, if God at any time ſhall ſtrike him, or but hold forth vntounto him the rod of his indignation, it ſhall fare with him as it did with Belſhazzar king of Babylon, Dan. 5.6. his countenance ſhall be changed; his thoughts ſhall trouble him; the ioynts of his loynes ſhall be looſed, and his knees ſhall ſmite one againſt the other. Such ſhall bee the meaſure of his feare; and at that day wherein it ſhall be ſaid,lLuk. 23 25. Bleſſed are the barren, and the wombes that never bare, and the papps which never gaue ſucke, then ſhall he in much more feare, feare mixed with hatred, malice, contumely, and reproach, ſeeking to hide himſelfe from the ſight of God, ſay vntounto the mountaines, fall on me, and to the hills, cover me; his ſoule and conſcience bearing witneſſe to the truth of this ſcripture; that it is a fearefull thing to fall into the hands of the living God.
You hauehave heard of the feare and horrour ſet before vsus in the firſt words of this verſe. I muſt now ſpeake of the thing to bee feared, implied in the next words. It was my ſecond note.
The thing to be feared is this; to fall into the hands of God. The letter killeth, See my 14. …ct…re vponupon A…os. 1. p. 153.but the spirit giueth life, ſaith S. PAVL, 2. Cor. 3.6. St Auguſtine de doctrinâ Chriſtianâ lib. 3. c. 5. vpō thoſe words adviſeth vsus to beware that we take not a figuratiue speech according to the letter. For (ſaith he) when we take that which is ſpoken in a figure as if it were ſpoken properly, it is a carnall ſenſe, ne que vlla mors animae congruentius appellatur: neither is there any thing more rightly called the death of the ſoule.
If a figuratiue ſpeech be properly taken, or if the letter be vrged againſt the ſpirituall meaning, that which was ſpoken to giuegive life to the inward man, may ſubvert the faith, & indanger the ſoule.
A trope vponupon good reaſon to be admitted, not admitted, is a cauſe of errour.
It cauſed the Iewes to erre: they tooke it literally, which Chriſt ſpake in a figure, touching his owne body, Ioh. 2.19. Deſtroy this Temple, and in three daies I will raiſe it vp againe.
It cauſed Nicodemus to erre: hee tooke it literally, which Chriſt ſpake in a figure touching mans regeneration, Iob. 3.3. Except a man be borne againe, he cannot ſee the kingdome of God.
It cauſed the Diſciples of Chriſt to erre: they tooke it literally, which Chriſt ſpake in a figure touching the execution of his Fathers will, Ioh. 4.32. I hauehave meate to eate that yee knowe not of.
I hold it to be an errour of Nicephorus and others, to take it after the letter, as if Paule had indeed fought vponupon a theatre with Lyons at Epheſus, becauſe he faith, 1. Cor. 15.32. That hee f…ught with beaſts at Epheſus; for in the iudgement of Tertullian and Theophylact of old, of Beza, Baronius, and ſomenR…inold. de Idol. 2. 6. 6. other very learned of this age, he ſpake it figuratiuely, to deſigne & note that diſordered aſſembly gathered together againſt him at Epheſus, vponupon the complaint of the ſilverſmyth Demetrius, for defence of great Diana.
I am aſſured, it is an errour of all the Papiſts, to take it after the letter, which Chriſt ſpake, Mat. 26.26. This is my BODIE. There is a figure in the ſpeech. For in all ſacraments there is a great difference betweene the ſignes, and the things ſignified: the ſignes are viſible, the things inviſible; the ſignes earthly, the things heavenly; the ſignes corruptible, the things immortall; the ſignes corporall, the things ſpirituall; &, as a reverendoD BILSON B. of. Winton of Chriſtian ſubiection par. 4 p. 577. edit. Lōd. in 8. 1586. Father ſpeaketh in the perſon of Theophilus, The ſignes are one thing, the truth is not the ſame, but another thing, & by plaine Arithmeticke, they be two things, and not one.
This is my body. There is a figure in the ſpeech; Hee calls the bread his body, by way of ſignification, by way of ſimilitude, by way of repreſentation; after the maner of ſacraments, in a ſigne; not according to the letter, but in a ſpirituall and myſticall vnderſtanding; and if you reſpect the preciſe ſpeech, improperly, and figuratiuely.
I will not hold you with other like inſtances; theſe few already ſpoken of may ſerue, to make it plaine, that the not admitting of a trope or a figure there, where in great reaſon it ought to be admitted, is a cauſe of errour.
I hauehave beene bold (beloued) to giuegive this note in this place, becauſe the phraſe here vſed (to fall into the hands of God) being spirit and life, hath beene miſtaken, and applied to a carnal ſenſe.
Frō hence as from other places of holy Scripture, in which other the members of mans body are aſcribed vntounto God, as thepPſal. 34.10. face, theqDeut. 8.3. mouth, r2. Kin. 19.16.eares, ſZach. 4 10.eyes, t1 Kin. 8 42.armes, uMat. 22.44.feet, and ſome other; Tertullian liuing neere vntounto the Apoſtles time. hath not doubted to conclude, GOD to be a BODIE.
This his erroneous and falſe opinion died not with him. It was on foot many yeares after him in the time of Arius, patronized by thoſe hereticks, who by Epiphanius are called Audiani, and byxDe Haereſ. cap. 50. Auguſtine Vadiani; after whom alſo it was egerly maintained in the time of Chryſoſtome by certain monks of Egypt, who were therevpon called Anthropomorphitae.
But all theſe are dead and gone; their monſtrous errour lies buried with them; there is no man of any knowledge nowe a daies ſo blinded as to fall into errour with them.
It is an axiome in Divinity; Quaecun que de Deo corporaliter dicuntur, dicta ſunt ſymbolicè: whatſoever is ſpokē of God bodily, that ſame muſt be vnderſtood figuratiuely.
Bellarmine ſaith as much: lib. 2. de imaginib. Sanct. ca. 8. Mē bra, quae tribuuntur Deo in ſcripturâ, metaphoricè eſſe accipienda: That thoſe members which the Scripture aſſigneth vntounto God, are to be taken in a Metaphor.
Thus farre we are yours, Bellarmine. Wee mainteine with you, that the members attributed vntounto God in holy Scripture, are to be taken figuratiuely. But you builde herevpon chaffe & ſtubble. Should we doe the like, it could never abide the triall of the fire.
To proue a non licet to be your Licet; licere pingere imaginē Dei Patris in formâ hominis ſenis, to proue it to be lawfull to repreſent God the Father by the image of an old man, you draw one argument from thoſe places of Scripture, which doe attribute vntounto GOD bodyly members. Your concluſion is by way of queſtion; thus: The Scripture in words attributeth vntounto God all mans mēbers, while it ſaith; he ſtands, he ſits, he walks, & nameth his head, his feete, his armes; and giveth to him a ſeate, a throne, a footeſtoole: therefore why cannot a picture be made to repreſent GOD? Why not an image in the ſhape of man?
Why? It's eaſily anſwered. Becauſe every ſuch picture, or image, or stocke (call it as you will) is cenſured by Ieremie, to be a doctrine of vanity, chap. 10.8. by Zachary, to be a ſpeaker of vanity, chapter. 10.2. by Habakkuk, to bee a teacher of lies, chapter. 2.18. and Gods expreſſe commaundement is againſt it, Deut. 4.16. You ſhall not make you a graven image, or repreſentation of any figure. A reaſon of this prohibition is adioyned, verſe 12. and 15. by which it is manifeſt, that God ſimplie and abſolutely forbiddeth any image at all to be made of himſelfe: For yee ſaw no ſimilitude in the day that the LORD ſpake vntounto you in Horeb, out of the middeſt of the fire: yee ſaw no ſimilitude only yet heard a voice.
The Prophet Eſaie is plentifull in this demonſtration, to ſhew how vnſeemely & abſurd it is,yRom. 1.25. to turne the truth of God into a lie, as they do who forſake the bleſſed Creator to worſhip the creature, to turne the Maieſtie of God inviſible into a picture of viſible man; to turne thezverſ. 23. glory of the incorruptible God to the ſimilitude of the image of a corruptible man. His vehement expoſtulation with idolaters to this purpoſe, is in the 40. of his prophecie verſe 18. To whom will yee liken God? Or what ſimilitude will yee ſet vp vntounto him? The workeman melteth an image, the goldſmith beates it out in gold or ſilver plats. The poore (ſee now the rage, fury and madneſſe of Idolaters, though they hauehave not wherewith to ſuffice their own neceſſities, they wil defraud themſelues to ſerue their Idols) the poore chooſeth out a tree, that will not rot, for an oblation, and puts it to a cunning workeman to prepare an image, that cannot be moved.
The lik expoſtulation the Prophet aſcribeth to God himſelfe, chap. 46.5. To whom will yee make me like, or make me equall, or compare me, that I ſhould be like him? They draw gold out of the bagge, and weigh ſilver in a ballance, and hire a goldſmith to make a God of it, and they bow downe & worſhip it: They beare it vponupon their ſhoulders: they cary him and ſet him in place: ſo doth he ſtand, and cannot remoue from his place. Remember this and be aſhamed O yee Idolaters.aEſai 40 2…. Know yee nothing? hauehave yee not heard it? hath it not beene told you from the beginning? hauehave ye not vnderſtood it by the foundation of the earth? God ſitteth vponupon the circle of the earth, and beholdeth the inhabitants thereof as graſhoppers; he ſtretcheth out the Heavens as a curtaine, & spreades them out as a tent to dwell in. He meaſures the waters in his fiſt; counts Heaven with his span, comprehends the duſt of the earth in a meaſure, weighes the mountaines in a weight, and the hils in a ballance. God incorporeall, inviſible, ſpiritual, paſſing all meaſure, there is nothing like vntounto him. No thing. And therefore, O Idolaters, not your old mans image.
For the truth of your antecedent we ſtand on your ſide; It's very true: the Scripture in expreſſe words attributeth vntounto God many the members of mans body. It ſaith of him, that he ſtands, he ſits, he walkes; it nameth his head, his feete, his armes; it giues him a ſeate, a throne, a footſtoole. But al theſe, and other like, bodyly offices, parts, & members being ſpoken of, as belonging vntounto God, muſt be vnderſtood figuratiuely. It hath pleaſed the Spirit of wiſedome to deale with vsus foreign, to fit the holy Scriptures to our weake capacities; to vſe known, familiar, and ſenſible tearmes, thereby to raiſe vp our conceits to ſome knowledge of the everliving God.
In this regard by the wiſedome of the ſame Spirit, among many other m…mbers, Hands are alſo aſcribed vntounto God, and that in many p…aces; yet not in every place to one, & the ſame ſenſe, and vnderſtanding.
It's noted by the Magdeburgenſes out of Innocentius, that the Hand of God doth beare diverſe offices among vsus. Officia creatoris, largientis, protegentis, minantis, the offices of a Creator, liberall giuer, protector and threatner. Hands are aſcribed vntounto God, ſometime to ſhew that he is the Creator of al things, as, Pſal. 119.73. Thy hands hauehave made me and faſhioned mee: ſometime to ſhew his liberalitie to all liuing things, as Pſalm. 145.16. Thou openeſt thy hand, and filleſt all things liuing of thy good pleaſure: ſometime to ſhew the care hee hath to protect and defend the faithfull, as Eſai, 49.2. VnderUnder the ſhadow of his hand hath he hid me: and ſometime to ſhew his readineſſe to be avenged vponupon all the wicked, as, Eſai 10.14. His hand is ſtretched out ſtill.
But theſe and all other the ſignifications of the hands of God, I reduce to two heads, to the louelove of God, and his diſpleaſure, vnderunder them comprehending all their conſequents, and effects. That the hand of God betokeneth ſometime his louelove, and the benefits redounding thence to man, mans being, and his well being, it may eaſily be proued. Iudg. 2.15. wee read, that the Lords hand was against the Iſraelites for evill. The collection thence may be, that the Lords hand is ſometime towardes ſome for good. It's made plaine, Nehem. 2.8. where the Prophet to ſhew how ready Artaxerxes, was to doe him pleaſure, ſaith, The King gaue mee according to the good hand of my God vponupon me. I might by many like inſtances out of holy Scripture giuegive ſtrength to this poſition, but it may ſeeme to be a needles labour, and therefore I proceed.
Now that the hand of God ſhould betoken his diſpleaſure and the effects thereof, it may bee proued as eaſily. When the Iſraelites, hauing forſaken God, betooke themſelues to ſerue Baalim, the hand of the LORD was ſore againſt them, Iudg. 2.15. His hand; that is his iudgement, puniſhment, and revengement was ſore vponupon them: the wrath of the LORD was hot againſt them: he delivered them into the hands of ſpoilers; they were ſpoiled, ſold to their enimies, and ſore puniſhed. When the Philiſtines had brought the Arke of God into the houſe of Dagon; the HAND of the LORD was heavie vponupon them, 1. Sam. 5.6 His hand; that is, his iudgement, puniſhment, and revengement was heavie vponupon them.bPſal. 78.64. The LORD awaked as one out of ſleepe, and like a giant refreſhed with wine, hee ſmote his enimies with emrods, and put them to a perpetuall ſhame.
In this ranke I place the ſignification of the HANDS of God in my text. They betoken, not his chaſtizements or corrections; for they▪ proceeding from the louelove of God, are appropriat to the godly, to make them out of louelove with this world; to worke in them repentance for their ſinnes committed; and to ſtirre vp in them a greater care not to provoke their God by wilfull ſinning any more: but they ſignifie in this place the puniſhments of God, his iudgements, and revengements, wherewith hee overtaketh all the wicked in their wickedneſſe, but eſpecially, ſuch of the wicked as are in verſ. 26. of this chap. noted, to ſinne willingly after the receiving of the knowne truth; ſuch as are, Hebrews, 6.6. noted, to fall away after their partaking of the holy Ghoſt; ſuch as ſinning willingly and falling away after their ſanctification by the blood of the Covenant, doe count that blood prophane, doe despite the ſpirit of grace, and crucifie againe vntounto themſelues the ſonne of God, tread him vnderunder foote, & make a mocke of him. Such muſt fearefully looke for iudgement, and the zeale, rage, or violence of fire, therewith to be devoured.
For hee whoſe words are yea and Amen, ſo ratified in the heavens, that they cannot be altered, he hath ſaid it; we knowe he hath ſaid it; it is in the verſe next before my text; Vengeance belongeth vntounto me, I will recōpenſe. For in his hand, in his might and power, there is a cup of red wine: we read of it, Pſalm. 75.8. In the hand of the LORD there is a cup of red wine; a cuppe full of mixture, and thereby the more hot and piercing; a cuppe fully mixed with wrath, iudgement, and vengeance; and God powrs out of it in great abundance & plentie; ſurely (behold the certainetie of Gods plagues) ſurely all the wicked of the earth, ſhall wring out and drinke the dregges of it. It is a fearefull thing to fall into the hands of the living God.
Now, if that monſtrous brood of men, miſhapen in the powers of their ſoules, ſhall ſteppe forth with open mouth againſt the God of Heaven, as if there were no ſuch; or if any, yet ſuch a one as is like to thoſe Idol gods of the nations, of whom I made ſome mention in the beginning of this exerciſe: ſuch a god, as is vnable to anſwer when he is cryed vntounto, or to deliuer man out of trouble: an epithete is here giuen to croſſe them; Our God is a living God. And this was my third and laſt note.
I will not now enter into any long diſcourſe of this attribute of God. The profitable labours of the excellently learned Zanchius, are not wanting to this point.
Wherefore to touch it but in a glance, let it pleaſe you to be remembred, you whoſe liues are but acIob. 8 9. ſhadow, & doe hold your liues only at the good pleaſure of your maker; that hee, your maker, the maker of Heaven and earth, God eternal, is foreign, by an excellencie, and moſt properly ſaid to liue. Both the Teſtaments giuegive witneſſe to this truth. In both hee is often called foreign, the liuing God. Our forefathers did oftē ſwear, As the LORD liueth. It was a proteſtation much vſed by God himſelfe, As I liue. You may hence conclude; that God is life it ſelfe, & liueth of himſelfe, and is the ſole fountaine of all life in all things living beſides himſelfe.
GiueGive mee leaue, to hold you yet with two or three wordes. You ſee, it is a fearefull thing to fall into the hands of the liuing God: and you ſee to whom it is fearefull; to all the wicked, but eſpecially to ſuch as fall away from the knowne truth: How much then is the condition of many in this our daye to be deplored? I meane the conditiō of ſuch againſt whom there hath beene much complaint made out of this place and the like, for their going out from among vsus, if not bodily, yet in heart and affection to adore that Romiſh Idol. For the ſinne of Apoſtacie there is no ſacrifice that can make ſatisfaction: iudgement and fire muſt be it's portion. Wherefore, leauing all backſliders, revolters, or fallers away from the holy religion which you profeſſe to the ſecret iudgements of Almightie God, ſuffer your ſelues to be put in mind of your owne eſtate.
You knowe there was a time when a cloud of blood did overſhadow this land, but God in his good time diſperſed it. Then our moſt gracious *QVEEN… ELIZABETH This Sermon was preached Dec. 1602.Soveraigne ſucceeded in the throne; & finding this our country to bee but bricke, ſhee turned it into Marble: finding it in the ſands, ſhe ſet it vponupon a rocke, and the rocke was CHRIST: finding it a land of images, ignorances, corruptions, vanities, lies; ſhee hath hitherto preſerued it, a land poſſeſt of the truth, and ſeaſoned with the Goſpell of Chriſt. That ſo it be preſerued ſtill, good Lord, if it be thy will, let the happy line of her life continue, even as long as Sunne and Moone.
O thinke vponupon the comfortable bleſſings wherewith you are bleſſed, vnderunder her. I remember you not of your peace: yet, that is ſuch, as your fathers never preſumed to hope for. The freedome of the Gospell is the thing I remember you of.
Your conſciences hauehave hitherto beene at libertie; will you now ſuffer them to bee enthralled to mens traditions? Your zeale hath hitherto beene rectified by knowledge: can you now be content to hauehave the eye of your knowledge put out? the preaching of the Goſpell hindred? and blind zeale foſtered in your boſomes? Your religion hath hitherto beene reformed by Gods ordinances, ſhall it now bee deformed by thoſe impotent and beggarly rudiments, wherevnto your grandfathers were in bondage? Why ſhould your laſt eſtate be worſe, then your firſt?
foreign, it is the concluſion to each of thoſe Epiſtles writtē to the ſeaven Churches in the Revelation. He that overcōmeth, not he that draweth his ſword, nor he that fighteth the battels of the Lord, nor he that ſpendeth his bloo…, much leſſe he that fainteth, that flyeth, that ſleepeth, that ſtandeth, or ſitteth ſtill; but foreign, He that overcommeth, ſhall never be hurt of the ſecond death.
Be yee therefore of good courage, and faint not: your cauſe is Gods cauſe: your quarell Gods quarell; your enimies Gods enimies. Doe yee as you hauehave your gracious Queene for an example. Shee is the formoſt in this fight, and hath given the firſt blow: the firſt blow, a great blow, powerfull (I hope) to the …ooting out from among vsus every Popiſh Priest, and Ieſuite. It ſhall hauehave the better ſucceſſe, if you in your places will ſecond it, and multiply ſtrength vponupon it, the Magiſtrate by his temporall ſword, and the Minister by the ſword of his mouth, which is the word of God.
Gird vp your ſelues with ſtrength, and ruſh into the battel. Set together vponupon the common enimy. Why ſhould there bee ſtrife, or contentions betweene your ſelues? Are yee not brethren? You ſhall finde enough to doe with the common enimy, evē to the ſpēding of your beſt ſtrength. They are growne to ſuch boldneſſe, that they will not eaſily be quelled.
Parſons *Colleton…s Defence p. 241.ſtatizing, or marchandizing of the Crowne & diademe of England, is ſo notoriouſly known, that even Paſquine in Rome ſpeakes of it.
Their Arch-Prieſt BLACKWELL (if the ſecular Priests doe gueſſe aright) was he baſhful, when he put it in print, that Cardinall Allen and Father Parſons, as Moſes and Ioſua, iam diu proculdubio occupaſſent promiſſionis terram, had long ſince out of doubt poſſeſſed this Realme of England, had not the diſobedience of ſome ſecular Prieſts, & their moſt diſpleaſing murmuring hindred it?
Wanted the Ieſuits boldnes, when they thus*Preface to the Ieſuites Catechiſme. threatned the ſecular Pri…ſts in England; The INFANTA of Spaine ſhal be your Queene, and that ſooner then you looke for?
You ſee their boldnes: how they bluſh not to divulge and publiſh their impious plots, practiſes, and deſignementes againſt the Lords annointed. It is the more neede then that our forces ſhould be vnited. Let vsus ioine heart and hand togither in Gods holy cauſe againſt that wicked race, borne to the ruine and deſolation of ſtates and kingdomes. Let vsus practiſe the word, and be inſtant in ſeaſon and out of ſeaſon, if poſſibly, to reſtore to Chriſt the ſeduced by Antichriſt; to gather vp the ſpirituall ſtones of Gods houſe already fallen; and to giuegive ſtrēgth to ſuch as are falling: that ſo having fought this good fight, & finiſhed our courſes, and kept our faith, we may at the time of our departing receiue the crowne of righteouſneſſe, which is laid vp for vsus; and not for vsus only, but for all thē alſo, that louelove the appearing of the Lord.
Eſt Deo gratia.