The Sin Against the Holy Ghost, Sermons · Sermon 4

The Sin Against the Holy Ghost · Sermons · Sermon 4

p. 45THE FOVRTH SERMON.

HEBR. 10. VER. 27.

27 But a fearfull looking for of iudgement and violent fire, which ſhall devoure the adverſaries.

I ſhould not trouble you with any long rehearſall of that, which heretofore I delivered vntounto you. Yet the ſonne of Sirach, chap. 22.8. perſwading me that many exhortations may bee ſpent, as vponupon men that are aſleepe, who when the Sermon is done, wil ſay, what is the matter? and the truth requiring our aſſent to Elihues words, Iob. 33.14. God speaketh once and twiſe, and man ſeeth it not; and a greater then either Sirachs ſonne, or Elihu, even Ieſus our Saviour in the parable, Mat. 13.4. teacheth vsus, that much ſeed ſowen miſcaryeth, ſome by the high waies ſide, ſome among thornes, ſome vponupon ſtony ground; hauehave made me bold to recal to your remēbrances what before by me was delivered. And if herein I ſhall ſeeme tedious to any, I can ſay no more for excuſing my ſelfe, then what S. Austine ſaid, when he was enforced to ſome iteratiō: lib. 2. de baptiſmo contra Donatiſt. c. 2. Ignoſcāt ſcientes, ne offendantur neſcientes: ſatius eſt enim offerre habenti, quā differre non habentem. Let thoſe that know it already, pardon me leſt I offend thoſe that are ignorant: for it is better to giuegive to him p. 46that hath, then to turne him away that hath not.

May it pleaſe you therfore to remember how in the words, containing an effectuall perſwaſion for our conſtant continuing and perſevering in the faith, which the Hebrewes had, and we hauehave in Chriſt Ieſus, or which is the ſame, containing a diſſwaſion, a dehortation from our back-ſlidings and fallings away from the ſame faith, I propoſed to your godly conſiderations two things.

1 What it is from which in this place we are diſſwaded; it is from ſinning willingly after that we hauehave receaved the knowledge of the truth.

2 What reaſons are vſed by our Apoſtle to diſſwade frō ſo ſinning: and they are two.

1 Becauſe if thus we ſinne, we ſhal never be able by any ſacrifice to make an atonement betweene vsus and God revenging; in theſe words; There remaineth no more ſacrifice for ſinne.

2 Becauſe if thus we ſinne, we can looke for no better, then for eternal deſtructiō, ſpecified verſe 27. by two things; by Iudgement, and by Fire. For if we ſinne willingly, after &c.

In the firſt generall part my endeavour was to vnfold three circumſtances.

1 Who they needes muſt be that doe fall into this ſinne.

2 With what minde this ſinne vſeth to be committed.

3 What the ſinne it ſelfe is.

In the

Firſt of theſe was manifeſted the ſubiect of this ſin.

Second, the efficient cauſe.

Third, the name, the nature, and the obiect of it.

Touching the ſubiect of this ſinne (I meane the perſons in whom it is poſſible for this ſinne to hauehave dominion) we hauehave heard, that they are neither Turkes, nor Infidels, nor Atheiſts, nor Epicures; not ſuch as Pharaoh was, though a veſſel of Gods wrath; nor ſuch as Sodom and Gomorah were, though ful of filthineſſe; nor ſuch as blaſphemous Rabſhakeh was, though by him the Idols of the nations were accounted equall with the God of Heauen: but ſuch as hauehave received the knowledge of the p. 47truth, ſo my text hath: ſuch as hauehave beene once lightened, and hauehave taſted of the heavenly gift, and hauehave beene made partakers of the Holy Ghost, and hauehave taſted of the good word of God, and of the powers of the world to come: ſo this Apoſtle ſaith, Heb. 6.4, 5. ſuch as hauehave eſcaped from the filthineſſe of this world, through their knowledge in our Lord and Saviour Ieſus Chriſt: ſo S. Peter telleth vsus, 2. Pet. 2.20. ſuch as hauehave ſwept & garniſhed their houſes after the departure of the vncleane spirit, witneſſe our Saviour Chriſt, Mat. 12.43, 44. Who alſo, Mat. 13.20. ſaith, they are ſuch, as heare the word and incontinently with ioy receiue it.

This at the firſt ſight, may ſeeme to be that veſture of needle worke wrought with diverſe colours, wherewith the Queene was cloathed: it may ſeeme to be the robe of Adam, that his robe of innocencie, of holyneſſe, and of the grace of God, wherwith before his fall he was inveſted. To hauehave receaved the knowledge of the truth, to hauehave beene once lightned; to hauehave taſted of the heavenly gift; to hauehave beene made partakers of the Holy Ghoſt; to hauehave eſcaped from the filthyneſſe of this world; to heare the worde & incontinently with ioy receiue it: are …hey not ſweet bleſſings deſcending frō the LORD of lights? What could the Lord hauehave aaEſai, 5.4.done more vntounto his vineyard, then that he hath done to it? Yet, ſee the perverſity of the nature it hath; in ſteede of grapes, it may bring forth wilde grapes, briars, and thornes; the Queene may be ſtript of her iewels; Adam ſpoiled of his robes; & why may not the ſoule of man be robbed of her ornaments and rich attire? Surely ſhe hath no great priviledge to the contrary. For all theſe, before recited graces may be loſt; the poſſeſſours of them may ſo fall away, as that it ſhall be impoſſible for them to be renued by repentance.

The conſideration of this point, might hauehave moved our hearts to wiſedome: it might hauehave perſwaded vsus, to beware of preſumption (forbb1. Cor. 10.121 Cor 10:12 foreign, he that only thinkes he ſtandeth may fall away: though he that ſtandeth indeed can never ſo fall) it might (I ſay) hauehave perſwaded vsus, to beware of preſumptiō, & ſeriouſlyccPhilip. 2.12Phil 2:12 to worke out our ſalvatiō with feare and trembling: & ſince we hauehave beene once lightned, to endeavour our ſelues to p. 48increaſe this light in vsus; ſince we hauehave taſted of the heavēly gift, to ceaſe not to taſt it ſtil; ſince we hauehave been made partakers of the Holy Ghoſt, to reſt not, but to walk frō grace to grace; ſince we hauehave received the knowledge of the truth, to forſake it not, but to hold it faſt, till our Lord Ieſus come. For behold, he commeth ſhortly, and hisddRev. 22.12.Rev 22:12 reward is with him, to giuegive every man according as his workes ſhall be. Bleſſed are they, that keepe his commandemēts: for to them, in that day of his comming, ſhall he giuegive to eate of the tree of life, and of the hidden eeRev. 2.17.Rev 2:17Manna, to enter in through the gates into the citie; to receaue a white ſtone, to be cloathedffRev. 3.5.Rev 3:5 in white aray, to bee madeggRev. 3.12.Rev 3:12 pillers in the Temple of God; and to ſit with God himſelfe in hishhRev. 3.21.Rev 3:21 throne.

In the ſecond place, we heard, that the efficient cauſe of this ſinne is a ſet, a wilfull, and an obſtinate malice deepely rooted in the hearts of ſome backſliders by reaſon of a threefold miſconceit, wherewith even wee alſo vſe too much to pleaſe our ſelues.

1 We are very ready to perſwade our ſelues, that wee may repent, when we will. Elſe would we continue, to walke by compaſſe, as we doe, in our perverſe and crooked waies?

2 Finding it written, that the righteous falleth ſeavē times a day, and riſeth againe, are we not encouraged to thinke it no great preiudice againſt our ſelues to hauehave a few falles?

3 We ſhame not to hold opinion, that our ſmall ſinnes & hidden ſinnes, are no ſinnes; and that our greateſt ſinnes, wherein wee liue and lie moſt dangerouſly, are but ſinnes of infirmitie. And hence is our hope (it may be our vaine hope) that it ſhall be as well with vsus for all our ſinnes, as it was with Noah, Lot, David, Peter, & many other, the ſtrongeſt pillars of the Lords Temple for their many downefalls. Here I endeavoured, as I could, to imprint in our hearts the wholeſome doctrine contrary to theſe three miſconceits: and withall, becauſe it was thereby manifeſt, that Gods choſen children doe ſin alſo willingly, I tooke occaſion to put ſome difference betweene them ſo ſinning, and the ſinfull reprobates: and for that purpoſe I thē remembred you of two evident truthes in Chriſtian Religion.

p. 491 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 hauehave 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 vponupon vsus 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 vnderunder foot, and account them prophane, and purpoſely, and wilfully, and maliciouſly cary them away to all wantonneſſe, he crucifieth againe vntounto 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 vsus thereby to vnderſtand; that they who are holden in this tranſgreſſion, and hauehave ſinned this ſinne, hauehave forſaken all the principles of Chriſtian religion, hauehave loſt their former light, hauehave 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 p. 50his 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 vsus 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 vntounto 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 vntounto you the ſumme of that which heretofore I hauehave 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 vponupon the firſt reaſon of our Apoſtle in this place might hauehave ſufficed, to make all that louelove 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,iiPſalm 2.2.Ps 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.

p. 51Tell ſuch of Scriptures, you may as wel vrge them with Lucians narrations; of repentance, they caſt it behinde them; of faith, they regard it not; of baptiſme, they hold it of no greater price then the waſhing of their hands; of the reſurrection, this feeds them with many a merry conceit, they thinke pleaſantly with themſelues, what maner of bodies they ſhall hauehave at that day, of what proportion their bodies ſhall bee, whether their nayles and haire ſhall riſe againe.

I only note them, as I paſſe, by the way, whom, were they vſed for their deſerts, the preacher ſhouldkkLevit 13.44Lev 13:44 pronounce, and the Prince proclaime, the fouleſt leapers, that ever yet ſore ranne vponupon; well worthy to bee excluded the hoſt, and to hauehave theirllLevit. 13.46. Num. 5.2. 2. Kin. 15.5.Lev 13:46Num 5:22 Kgs 15:5 habitation alone; and more then so; to be exiled the land, & to be expelled from nature it ſelfe, which ſo vnnaturally they ſtriue to bring to naught. For though the Lord God of hoſts by his Miniſters and ſervants, doe call them vntounto weeping and mourning, to baldneſſe, and girding with ſackcloath, as he called the Iewes, Eſai 22.12. Yet behold, with them is ioy & gladnes, ſlaying Oxen, and killing Sheepe, eating fleſh and drinking wine; for (ſay they) to morrow we ſhall die.

Now if our Apoſtle, to diſſwade ſuch men from ſinning willingly, ſhould vſe this as a reaſon, becauſe there remaineth no more ſacrifice for ſinne, what would it advantage them, being fully perſwaded that the dead are not raiſed vp, & that in death there is no difference betweene them & the vileſt worme, that ever they could tread vponupon. Therefore to meete with theſe mē alſo, our Apoſtle bringeth a ſecond reaſon, able, at ſome time or other, to affright the hardeſt heart, that ever yet Atheiſme had infected, telling them, that for them which ſinne willingly though there remaineth no more ſacrifice, which they regard not; yet there remaineth ſomething which ſhall touch them neere, even a fearefull looking for of iudgement, and violent fire, which ſhall devour them.

For if we ſinne willingly after that we hauehave receaved the knowledge of the truth, there remaineth no more ſacrifice for ſin. But a fearefull looking for of iudgement and violent fire which ſhall p. 52devoure the adverſaries.

By this fearefull looking for of iudgmēt is meant nothing elſe, but the vexation of an evill conſcience, wherewith the wicked are, and ſhalbe, in a fearefull ſort tormented. Her condition is to be pitied: when no other eie can perceaue her, ſhee will bee marked by her owne: when nothing elſe in heaven & earth purſueth her, her owne foot ſhall chaſe her: when ſhee is free frō the whole world beſides, her owne breſt w…ll be full of witneſſes. If ſhee lay her downe, her caſe will be, as Iobs was, chap. 7.4. She wil ſay, when ſhall I riſe? ſhe meaſureth the howers of the night, ſhee is full of toſſing to and fro vntill the dawning of the day. And verſe the 14. if ſhee ſay, my couch ſhall relieue me, & my bed ſhalt bring comfort in my meditation, thē is ſhe feared with dreames, and aſtoniſhed with viſions. To ſuch a conſcience this looking for of iudgement can it be leſſe then fearefull?

Who is able to conceiue the terrour of the Iudge? S^t Iohn ſaw a great white throne, and one ſitting on it, from whoſe face fled both the earth and the Heaven, and their place was no more found, Revel. 20.11. Wonderfull is the terrour in this place reſembled. Earth and Heaven creatures without ſenſe, great and mighty creatures, and creatures that hauehave not ſinned, they trē ble, fly, and hide themſelues from his preſence, as not able to endure the terrour of his ſight: and ſhall man, ſeely and ſinnefull man, be able to abide the day of his comming, and to endure, when he appeareth? Could man preſent himſelfe ſpotleſſe and without blame before the Lambe, he ſhould not need at all to feare: but his condition is farre worſe then ſo.

The Preacher, chap. 7.20. doth aſſure vsus, that there is no man iuſt in the earth, that doeth good, and ſinneth not; & ſo much doth Solomons queſtion import, Prov. 20.9. Who can ſay, I hauehave purged my heart, I am cleane from my ſinne? O ſaith Eliphaz vntounto 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 ſtedfaſtnes in his Saints, yea the heavens are not cleane in his ſight; how much more is man vnſtedfaſt, how much more abominable and filthy, greedyly thirſting after iniquity? p. 53When the LORD looked downe from heavē, to ſee, if there were any childe of man, that would vnderſtand and ſeeke God, Pſal. 14.2. could he finde any, framed according to the rule of that perfection, which he requireth? He could not: this only he found; that all were gone out of the way, that all were corrupt, that there was none that did good, no not one. So ſinnefull is man in his whole race, ſinnefull in his conception, ſinnefull in his birth, in every deed, word, and thought wholy ſinneful: the actions of his hands, the words of his lips, the motions of his hart, when they ſeeme to be moſt pure and ſanctified, yet then are they as vncleane things and filthy clouts, Eſaie 64.6. And ſhall man thus deformed, approach vntounto the throne; and him that ſits theron, without feare?

Not ſo. The kings of the earth, the great men, the rich men, the chiefe captaines, the mighty men, bondmen and free men, as many of al ſorts as are not waſhed cleane in the blood of the ſlaughtered Lambe, ſhall mmRev. 22.1…Rev 22:1hide themſelues in dennes and among the rockes of the mountaines, if poſſible, to be covered from the preſēce of their iudge; in the great day of whoſe wrath they know they cannot ſtand. And therefore the looking for of iudgement muſt needs to them be moſt fearefull.

The next words of my text are, foreign, read in the Vulgar Latin, ignis aemulatio; by Tremellius out of the Syriacke, as it is in the Greeke, ignis zelus; by Caſtalio, ignis ſaevitia; by Beza & Vatablus, ignis fervor; in the Rhemiſh tranſlation, rage of fire; in our common Engliſh, violent fire; all deſcribing, the puniſhment, which ſhall follow that great iudgement.

By the word foreign in this place, ſome vnderſtand exceeding violence, and parching heate. I thinke, that it may well ſignifie vehementiſſimam Dei iram, as Tremellius explicates it, the fierce anger of God; for ſo much in many places of holy Scripture it importeth. Ezech. 38.19. the Lord to ſignifie his anger conceived againſt the enemies of his people, vſeth the like phraſe, & ſaith, In my zeale, and in the fire of my wrath hauehave I spoken. And Ezech. 16.38. taking diſpleaſure againſt his ſpowſe for her filthines, tels her, that he will giuegive her the blood of wrath & zeale. p. 54And Zephan. 1.18. & 3.8. the Lord tels vsus, that in the day of his wrath the whole earth ſhall be devoured with the fire of his zeale.

All which places (to omit many other) doe ſomewhat illuſtrate the words of my text. Wherevpon S^t Chryſoſtome ſaith, that, as a wilde and ſavage beaſt provoked to ire, never reſteth vntill it hath ſeized vponupon ſome prey or booty; ſo this fire, as it were enraged with zeale, deſireth to bee avenged vponupon the adverſaries of the Lord by devouring them.

And this fire, ſo zealous for the glory of the Lord of hoſts, is the vnquencheable fire provided to burne the chaffe, Mat. 3.12. that Hell fire never going out, Mark. 9.43. That flaming fire rendring vengeance vntounto them, that louelove not God, and are diſobediēt to his Goſpell, 2. Theſſ. 1.8. that eternall fire, whoſe vengeance muſt be ſuffered, Iude. 7. that everlaſting fire, prepared for the Devill and his Angels, Mat. 25.41.

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

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

Eſai. 66.24. The Lord himſelfe ſpeaking of this everlaſting puniſhment of the wicked, ſaith: Their worme ſhall not die, neither ſhall their fire be quenched, & they ſhall be an abhorring vntounto all fleſh. Which words are againe in ſome ſort thrice repeated by the ſame Lord, Mark 9.44.46, 48. In Hell fire their worme dyeth not, & the fire never goeth out. In which places Hel p. 55fire, and the worme of conſcience being foure times ioined togither by him, that is the wiſedome of the Father, (as I take it) doe ſhew evidently that the kinde of ſpeach in both is alike. Now there is no man ſo carnally minded, as by this worme of cō ſcience to vnderſtand a materiall worme. It is a Metaphor, and ſignifieth that curſed and damnable torment of conſcience, which continually ſhall gnaw vponupon the children of vnbeliefe, like vntounto a worme, whoſe property is to eate & weare away any thing wherein it breedeth. This worme then being immateriall, why ſhould we iudge this fire to be corporall?

I graunt indeed that the body is ſubiect to burning with bodily fire; but that the ſoule, which is ſpirituall, ſhould be ſubiect to ſuch burning, I cannot finde it proved; and therefore do cō clude that Hell fire meant in my text, is not any materiall fire, or any bodyly flame, but a grievous torment, fitly thereby reſembled; even a ſeazing of the fearefull and terrible wrath of God on body and ſoule for ever. For our Lord God, the Lord of Heaven and earth, giving certaine names, to ſuch puniſhments as ſhall be inflicted vponupon the damned, to make vsus carefull by ſhunning ſinne to be freed from Hell, dealeth no otherwiſe, then he doth, in giving names alſo to ſuch bleſſings, as are prepared for the godly, to make vsus willing by doing wel, to ſeeke for Heaven. In both he dealeth foreign, applying himſelfe to our weake capacities, who are not able by our deepeſt meditations to conceiue in any meane, what either the ioyes of Heaven, or torments of Hell may be. For vsus therefore and for our good, for our eaſier vnderſtanding, it hath pleaſed the Holy Ghoſt, to ſhew vntounto vsus, the ioyes of Heaven vnderunder the types of temporall bleſſings, and eternall torments vnderunder the figures of earthly puniſhments.

Touching the ioyes of Heaven; we may ſee almoſt in all the Prophets, when they come to ſpeak of Chriſts kingdome, how they ſet it forth with abundance of all good things: teaching that his kingdome ſhall beooPſal. 2.8.Ps 2:8 very farre enlarged; that hisppEſai. 9.7.Isa 9:7 increaſe of governement and peace ſhall be without end, that there, no nation ſhall qqEſai. 2.4.Isa 2:4lift vp a ſword againſt another, but that their p. 56ſwords ſhall be turned into mattockes, and their speares into ſythes; that norrrEſa. 60.18.Isa 60:18 violence nor deſolation, nor deſtruction ſhall be within her borders, that the ſſEſa. 11.6.Isa 11:6wolfe ſhall dwell with the lambe, and the leopard with the kid; that every child there ſhal fill his ttEſai 65 20Isa 65:20daies; that from our faces uuEſai 25.8.Isa 25:8all teares ſhall then bee cleane wiped away; that we ſhall goe in through the gates into the citte, and therexxRev. 2.7.Rev 2:7 eate of the tree of life, and of the hidden yyVerſ. 17.manna, and be cloathedzzRev. 3.5.Rev 3:5 in white aray, and receaue aaRev 2.17.Rev 2:17white ſtones, and bee madebbRev. 3.12.Rev 3:12 pillers in Gods Temple, and the like. All which ſpeeches of ſenſible and temporall bleſſings, are ſo many figures, leading vsus, as it were by the hands, to ſome reaſonable knowledge of thoſe ioyes ſpirituall and eternall.

In like ſort, and by the like types of temporall and earthly puniſhments, we are brought to hauehave ſome vnderſtanding of hel torments. Luk. 19.27. Chriſt ſaith, thoſe mine enimies, which would not that I ſhould raigne over them, bring hither, and ſlay them before me. Could he in more familiar tearmes ſignifie that eternall death prepared for the vnbeleeuers & blaſphemers? Only he alludeth to the cuſtome of the princes of this world, in whoſe preſence rebels many times are put to death.

Luke 16.23. there is much vttered in common and ſenſible ſpeeches to ſignifie the gluttons torments endured in Hell: as, his ſeeing Abraham a farre off, and Lazarus in his boſome, the burning of his tongue, and the cooling thereof, the dipping of Lazarus finger into the water, the great gulfe betweene them both, and the like; all which though it be ſpoken as of things corporall, yet hath it a spirituall meaning.

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

What ſhall I further trouble you with the relation of divers other attributs, vſed in the word▪ diverſly to expreſſe the horror of Hell? As the names, of outward darkneſſe, of the deepe, of the lake burning with fire and brimſtone, of the never dying p. 57worme, and ſuch like?

Our iudgement of all theſe may be the ſame, as it was of the former; even that the Holy Ghoſt doth vſe them all, as a table to repreſent vntounto vsus, the ſtate and condition of the damned. Which estate of theirs, becauſe it is repreſented vntounto vsus, onelyonly vnderunder types and ſhadowes, & that according to the wiſdome of the ſpirit, we muſt not curiouſly prye farther into it, but rather lay our hands vponupon our mouthes, and ſtop the courſe of our lips, leſt, medling with ſuch ſecrets, we falter in our ſpeeches before the LORD.

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

What heart is able to ſound the depth of this puniſhment; that a man, ſhould bee devoured, yet not ceaſe to be; that hee ſhould be eaten vp, yet not conſumed; that he ſhould bee taken away by death eternally, and yet liue eternally? Never hauehave any deſcended to that firy lake, and returned thence, to tell vsus the torments thereof. Yet as by one drope of Sea water wee may giuegive ſome iudgement of the ſaltneſſe of the reſt, and as wee may gueſſe at the ſtature and pitch of a mightie gyant by the length of his foot; ſo by a taſt of bitterneſſe, wherewith this preſent life is ſeaſoned, wee may hauehave ſome conceit of the ſorrow and vexation, to bee endured by the wicked in the life to come.

The griefe of mans heart in this world may bee exceeding great, as great, as ever mortalitie may be able to endure. Cā we read of the mournings of Ioſeph, of Hanna, of David, of Iob, of Ieremie, of Ieruſalem, and not be moved? Could wee? Our hearts certainely ſhould be harder then the hardeſt yron. Can we thinke of the hideous torments invented, and inflicted by Tyrāts, as the teeth of wild beaſts, hot glowing fornaces, caldrons p. 58of boyling oyle, fiery braſē bulls, powning to death in morters, rouling in barrels of nayles, roaſting vponupon spits, boring with augers, parting the nayles from the fingers ends with needles, nipping the fleſh with pincers, renting aſunder the ioynts with wild horſes, can we, I ſay, thinke of theſe, and the like moſt mercileſſe and pitileſſe torments, and not be moved? Could we? Our hearts certainely ſhould be harder, then the hardeſt yron.

Yet behold my text leadeth you to the ſight of farre more grievous torments; in regard of which, all thoſe foreſaid agonies, and as many beſides, as ever hauehave wreſted, or may wring, the ſpirit of man, are only ſhadowes and counterfeits. It ſheweth you, though there be never ſo many already in the bowels of Hell, to empty her ſtorehouſes, and to part her puniſhments among them, yet, hath ſhee in ſtore an vnmeaſurable portion to beſtow vponupon her children that now liue, or are yet vnborne: ſuch a portion as may not be refuſed; a patrimonie of howling, weeping, and gnaſhing; a patrimonie of darkneſſe, blackneſſe, and obſcuritie; a patrimonie of fire, brimſtone, and the wrath of God. There ſhall they be tormented before the Holy Angels, and before the lambe; and ſhall bee a gazing ſtocke vntounto the bleſſed Saints, who ſhall not pitie them, but reioyce to ſee their cōfuſion. And the ccRev. 14.11.Rev 14:11ſmoake of this their torment aſcends for evermore, giving them reſt neither day nor night; and it continueth for a time and times, and no time, even when time ſhall bee no more, Rev. 10, 6. When time ſhall bee no more, yet, then continueth their torment, and that in ſuch a meaſure; as no eye hath ever ſeene the like, no eare hath ever heard the like, no tongue hath ever vttered the like, no heart hath beene, is, or ſhall bee, ever able to conceaue the like. And this I hope may ſuffice for the explication of my text.

Now that we doe not, like ſleepy Adders, paſſe our times in a dreame, let vsus awake our ſelues. Why ſhould wee bee that ground by theddMat. 13.4.Matt 13:4 highway ſide, or thateeVerſ 5. ſtony, or thatffVerſ 7. buſhie ground? The good ggVerſ. 8.ground it is, that receaues the ſeed, & beares, & brings forth fruit. Since we hauehave brought our eares to heare the word, let vsus keepe our hearts here alſo. It is not meete our p. 59hearts ſhould be like many of your waiting men, who thinke their dutie fully done, if they wait vponupon their Maſters to and from the Church, though they heare not one word of the ſermon themſelues. But ſo they ſhal never learne Chriſt. Nor we; if when we preſent our bodies in this and the like places, wee ſend our hearts vponupon other buſineſſes, to attend our private affaires. Let vsus therfore lay theſe things, whereof we hauehave heard, to our hearts, and be aſſured, they will be for our profit. The conſideration of the terror of the Iudge, of Hell fire, and of the torments there to bee endured, may moue vsus, to thinke with our ſelues how neere that day of iudgement is, and therevpon to provide our ſelues againſt the comming of the Iudge.

Touching this point; if the day of iudgement were at hand ſixteene ages ſince, as the Crier in the wilderneſſe proclaimed, Mat. 3.2. as the Diſciples taught, according to their charge, Mat. 10.7. and as Chriſt himſelfe preached, Mat. 4.17. if in thoſe daies the end of the world were come, as S. Paule ſaith. 1. Cor. 10.11. if then was the laſt time, as S. Iohn tels vsus, 1. Iohn. 2.18. if at that time the end of all things drew neere, as S. Peter affirmeth, 1. Pet. 4.7. Can we religiouſly thinke, that yet this day of the LORD is farre of?

In the time of the Apoſtles there were two hereſies concerning this ſecond comming of Chriſt; the one refuted by S. Peter, the other by S. Paule. S. Peter, 2 Pet. 3.3. wiſheth vsus to vnderſtand, that in the laſt daies (which then were come) there ſhall be mockers, walking after their own luſts; and ſaying, where is the promiſe of his comming? For, ſince the fathers dyed, all things continue alike from the beginning of the creation. Miſerable men, to bee perſwaded that the day of the LORD ſhall never come, becauſe it is deferred. But ſuch ieſting, ſcoffing, and mocking at that fearefull day vſed heretofore, and hitherto practiſed, by the whole progenie of vnbeleevers, may be vntounto vsus a good argument, that this iudgement ſhall speedely be haſtned. For ſo ſaith the Holy Ghoſt by the Apoſtle, 1. Theſſ. 5.3. when they ſhall ſay PEACE and SAFETIE, then ſhall come vponupon them ſuddaine destruction.

p. 60S^t Peter in his anſwere to ſuch deceavers, ſaith firſt, that the LORD differeth not, very long to come to iudgement. For (ſaith he verſe 8.) one day with him is as a thouſand yeares, and a thouſand yeares as one day, alluding to the words in Moſes prayer, Pſal. 90 4. A thouſand yeares in thy ſight are as yeſterday, when it is paſt, and as a watch of the night: as if he ſhould hauehave ſaid; were it poſſible for a man to liue a thouſand yeares, yet thoſe thouſand yeares are aſſoone paſſed over in reſpect of God, as one day only is in reſpect of a ſo-long-living man. Yea thoſe thouſand yeares are but as a watch of the night, that is, they are of very ſhort continuance. For the old Iewes divided the night into foure watches, and appointed to every watch three houres, as may appeare by the conference of theſe places, Mat. 14.25. Luk. 12.38. Exod. 14.24 The words then ſuffering this expoſ…tion, that a thouſand yeares in reſpect of the Lord, are but as a watch of the night, but of three houres, doe plainely ſhew that Peter meant not to ſpeake any thing diſtinctly of a thouſand yeares, but of a long time, ſo his meaning is, that innumerable yeares are but as a ſhort time with God. He might as well and truely hauehave ſaid, two thouſand, eight, or ten thouſand years with God, are but as one day. And this is his firſt anſwere to ſuch as aske, where is the promiſe of his comming?

His ſecond anſwere is verſe 9. when he ſaith: The LORD is not ſlacke concerning his promiſe (as ſome men count ſlacknes) but is patient towardes vsus, and would hauehave no man to periſh, but that all ſhould come to repentance. Where it being manifeſt, that the LORD differreth his comming only for our good, to giuegive vsus time to turne vntounto him, is it meete we ſhould mocke at the ſlackneſſe of his comming? You ſee the firſt Hereſie refuted.

The ſecond is quite oppoſite to this, ſet abroach by certain falſe teachers, who taught the Theſſalonians, that the daie of the LORD was ſo nigh, as that it ſhould happen within their age. Where by the way, note the exceeding ſubtilty of Sathan, ſlyly leading vsus into one of the extreams, to make vsus belieue; either, that the day of the Lord ſhall never come, or elſe that it ſhall come within ſuch a time. In this ranke of falſe teachers may be p. 61placed they, who hauehave held opinion, that the day of iudgement ſhalbe about ſixe thouſand yeares after the beginning of the world; as alſo they, who abuſing the places in Daniel and in the Revelation, doe ſay, that the end of the world ſhall be three yeares & a halfe after the revealing of Antichriſt.

But S^t Paule anſwering theſe falſe teachers of Theſſalonica, anſwereth all of the like opinion; and therefore, 2. Theſſ. 2.2. to …nſtruct them, againſt the aſſaults of ſuch teachers, he bids thē beleeue it for a certainety; that the day of the Lord is not at hād; and he giues a reaſon of his perſwaſion, verſe 3. For (ſaith he) that day ſhall not come, except there come a departing firſt, & that man of ſinne, even the ſonne of perdition, be diſcloſed.

But how is it, that S^t Paule ſaith, the day of the LORD is not at hand, When it is evident by Heb. 9.26. that Chriſt appeared in the end of the world to put away ſinne by ſacrificing himſelfe? And by Iam. 5.8. that the comming of the Lord is at hand, and by the authorities before alleaged, of Iohn Baptiſt, of the Diſciples, of the Apoſtles, yea of Chriſt himſelfe, that the kingdome of God is at hand, that the ends of the world are come, that the last time is come, that the end of all things is at hand. This being ſo, how is it that S^t Paule ſaith, the day of the Lord is not at hand?

Calvin ſaith, that the anſwere here is eaſie; namely that in reſpect of God, the day of iudgement is at hand, but, as for vsus, wee muſt continually looke for it. Beza, & Rollocke giuegive an other expoſition, which I take to be more naturall. In thoſe many places, wherein it is avouched, that the day of the Lord is at hand, they obſerue the word vſed in the originall to be foreign, Appropinquat; ſignifying, that the day of the Lord may be this day, as well as to morrow; and to morrow as well as the next day; & many a day hereafter, as well as now; and this in generall only. But in this place of S^t Paule, where he ſaith, the day of the Lord is not at hand, they note the word in the originall to be foreign, instat, and to ſignifie, not only generally, a time drawing nere, but alſo preciſely, a limited and certaine time; as, ſuch an houre, ſuch a day, ſuch a weeke, ſuch a month, ſuch an yeare, ſuch an age. And p. 62in this ſenſe S^t Pauls ſaying is very true; foreign, non inſtat, the day of the Lord is not at hand; not ſo at hand, as that we may be able to ſay, it ſhal be this houre, this day, this week, this month, this yeare, this age. And this is no other doctrine then Chriſtes owne, Mark. 13.32. for there he ſaith: Of that day and houre knoweth no man, no not the Angels which are in Heaven, neither the Sonne himſelfe.

Thus we ſee, it is certaine, that the day of the Lord, that the day of iudgement, is at hand; but in what preciſe age or time it will happen, we ſee it is vncertaine. The Lord himſelfe tels vsus, Act. 1.7. It is not for vsus to know the times and ſeaſons. And why ſhould we be deſirous to hauehave eares to heare, where God hath no tongue to ſpeake? It may ſuffice vsus, to be ſo well warned, as to know that this day is at hand. For if we duely cōſider this point, it will make vsus take heed to our ſpeeches, and by no meanes to ſay with the evill ſervant, Matth. 24.48. Our maſter deferres his comming, let vsus eate and drinke and beate our fellowes; but rather to betake our ſelues to the performance of the good ſervants duety, verſe 42. even to watch. For the day of the Lord commeth hh1. Theſ. 5.2.31 Thess 5:21 Thess 5:3as a thiefe in the night, and as travaile commeth vponupon a womā with childe; even ſo commeth the day of the Lord. Watch wee therefore. For we know not what houre our maſter will come.

But when he commeth, if he ſhall finde vsus doing good, and dealing faithfully; happy ſhall we be; we ſhall partake the bleſſings of theiiDeut. 27.12Deut 27:12 ſixe vponupon the mount Gerizzim: we ſhall not need to feare the curſing of the otherkkVerſ. 13. ſixe vponupon mount Ebal. Wee ſhall not be afraid of thellExod. 20.18Exod 20:18 thundring and lightning of Sinai, nor of fire to the middeſt of Heaven, nor of miſts nor of clouds, nor ofmmRev. 9.2.Rev 9:2 ſmoake aſcending like the ſmoake of a fornace, nor of the lowdeſt ſound of annExod 20.18 Heb. 12.18Exod 20:18Heb 12:18 trumpet; for all our pleaſures ſhall bee in Sion.

But when he commeth, if he ſhal finde vsus doing wickedly, curſed ſhall we be; we ſhall be ſure to poſſeſſeooEſai 61 3.Isa 61:3 mourning for ioye, aſhes for beauty, the spirit of heavineſſe, for the oile of gladnes, & a rent in ſteed of a girdle; whatſoever ſhall become of our garments, aſſured we are, our heartes ſhall be torne a ſunder. Watch p. 63we therefore, for we know not what houre our maſter commeth. And let me conclude with Saint Peters exhortation. Be wepp2 Pet. 3.14.2 Pet 3:14 diligent, that when he commeth, we may be found of him in peace, without spot and blameleſſe.