2 Peter 2:1 (part 2 of 2)

Vnder this ranke of denyers come those whilome professors of Religion, that have now accepted the marke of the beast who are so foolish, that having begun in the Spirit, they will now bee made perfect by the flesh, Gal. 3.3. They despise the chast spouse of their Saviour, and are bewitched with the painted beauty of an ill favoured strumpet. They that have seene her in her gavest dresse with Christian eyes, have loathed her: others have looked on her with the eyes of flesh, and adored her. Diverse have come to Rome with a purpose to be confirmed Papists: by hearsay they magnified her; they came, saw, and scorned her. They looked for religion, and found ranke idolatrie: the fire of their zeale brought them to the flames of martyrdome. We have some that suffer their zeale there to die, where those good mens zeale began to live; and delight to live, where they would but die. Our mother weepes for them, not for need, but for pitie, for pietie, for love. Troopes of better informed soules flocke daily into her bosome, disdaining their late Antichristianisme, and embracing her knees on their owne. The mighty one of Israel, that leaves the ninetie nine to reduce one lost sheepe; fetch them home to his fold, though with shame, though by death. That they may shame the divell, forsake that harlot, love their owne mother, blesse their owne Father, and lastly save their owne soules.

5 The Renegate, that being once baptised unto CHRIST, is afterward circumcised, unto Mahomet. It is in vaine to charge them with Pauls Testimonie. Gal. 5.2. If yee be circumcised, Christ shall profit you nothing: for they desire not that CHRIST should profit them. Miserable men, that forsake the bloud of their Saviour, to accept the tyrannie of an Impostor! I have read of a Christian, that to save his life turned Turke; but it could not save him: for they presently in derision hanged him up, with these words; Morieris in fide Turca; However thou livest, thou shalt die a Turke. They are so conscious of their owne great Prophets weakenesse; that if any man deny Christ, they will never trust him in the acknowledgement of Mahomet.

6 The Neuter, that is of either side, of neither side; to day a Romist, to morrow a Protestant, next day no man can tell what, nor himselfe; this man denyes Christ. They thinke him theirs, wee thinke him ours, his owne conscience finds him neithers. O but our differences trouble him: but shall a man deny Christ, because his coate is divided? In religion and faith there is no wavering: hee that doth not beleeve and professe the truth, denyes it. There is no medium: we must be either for it, or against it. Iudg 5.23. Curse yee the inhabitants of Meroz, because they came not to the helpe of the Lord against the mighty. They did not fight against him, but because they did not fight for him they are cursed. Let us say, as that Martyr answered, when he was offered both torments and rewards; rewards if he did deny Christ, torments if he would not; with time of deliberation. In re tam justa nulla consultatio: the case is so cleare, that I need not study about it. Let us much rather lose our selves, than our Saviour Christ.

7 The Separatist, that speaking of his countrey, cryes he is fled out of Babel, he hath forsaken his mother, therefore denyed his Father. And whither runs he? out of the free and cleare ayre of the Gospell, into the stench and irkesome mixture of Iewes, Arrians, Anabaptists. Who but a mad man would forsake the Church of England, which Rome envies, all the world admires; to goe to Amsterdam? It is their delight to be thwartingly peevish: and where the gate stands open, to be ever seeking for a stile. They will be crosse, though they be absurd: and because the Law enjoynes abstinence on some certaine dayes; therefore their greatest seals shall be on frydayes. Like certaine Ilanders neere to China, that salute by putting off their shooes, because the men of China doe it by their hattes. Hee that wrongs the wife, is no friend to the husband: in refusing the Church, they have denyed Christ.

8 The Persecuter, that invades the libertie of those who love the Lord Iesus, denyes Christ, Ioab smote Absaloms body but therein Davids heart. The rebell saies, he meanes no hurt to the person of the king: but because he doth it to the subjects, he is therefore a traitor: so he that strikes the Christian, strikes Christ. Such shall not escape unpunished, either here or hereafter. Not even Paul himselfe was transmitted, without feeling what he inflicted. Examine his owne testimonie, 2 Cor. 11.23, &c. Did he make havocke of the Church? the world made havocke of him for it. Did he hale men and women to prison? himselfe was often claped up for it. Did he helpe to stone Stephen? himselfe was stoned for it. Did he afflict his owne countreymen? his owne countreymen afflicted him for it. Did he lay stripes upon the Saints, the Iewes layd stripes upon him for it. Was he weary, painefull, diligent to beate downe the Gospell? he was in wearynesse, painefulnesse, frequent watchings and fastings; in hunger and thirst, cold and nakednesse, to defend the Gospell, 2 Cor. 11.27. Thus Quod fecit Saulus, patitur Paulus: he endured when he was Paul, what he inflicted as he was Saul. They that persecute Christians, and escape judgement here, shall find everlasting judgement hereafter. Let this point bind us all to the good behaviour, that we doe good to them who love the Lord Iesus.

This is the superior and more immediate manner of denying CHRIST: there is also an inferiour and more remote manner. Which is of such as turne the grace of God into wantonnesse, and evacuate to their owne soules the vertue of his crosse: who being redeemed to serve Christ, deny that service: there is a world of these. Tit. 2.11. The grace of God that bringeth salvation to all men, hath appeared: Teaching us to deny ungodlinesse and worldly lusts, and to live soberly, righteously, godly to this present world. It perswades to holinesse by this token, that it brings salvation with it. It is grace, a sweet nature: that brings salvation, ô more sweet, most welcome but it might lye hid in unknowen obscuritie, nay it Appeares: not to Paul or Peter only, but To all men. Deliverance from danger binds to gratitude: this was Davids security to Bethshabe concerning the succession of Salomon: As the Lord liveth, that hath redeemed my soule out of all distresse, 1 King. 1.29. But advancing to great preferment bindeth more: this was Iosephs apologie to his tempting mistresse: My Master hath intrusted all to my hand; there is none greater in his house than I: how then can I doe this great wickednesse? Gen. 39.9. We were all justly condemned for treason, to hell; the stroke of damnation was neere us: at an instant and exigent commeth our pardon; not by the hand of an Angell, Gods speciall courtier, but in the hand of a mediator; not written with inke, but with bloud; not vulgar bloud, that runs in common veines, but bloud royall; no meaner than ran from the side of his owne Sonne. Now our Soveraigne Creator commends a suite to us; that wee would serve him; by this Token, that he hath redeemed us at such a prize. If we break the covenant, vilipend the mercie, refuse the service, trample under our prophet feete the precious token, deny him that bought us; what remaines but a fearefull expectation of judgement, and firy indignation to devoure us? Hebr. 10.27.29. under this kind I will touch but foure offenders.

1 The dissolute and scattering rioter, that drawes his patrimony through his throat; he denyes CHRIST, will be not beleeve it? let him read, 1 Tim. 5.8. If any provide not for his owne, he hath denyed the faith, and is worse than an Infidell. Where is no humanity, there can be no pietie: he that is not a good morall man, will never be a good Christian. He is worse than an Infidell, because he transgresseth name, which teacheth us all providence even the very beast, much more man. He sinneth against the knowledge he hath received, therefore is the worst offender. The purest ivorie is turned by the fire into the deepest blacke. Wee use to extenuate the sinfulnesse of such a one; Hee hath no fault, but a little too kind hearted: it is all one; Hee hath no fault, but that he hath denyed the faith. He is no mans foe but his = yes he is his Posterities foe, and no friend unto Christ.

2 the oppressor: Paul sayes directly, They have erred from the faith, 2 Tim. 6.10. Yea the very uncharitable. Matth. 25.40. In that yee have denyed it to my brethren, yee have denyed it to me; saith CHRIST. Little thinkes the Engrosser, that he denyes CHRIST: what, to take advantage of the Law, is this to deny the Gospell? Yes, the poore hath lost their right, thou hast multiplied unjust gaine; preferred Mammon before the Lord; thou hast denyed him that bought thee. But that whosoever refuseth to doe mercie to the poore, denyes CHRIST; this is a point of doctrine which the world will not receive; let God say what he will. But he that said; Whosoever giveth you, giveth me: hath said also, whosoever denyeth you, denyeth me. I send to my friend for a poore courtesie in his easy power, that have done him many great favours; hee denyes it, it is all one, hee denyes mee for his friend. 1 Ioh. 3.17. He that hath the worlds goods, and takes no compassion on him that hath none of them; how dwels the Love of God in him? He that being able, gives not to them whom the Lord hath bought, denyes him that bought them.

3 The blasphemer denyes CHRIST; for doth any man love him, against whom he inveighes? Matth. 12.30. He that is not with me, is against me Indeed, the greatest denyall of all is verball, and the greatest sinnes against God are words. Obliquities in speech offend more than those of action: therefore the sinne never to bee forgiven, is called Blasphemie against the HOLY GHOST, Matth. 12.31. He that commits a sinne, offends the Law: he that blasphemes, striketh God himselfe. There is no greater grace than thankefulnesse: no greater grace than thankefulnesse: no greater sinne than blasphemie. I would the common swearer would thinke of this, that rashly, yea rancorously blasphemeth that sacred side, those wounds, that bloud, whereby our soules are redeemed: hee doth in this deny the Lord that bought him.

4 The desperate, that rejects the offer of salvation by Christ; this is a fearefull denyall. Let all the rivers and streames that make glad the Citie of God, run = it, they are driven backe: there is no entrance for the graciousnesse of God, though it be preached a thousand times. When the Lord like a loving Physician promiseth to cure the sore, the desperate patient thrusteth his nailes into it; Nay, it shall not be healed. What can be more derogatory and injurious to Christ, then to change his truth into a lye, and Satans lies into truth, and to justifie the divell more than God? When God on the one side shall bind by promise, confirme by oath, ratifie by seale, exhibite by the bloud of his only begotten Sonne; pardon and mercie to all accepting Penitents: that though he hath broken, he will bind up; though he hath made a wound, he will heale it; though he hath killed, he will give life: yet he is not beleeved. When Satan on the other side shall suggest, that the iustice of God will never be satisfied, the haynousnesse of sins cannot be pardoned, as if he had lost the name of being the Father of lies) he is credited. God hath made a decree in heaven, it belongs to the New Testament, sealed by the death of the Testator, witnessed by three in heaven, and as many on earth, never to be altered:

At what time soever a sinner shall repent of his wickednesse heartily, I will forgive him. O heaven before heaven, and he that denyes it findes hell before hell, and damnation before his time. The greatest sins are those that are opposed to the three Theologicall vertues; Faith, Hope, and Charity: such are Infidelitie, Hatred, Desperation. The other be monstrous sins, to the denyall of Gods justice; but desperation in this is the worst, because it denyes his mercie; and his mercie is over all his works. Behold the Lambe of God, accept your remedie, deny not him that bought you.

Denying the Lord that bought them. Wee have considered the generall Doctrine, let us come to a particular examination of the words, and an aggravation of their wickednesse. Which discovers it selfe in three degrees.

The Qualitie of their Act; They denyed. So far from fearing or loving, that they fall to Denying.

The Excellencie of the Object; no meane person, not a servant, not an equall, but their Master; The Lord.

The neere relation that was betweene them, and the right that he had in them, by purchase; That bought them.

They denyed.] It had beene very much not to have feared him, especially seing himselfe so warned us. Luk. 12.5. Feare him that can cast into hell. The wrath of a king is frightfull, we feare an ague, wonder at a Comet, tremble at thunder: and feare wee not God the commander of all these? Oh he is of infinite majestie! Mathematicians wonder at the Sunne, that being bigger than the earth, it does not burne it. But this is the wonder, that God being so infinitely great, and we so infinitely wicked; we are not confounded. Amo. 4.13. Hee formeth the mountains, createth the wind, makes the morning darkenesse, and treadeth upon the high places of the earth: can he doe this, and not punish sinfull man? To feare him is Totum homini, the whole dutie of a man: not to feare him, is the way to be left worse than if we never had beene. To want this feare is a wretched orbitie, but to deny him, this is worse It had bin very much not to have beleeved on him, considering the oracles that he spake and the miracles that he wrought. They that hated him, were forced to testifie both these of him; Ioh. 6.36. Never man spake as this man doth: and we never saw it on this fashion: Ye, This ye have seen, and beleeve not. They saw, they heard, they wondred, they were convinced, yet they not beleeved. Their owne eyes in seeing, their owne eates in hearing, their owne hearts in wondering, their owne convicted reasons, shall witnesse against their unbeliefe, Ioh. 16.9. The Holy Ghost shall reprove the world of = because they beleeve not on me. Accedente fide discedit peccatum, accedit peccatum discedente fide. If faith comes, the guilt of all sinne departs: if faith departs, the god of all sin remaines. Israel had grosse sinnes, as tempting of God, unthankefulnesse, adulterie with Moab, idolatrie with Baal-poor: every one able to have kept them out of Canaan, to have swept them out of the world: yet Paul imputes all to their want of faith, Hebr. 3. Verse 19. They could not enter in because of unbeliefe, Rom. 11. Verse 20. Because of unbeliefe they were broken off. There is destruction enough wrapt up in this, not to beleeve on him that bought us: but to deny him, is yet worse.

It were very much not to have loved the Lord, who is every way so beautifull, that no soule can behold him, but she must needs affect him! But the wicked never saw him, they looke after him with carnall eyes, which are no more able to discerne him, than a bleare eye can looke upon the Sunne: their spirituall eyes, and intellectuall faith never saw him. They behold him pendentem in patibulo, dormientem in sepulchro, not Sedentem in throno; as a man of sorrowes, forsaken of his friends, afflicted by his enemies, exercised with terrors, killed with torments; yet even that he was lovely. But looke upon his innocencie, that immaculate Lambe; upon his righteousnesse, Christ the Iust one: behold him waited on with Angels, worshiped with prostrate knees, holding out a white hand of mercie, speaking gracious words to penitent sutors, smiling upon his Saints, kissing the soules he bought: Loe, now his beautie! If any aske the Church; What is thy beloved more than another beloved? Cant. 5.9. She answers that knoweth; My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine Gold, &c. Si pars, quid tum? If every member of him be so beautifull, how excellent is the whole composi ion? He is altogether lovely. Take your choices where you will; This is my beloved, and this is my friend. Ver. 16. This is my choice. Psa. 45.2. Thou art fairer than the children of men: all that are faire, are faire only in thee. Therefore doe the virgins love thee, Cant. 1.3. Suppose in a Countrey there is a young Shepheard, whose face hath but newly discovered to the world of what sex hee is: his exquisite proportion and admirable beautie far transcending all the rest. The Virgin Shepheardesses desire his company, are glad to be in his sight, to doe him any service, to tend his flocke; and all for a kinde word or a smile: striving like rivals one with another, who shall be most neere him: and if it were possible, would every one enjoy him. So ten thousand times fairer than all the sons of men is the Shepheard of our soules, Iesus Christ: all the virgins love him, every good soule seekes him, and remembers his love more than wine, striving in a holy emulation who shall be most acceptable to him: they will doe him all service and worship, honouring his Name, feeding his flockes, making much of his followers; glad of a smile, but ravished with a kisse of his lips: all would possesse him, and loe, all shall possesse him that truely beleeve on him. On earth one husband is for one wife, but our infinite Saviour is a husband for all faithfull soules. So many as beleeve on him, he makes the sonnes of God, Ioh. 1.12. Christ being thus sweet, it were much not to love him! They that love not thee, O Lord, shall bee written in the dust. If any man love not the Lord Iesus, Anathema maranatha, 1 Cor. 16.22. But now to deny him, &c.

It was very much not to acknowledge Christ. Tacere laudes Dei, to hold a mans peace when his honour is in question, is to mistake the end of our redemption, 1 Cor. 6.20. Yee are bought with a price; therefore glorifie Christ in your body and spirit, which are the Lords. Now he is poorely glorified, when his Name is concealed. It is said of Iohn Baptist, Ioh. 1.20. That he confessed and denied not. If he confessed, it might seeme a Pleonasme to say, He denied not: but this declares that whosoever doth not openly confesse Christ, doth secretly deny Christ, Iudg. 5.23. The Merozians opposed not, they denied not, they only stood still, did nothing, said nothing: 2 Sam. 17. they were cursed. Thinke of this ye that hide Christ, as the woman of Bahurim hid the Spies, in the deepe well of your hearts, and cover the mouth of it with corne: that would keepe in with Christ, and yet not fall off from the world. Rom. 10.10. With the heart man beleeveth unto righteousnesse, and with the mouth confession is made unto salvation. Confession is the effect of faith; I beleeved, and therefore I spake. Si sufficeret fides cordis, non creasset tibi Deus os, Chrysost. If it were enough to beleeve in the heart, to what purpose did God give thee a mouth? If it be sufficient for thee to know Christ, and not to acknowledge him thy Lord: then it shal be sufficient for Christ to know thee, but not to acknowledge thee for his Servant. Christum deseret, qui se Christianum non asserit; He denies Christ, that doth not professe himselfe a Christian. Nor is it any helpe for thee, to say that Silence argues consent: for thou art bound Consentire & confiteri, both to consent and to confesse: and indeed here Tacere is negare. Christ loves this free and humble acknowledgement, and commands it. 1 Pet. 3.15. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you, with meeknesse and reverence: Thus you sanctifie the Lord God in your hearts. Doth the persecuter question thy faith? Feare him not: what then? Sanctifie the Lord in thy hart: How? by giving an answer, not silence: to whom? not only to the Magistrate, but to every man that asketh, whether friend or foe, home-borne or stranger: of what? the reason of thy hope, the ground of thy expectation of eternall blisse: where and when? not only in time of peace, and assembly of Saints, but Alwaies, be ever ready to do it. Iohn 20.16. Christ no sooner said to her, Mary; but she presently confessed him; Rabboni. It was but one word, to him that is the Word, it was taken for an acknowledgement. And can it be that we should not acknowledge our Saviour? Hee that will not confesse a benefit, hath arrived at the utmost confines of ingratitude: but he that denies his Benefactor, is fallen so low, that he can fall no lower, except it be into hell. It may be we have not feared Christ with due reverence, nor beleeved with true confidence, nor loved him with sincere affection, nor acknowledged him with free confession; but Lord keepe us from denying him: let us never deny the God that bought us.

The Lord.] One that by just right callengeth their service. Not a creature, yet the naturall man will not deny his owne horse or dog that hath done him service. A man will not deny his owne house: wilt thou Agnoscere domum, & rejicere Dominem; Acknowledge thy house, and deny thy Master, thy Maker? Not a servant: Philemus would not deny Onesimus a runnagate servant, when Paul had written for him: wilt thou Praeponere servum tuum Domino tuo; Prefer thy servant before thy Lord? not a friend: Psal. 55, 13. he is a prodigie that denies his friend. Nabal was branded for a Churle, because he shewed not kindnes to David his friend: and such a friend as protected him, his whole family, his substance, 1 Sam. 25.15. It goes neere when a mans owne familiar friend shall doe him a mischiefe; This Absalom objects to Hushai; Is this thy kindnes to thy friend? 2 Sam. 16.17. Indeed men are sometimes so drunk with the honours of this world, that they forget their friends. Like as I have heard of a Lawyer, that pleaded a case very strongly on the one side, yet before the triall of it being advanced to the Bench, adjudged it on the other: yet thus answered all imputation; I spake then as an advocate for my client, I speake now as a Iudge of the cause. Or as when another challenged his friend; You were wont to visite me every day, now you keepe at distance: he plainly answered; I then needed you, now I am afraid you will need me. A good man would not thus use his friend, but is there any friend like the Lord? Not a Father, how unnaturall is it for the fruit to deny the tree? and to forget the rocke whence he was hewen? Salomon a King did not despise his mother, but set her at his right hand. There is nothing but the love of the Lord Iesus must make a man leave his parents, Luke 14.26. Indeed a man is bound to forsake his father and mother to adhere to his wife, Mat. 19.5. But this is to be understood with a limitation, if the competition be unpossible. But for Christ, Hearken O daughter, forget thine owne people, and thy fathers house, Psal. 45.10. But otherwise how cursed a thing is it to deny parents? Let them that glister like the Sunne, and deny to their poore obscure parents part of their superfluities, remember the doome. Prov. 30.17. The Ravens of the valley shall picke out that eye, and the young Eagles eat it. But what is the father of our flesh, to the Father of our spirits? Not a wife, and yet she is not to be denied but in case of knowne adultery, Mat. 19.9. Hath God made you one of two, and shall one deny the other? Deny your selfe? no man doth this, but he lapseth into fornication; denying a chast wife, to embrace an unchast harlot. Not a Soveraigne: Rome only hath broached those Lees of rebellion, and unloosed the bonds of allegiance? And no marvell though she hath denied Gods deputies on earth, which hath first denied God himselfe in heaven. If Kings doe not serve her, she forbiddeth all subjects to serve them: she excommunicates them as prophane. Yet Saul himselfe, though he had not sanctitie of life, had sanctitie of calling. Therefore David, honoravit vivum, vindicavit [abscissum]; Both honoured him living, and avenged him being dead, Aug.

These bee all sinfull denyalls in their severall degrees: but now to deny the Lord that is the supreme apostacie. If it be ill to deny the creature, what is it to deny the Creator? If to deny a servant that feares thee, what is it to deny a Master whom thou shouldest feare? If ill to deny a friend that may change, what is it to deny Christ that is the same yester-day, and to day, and for ever? If to deny a father that begate the body, what is it to deny God that created the soule? If to deny a wife with whom thou art made one flesh, what is it to deny the Lord with whom thou art made one spirit? 1 Cor. 6.17. If to deny a Soveraigne be treason, what is it to deny the King of Kings? We are subject to the Prince propter Dominum, for the Lord, to the Lord propter seipsum, for himselfe. The very word the Apostle here useth is δεσπότης, and not κύριος: Lord hath reference to a Bondman, Master to a free-man, Varin. Intimating in the very proprietie of syllables, that man is a very bond-man under the despoticall power of God.

Here is then the second aggravation of their sinne; τὸν δεσπότην ἀρνούμενοι. The LORD that hath given them his liverie, allowed them maintenance, to whom they have vowed homage, and who can powre on them vengeance. 1. His livery, they take and weare. Question them, as the marriners did Ionah; What art thou? they will answer with him; I feare the LORD GOD of heaven. Yea, they will professe with David, Psalm. 116.16. O LORD, I am thy servant. But, alas, they put on this cloake that they may be the more securely wicked under it: and if you trust them not, you shall be sure they will not deceive you. But how can they professe him, and deny him too? Yes, they may professe him in words, and deny him in workes. They beare Caesars stampe upon base metall. There was one condemned for comming to the marriage without his wedding-garment: these have the garment, but they come not to the wedding: God shall plucke their coat over their eares. Secondly, his maintenance they take and live on: the bread they eat, the aire they breath, the cloaths they weare, all are his: they are maintained only at his cost and charges: yet they deny the Lord that feeds them. We are to worship God, ratione immensi Dominii, impensi beneficii; both for his glorious Soveraignty, and gracious bounty. Si non colis, iniquus es: si negas, ingratus es; If thou doe not worship him, thou art unjust; if thou denyest him, thou art unthankfull. Me thinkes thou should’st feare, that the bread should choak thee, the aire infect thee, the water drown thee: when thou considerest, I have denied the Lord of all these. Thinke of his ye that forget God and his benefits: hee that riseth from the table without giving of thankes, goes his way and owes for his ordinary. And because he will not pay God in his thankes, God will pay himselfe in his torments. Shall I take my Masters food, and deny my Master? Thirdly, they have vowed homage to him, and faithfull adherence: Christ covenanting with his bloud to wash away their sins; they to forsake his enemies, and continue his faithfull souldiers and servants to the end of their lives. Now what kinde of souldier is he that runs away from his Colours, and denies his Generall? Fourthly, they deny that Lord, who can destroy all those that rebell against him, Luke 19.27. Those mine enemies that denied me to reigne over them, bring hither, and slay before me. They have not refused a weake, titular, mortall Lord, but the Lord of heaven and earth; that spake the word and they were made, that can speake againe and they shall be marr’d. Psal. 18.7. The earth trembled, and the foundations of the hils were moved, because he was wroth. It was this Lord, Esay 30.33. Tophet is ordained of old, the pile thereof is fire and much wood, and the breath of the Lord, like a streame of brimstone, doth kindle it. It was this Lord, Matth. 18.34. The Lord was wroth, and delivered him to the tormentours. It was this Lord. A Lord that is every where to see his wrongs, that hath a just hand to requite them, and an almighty power to revenge them: from the wrath of this Lord, the Lord himselfe deliver us. Lord, who knowes thy greatnesse, and dares deny thee? who knowes thy goodnesse, and will deny thee? who knowes thy mercy, and can deny thee? Thou art our God, and we will praise thee: thou art our Lord, and we will serve thee: thou art our Father, and we will honour thee: thou art our Iudge, and we will feare thee: thou art our advocate, we will not deny thee: thou art our hope, our joy, our blessednesse, our salvation, and wee will love thee for ever.

That bought them.] This last aggravation is derived from the consideration of the unspeakable good which this Lord hath done them: in that they were delivered by the most excellent benefit that ever came to mankind, which is Redemption by the bloud of Christ. For howsoever it was a singular worke and favour of God, to give us by creation a blessed being: yet was it no otherwise given us, than with a possibilitie to keepe it or lose it. But Redemption hath instated us to a blessednesse never to be lost. Here then is a doubt to be resolved: how they may perish from Christ if they were redeemed; how were they redeemed if they can perish?

First, we must lay this ground of truth: that no soule which Christ hath truely bought can perish eternally. This is the Fathers will, that of all which he hath given me, Iohn 6.39. I should lose nothing. But all they are given to Christ, whom he hath purchased. Ioh. 10.28. I give unto them eternall life, and they shall never perish, neither shall any man plucke them out of my hands. If I give them eternall life, nothing shall bring them to eternall death: and to plucke them out of his hand that is Almightie, requires an adversarie stronger than himselfe. And our Saviour there addes, Vers. 29. My Father which gave them me, is greater than all: and no man is able to plucke them out of my Fathers hand. Hereupon Paul makes a free challenge to all the actors, and pleaders, and powers that ever damnation had. Rom. 8.38. Neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depts, (and if all this be not enough) nor any other creature, shall be able to separate us from the love of God in Christ Iesus: none can doe it. And whether they be Romish or Arminian, that seeke to weaken the grace of God, and permit the redeemed ones of the Lord to perish; let us know them for the brokers of Satan, the Seminaries of despaire, and Denyers of Christ.

But against this Doctrine is opposed, Rom. 14.15. Destroy not him with thy meat, for whom Christ died. 1 Cor. 8.11. Through thy knowledge shall thy weake brother perish, for whom Christ died. But those places may be understood not κατ᾽ ἀξίαν: not that they can perish through thy default, but that thou dost what thou canst to make them perish. But here it seemes most plaine, that they may be lost in Denying Christ, whom he bought. To cleare this, we say that Reprobates may be said to be redeemed in divers respects.

1 Secundum sufficientiam pretii; In regard of the all-sufficient price payed for them. So Christ is said to be that Lambe which taketh away the sinnes of the world. Though he meant not to save all, yet he died for all, quod suum erat adimplens, performing his part, Chrysost. For he doth not really take away all sinne from the world; and this himselfe declares by not praying for the world, Ioh. 17.9. I pray not for the world. Otherwise the two maine parts or offices of his Priest-hood were disjoyned; and he should sacrifice for them, for whom he doth not supplicate. Now for his mediation, concludes his own in it, excludes the world out of it, I pray not for the world.

2 They are said redeemed, secundum apparentiam, in respect of outward appearance. So all the Iewes were called the elect people of God; yet Paul saith expresly; That with many of them God was not well pleased, and they were destroyed, 1 Cor. 10.5. Now, Electorum si quisquis perit, fallitur Deus; If any of the elect perish, God is deceived; but God cannot be deceived, Aug. They were then of his Court, they were not of his Councell; I meane, not of that number which in his eternall Councell he decreed to save. Inward sincerity is not without externall profession, but externall profession may be without inward sincerity. If the forme of godlinesse could save, hell should be filled with none but Pagans and Infidels; not a Christian should come thither. But we know that a man may unhallow that bloud wherewith he was hallowed; and so deserve sorer punishment, Heb. 10.29. And a wicked spirit rejected, may make his re-entry with seven other worse than himselfe, Mat. 12.45. And their fire in hell shall be hottest, that re-admit a devill, which the grace of God had once cast forth. As the wicked here say of the elect, Wisd. 5. That his life is madnesse, and his end to be without honour: in regard of their estate so outwardly miserable. So the elect judge of the reprobate; Wee number him among the children of God, and thinke his lot to be among the Saints: in regard of visible appearance. At last they finde him cast like an unprofitable and hypocriticall servant into outer darknesse.

3 They are said to be redeemed, Secundum ipsorum opinionem, in respect of their owne opinion: they thought themselves to be redeemed, and did apportion Christ. There is a temporary faith, which for a while beleeves, and in time of temptation falls away, Luke 8.13. neither should it be said, Be thou faithfull unto the death, unlesse there was a faith that might faile before death, Rev. 2.10. S. Iames sayes, there is a faith without charity: which indeed Potest esse, non potest prodesse, saith Augustine, may be, but never bee good. This faith is like an high ladder; if men have got up many rounds, and then let goe their hold, they take the greater fall, Heb. 6.4. Some reprobates may taste the heavenly gift; and yet fall so farre away, that no repentance to renew them. They tasted it, but it seemes they tooke it but upon liking, and could not digest it. Some are so impudently bold of their salvation, and presume themselves so familiar with God, that they dare challenge him to talke ex tempore with him. They may thinke themselves Gods darlings and favourites, that never had their names registred in his booke.

4 They seeme to be redeemed, Secundum charitatis judicium, in respect of the judgement of charitie: which holds all men partakers of redemption, that are of the profession. We must cast off none, untill we are sure that the Lord hath cast them off. Let us not abridge or limit Gods mercy: how often have our sinnes deserved his wrathfull doome, which yet our prayers and teares have reversed? How often hath the scroll of divorce beene drawen and signed; and yet againe with-drawen and cancelled upon our submission? Let us not grudge others that mercy we have found: Why is man cruell, where God relents? If the Creditour be pleased to forgive the debt, doe standers by complaine? Well then, we hoped that these men were redeemed, they were not: we desired it, we endevoured it: our charity did them no good, it did our selves good: Psal. 35.13. Our prayer returned into our owne bosome.

This truth then remaines, that Christ only bought his Church, and salvation for his Church. Act. 20.28. Feed the Church of God, which he hath purchased with his owne bloud. Ephes. 5.25. Christ loved the Church, and gave himselfe for it. Matth. 1.21. His Name is Iesus, yet he shall save only His owne people. For the rest, 1 Ioh. 2.19. They went out from us, but they were not of us. Howsoever; the price was paid for them, and there was a sufficient ransome in the bloud of Iesus, if their faithfull apprehension had made it theirs. The King hath granted a Pardon for all malefactours at the Parliament; we say, they are all pardoned: yet perhaps some afterwards are condignely punished, because they never sued out this pardon, nor tooke the benefit of it. First, therefore consider what God hath done for them, then what they have done against him: the height of his mercy addes to the weight of their iniquitie.

God in his love redeemed us by the bloud of his Sonne: Now there are foure kinds of redemption: First, when a slave, gratuito manumittitur, is freely released to liberty: wee could not be so discharged; for besides that God is just, and his debts must be paid; Satan would not so part with us. Secondly, when a man is set free, per mutationem alterius, by commutation or exchanging another into his roome: we could exchange no creature to supply our servitude. Thirdly, when a man is rescued, violentâ ablatione, by a forcible surprisall; as Abraham redeemed Lot: but herein God was far too strong for us. Fourthly, Dato pretio, by a price payed; and thus were we bought with a price, even the bloud of that unspotted Lambe. His payment consisted in Patiendo and Faciendo; in suffering for our delinquishments, and in performing a sufficient obedience to God for us.

Here admire we the infinite love of God! The Aegyptians in their Hieroglyphickes, or expressions of moralitie by pictures; used to paint Love naked, Minerva vailed: to shew that wisdome may be concealed, love cannot be smothered. The Cherubins covered their faces, which is the seat of wisdome: but not their brests, which is the seat of affection. David by his dissembled madnesse, kept his wisdome unseene from Achish: but spying Bethshabe from the battlements of his Palace, hee could not smother his affection. God reserves his wisdom to himselfe, and the reason of his actions: but his love is visible, breaking forth, and read by every running eye, Cant. 8.7. Many waters cannot quench love. It is an unsuppressible fire; much water cannot quench it; water and bloud could not put it out. Now whom did GOD thus love? The World: not the frame of heaven and earth, but the little world, Man: the compendium and abridgement of all creatures. That whatsoever is imprinted with capitall letters in that large volume, as in Folio, is sweetly and harmoniously contracted in Decimo sexto, in the briefe Text of Man, who includes all. Planets have being, not life; Plants have life, not sense; Beasts have sense, not reason; Angells have being, life, reason, not sense: Man hath all; being with Planets, life with Plants, sense with Beasts, reason with Angells. Therefore he is called the World. This world God loved, affectivè before all time, effectivè in time.

But what good could man doe to him, to induce this love? None: Our well-doing extendeth not unto him, Psal. 16.2. When wee were made, wee added nothing to God: if we were dissolved to nothing, we take nothing from God. That which the Lord saw in us, was apostacie and rebellion. Every creature obeyes God, in running that course which he disposed to them. But how was this true: when the Sunne being appointed to move his incessant race, did yet stand still in Gibeon? When the sea being charged to keep within his bounds, doth yet burst out with inundations? I answer; God bade them do so, dispensing with his former command, and they obeyed him. Well, yet man, rebellious man he loved: What did he give for him? Paradise, large kingdomes, or mines of gold? No, they are but a farthing token to the price of this purchase. Esay 5.4. He gave his only begotten Sonne: as he sayes, What could I doe more for my vineyard? so, what could I give more for my vineyard? This Son he gave pro ingratis, for unthankfull men, that said not so much as God-a-mercy for him: pro injustis, for unrighteous men, that denied him that was not denied to them. Here was a Sic dilexi, no man could ever find a Sicut for it. Augustine supposeth that some great Prince had a poore desertlesse subject, maimed in minde, without reason or honestie; leprous is body, without any soundnesse; yea, so full of stench that none could endure him: yea, more than all, so arrant a traytour to the same Prince, that he would vex him, kill him. He hath one onely sonne, a sweet and hopefull Prince, the joy of his heart, the light and delight of his eyes, the singular heire of his kingdome. Yet when nothing will cure this forlorne wretch of his leprosie, but onely this young Princes bloud, he freely gives that to bathe and cleanse him. This is much, and such as never was found, yet still short of this precedent. For if the life of a Prince was given for a gnat, it is not so much as for Gods Son to be given for man. Hee is worth ten thousands of us, more worth than all: O unspeakable love, gift, price!

Saint Peter tels us what was the price of this purchase, 1 Pet, 1.19. The precious bloud of Christ, a Lambe without blemish. Had he emptied the veines of the earth, and spoiled them of their richest oares: had he plucked the spangles from heaven, and impoverished the firmament of her sparkling beauties: had he given the whole inheritance of the world; yet all had beene infinitely lesse. When David said to Mephibosheth; Thou and Ziba divide the Land: he answered; Yea, let him take all, seeing my Lord the King is come againe in peace. This was much, yet Mephibosheth’s content was for David, a friend, a King: but God parts not with an Inheritance, but with his Sonne; and this for man, an enemie, a servant. Let death seize on my Son, that my servant may come againe in peace. O never was so poore a purchase at so high a price! That he might shew love to us, he forbore love to himselfe. Now see, O renegate, whom thou refusest: Nescis temeraria, nescis, quem fugias, ideóque fugis; Thou knowest not whom thou denyest, therefore thou denyest. If thou hast bought honour by thy valour, thou callest it Thine: if indeared a friend by thy loyaltie, thou callest him Thine: if purchased an house with thy money, thou callest it Thine Christ hath bought thee with his bloud, and yet thou denyest to be his. This ransome is paid, and now in a mercifull offer he tenders it to thee; wilt thou in a peevish sullennesse refuse it? Conceive this dialogue betweene the Redeemer and the Denyer. Red. Open to me. Den. No, I know not whence thou art. Red. Rise and see. Den. No, I am in my warme bed of pleasures and carnall satisfactions, I will not rise: who art thou? Red. I am IESUS, thy Redeemer: wilt thou still sweare and for sweare, I know none such? I bought thee, thou art mine: I come to embrace thee, deny me not. Den. Yes, take me, when all other delights forsake me: let mee be thine when I am not mine owne: till then keepe thy cheare to thy selfe, I have married my pleasure, and I cannot come. O obstinate hearts, whom the King of heaven must buy with his bloud, wooe with his grace, wait upon with his patience, enrich with proffers of mercie; and yet at last be denyed? LORD turne to sad as love thee, wee deny not thee, deny not us, O good LORD IESUS. Amen.

This is the latitude and dimension of their wickednesse; wherewith I will have done, when I have declared the Penaltie of it. Their punishment is proportioned to their fault: they denyed him that bought them, and he that bought them will deny them, 2 Tim. 2.12. If we deny him, he will also deny us. How, where, and when will he deny them? They surfet on pleasures, and enjoy the wish of their owne hearts; how then doth he deny them? Doth not God blesse whom he loves and love whom he blesses? Alas, those blessings to such men prove curses: Conceditur opulentia, abscinditur misericordia: wealth is granted, but mercie is withholden. The earth seemes their owne, the world applaudes them; and is not Vox populi, Vox dei; the voice of the people, the voice of God? No, for the whole world lyeth in wickednesse: but here they are honoured, where then shall they be denyed? The eccho answers, Here: even where Saul would be honoured, there was he denyed, before the people. They spend their dayes in peace, their minds are not troubled, they sit not sighing and blubbring for their offences, sure God is not angry with them; when shall they be denyed? Now, even in that they lament not, their case is most lamentable: their pulse hath left beating, this argues Gods direliction; that their life breath is painted out, and they have given up the (Holy Ghost.) Will you heare how, where, and when? Take it from CHRISTS owne mouth. Matth. 10.33. Whosoever shall deny me before men, him will I also deny before my Father which is in heaven. For the manner, How; I will deny him, not conceale him, nor excuse him, not hold my peace and silence it, but deny him. For the place where; Before my Father, where my word will be taken: for I have the key of heaven, to let in and keepe out whom I please. Coram Patre, who hath committed all judgement to me, and set me to sentence every man according to his workes. Coram Patre, if it had beene onely. Coram hominibus, before men, where thou denyest me, they would approve my justice: if Coram daemonibus, before the divells, they would be glad of thy company, and with a hasty rape hurry thee to perdition: if only, Coram Angelis, before the Angels, (which is also expressed, Luk. 12.9. He that denyeth me before men, shall be denyed before the Angels of God.) They would witnesse how often I have sent them to guard thee, how little thou didst regard me. But what is the detestation of men, the rejection of Angels, the derision of divells, to the losse of my Fathers love? This Coram Patre, shall strike thee with horrour Matth. 21. Ver. 37. When the Father sent CHRIST, hee said, Sure they will reverence my Sonne: but they conspired, This is the heire, come, let us kill him. Reject them ô Father, for they rejected me. Away must their faces be turned, from joy, from light, from blessednesse; to wander in horrid darkenesse, to lie bound in the chaines of torment; where unquencheable fire, and unsatiable death shall not be denyed them, that denyed everlasting life. For the time when; In heaven: when they knocke with hope to be let in at that gate, when they shall see millions of confessors enter in and be made welcome: In heaven I will deny them, that is in the day of judgement. On earth they spake their pleasures, their tongues were their owne, they denyed me without controll: but when I have denyed them in heaven, and they have acknowledged me in hell, then shall they gnaw those tongues for paine, and wish that they had beene borne dumbe, never to have denyed him that bought them, Revel. 16.10.

This is a fearefull plague, when God will suffer men to fall off from CHRIST, and to reject their Redeemer: alas, they doe no lesse then split and sinke that Ship in the midst of the sea, which alone should save them. Whom shall they trust to make them righteous? none can doe this but CHRIST, and they have denyed him. Rom. 6.33. Who shall condemne? it is CHRIST that justifieth: so who shall justifie, when CHRIST condemneth? They have sinned, and God is offended, who shall make an atonement for them? Only CHRIST can doe this; If any man sinne, hee is our Advocate and propitiation: and this Advocate they have denyed. Whom shall they call upon for love and favour? there is none to bee had but in CHRIST, and him they have denyed, Revel. 2.4. I have somewhat against thee, because thou hast left thy first love. He that hath once broken his faith, will not easily be trusted. Him, that hath once vowed love to a virgin, and after fallen off with breach of covenant, no wise maide will ever admit within distance of liking. They waxe wanton against CHRIST, having damnation, because they have cast off their first faith. Whom shall they call upon in the day of trouble? the Lord. This was the voice of Elias in his agonie, of Ionas in his furie; Lord, take away my life. Of the Apostles in their feare. Matth 8.25. Lord save us, we perish. Of the malefactor dying on the Crosse. Luk 23.42. Lord, remember me in thy kingdome. Of Stephen under the stones, Act. 7.59. Lord, into thy hands, &c. Of Saul cast downe from his horse. Act. 9.6. Lord, what wilt thou have me to doe? This is the eccho of miserie, the suppliant for mercie: but alas how shall they call on this Lord, that have denyed him, Rom. 10.14. How shall they call on him, in whom they have not beleeved: Yea, whom they have denyed? What wonder is it, if God doth not heare, where he hath not beene heard? if he shut against them, that would not open to him? complainest thou, Why hast thou forsaken me O Lord? he replies, why hast thou denyed me ô servant? There is grievous punishment for them that feare not God: Powre out thine indignation upon them that feare thee not, saith the Prophet. Grievous, for them that seeke him not. Psal. 10. The wicked will not seeke after God, therefore are lost in the devices of error. Grievous, for them that call not on him; for he will be a stranger to their acquaintance. Grievous, for them that trust not on him, for they shall be left to themselves. Grievous, for them that love him not, for they shall be written in the dust. But most grievous for them that deny him here, for they shall be denyed for ever hereafter.

The use that we are to make of it, is by this consideration to fortifie our faithfulnesse and loyaltie to CHRIST. Let us not deny him, yea let us deny all things for him. For saith Hierome; if necessitie require it, Odium in suum, est pietas in deum; it is godlinesse to hate our owne delights in respect of the Lord. What good thing can be lost by our profession, which Iesus requites not in himselfe? lose wee riches? In him dwells all fulnesse. Libertie? The Sonne makes us free indeed. Wife? he is a husband. Children? he is a Father. Life? Ego sum vita, he is the true life. Therefore is he called All in all: ut qui omnia propter Christum dimiserit, unum pro omnibus inveniat, & liberè clamet, Pars mea Dominus, Hieronym. That he which hath left all for CHRIST, many find CHRIST in stead of all, and sing chearefully, The Lord is my portion. Why should wee deny him? hee never denyed us. Not to the Pharisies, Matth. 9.12. Why eateth your Master with Publicans and sinners? this was their question. I came not to call the righteous, but sinners to repentance: this was his answer. Not to Pilate. 1 Tim. 6.13. Before Pontius Pilate he witnessed a good confession. Not to the Angels, for hee makes them Ministring spirits for our good. Not to GOD the Father himselfe, Ioh. 17. They are all mine, and thine. When he was betrayed and tken, he denyed us not to Iudas; Ego sum, I am he. When he was scourged, he denyed us not: when he was condemned, and nailed to the Crosse, loe, he did not then deny us, Though enemies denyed mercie, by-standers denyed him pitie, Angels must deny him helpe, God himselfe seemed to deny him ease and comfort; so he cryes, My God, why hast thou denyed me? yet even then he did not deny us. But he confessed us to the death, Luk. 23.34. Father, forgive them: and after death, as appeares by his charge to Peter, Feed my sheepe: and for ever, Matth. 10.32. Whosoever shall confesse me before men, him will I confesse before my Father in heaven. A way then with all excuses of denyall: there are two temptations or causes of it; Infirmity, and Infidelitie. Infirmitie riseth from feare of paine, Infidelitie from love of pleasure. Is any paine like the separation from CHRIST? thinke of that Discredite, Matth. 25. Depart from me ye cursed. Is any pleasure like the pleasures at the right hand of God for ever? Away with that coldnesse of heart, that like Northerne cloth shrinkes in the wetting, I meane in the flouds of persecution. Away with that thin-danw’d profession, that like mowen grasse withers in the sunne, with the heate of prosperitie. Let us deny our owne worth, and become nothing in our selves, that wee may bee wholly all in CHRIST. The poore man depends not upon the reliefe of others, till he find nothing at home. Vntill our hearts be purged of pride and selfe-love, we never depend on the favour of God. Be every thing denyed that is not in ordine ad Deum, and hath no relation to Iesus Christ. Let us deny our pleasures, deny our lusts, deny our wills, deny our covetous desires, deny our seducing friends, deny our selves: but let us never deny the Lord that bought us. To this blessed Lord of our redemption, with the Father of our creation, and the Spirit of our adoption, three Persons and one most holy God, be praise and glory for ever, Amen.

They bring upon themselves swift destruction. We have anatomised the fault of these false teachers, in denying their Redeemer. Which haply was not with an open and manifest recusancie, for then orthodoxe Christians would have refused conversing with them, and the Church excommunicated them. But rather, because such a denyall did arise by just consequence out of their dogmaticall, stigmaticall assertions. For if we understand Saint Peter by Saint Iude; the very paralel and harmonie one of the other: we find these heretickes chalenged for Turning the grace of God into licenciousnesse, Iud. ver. 4. Whereupon is inferred, that they deny the only Lord God, and Iesus Christ. So that to turne Grace into wantonnesse, is to deny CHRIST. Neither was this only exemplary in their practise, but also doctrinall in their pofession. For he that calls himselfe Christian, and teacheth that in CHRIST is granted libertie of sinning, denyes the Redeemer. Luk. 1.74. We are delivered out of the hands of all our enemies, that we might serve him without feare. That we might serve him without feare, not sinne without feare. CHRIST came to unbinde us from Satan, and to vexe him at our new goodnesse, not to make him laugh at our wickednesse: that we should sin lesse; not sinne more, and more securely. Rom. 6.1. Shall we continue in sinne, that grace may abound? God forbid. An sit, quia sit? absit. Shall there be presumption in sinne because there is abundance of grace? God forbid. This is a true position: Quicquid Christus operatur pro nobis, hoc operatur in nobis. Whatsoever the Lord Iesus worketh for us, that he also worketh in us. If hee hath freed us from the damnation of sinne, then also from the dominion of sinne. If with his bloud he hath quenched the fire of hell for us, he hath quenched the fire of lust in us. They are miserable men, qui luxuriantur in Christo, that are wanton in Christ: as if the Law had lost it selfe in the Gospell: and the Statutes against blasphemie, adulterie, idolatrie, covetousnesse, were now repealed, to stand in no more force: but like an Almanacke out of date, to be sacrificed to forgetfulnesse. This is a left-handed taking of Christ: Non consolatur Christi infantia garrulos, non Christi lacrymae cachinnantes, non panni ejus ambulantes in stolis, non praesepe amantes primas cathedras, Bern. Christs humility doth not comfort the proud: his patience shall doe no good to the revengefull: nor his love to the uncharitable. He was a prodigall young heire that encouraged his companions; come let us drink, revell, throw the house out at the windowes; the man in the scarlet will pay for all; meaning his father, who was a Iudge: but he adjudged the patrimonie from him to one of his younger sonnes more obedient. So say the luxurious; let us sweare, oppresse, abuse, be wanton, be merry, be mad; the man in the Scarlet hath paid for all; meaning Christ, that he is in his Scarlet and bloudy robes shall justifie and acquit them. But be not deceived; as good men as we, and as jolly they were, that stood upon the Fatherhood of Abraham. (We may put away our wifes, we may sweare, we may hate our enemies. We may kill the Prophets, subject Gods word to our Traditions, and follow our owne wayes. Why? Abraham is our Father, Ioh. 8.39.) But by their leave, Christ calls them bastards, and finds out another father for them. Ver. 44. Yee are of your father the divell, and the lusts of your father yee will doe. So yee prophane wretches, beare your selves so long as you will upon CHRIST, and flesh your lusts on his merits; if you thinke to take wilfull sinne in one hand, and Christ in the other, you shall find both your hands ful indeed, but Christ in neither of them: the one being full of wickednesse, the other full of vengeance; you have denyed the Lord Iesus.

They bring on themselves swift destruction.] This is the punishment. There are plagues enow, that wound the flesh, and fetch bloud of the soule, without perishing; but this the utter ruine, Destruction. But yet this may be farre off, and happily doth waite the succession of ages, and intervention of many yeares: and when it commeth, it shall give warning of the approch, like a Porcpose before a storme: nay, it comes on a suddaine, it is Swift destruction. But who shall inflict this, that they may fortifie themselves against it? Themselves: here need no engines, no enemies, no invasions; ἐπάγοντες, Superinducunt sibi, Themselves bring it, or, They bring it on themselves. So that their punishment is described, by the Author, Measure, and Manner. The Author, Themselves: the measure, no lesse than Destruction: the manner, Swift and suddaine.

They bring on themselves.] Very kind men! what would they doe with others, that destroy themselves? Cui bonus, qui sibi nequam? He that is evill to himselfe, to whom will hee be good? Every man thinkes, that he loves himselfe farre better than his enemie: yet while he affecteth sinne, he loves his enemie better than himselfe, Aug. Vnusquisque vult esse beatus, etiam sic vivendo ut sit miserrimus. All men would be happy, albeit most men take the course of infelicity. We hate our foes; thou hast no worse foe than thy selfe: hate thy sinfull selfe. If there were no harlot, no drunken associate, no theefe to cry, Cast in thy lot with us; no divell to doe his office; wicked men would beget destruction on themselves. Accersunt, so some read; They send for destruction; as a man dispatcheth messenger after messenger, because the expected partie delayes his comming. So as if damnation were leaden-heeld, they send anger to fetch it to them, after that malice, after that murder, a bloudy messenger. So worldlings send covetousnesse for it, after that lying, after that swearing, after that Vsurie, after al oppression. Lest vengeance should be too slow, & forget it selfe, these be the messengers to bring it. Hos. 4.2. By swearing, and lying, and killing, and stealing, and committing adulterie, they breake out, and bloud toucheth bloud. Therefore shall the land mourne, and every inhabitant languish. Now when the plague comes, and sayes, Ecce adsum, Here I am: they crie as the divell did to CHRIST, What have we to doe with thee: why commest thou to torment us before our time? Before your time, replies destruction? Why, did you not send for me? was not pride rapping at my doore, blasphemie thundring in mine eares, Sacriledge pulling me by the hand? all crying, vengeance come away, thou art sent for? And especially, when sacriledge hastened me, it was high time to come. As Ahazias three Captaines and their fifties that were sent to fetch Eliah: one said, come down: another, come downe quickly: the last on his knees intreate; loe then God saith goe downe with him, 2 King. 11.14. Wickednesse saies, wrath come downe: presumption saies, come downe quickly: but rebellion begges it without nay: and then God saith, Goe downe with it. Yea, as if sending for it were not speedy enough, and they would not in this businesse trust a messenger; they put off all state, and goe themselves to fetch it. They bring it on themselves, Esay. 5.18. They draw iniquity with cords of vanity, and sinne as it were with a cartrope. That same threefold cord, not easily broken, that Saint Iohn speakes of, 1 Ioh. 2.16. The lust of the flesh, the last of the eyes, and the pride of life; this drawes it home. But lest all these cords shall not hold, hard-heartednesse is the cartrope that shall fetch it with a mischiefe. = then doth a man complaine for the punishment of his sinnes? Lam. 3.39. Punishment reassons with the wicked; why doest thou murmure in thy sufferings? Hast thou beene so many yeares a bringing me, sent so many messengers for me: and now I am here complainest thou? I was long a comming, I will be longer a departing. Nemo fit repentè miserrimus: no man becomes miserable on the suddaine; such is Gods patience: but being once made miserable, it is long before happinesse returnes; such is God Iustice. Miserie comes come on horse-backe, but goes away on foote: sin quickly brings her, long repentance must drive her gone. From this point of doctrine may be deduced three collections.

1 That the wicked are the causers of their owne condemnation. Esa. 50.1. Which of my creditours is it to whom, I have sold you? Behold, for your iniquities ye have sold your selves. I tooke no money saith God, no price of any creditors for you; yee have sold your selves. Prov. 5.22. His owne iniquitie shall take the wicked himselfe: there need no ginnes nor snares, nor plots to surprise him; his owne sinnes shall doe it. Thou mayest say of thy sinne, (as of thy sonne:) it is a childe of thine owne begetting: concupiscence the mother layes it to thee, and thou must father it. Psal. 64.8. They shall make their owne tongue to fall upon themselves. Let there be no plaintiffes to endite, no divells to accuse, their owne tongues shall condemne them. Ier. 2.17. Hast thou not procured this unto thy selfe? Selfe doe, selfe have. Procuring is a diligent labouring of a businesse: so they study to bring evill on themselves. Mic. 2.1. They meditate mischiefe; study to be nought. Let our providence be never so vigilant, our circumspection heedfull; sorrow will come: but these men study for it; they beat their braines, and breake their sleepes, plot, consult, contrive; and all to bring on themselves swift destruction. It is true, that this is not their immediate proposed end, but it is a necessary consequent. He that to digge for some hidden treasure undermines the foundation of a house; his end is wealth; yet he knowes the whole building will fall on his head, and quash him to pieces: if he doe perish, let him thanke himselfe.

2 Observe that God is not the cause of mans transgression or damnation. Iam. [1.13]. Let no man say when he is tempted, I am tempted of God. Seneca hath a saying not unlike of the gods; Hii nec habent, nec dant malum. But it is objected; It is Gods will that I should thus sinne, and thus fall. Rom. 9.19. Why doth he yet find fault? who hath resisted his will? My will is borne by the streame of his inevitable will, I sin by compulsion; why doth he then complaine? ô detestable speech, that charges God with our iniquity; than which the grand divell could not rore a worse above ground. Consider their dilemma: evill is done, and God doth suffer it; whether then doth he suffer it against his will, or with it? If against his will, this takes away his omnipotence: if with his will, than he willed it. For answer, the will of God is partly secret, wholy just: it is two wayes considered. First as it is Signata, written in tables published by a trumpet, seconded with blessings, curses, Then as Reservata, concealed, written in another booke, wrapped up in the counsells of his owne brest. What God formerly wills, is not done alwayes, yea is done seldome: what in the other respect he wills, is infallible. Senacherib is a foole to challenge to himselfe; What God can deliver out of my hand? Nero to plead; my authoritie gives me licence to doe all things. Rome, to challenge to her chaire an impetuous, imperious, and = will; to whom no man must say, as to the Lord, Cur ita facis, why doest thou so? Thus they ground it. Esa. 10.15. Shall the saw magnifie him that shaketh it ? The saw must not lift up it selfe against him that moveth it; ergo let no man iudge the Pope. But they shall find to their woe, that this is only true of God; who doth whatsoever he will. If we presse further into his secrets, we are bid stand back. Adam was driven out of Paradise for affecting too much knowledge: the Israelits had died the death, had they past their bounds, and climbed up to the Mount. Fifty thousand threescore and ten men of the Bethshemites were slaine for looking into the Arke. 1 Sam. 6.19. There are some unsearcheable mysteries, as high as the highest heavens, covered with a curtaine of sacred secrecie, not to be drawen till the day come, wherein we shall know as we are knowen. Now when men have spilt bloud, defiled the marriage bed, provoked heaven with rapes, treasons, depopulations, blasphemies; what, have they then done the will of God? Indeed, in respect of his hidden purpose they have done his will, spight of all their malicious and sworne contradictions. For De his qui faciunt quae non vult, facit ipse quae vult. Vpon them that will not doe as he would have it, he will doe himselfe as he would have it. But in respect of themselves the wicked have done what God willed not, for he commanded the contrary; and hath expressed that will in his word.

But yet he wills their destruction, therfore they bring it not on themselves? God found them revolted to sinne, indisposed to beleeve, and so he leaves them: he will not give them faith, he needs not, he is not bound to it. This is Gods hardening Nolle emollire, when he will not soften. His making blind is Nolle illuminare, when he will not enlighten. His casting off is Nolle vocare, when he will not call home. Neither is this only a meere permission; for their is a degree of some forwarder disposition in God concerning the actions of unrighteousmen, than a bare toleration There is great difference betweene these speeches; Non vult, and Vult non: between he hath not a will to doe it; and, he hath a will not to doe it. The former argues a carelesse neglect, this a bent and resolved decree. A poore man asketh almes, some are not willing to relieve him, as not waighing his necessitie: another hath a will not to doe it, a determinate refusall of mercie. This is then the conclusion; Multi ne laberentur detenti, nulli ut laberentur impulsi: God lifteth many up, there are none whom he properly casteth downe. Ab illo est quòd statur, a nobis quòd ruitur: = him we stand, we fall off our selves. O Israel, thou hast destroyed thy selfe; if there be any helpe, it is in me. Indeed it is my hand of justice that strikes, but thou by thy wickednesse didst draw out the sword, and put the arrow into my bended bow: thy pestilent and stinking sinnes have conflated the plague wherewith I strike thee. God would have spared them, they would not bee spared; Accelerant sibi; They bring destruction on themselves; and still Thou continuest holy, Oh thou worship of Israel.

3 Observe that themselves bring it; therefore not any fatall necessitie out of themselves, but their owne malice within them. There be some that say, It is my destinie to doe this or that sin, the stars have signed it. Mercurie committed the theft, Mars the murther, Venus the adulterie. This is a barking at Gods Iustice indirectly, involvedly, and somewhat afarre off, to charge the influences of heaven. As if forsooth, God did not instigate them to sinne immediately by himselfe, yet by other instruments. Thus Adam insinuated an imputation upon God; [Mulier] quam tu mihi dedisti; The woman which thou gavest me: as if God had given him a woman to tempt him. Sed haec ruina est maxima, Deum putare causam ruinae: this is the fearefullest ruine of all, to accuse the Lord for the cause of our ruine. There is no fatall necessitie from above, that drives man to sinne. Saint Augustine confutes them that used to charge the starres with their impietie. A woman was given to lust , and often played the harlot: which when her husband found, and objected to her she excused her selfe, and pleaded that it was Venus which caused her to doe so. Here upon he tooke a staffe, and cudgell’d her for it: then she complained of his unnaturalnesse, to strike his owne flesh: that she was his wife, deare unto him, and he ought not to beate her. He replied, it is not you, wife, that I strike but Venus: declaring that as it was not she that played the whore, but Venus in her: so it was not she that he did beate, but Venus out of her. A theefe hath stollen thy goods, thou takest him in the manner: he cryes, let me alone, and charge Mercurie with it, he stole the goods. No wise Iudge would indite or arraigne Mercurie, call a starre from heaven; but cut off an ill member from the earth. Thus neither can the wicked charge the starres or any other creatures with their destruction. True it is that God useth their instrumentall meanes often in executions. Iudg. 5.20. They fought from heaven the starres in their courses fought against Sisera. In the dayes of Noah the windows of heaven were opened so wide, that they drowned the world. 2 King. 1.10. Fire came downe from heaven, and consumed those that came to apprehend the Prophet. But there could be no destruction about us, if there were no corruption within us, 1 Pet. 3.13. Who, or what shall harme you, if ye follow that which is good? nothing. It is our wickednesse that makes the earth barren, the aire infectious, the influences of heaven unkindly. If Pharaohs heart had not beene hard, all those plagues had fallen besides him. Let us goe into our selves; the head akes, the members are sicke, but the stomacke is in fault. Neither man nor devill could destroy us, if we did not destroy our selves. GOD makes a wicked man Heautontimoreumenon, a selfe-troubler: it is a sore punishment, when men are forced to punish themselves. The whip that must scourge the wicked, is of their owne making; every cord whereof they have curiously twisted. The potion of bitternesse which they must drinke off, hath all the ingredients of their owne putting in. Indeed, saith the Psalme; The Lord hath mixed it; he may compound it, but of their materials: hee need not put in a dramme more, for they afford themselves destruction enough. Psal. 109.18. As hee clothed = with cursing, like as with a garment, so let it come like water into his bowels, and like oyle into his bones. He made cursing his clothing; it is fit he should weare his owne garment. Indeed Hell was not made for nothing, and Tophet was prepared for them: but they should never feele it, till they had prepared themselves for Tophet. GOD in his Iustice would not bring them to destruction, unlesse they first by their wickednesse did bring destruction to themselves. Wee see the punishment of denying Christ: O let us never be such enemies to our selves, that have so good a friend as IESUS CHRIST.

Destruction.] This is the measure of their punishment. O yet if the Iustice of God would but chide them, not beat them: or if it did beat them, yet with rods, not with scourges: or if it did scourge them, yet with whips, not with Scorpions: or if with Scorpions, yet not with burning flames: or if with burning flames, yet not with unquenchable flames: Oh yet it any thing might serve but utter and endlesse ruine; Destruction! This is an indefinite word, of full latitude, that knowes neither measure nor cessation; but comprehends all plagues, externall on body, internall on soule, eternall on both: a punishment of extremitie, of universalitie; Destruction.

God concealeth the manner, but denounceth the measure. Destruction is either temporall in this world, or eternall in the world to come. If wee first consider it temporally, we shall finde it heavie enough: Incerti generis, sed certissimi ponderis. [Ionas] 3.4. Yet fortie dayes, and Niniveh shall be destroyed. He lets them know of a destruction, but he tells them not how: the quantitie is plaine, the qualitie is hidden. Niniveh might have beene plagued many wayes, and yet stood upon her foundation still. With want of raine, as Samaria in the dayes of Ahab: with want of bread, that women did eat their owne children, as in the dayes of Iehoram: with pestilence, as in the dayes of David: with the siege of enemies, as was Betulia: with the tyrannie and exaction of her owne Kings, as once was Rome. But these are all too light in GODS balance, and nothing will satisfie his Iustice, but her finall subversion. So is it denounced against the wicked, Hosea 7.13. Destruction unto them, because they have transgressed against mee. Prov. 16.18. Pride goeth before destruction. Thus they understand the generall, not the speciall: this holds them in suspense, and addes to their feare, when they know not what they should studie to prevent. = hath alwayes enow to doe it; Mille nocendi artes; he speakes of foure grievous plagues, Ezek. 14.21. The sword, the famine, the noisome beast, and the pestilence. If he should particularly threaten the famine, how would they hoord up corne, like Ioseph; fill their barnes, their grainars, penuaries, and store-houses? If the Beasts, how would they be provided of engines to kill them? If the Pestilence, how would they shift ground, and run from their countrey, as vermine from an house on fire? If the enemies Sword, what mustring of men, scowring of armour, preparing of munition, levying of forces, exercise of armes, would there be? Cities would be victualled, [rampiers] repaired, Holds fortified; art and labour would study the best prevention, at least so far as their wisdome reached. Though indeed the best is flying to God by penitent supplication. Amos 4.12. Thus will I doe unto thee, and because I will doe thus, Prepare to meet thy God, O Israel. Divers plagues are threatned in that Chapter; from which the prophet proves there is no evasion, but by repentance. Yet are men so averse from goodnesse, that as a guilty person before the Magistrate, seekes not to amend his fault, but to know his accuser, and to be quit with him. Which of these shall be it, God knowes: the least will serve, what havocke will the greatest make.

Destruction.] there is nothing to be bated of totall ruine. Ier. 49.9. If Grape-gatherers come, would they not leave some gleaning grapes? If theeves by night, they will destroy till they have enough. This justice will leave none, but the wicked shall be preyed upon by insatiate judgement, till nothing be left. Mat. 18.25. His Lord commanded him to be sold, &c. That servant ought ten thousand talents; what had he received? But to pay this debt, non habuit unde; he had not wherewithall. Nec aurum, nec arvum, nec amicum. No workes, no prayers, nothing. Then the Lord commanded him to be sold, and his wife, and children, and all that he had, to make payment. He might have beene sold Himselfe; but his wife? Or, himselfe and his wife, but his poore children? Or, if himselfe, wife, and children, yet also All that he had? Nothing to be left him, not so much as bread to sustaine him, nor apparrell to hide his nakednesse? No, all must be sold, that all may be paid; here is utter destruction. Gods judgement like a canker on a tree, first ears up the leaves; but leaves not there; at last consumes tree and all.

Let this teach us how to thinke of our sins, and their violent precipitating us to destruction. Vnlesse we value the wealth of our country, the health of our friends, the peace of our consciences, the life of our bodies and soules, at so low a rate: as Honorius lying quietly at Ravenna, prised Rome. When he heard that Rome was taken, he looked pale, fearing it had beene his Hen, called Roma: but understanding it to be no worse than the Cities losse, he laughed at the newes. So except wee esteeme our owne lusts and vanities, more than the well-fare of the whole Land, and thinke the losse of all no more than if a Fly were taken in the web of a Spider: let us confesse and redresse our sinnes. Doe we marvell in this rebellious age, why the barren turfe yeelds pale and hungrie grasse, if the haile spoile the Vine, whirle-winds the Olive; if pestilent breaths corrupt the aire: let us looke to our sinnes, and cease marvelling. Not that there is destruction, but that there is not destruction, is the wonder. No marvell if miseries come, the marvell is that they stay so long. Let it not be so with us, as Iosephus thought of Ierusalem; that if the Romans had not invaded them, the very earth would have swallowed them. Let us fall to our seasonable deprecation, that the LORD destroy us not. Ierem. 3.22. Returne = back-sliding children, and I will heale your back-slidings. Behold, we come unto thee, for thou art the Lord our God. Be our sinnes lesse, and our prayers more, that we may finde mercy.

We have yet but lightly weighed the unsupportable lode of their punishment, and confined it to the circle of this present world. Now this wound will be deepe enough, especially when an almightie hand shall give it. Ezek. 21.27. I will overturne overturne, overturne it, and it shall be no more. If the first subversion serve not, the second shall effect it: if they both leave any thing undone, the third shall accomplish it. Overturne his Diadem, (for there it is spoken of the evill Princes crowne yet hee remaines a man: overturne his life, yet there is hope of another: nay, but overturne his soule, here is Destruction in her extremest spoile. So vers. 14. Let the sword bee doubled the third time; if the two first blowes should leave any life behind them. Ioel. 1.4. What the Palmer-worme leaves, let the Locust eat: what the Locust leaves let the Canker-worme eat: what the Canker-worme leaves, let the Caterpiller devoure. the sword have left ought, the plague shall consume it: if the glutted plague leave any scrappes, the famine shall eat them up. So Exod. 10.15. what the haile had left that the Locusts devoured. Punishment shall grow like a gangrene, and never rest rankling till all be festered. Esay 1.5. Why should ye be striken any more? He smites hard when there shall be no need of a second blow. Nah, 1.9. He will make an utter end: affliction shall not rise up the second time. Here destruction is like Sodome fire, that left nothing behind it: they were stricken but once, that once was enough. As Abishai said to David concerning Saul in the trench, 1 Sam. 26.8. Let mee smite him with the speare even to the earth at once, and I will not smite him the second time. Let this destruction take away their friends, yet they can live of themselves: let it take away their riches, they can beginne the world againe, and set up their trade afresh, though they were broken. Let it take away their libertie, they can begge thorow a grate: let it take away their life, they are then destroyed. This is part of their potion, one bitter ingredience of their Cup, Psalm. 75.8. In the hand of the LORD there is a cup, and the wine is red: it is full of mixture, and hee powreth out of the same: but the dregges thereof all the wicked of the earth shall wring them out, and drinke them. It is a Cuppe; well, there is a cuppe that David thirsts for, Psalm. 116. I will take the Cuppe of salvation. There is Wine in it, better: for wine cheares the heart, and puts alacritie into the spirits. That wine is Red, better still: so it should be, this argues the lustre and goodnesse of it, Prov. 23.31. Looke not upon the wine when it is red, and gives the colour in the cup: the colour addes to the pleasure. But now it is Full of mixture, alas this mixture spoiles all: it is compounded, brew’d, made unwholesome: this changeth the condition of the cup, of the wine, of the colour, of all. It is mixed with the wrath of God, malice of Satan, the anguish of soule, the gall of sinne, the teares of despaire: it is Red, that is, of a sanguine colour, the wine of bloud. But yet so long as it is in the cup they need not meddle with it: nay but the Lord will powre it out, he shall hold their mouthes to it, and make them drinke it: the rankest poison in the world, the gall of Dragons, and venome of Aspes, is pleasant and healthfull to it. Yet be it but a little of the top, let them but taste it: nay they must drinke it off, to the very bottome, the sediments, dregges, lees and all; even the very filth of vengeance. And lest any drops should be left behind, they shall wring them out, and sucke them downe to their confusion. The Cup is all bitter, and full of sorrow, saith Augustine: the godly doe often taste the top, and feele the bitternesse, but then it is suddenly snatched from them: but the ungodly shall drinke the very grounds, and extremest poison. Prov. 16.5. Though hand joyne in hand, they shall not be unpunishmed. Though head be laid to head for councell, and hand knit in hand for strength, yet shall there be no prevailing against it. Though Achitophel side with Absalom, Herod conspire with Pilate, Dathan confederate with Corah: though the drunkard joyne hands with the blasphemer, the blasphemer with the adulterer, the adulterer with the Idolater, the Idolater with the persecuter, the persecuter with the traitour, the traitour with the Iesuite, the Iesuite with the Devill; yet they shall not escape unpunished. Destruction shall sticke as faithfully to them, as the skin to their flesh. Our sinnes deserve destruction, our repentance is no satisfaction; it is only Gods mercy in Christ that gives absolution.

Yet is all this but a temporall or corporall subversion, there is more behinde, even eternall perishing. This is the sore extent, which reacheth to hell it selfe. Therefore we finde these two, Hell and Destruction, most commonly united, Prov. 27.20. Hell and destruction are never full. Phil. 3.19. Their end is destruction, that is miserable: their destruction without end, that is more miserable. If man only smarted with the dislodging of his soule; alas, she might by Iesus find a better bed: Death being to the faithfull but a busie dreame; When they awake, Psal. 17.15. they shall behold the face of God in righteousnesse, and be satisfied with his likenesse. Like the red-sea, puts them over to the Land of Promise. There is a lake of fire and brimstone, where the beast and false prophet are, Revel. 20.10. and shall be tormented day and night, for ever and ever. This is the place of residence for these false prophets: this is Destruction in her full pay, weight, and measure.

They bring on themselves swift destruction.] Swift: You see the Authours of their [ἑαυτοῖς], Themselves: the measure, which is beyond all measure, Destruction. Two full aggravations of their unhappines: Themselves; O yet, Si alienâ manu, non propriâ; that they might complaine of others, and acquit themselves! Needs must those sins be sowen like hemp-seed with curses, which must make halters for themselves. They might say to an enemy, or to their old companion in errors. Liceat perituris viribus ignis, igne perire tuo; and this might seeme Cladem authore levare. But themselves bring it; not that they lay violent hands upon their owne flesh or spirit, but by consequent. As no man properly and immediatly calls the dropsie to him, yet by insatiate drinking of unwholsome liquors he procures it, Rom. 6.21. For the end of these things is death. Destruction is tied to the end of sinne, as Sampson tied fire to the foxes tailes. Or, as a great weight of lead is bound to a small cord; it seemes nothing to pull the cord, but the lead comes withall, and quasheth the puller to pieces. This is the vexation, when they feele extreame torments, they shall curse themselves for the cause. True it is, they shall blaspheme God desperately, Rev. 16.11. Curse the devill malitiously, and execrate other company: expressed by gnashing their teeth, the effect of an impatient fury: but at last they shall be convinced, and have this acknowledgement extorted from them; Proprijs configimur armis, we have destroyed our selves. Besides, the measure of this selfe-procured woe, is destruction: all the dregs of the violl, all the plagues in the store-house of Almighty Iustice; so farre as mans passive nature is capable; infinite in extention; what falls short in bredth, to be supplied in length; infinite in everlasting passion. Now the last ingredient to this bitter potion remaines: to the authour and measure, the manner, Swift. When = shall come, it makes no sparing; before it doe come, it gives no warning. Nothing is more sure to dispatch them, nothing more quick to attach them; it is Swift destruction.

Suddaine destruction seiseth on the wicked. There are judgements that creepe on a man by degrees, every pull of paine being a warning of dissolution. These are easier. 1. Because preparation is rendered, and so the minde beginnes to bee fortified against them. The first seene Cockatrice is lesse noxious. Either wee may hide our selves, Prov. 22.3. The prudent man foreseeth the evill, and hideth himselfe. Where? Psalme 9.6. The Lord is a Refuge in the time of trouble. Vnder the wings of mercy, he hideth himselfe in the Lord, from the Lord. Or, by a well furnished and resolute opposition; Pugnent arma armis: putting it to a couragious venture for the victorie. Or, by a well-tempered patience to sustaine; as wooll meetes iron, and turnes the sterne violences to soft embraces. 2. Because the mind is the better inured to beare or encounter those evils, to which it hath beene exercised; as with wooden weapons men learne to fight at the sharpe. Lam. 3.27. It is good for a man to beare the yoke in his youth. In the Fable, when the new and old Cart went together, the new made a creaking noise under the lode, and wondred at the silence of the old: which answered; I am accustomed to these burdens, therefore beare them and am quiet. This is the benefit of sustaining crosses in youth, such a one knowes how to beare them still. Thus death becomes welcome to us, because we are acquainted with his messengers. Fot when life which is held a friend, becomes an enemy; then death which is an enemy becomes a friend. It was promised to one Israelite, that he should beat ten enemies: now he that conquer’d the oddes, will not cowardly shrinke at the equalitie. 3. Because the sense is weakened by much suffering: usuall beating makes the childe lesse to feare the rod. The faithfull are so well acquainted with Gods gentle chastisements, that they know it is the same hand that strikes still: perhaps now in death a little smarter at once, that it may never strike them more. Thus a consumption doth so by degrees spend up the cholerick humours exhaust the spirits, and weaken the sense; that the tyranny of death is lost in the want of our feeling. Some of the martyrs that were tumbled downe from exceeding high rockes, left the bitternesse of the pangs of death in the mid-way of their journey; and their soules went up to heaven, before their bodies came downe to earth. 4. Lastly, threatned punishment hath lost the nature of suddennesse, though not in the passion, yet in the person: it may dispatch with speed, but the patient before expected it. So when God menaceth, and formerly gives notice, he meanes not to destroy. Ionah comes to Niniveh, and peremptorily threatens destruction, with the determinate limits of forty dayes: but God gave a feeling of it in the heart, that there might not be a feeling of it in the flesh. Non est eversa, sed conversa; The sinne of the Citie was overthrowne, the Citie stood. All menaces are not categoricall, some are hypotheticall: neither doth this argue in God levitie, but mercy. Novit Deus aliquando mutare sententiam, nunquam novit mutare consilium. God sometimes altereth his sentence, but he never altereth his purpose. Minatur quod faciat, ne faciat quod minatur; If mens apprehensive hearts repent, there is a retraction of the judgement. If God give not his preventing forrow, the punishment shall be new enough to the sufferer, how old soever it be in respect of the decreer. Esay 10.22. The consumption decreed shall over-flow with righteousnesse.

But this is Swift perdition: Quò celerius, eò severius; A man thinkes lingring evils swift enough, though they come the Tortoise pace, pedetentim, yea, serpentim, sliding on. Though the fabricke of his body bee as long a plucking downe, as the Temple of Ierusalem was a building up; six and thirty yeares. Yet still they say to sicknesse, as the devils said to Christ; Why commest thou to torment us before our time? Matth. 8.29. Yea, could it give us as long warning, as Noah gave the old world; a hundred and twentie yeares; yet Festinas Domine, Lord thou art too hasty: they finde fault with the precipitation. Let the siege to thy life be as the Grecians to Troy, of ten yeares continuance; yet still thou sayest, it comes De improviso, I did not looke for it so soone. But we know whose mouth hath spoken it. Psal. 55.23. Men of blouds and deceit; non dimidiabunt dies suos; shall not live out halfe their dayes. Not halfe those which in the course of nature, and opinion of the world, they might have run. Herod was taken away quickly, in the midst of his popular applause; and the Angell of God immediately smote him, Act. 12.23. God shall shoot at them with an arrow, suddenly they shall be wounded, Psalm. 64.7. As a man-sees not the thunderbolt, till it strike him dead, Psal. 73.19. How are they brought to desolation as in a moment, and utterly consumed mith terrours? In a moment there is nec prius nec posterius. Vers. 20. As a dreame when one awaketh, &c. All their prosperity is but a dreame, they laugh in their sleepe, but they awake howling, Psal. 37.10. Yet a little while, and the wicked shall not be: thou shalt diligently seeke for his place, and it shall not be found. Destruction shall leave nec hominem, nec locum, neither the man, nor his place. Vers. 36. The wicked spreads himselfe like a greene Bay-tree: yet he passed away, and loe he was not: I sought him, but he could not be found. Thou sawest him to day aspiring like the Cedars; Digito monstrari, & dicier hic est; Seeke for him to morrow, and thou returnest with a Non inventus. Prov. 14.11. The house of the wicked shall be overthrowne. How? Zach. 5.2. What seest thou? a flying roule. What shall it doe? Vers. 4. It shall enter into the house of the wicked, and shall remaine in the midst of his house, and shall consume it with the timber and stones of it. It is a flying roule, a winged curse, not seene till it be felt. It shall destroy, not with a lingring consumption; to dwell upon his tabernacle, and doe it by a long succession of plagues: but in allusion to Sodome; Brimstone shall be scattered upon his habitation, Iob 18.15. By the Civill Law, every mans house is his castle: no man may be dragged out of his owne doore Iudicio civili: yet in such as we call Crown-cases, Treasons and Contumacies, great houses have bin thundred downe over the owners heads. And like the House of Baal, 2 King. 10.27. And of such Idolaters, Dan. 3.29. They may bee converted into filthy draughts, dung-hils, and receptacles of excrements. When God saw his owne Temple made a den of theeves, he destroyed it: therefore how much lesse will hee spare private houses, when they are made shops of mischiefe, and monuments of iniquitie? Hab. 2.11. The stone shall crie out of the wall, and the beame out of the timber shall answer it. The stones at every joynt shall weepe like marble, and the timber at every pinne shall bleed like the Vine: both joyning in a mournefull Antheme; one beginning, the other answering; Woe unto him that buildeth with bloud. Yet if the man himselfe might escape, more houses might be had for money: nay, saith Bildad, Iob 18.18. he shall be chased out of the world. But though his body be accursed like the barren Fig-tree; Never fruit grow on thee more: yet hee might have his estate continued to his posterity. No, Vers. 19. He shall neither have sonne nor nephew among his people, nor any remaining in his dwellings. His house shall be destroyed; and this in Scripture containes the whole family, Iosh. 24.15. I and my house will serve the Lord. The materials and formals shall be destroyed. But though body, house, and posterity be lost; yet still he may say as Absalom said, and doe as Absalom did, 2 Sam. 18.18. He reared up for himselfe a pillar, saying, I have no sonne to keepe my name in remembrance: and he called the = after his owne name; Absaloms place. So Psal. 49.11. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations: therefore they call their lands after their owne names. Let me build an house, and reare a monument after mine owne name: No, downe with it to the ground. Iob 18.17. His remembrance shall perish from the earth; and he shall have no name in the street. As Valerius speakes of those Romans, who besides their owne deaths, Penatium quoque strage puniuntur This is a fearefull destruction, to be so rooted out as Rovillas, that their very name becomes a stench. But that all this should be done suddenly, uno actu, uno ictu; Vengeance it selfe, men thinke, can doe no more.

He shall be destroyed: might it not be said, much ruinated? As an house hath the windowes broken, yet it stands: the covering is stripped off, yet it stands: the walls are beaten downe, yet it stands: take away the foundation; then you may say, Hîc suit domus; here was an house. Iob 8.18. If he destroy him from his place, then it shall deny him, saying, I have not seene thee. May it not be said of man, as of a clocke; which growing foule, the maker resumes, takes it in peeces, layes it wheele by wheele, and pin by pin; scowres it, puts it together in frame againe, and sets it going? No, alas, the wicked is destroyed, put out of tune for ever, and that as swiftly, as if a clocke were dashed against the stones. O that it had any other measure but perdition, any other manner but celerity! Iob 14.7. There is hope of a tree, if it be cut downe, that it will sprout againe, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stocke thereof die in the ground, yet through the sent of water it will bud, and bring forth boughes like a plant. B•t man dieth, and wasteth away, and where is he? He that should reade the Chronicle of some great mans life, finde him endowed with singular gifts of nature, beautified with rare qualities of art, befriended with the successes of fortune: whom his Prince had highly honoured, the people admired, flatterers adored; where nothing wanted to the concurrence of happinesse: and thus pursuing the story, measuring the hopes of future glory by the experience of present prosperity; should now turne over the leafe to reade, and finde a blanke, no more to be read, an abrupt suspension; he would either thinke the writer had mistooke, or that some leaves were torne out of the booke. No, there was an high finger that blotted it out, and broke off the history with an unexpected catastrophe. For Haman the second man in the Court, to forfeit all his glories at the galhouse! As if Destruction had the charge, that CHRIST gave to Iudas; Quod facis, cito fac, Ioh. 13.27. What thou doest, do quickely.

The dejection of Iob was sudden, but it was not destruction, Iob 1.16. While he was yet speaking, there came also another, &c. As if hee might not be allowed rest to consider of the former wretchednesse. The fall of Iehoram was destruction, but it was not sudden, 2 Chron. 21.19. In processe of time, after the end of two yeares, his bowels fell out by reason of his sicknesse: day by day, for two yeares together. But here it is both destruction, and swift destruction; as to Nabal; The Lord smote him, and he died, 1 Sam. 25.38. It is sudden, both because it prevents the expectation of nature and because the blow is like to that which David with his sling gave to Goliah, that sunke him downe for ever. Such, according to our Apostles Prophecie, hath been the destruction of the Churches enemies. Pharaoh by the sea, Corah by the earth, the haters of those three faithfull servants by the fire, Simon Magus in the aire: all destructions, by all the Elements, and all sudden, with a fearefull expedition.

Swift destruction.] There are many swift things, none swifter than the reprobates destruction, when God will hasten it. Birds are swift, the Eagle cuts the aire, and is gone. Therefore Salomon compares the suddenest vanisher, Riches to an Eagle, that makes her selfe wings and flies away, Prov. 23.5. Yet is this destruction swifter. An arrow is swift, 1 King. 22.34. A certaine man drew a bow at a venture, smote the King of Israel, and rid him. Destruction is a swift arrow, that same Sagitta per diem volitans, the arrow that flieth by day, Psalm. 91.5. Surer and swifter than the arrow of Cephalus; Consequitur quodcunque petit. Ovid. Metam. 7. Or that Hercules shot into Nessus, Met. 9. When he ran away with his Deianica; he told him that though hee could not come to him, he would send after him: Vulnere, non pedibus te consequar: and he made it good; Fugientia terga sagittâ Trajicit. These are not Ionathans pricke-arrowes, to give warning: but destructive arrowes, such as God shot against Sodom, [fetherd] with fire, consuming in a moment. Such, Psal. 18.14. He sent out arrowes and scattered them, he shot out lightnings and discomfited them. Thunder and lightning, a swift and dispatching arrow. Psal. 144.6. Cast forth lightning and scatter them: shoote out thine arrowes and destroy them. Man may shoote and misse, or his arrowes be so slow of flight that it may be avoided: but if God shoots, he hits and kills. The Parthian arrow was so admired for swiftnesse, that Lucan saies of Cesar, he was Torto Balearis verbere fundae Ocyor, & missâ Parthi post terga sagittâ. And Philoctetes = are noted Sophocles for fatall deadlinesse; προπέμποντες φόνον, fore-runners of death: & habent sub arundine plumbum, headed with heavy vengeance. Yet are all these both weaker in fight, and duller in flight, than Gods arrowes, which as the Psalmist speakes, come from the hand of a Gyant. When he shall draw them up to the head, they wound with an incurable blow. Iob 20.24. The bow of steele shall strike him through, it shall come glistering through his gall. The Sunne is swift, per diem peragens cursum; he rejoyceth as a strong man to runne a race. Yet the same dayes sunne hath seene a man; high mounted with pompe in the morning; yet covered with destruction before the evening. But as Moses told Israel concerning the Egyptians; Whom yee have seene to day, yee shall see them againe no more for ever, Exod. 14.13. Thus swift is Gods judgement, and outrunning the Sun, flame is swift: the Poets [gi-aine] that she is the daughter of Titan and Terra, the Sunne and the Earth. The Sun giving her such an aeriall and spirituall swiftnesse by his generation, that if the mother by her grossenesse had not a little bated her agility; she would the first houre of her birth have runne out of the world. Indeed she still flies apace, and like a channell by continuall accessions, growes up to a river; vires acquirit eundo. As a little ball rolled in the snow, gathers it selfe to a great lumpe. The report that is but a little spark of fire at London, proves a great flame by that time it comes to Yorke. But alas, even fame is slow-footed, and besides the invention of lies, must have intervention of space, before it arrives: and though it out-run the clouds, as Ahimaaz over ran Chushi, because he ranne by the way of the plaine: yet still Iudgement is swifter, and so dispatching that it leaves none to carry the report. When Iob was afflicted, there was one reserved to bring newes to him: what the Sabeans had done upon the Oxen, the Chaldeans upon the Camels, the fire upon the sheepe, all these upon the [servants]; Ego solus aufugi, I am alone escaped to tell thee. But destruction is surer and •orer, when it leaves none to beare tydings. Iud. 4.16. All the hoste of Sisera fell upon the sword, and there was not a man left. His mother, and her wise Ladies insult; Have they not sped? have they not divided the prey? Iudg. 5.30. No forsooth, for there was no body left to carry newes. Lightning is swift, Matth. 24.27. It commeth out of the East, and shineth even unto the west: a similitude used by CHRIST himselfe to describe the suddainesse of his second appearing. The thunder is called the Lords voice, Psal. 29.3. The voice of the Lord, is upon the waters, the God of glory thundereth. This breaketh the cedars, makes them skip like calves, Lebanon and Sirion caper like an Vnicorne. This is a sudden manner of destroying, as the Lord smote the Philistines with a great thunder, 1 Sam. 7.10. When the Lord raines this storme, he kills quickly: etiam comedentem absorbet. Iob 20.23. When he is about to fill his belly, God shall cast the furie of his wrath upon him, and shall raine it upon him while he is eating: there is another swift perdition. The ordinance charged with that salt minerall, makes quicke destruction: it bruiseth and quasheth to pieces before it gives the report, and therein is truely suddaine Innumerable lives have fallen by this engine; a thing that can send the errand of death a great way off. I know not to what to compare it, unlesse to the pestilence that killeth a farre off, Ezek. 6.12. Gunpowder the invention of a Monke, of a divell, the daughter of salt and sulphure, the mother of deaths nimblest children; nothing maketh a quicker end.

The fift of November puts us in mind of this fatall destruction; intended by the malice of men, but prevented by the mercie of God. Those smoky locusts had prepared and furnished a blacke pit, the very image of hell; and had resolved on that desperate cry, Incendium extinguatur ruinâ: they had devised communem rogum, a common bonefire, an universall combustion, both of mortall men and immortall monuments; Churches, Charters, and Records of antiquitie. Bloudy Priests that would have offered a whole burnt sacrifice, and made our sons and daughters passe through the fire, an oblation to their Moloch of Rome. Thinke countrey men, and let it never die in your memories, whiles the mercie of God may find a roome in your hearts: consider a swift destruction; never was example of so facinorous an enterprise, the Primum genus of all sinne, a crying, a roring, a thundring sinne, as our Soveraigne truly termed it: a sin not onely of bloud, but of fire, fire mingled with brimstone, such as the attempters (without extraordinary mercy) now feele in hell. Aske from East to West, from one Pole to the other; search all records under heaven, if ever there was the like. Their vault was a penuary and store house of destruction; against us in the intent, against themselves in the event. Let us say as those four Lepers, 2 King. 7.9. This day is a day of good tydings, and we doe not well to hold our peace: if we tarry till the morning light, some mischiefe will fall upon us. Consider with them. 1. The specialtie of the time, This day. 2. The occasion of that specialtie, it is a day of good newes. 3. The dutie of that occasion, not to hold our peace. 4. The necessitie of that duty, lest mischiefe fall upon us. But you will say, the day is past, and let it passe with the day; Sufficit diei malitia ipsius; sufficient to the day is the sorrow thereof. I answer; Day unto day uttereth speech, and night unto night sheweth knowledge, Psalm. 19. Verse 2. The day gone reads a lecture to the day present: that day tells newes to all dayes, without which they had not beene dayes to us. In regard of the marvellous attempt, a day of newes: in regard of the gracious deliverance, a day of good newes. Newes in the Intention, good newes in the prevention: a privative, a positive good; for a negative is made an affirmative by reduction. Suppose you had seene it done; the King, Prince, Nobles, Senators, Priests; the flowers and ornaments of the land; without distinction of Majestie, dignitie, sex or age, degree or merit, reason or religion; tossed up with barrells and billets, pieces of timber, barres of iron, and great stones; the murthering artillerie together with the murdered bodies, into the aire, up toward heaven, their flesh accompanying their soules so farre as that violence could send them; till their mangled carcases fell downe againe to the mother earth, to receive their remaining blood crying vengeance against their butchers. Behold here the type of the deflagration of Sodom, the modell of Tophet, the neerest representation that earth could afford of that Ignitum [diluvium], the fiery deluge at the last day: yea the image of that [Gehen-] na ignis, which God hath prepared for the wicked. When father and sonne, damme and young in a neast together, had beene blowen away with a blast; a whirlewind of destruction: the whole state of a kingdome dissolved, and that in an instant of time, before they could have swallowed their spittle, or in remembrance and remorse of their sinnes have said; Lord have mercie on us. This had beene destruction in the winged precepice, and most desperate suddennesse. As it was threatned to the house of Ieroboam, to be cut off in a day: but what? even now in a moment, before they had leasure to thinke of it. But as the three servants of God were cast into a fiery fornace that burnt them not: and as Moses saw a bush that flamed and consumed not: so the good will of him that dwelt in the bush defended us, Deut. 33.16. The Lord brought us backe from death to life, and we were comforted as men awaked out of a fearefull dreame. Their destruction was swift, but the mercie of God was swifter. There wanted nothing but an actor to bring on that catholike doomsday: yet before the match could be brought to the powder, their artificiall fireworkes were discovered; their projection, prodition, deperdition, all disclosed; and seasonably returned on their owne heads.

So perish all thine enemies, O Lord.] Now the mercie of God turne destruction, into salvation, and then be as swift as he please: the sooner we get home, the sooner ease: therefore Come Lord Iesus, come quickly, Amen.