hence is our hope it may be our vaine hope that it shall be as well with vs for all our sinnes as it was with Noah Lot David Peter many other the strongest pillars of the Lords Temple for their many downefalls Here I endeavoured as I could to imprint in our hearts the wholesome doctrine contrary to these three misconceits and withall because it was thereby manifest that Gods chosen children doe sin also willingly I tooke occasion to put some difference betweene them so sinning and the sinfull reprobates and for that purpose I thē remembred you of two evident truthes in Christian Religion 1 The Saints of God may fall grievously dangerously 2 They cannot fall finally in the end not vtterly at any time Touching the third circumstance wherein were obserued the name the nature and the obiect of this sinne we haue heard that this sinne is commonly called the sinne against the holy Ghost not because it is against the Godhead of the holy Ghost for the same God is also Father and Sonne the Godhead of the Father of the Sonne and of the holy Ghost is all one their glory is equall their Maiestie is coeternall nor because it is against the person of the Holy Ghost for that is no greater then the person of the Father and of the Sonne the whole three persons are coeternall together and coequall but because it is against the goodnesse of the holy Ghost against the goodnes that is against those good graces of the holy Spirit bestowed vpon vs for the setting forth of the praises of the Lord. For whosoever shall despise those good graces and turne them to the contempt of Gods Maiestie and tread them vnder foot and account them prophane and purposely and wilfully and maliciously cary them away to all wantonnesse he crucifieth againe vnto himselfe the Sonne of God he despites the spirit of grace he sinnes against the holy Ghost Whereby it is plaine that the nature of this sinne is such as we find it to be described Heb. 6.1 2. where the Apostle mentioning repentance from dead workes faith towards God the doctrine of baptisme of laying on of hands of resurrection from the dead and of eternall iudgement and in the same place calling all these the doctrine of the beginning of Christ speaketh vers ◠of an apostacie of a falling away from all these points even from the very foundation and first beginning of Christian faith giving vs thereby to vnderstand that they who are holden in this transgression and haue sinned this sinne haue forsaken all the principles of Christian religion haue lost their former light haue departed from their first vnderstanding From the name and nature of this sinne thus considered wee came to seeke the obiect of it and found the malice of this sin to be directed against the very Maiestie of God himselfe and against his Christ directly to respect the first table of the morall law to be not a particular slipping aside but a generall apostacie a generall falling away from God and that totally Here I came to the first reason vsed by our Apostle to disswade vs from committing so vile a sinne contained in these words there remaineth no more sacrifice for sinne Out of which words because Novatus hath made a collection void of comfort namely that if a man sinne after he is once baptised to him there remaineth no hope of pardon for his sins first I applied my selfe to establish comfort in our hearts by setting downe the contrary doctrine and secondly I came to the consideration of the truth of that which these words doe naturally afford did proue vnto you that the sinne against the holy Ghost is not at any time nor can ever be forgiven There remaineth no more sacrifice for sinne Hauing thus repeated vnto you the summe of that which heretofore I haue delivered I come now to the second reason in my second generall part to speake of this fearefull looking for of iudgement and violent fire which shall devoure the adversaries The doctrine grounded vpon the first reason of our Apostle in this place might haue sufficed to make all that loue God to looke to their steps that they fall not away by committing so grievous a sinne But there is a generation of men monstrously mishapen in the powers of the soule who like the Kings and Princes of the earth i Psalm 2.2 banding themselues and taking counsaile together against the Lord and against his annointed are ready to breake the cords of religion asunder and to cast her yoke from them and to say with those in Tully lib. 1. de natura Deorum Totam de dijs immortalibus opinionem fictam esse ab hominibus sapientibus reip causâ vt quos ratio non posset eos ad officium religio duceret iudging the service of God to be a meere devise of man for the better governement of the common wealth wherein inferiours since they will not be ruled by reason must bee ordered by religion Tell such of Scriptures you may as wel vrge them with Lucians narrations of repentance they cast it behinde them of faith they regard it not of baptisme they hold it of no greater price then the washing of their hands of the resurrection this feeds them with many a merry conceit they thinke pleasantly with themselues what maner of bodies they shall haue at that day of what proportion their bodies shall bee whether their nayles and haire shall rise againe I only note them as I passe by the way whom were they vsed for their deserts the preacher should k Levit 13.44 pronounce and the Prince proclaime the foulest leapers that ever yet sore ranne vpon well worthy to bee excluded the host and to haue their l Levit. 13.46 Num. 5.2 2. Kin. 15.5 habitation alone and more then so to be exiled the land to be expelled from nature it selfe which so vnnaturally they striue to bring to naught For though the Lord God of hosts by his Ministers and servants doe call them vnto weeping and mourning to baldnesse and girding with sackcloath as he called the Iewes Esai 22.12 Yet behold with them is ioy gladnes slaying Oxen and killing Sheepe eating flesh and drinking wine for say they to morrow we shall die Now if our Apostle to disswade such men from sinning willingly should vse this as a reason because there remaineth no more sacrifice for sinne what would it advantage them being fully perswaded that the dead are not raised vp that in death there is no difference betweene them the vilest worme that ever they could tread vpon Therefore to meete with these mē also our Apostle bringeth a second reason able at some time or other to affright the hardest heart that ever yet Atheisme had infected telling them that for them which sinne willingly though there remaineth no more sacrifice which they regard not yet there remaineth something which shall touch them neere even a fearefull looking
blasphemers of the holy Spirit who doe not onely fulfill the full measure of those Pagans sinnes but contemne also the Graces given vnto them the knowledge whereto they haue beene called and that good Spirit whereof the Pagans were never made partakers Now looke we backe for a while to those markes wherewith they are noted against whom our Apostle in this place denounceth If they bee duely considered they will moue our hearts to wisdome One is they haue beene once lightned that is they haue been endued with the knowledge of God and that not onely by the heavens though they b Psal 19 ◠declare Gods glory nor only by the firmament though that sheweth his handy worke nor onely by other his creatures though in them also his eternall power godhead appeareth and shineth for of this light all nations are made partakers but they haue beene lightned also with his holy word This hath beene a c Ps 119 105. lanterne to their feet and a light vnto their paths When they found it they did greedily tast of it and it was vnto them the ioy and reioycing of their hearts And can we think that any thus lightned are neere vnto cursing Yea the d Heb. 6.7 Scripture telleth vs that they may so fall away as that it shall be impossible for them to be renued againe by repentance Heb. 6.6 Indeed the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meet for them by whom it is dressed shal receaue a blessing of God but that earth which beareth thornes and briers is reproued is neere vnto cursing the end thereof is to bee burned Presume wee not then beloved in the Lord. Whosoever 1. Cor. 10.12 thinkes he standeth may fal O! worke we out our salvatiō with feare trembling An other marke of theirs is they haue tasted of the heavenly gift This heavenly gift is eternall life through Iesus Christ our Lord Rom. 6.23 It is that great salvatiō that is in Christ Iesus so called by Christ himselfe speaking to the woman of Samaria Iohn 4.10 This gift they haue not only knowne but haue also tasted of it Would you know what taste this is One expounds it thus Suppose a banquet provided wherein are many sweet pleasant and dainty meates At this banquet the bidden guests must be set downe they see the meats they taste thē they eate them they disgest them they are nourished strengthened by them The vnbidden guests it is not so with them They indeed may see the meates yea more then so happyly they may be permitted to handle them and taste of them to feele how good they are but eate or feed of thē they may not Apply this and in the vnbidden guests tasting of those dainety meates you shall perceiue this taste of the heavenly gift resembled They haue tasted of the heavenly gift that is they haue gladly sometime receaved it and reioyced in it like Herode who did gladly heare Iohn Baptist preaching Mark 6.20 like the second kinde of naughty ground that ioyfully receaved the seed Mat. 13.20 Herod may willingly heare the preaching of the word and yet be accursed the naughty ground receiving the seed with ioy in the end may be burned Many may haue a taste of eternall life of that great salvation which is in Christ Iesus and yet may finally fall away Presume wee not then beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Their third marke is they haue beene made partakers of the holy Ghost that is many graces of the spirit of God haue beene given vnto them They may repent like Iudas Mat. 27.3 confesse their sinnes like Pharaoh Exod. 10.16 loue God as Saule did 1. Sam. 10.9 They may desire to be like Gods children in happinesse as Balaam desired when he said O let my soule die the death of the righteous let my last end be like his Num. 23.10 They may shew liking to Gods Ministers reverence them and feare to displease them as Simon Magus did who at Philips preaching beleeved wondred at his miracles and kept cōpany with him Act. 8.13 They may be zealous in the profession of the gospell as the Galatians were who receaved Paule as an Angell and if possible would haue plucked out their eies to haue done him good Gal. 4.16 Thus may they be qualified yea much better then thus and yet may finally fall awaie Presume we not thē beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Their last marke for I omit the rest as being all reducible to these fowre their last marke is They haue receaved the knowledge of the truth that is they haue caused their f Ezech. 3.3 bellies to eate and haue filled their bowels with that sweet roule as sweet as any hony in their mouthes they haue receaved the word of God in their hearts in such abundance as that they are become preachers of the word for they haue g Heb. 6.5 tasted of the good word of God and of the power of the world to come they haue tasted it indeed but only haue they tasted it Here let me once more remember you of the resemblance of tasting You know that Cookes which are busied in preparing of banquets haue commonly as much feeling and seeing of the meates as any other and yet there is none that eateth lesse of it then they their stomackes are so cloyed with the smell taste thereof so is it here it may come to passe that the preacher which dresseth and provideth the spirituall food may eate least of it himselfe so labouring to saue others himselfe may proue a reprobate It hath beene thought that some of them which built the Arke were not saved in the Arke but certaine it is not only thought so certaine it is that diverse spirituall builders of Christs Church shall not be saved with the Church They may by vs be takē for Gods sheepe because they are kept in the same pastures and folded in the same fold with vs they may by vs be taken for Gods sheepe though indeed they be very Goates There is a day to come wherein the h 2. Pet. 3.10 heavens shal passe away with a noise and the elements shall melt with heate the earth with the workes that are therein shall be burnt vp then may Demas alleage for himselfe his old and once-true religion and Iudas for himselfe his Apostleship and many others for themselues their prophecying in Christs name but al in vaine For that iust Iudge will professe vnto them i Mat. 7.23 Luk. 13.27 I never knew you depart from me yee workers of iniquity Presume wee not then beloved in the Lord. Whosoever thinkes he standeth may fall O! worke we out our salvation with feare and trembling Having thus considered their markes finding that they haue
farre hath this boldnesse thrust it selfe as that now bee there any talke of Divinitie it is thought but a small matter for such whose neckes are as sinewes of Iron and browes like brasse I meane for carelesse hearts and venterous tongues to be vp with predestination or the Sinne against the holy Ghost To such what shall I say Even as one said in the like case it were better for them they had neither tongues in their heads nor hearts in their breasts then that they should delight in their so vnreverent and vngodly vsage For hereby what doe they else but blaspheme the eternall wisdome of God It is a faithfull lesson for servants to be obedient to them that are their masters according to the flesh in feare trembling you may find it Eph. 6.5 And shall we servants to that great LORD our master according to the spirit when we enter talke of his word not feare shall we not tremble shall we at his greatest mysteries be carelesse mockers The knowledge of Gods predestination should cast downe our proud reason even to the ground it should make vs confesse before him that all his doings are secret all his iudgements vnsearchable all his waies past finding out yet we like fooles vnwilling though wee should bee brayed in a morter to let our foolishnesse depart from vs doubt not at all to examine the high iudgements of God as if they were pliable to our foolish reason And so likewise the Sin against the holy Ghost is mentioned to make vs feare to work in vs the feare of the LORD which is as a well-spring of life to free vs from all the snares of death to make vs loue the LORD learne al his iudgemeÌ„ts to assure vs so farre of his favour as that we cannot possibly sinne against his spirit yet we as discontent herewith put all feare apart make no end of questioning whether the Sin against the holy Ghost be this sinne or that sinne when God knoweth at al sinnes we make but a iest Iustly may we feare lest God say to vs as once he said to the wicked Psal 50.16 Quid tuâ vt enarres decreta mea Gods ordinances being holy pure should not come into mouthes given to filthinesse With what face then dare men of vncircumcised mindes and mouthes medle with such holy mysteries either publikely or privatly Quid tuâ vt enarres decreta mea What hast thou to doe to declare mine ordinances Doth it belong to thee to take my covenant in thy mouth saith the Lord. You see how farre too much boldnesse carieth vs headlong The other fault I spake of was too much feare Some there are and they none of the worst of vs who by the singular mercies of God haue so beene humbled as that they cover their faces and hang downe their heads at the remeÌ„brance of their sinnes To such every sound of the Sin against the holy Ghost is a piercing of their hearts they stop their ears at the name of it they would not haue it spoken of at all for feare lest themselues should bee holden in the transgression In which their opinion they seeme to accord with those who hold of predestination and election that they are matters not to be thought of too high for mans learning Which conceite was first founded in the forge of a Popish braine thence hath beene derived to vs. Hence sprang that their comfortlesse lesson hope well and haue well and that their assertion leading vnto wilfull blindnesse it is not the dutie of a man to knowe his election In the 2. to the Corinth 135. it is thus written Proue your selues whether yee are in the faith examine your selues knowe yee not your owne selues how that Iesus Christ is in you except yee bee reprobates Consider the words Shall God here by his Apostle bid proue and dares man say doubt Shall God bid examine dares maÌ„ advise vs only to hope Shall the spirit of truth command vs to knowe our salvation and dares a lying spirit in the mouthes of false prophets account it presumption to knowe our salvation To this purpose is it that S. Iohn exhorteth you 1. Iohn 4.1 Trie the spirits whether they are of God or not As for those in whose eares the naming of this Sin against the holy Ghost soundeth harshly Christ hath said the summe of all that hath beene said c Luk. 12.32 Feare not my little flocke for it hath pleased your father to giue to you a kingdome not momentary but eternall purchased not with gold and silver but with the most precious bloud of his only sonne and therefore may yee well be assured that he will also giue you victory over sinne death This great and heinous Sinne bee it what it will let it never discourage you it cannot hurt you it is none of yours This sinne is the sinne of those that haue despised knowledge but like as the Hart desireth the water brooks so doe your soules thirst after more knowledge of the Lord. This sinne is the sinne of such as haue contemned the Crosse of Christ but the delight of your liues is therein This sinne is the sinne of such as haue made the world their God but your God with whoÌ„ yee walke in whose feare you liue hath had such mercy on you as that yee account all the world but dung to the end yee may winne Christ And therefore I say againe this great and heinous sin be it what it will let it never discourage you it cannot hurt you it is none of yours Wheresoever they dwell that haue thus sinned and are in this condemnation be of good comfort God himselfe beareth you witnesse that their tents and their tabernacles are not neere you Thus haue wee beene warned touching Gods holy mysteries that we be neither too bold nor too fearefull let vs now walking in the midst betweene both betweene feare boldnesse drawe neere with reverence and with glad and faithfull eares abide we the hearing of this sinne let vs not bee so foolish either to feare the smoake since the fire cannot hurt vs or to wade too farre since the depth may devoure vs. Now then not to trouble you long with those d Desperatio Praesumptio Impoenitentia Obâ—tinatio Impugnatio â—eritatis agnitae Invidia gratiae fraternae Angelus del Pas â—nchirid Scholast Theolog. Sect. 2. lib. 2. c. 1. p. 56. six kindes of sinnes against the holy Ghost much spoken of by the Schoolemen as namely presumption of Gods mercies and Despaire coÌ„trary to presumption and the Oppugning of the known truth the Envying of all the good gifts and graces in our brethren and Obstinacie Impenitencie let it bee sufficient for vs to vnderstand that in the word of God there is mention of one onely sinne so called In Mat. 12.31 as also in Mark 3.29 and Luke 12.10 it is called the blasphemie against the holy Ghost You shall finde it at large described if
they doe not what they would but what they hate and would not doe that even that they doe though they delight in the law of God concerning the inner man that yet there is a law in their members that leads them captiue vnto sinne Notwithstanding the truth of all this although the faithfull can finde no meanes to performe that which is good the law of sinne working death in them and causing them dayly in a sort to sinne against their consciences yet because in minde they serue the law of God and sinne not in contempt of God they may not be said to tread vnder foot the Sonne of God As for the reprobate when they sinne against their consciences they doe it in the highest degree they doe it most properly most perfectly most fully I speake not this of all the reprobate I am perswaded that as there haue beene many which never heard so there are many which heare not and there shall bee many which shall never heare the preaching of the Gospell no not so much as the name of Christ St Paule told the Lycaonians Act. 14.16 how that God in former times suffered all the Gentils to walke in their own waies As much in effect he told the Ephesians chap. 2.12 that before their calling they were aliens from the common wealth of Israel strangers from the Covenants of promise without hope without Christ without God in the world MOSES and the Prophets are plentifull in shewing this that in former times the Covenant was peculiar to the Iewes Among the rest DAVID saith Psalm 76.1 2. that in Iewry God is knowne his name is great in Israel that his tabernacle is at Salem and his dwelling in Sion The like he hath Psal 147.19 God sheweth his word vnto Iacob his statutes and ordinances vnto Israel But in this latter place he addeth moreover God hath not dealt so with any nation neither haue the heathen knowledge of his lawes Hence I say I am perswaded that as there haue beene many which never heard so there are many which heare not and there shal be many which shall never heare the preaching of the Gospel no not so much as the name of Christ But such reprobats here I meane not I name them only that liue within the bosome of the Church Them I name to whom God hath abundantly granted the outward meanes of salvation as the word prayer sacraments and discipline them I name to whom God giueth many worthy properties of faith as to acknowledge the divine truth in the Law and Gospell to assent vnto it with ioy of heart to heare speake it outwardly for a time to professe it them I name on whom God bestoweth no small measure of repentance as to see their sinnes to be sory sor them to confesse them to resolue for a time to sinne no more These are the reprobats I name to be such as doe sinne in the highest degree against their consciences For albeit many notable things are spoken of them in the sanctified writings of the blessed Prophets and Apostles albeit they are clad in a faire robe in shew like to that of Adam Adams robe of integritie of holinesse and of the grace of God wherewith before his fall hee was invested albeit the vesture they haue put on be as seemely to the eye as was that vesture of needle worke wrought with diverse colours wherewith the Queene was clothed yet because they are not as the Queenes daughter was all glorious within those notable things spoken of them that faire robe covering them that goodly vesture put on them can availe or advantage them nothing at all If their hearts which are open and naked vnto God could be seene with the eyes of slesh then would they appeare even to vs as they are very like the hearts of those Iewes Act. 13.45 who because they saw the graces of God magnified by Pauls preaching at Antioche were full of envy and railed at and gainsaid all that Paul had spokē then would they appeare evē to vs as they are very like the hearts of those Pharisees Marke 3.30 who of set purpose disdainefully spitefully and malitiously turned the light into darknesse when they saw that Christ by the power of God made the blind and dumb that was possessed with a divell both to speake and see for they said hee hath an vncleane spirit then would they appeare even to vs as they are very like the heart of the sorcerer Elymas Act. 13.10 who a child of the divell an enimie of all righteousnesse full of subtiltie full of mischiefe withstood the preaching of the word and sought to turne away Sergius Paulus from the faith Such men as these harbouring within them hearts of such quality hearts made fat haue also eares and eies suteable to their hearts eares made heavy and eies shut vp they see not they heare not they vnderstand not If you talke with them of the Holy Scriptures happyly they will graunt them to be a well devised story and that 's all Tell them of their Baptisme they count it no better then the washing of their hands of the Lords Supper they preferre their owne farre before it of the Resurrection you make them then conceited as to think what maner of bodies they shall haue at that day of what proportiō and stature their bodies shall be and the like and for your labour and good advisement they will hold you to be as the Epicures and Stoicks did Paule Act. 17.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as our English text reades it bablers or if you would rather the marginall reading triflers or rascals These men were they vsed for their deserts the preacher should pronounce and the Magistrate proclaime for the foulest leapers that possible may be well worthy shall I say to be excluded the hoast and to haue their habitation alone or which is more to haue no accesse either to court or country to bee exiled altogether their natiue soile which ever yet gaue thē nourishment No all this were too little but well worthy I say to be expelled from nature it selfe which so vnnaturally they striue to bring to naught See here The Lord sends a flaming fire if possible to awake them from their sleepe in sinne he sends his Ministers to call them vnto weeping and mourning to baldnesse and girding with sackcloath as once he did vnto the Iewes Esai 22.12 But hath this fire though mightily flaming stirred them from their sleep Or haue they yeelded obedience to the calling of God Behold it followeth in that text with them is ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine eating and drinking for to morrow say they we shall die they say to morrow we shall die In the meane time that is to day while it is called to day they sinne like Elyes sonnes 1. Sam. 3.14 such a sinne which God hath sworne shall not bee purged with sacrifice nor offering for ever they sinne with a
presumptuously secretly but openly perversely conteÌ„ptuously malitiously neither fearing nor regarding God nor man exscindendo exscinditor anima illa it is the Lords irrevocable senteÌ„ce Num. 15.31 that persoÌ„ shal vtterly be cut of that soule shall die the death Behold saith the Lord to Samuel 1. Samuel 3.11 I will doe a thing in Israel whereof whosoever shall heare his two eares shall tingle I will raise vp against Elie all things which I haue spoken concerning his house when I begin I will also mâ—kâ— aâ—â—nd I haue told him that I will iudge his house for ever for the iniquitie which he knoweth because his sonnes ran into a slander and he staid them not Now therefore I haue sworne vnto the house of Elie that the wickednesse of Elies house shall not bee purgâ—d with sacrifice nor offring for ever I haue sworne saith the LORD vnto the house of Elie c. which words are a sufficient evidence to shew what sinne it was that Elie did meane even that sinne which shall not be purged with sacrifice nor offering for ever And therefore wee may bee bold to grant that those words of Elie doe proue an impossibilitie of pardon but it is to such as doe sinne Elatâ manu with an high hand only because they will sinne openly perversly contemptuously malitiously to such I say wee may bee bold to grant that these words doe proue an impossibilitie of pardon but that a maÌ„ sinning ignorantly or of infirmitie should haue no hope of forgiuenesse they proue not and therefore make nothing at all for defence of the Catharists opinion I will not stand to refute other their reasons vsed by them for the further confirmation of their opinion S. Ambrose to whom I referre you hath very coÌ„fortably discoursed against them Lib. 1. de poenitentiâ and the thirteene first chapters of that booke and so hath S. Cyprian in that his tract written to Novatianus the Hereticke My endeavour shall bee to proue a doctrine contrary to theirs I may comprise it in this proposition They which stand by grace may fall and yet be pardoned Which proposition devides it selfe into two parts severally to be confirmed 1. the chosen of God for they only stand by grace maâ— fall 2. notwithstanding their falls they may find pardon The former namely that the chosen of God may fall I shall not need much to proue since the truth thereof is sufficiently witnessed by each mans conscience to his owne heart Yet lest happily some one or more through the abundance of knowledge given from aboue shall thinke better of themselues theÌ„ meete is I will bee bold to remember them of S. Paules estate who 2. Cor. 12.7 speaketh thus of himselfe Least I should bee exalted out of measure through the abundance of revelations there was given vnto me a sharpe pointed stake in the flesh the messenger of Satan to buffet me Because I should not bee exalted out of measure there was given mee saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sharp stake fastned in my flesh the messenger of Satan to buffet me because I should not be exalted out of measure meaning hereby that how glorious a vessell soever he seemed to be in the eyes of men yet in him there was a rebellion of the flesh against the spirit If such were blessed Paules estate what may the best liver that now is professe of himself Surely as much that there is in him also a rebellion of the flesh against the spirit that hee hath had many falls yea such falls as his very remembraÌ„ces of them are like so many kniues in his eies so many thornes in his sides so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even sharpe pointed posts driven into his flesh to vexe him as long as he shall liue in this world And if thus it fareth with the best what shall become of the more evill sort Surely * See my third Lecture vpon Amos 1. p. 3â— there is no man iust in the earth that doth good sinneth not saith the preacher Ch. 7.22 And Prov. 20.9 Soâ—omon hath this question who can say I haue purged my heart I am cleane from my sinne O saith Eliphaz vnto Iob. chap. 15.14 What is man that he should be cleane and he that is borne of a woman that he should be iust Behold saith he God hath found no stedfastnesse in his Saints yea the heavens are not clean in his sight how much more is man abominable and filthie which drinketh iniquitie like water whose desire to sinne is such as a thirstie mans desire is to drink He is altogether sinful Sinfull in his conception sinfull in his birth sinfull in the whole course of his life in every deed in every word in every thought wholy sinfull I will not be too forward in the discovery of the nakednes of Gods chosen children descended from the loynes of AdaÌ„ and therefore will not trouble you with the relation of a Gen. 9.21 Noahs drunkennesse of b 2. Sam 12.9 Davids murther of c Gen 18.15 Sarahs lye of d Gen. 27.3 Rebeccaes perswading her sonne Iacob to beguile his owne father of the theft of e Philem. 11. Onesimus and of the severall falls of many other as stout champions as ever fought the Lords battle Touching them I only say as David said in a different case 2. Sam. 1.19 O noble Israel how are the mightie overthrowne The point I am to proue will be cleere enough if we wil consider in what sort the elect of God may fall First therefore The child of God by his own neglect may diminish and lessen the good graces of God within him The consideration whereof moued S. Paule in the bowels of compassion to exhort the Thessalonians 1. Thess 5.19 not to quench the spirit and the Ephesians Eph. 4.30 not to grieue the holy spirit of God For he well knewe that the holy spirit vseth to be grieved and the fire thereof to be quenched whensoever we put away from within vs the care of Gods word not regarding the sanctified motions of our hearts the sanctified words of our lips the saÌ„ctified actions of our handes but entertaining the contrary corrupt thoughts evill speaking wicked actions Thus may the child of God be affected and grieue that good spirit whereby he is sealed vnto the day of redemption and quench it too yet not vtterly but diminish and lessen the good graces thereof and that in such a measure as that he may be like a man in a trance who both by his own sense and also by the iudgement of the Physition is taken for dead Thus haue David Peter other the strongest pillers in the Lords temple beene shaken 2 The childe of God after he hath repented for some sinne may fall againe into the same sinne This is a lamentable estate Yet it may befall a true Christian Ioh. 5.14 when Christ had healed the man that had beene sicke 38. yeares he said vnto him Behold thou art
is Whosoever sinneth willingly after that hee hath receaued the knowledge of truth to him there remaineth no more sacrifice for sinne hee must fearefully looke for iudgement and violent fire wherewith he shall be devoured Therefore if we having receaued the knowledge of the truth doe sinne willingly to vs also there remaineth no more sacrifice for sinne we also must fearefully looke for iudgement and violent fire therewith to be devoured This principall argument is confirmed by two other reasons in these words which I haue now read vnto you The first drawne à comparatis minoribus by a thing done lesse probable to proue vnto vs a thing of greater probability vers 28 29. He that despiseth Moses law dyeth without mercy vnder two or three witnesses of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foote the Sonne of God and counteth the blood of the Testament wherewith hee was sanctified as an vnholy thing and doth despite the Spirit of grace The second is taken from the authoritie of the Scriptures vers 30. where two testimonies are cited one out of Deut. 32.35 where the LORD saith Vengeance and recompense are mine The other out of verse 36. of the same chapter where we read that the LORD shall iudge his people The truth of both those testimonies is in this my text confirmed by the witnesses of the consciences of Gods elect who doe assuredly know Gods nature and custome to be such as it is witnessed to be in these Scriptures before cited for we know saith the Apostle in the behalfe of all the faithfull wee knowe him that hath said vengeance belongeth vnto me I will recompense saith the LORD And againe the LORD shall iudge his people Then followeth an acclamation an epiphoneme a conclusion to this whole argument whereby all backsliders from the truth whose whole delight is to tread vnder foot the Sonne of God to account the blood of the Testament wherewith they were sanctified as an vnholy thing to despite the Spirit of grace may be admonished of their future fall Though they liue in peace without feare and the rod of God is not vpon them though a Psal 73.7 their eyes stand out for fatnesse though they haue more then heart can wish yet should they remember that God is a living God a God with heavy hands against all stifnecked and rebellious a God able to cast both body and soule into Hell fire O! it is a fearefull thing to fall into the hands of the living God vers 31. It is a fearefull c. Now returne we to the first reason here set downe for the confirmation of the principall argument of this place vers 28 29. He that despiseth Moses Law c. Here my purpose is first to speake somewhat of the words themselues of their meaning and then to gather out some points of doctrine the one consideration whereof may be for our bettering Both these at this time He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it he that abrogateth Moses law the Syriacke hath he that transgresseth Moses law but neither is so right as the originall requireth For this place is not to bee vnderstood of breaking violating transgressing or sinning against any one commandement but of an apostacie of a defection of a falling away wholy from religion This exposition is afforded vs out of Deut. 17.2 there the Lord giues Moses charge if any man or woman hath wrought wickednesse in the sight of the LORD in transgressing his covenant that then hee bee brought forth to the gates of the citie and there bee stoned with stones till he die But what is this for man or woman to worke wickednesse before the Lord in transgressing his covenant Is it not to transgresse some one or other commandement of the LORD No the LORD himselfe tels Moses what his meaning is vers 3. who soever hath gone and serued other Gods and worshipped them as the Sunne the Moone or any of the host of Heaven which God hath not commanded such a one whether man or woman hath wrought wickednesse before the Lord in transgressing his covenāt such a one without mercy must die the death Such is the meaning of the words of my text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee that doth reiect cast behind him make frustrate and despise the law of Moses he dyeth without mercy vnder two or three witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses law whereof God was the sole author Moses only the Minister God put the word into Moses mouth and Moses conveied it vnto the people In regard of such his ministring and conveying the law of God vnto the people the law of God is in this place tearmed the law of Moses a sonne of man the more to set out and to amplifie the worthinesse of the Gospell discovered and delivered to posteritie by Iesus Christ the Sonne of God The like comparison to this we haue Heb. 2.2 As here Moses is so there the Angels are compared with Christ Thus saith the Apostle if the word spoken by Angels was stedfast and every transgression and disobedience receiued a iust recompense of reward how shall wee escape if wee neglect so great salvation which at the first began to be preached by the Lord and afterwards was confirmed vnto vs by them that heard him God bearing witnesse thereto both with signes and wonders and with diverse miracles and gifts of the Holy Ghost So is it here if hee that despiseth Moses law dieth without mercy how shall wee escape if we tread vnder foot the Sonne of God He that despiseth Moses law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dyeth without mercy This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this putting away and contemning the law of Moses deserues for punishment death without mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that reiects the law he that sins against it Elatâ manu Num. 15.30 not only secretly and presumptuously but openly perversly contemptuously and maliciously neither fearing nor regarding God nor man Exscindendo exscinditor anima illa it is a sentence not to be recalled for it is passed from the Lords owne mouth Num. 15.31 That person shall vtterly be cut off that soule shall die the death A false witnesse rising vp against his brother to accuse him of trespasse Deut. 19.16 a stubborne and disobedient sonne a rioter a drunkard one that wil not hearken to the voice of his parents Deut. 21.20 a man woman taken in adultery Deut. 22.22 all these because they reiect and despise Moses law must die the death your b Deut. 19.21 eies shall haue no cōpassion you shall c Deut 22 22. take away those evils frō among you that d Deut. 21.21 all the rest of Israel may heare it and feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder two or three witnesses These words haue a reference to a part of the civill and politicke governement vnder Moses law Two or three witnesses for one is not sufficient to
convince any one of a crime committed For thus saith the Lord One witnesse shall not testifie against any person to cause him to die Num. 35.30 One witnesse shall not rise vp against a man for any trespasse or for any sin or for any fault that he offendeth in but at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Deut. 19.15 At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse he shall not dy Deut. 17.6 Vnder two or three witnesses This is spoken disiunctiuely not as if the testimony of two were alwaies true but because it is so to be accounted if it be the testimony of two For we know that the testimony of two may be forged Two wicked men did falsly witnes against Naboth that he blasphemed God and the King 1. Kings 21.13 Two wicked men did falsly witnesse against Steven that he spake blasphemous words against Moses and God Act. 6.11 Two wicked men did falsely witnesse against Christ that hee should say I can destroy the Temple of God and build it in three daies Mat. 26.60 One witnesse shall not testifie against a man to cause him to die two may and their testimony may be false Two three or more may for at their mouthes shall every matter be established He that despiseth Moses law shall die the death c. Out of these words thus vnderstood we may for our instruction take two lessons 1 Necessity is laid vpon vs and woe is vnto vs if we despise mans law For he that despiseth Moses law dyeth without mercy 2 A caveat is given vs that we be not too credulous that we open not our eares to private reports tending to the discredite of any for He that despiseth Moses law dyeth not but at the mouth of two or three witnesses Our first lesson we comprehend within this proposition Every one is bound to subiect himselfe to honest and iust politique lawes and this even for conscience sake Our second within this It is a breach of the rule of charity to conceiue ill of any one for any private report Touching the first namely That every one is bound to subiect himselfe to honest and iust politique lawes and this even for conscience sake we may note that all such lawes politique civill mans lawes are either iust or vniust if iust then without doubt they bind our consciences to due obedience And this they doe not because they are set forth and published by man but partly because they haue their original from the law of Nature whervnto our consciences stand bound and partly because God in expresse commaundement hath made vs subiect to such lawes If vniust then are wee not in conscience bound to obserue them Such vniust humane lawes haue their difference for first they are said to be vniust either because he that makes them hath no authority so to do or having authority because he makes them rather for his own private then for any common good or making them for the common good because he bids and commaundes that which is aboue a mans power to performe And in this first sense vniust humane lawes though they tie vs not in cōscience to obserue them yet because they put nothing that may detract either from the law of nature or from the law of reason or from the law of nations or from the law of God and his glorie they leaue vnto vs a liberty either to keepe them as well as we shall bee able or not to keepe them at all vnlesse charity which chargeth vs in any wise to beware of giving offence to our neighbours commaundeth vs to obserue them Rather then we breake this bond of charity rather then we giue iust offence to our neighbours it is our Saviours coūsaile Mat. 5.39 40 41. Whosoever shall smite vs on the right cheeke that wee turne to him the other also whosoever suing vs at the law shall take away our coate that we let him haue our cloake also whosoever shall compell vs to go one mile that wee sticke not to goe twaine with him The care then we are to haue not to offend the weake consciences of our neighbours may binde vs to the observing of those humane lawes before spoken of which albeit in regard of their maker and his private respects they are called vniust are notwithstanding otherwise left to our free choice to bee kept or broken because without any repugnancie they may stand together with those eternall lawes the law of nature the law Celestial the law of reason the law of God the iust law of mā the law of nations So in a first sense the lawes of mā are called vniust if he that makes them hath no authority so to doe or having authority if he makes them rather for his owne private then for any common good or making them for the cōmon good if he bids and commaundes that which is aboue mans power to performe In a second sense humane lawes are said to be vniust if they bid that which is contrary to Gods lawes to Gods revealed will to Gods glory and these lawes are so farre from binding vs to their observance as that the loue of God dwelling in our soules deepely chargeth vs with all our might to resist them The answer which Peter and Iohn made to those of Ierusalem Act. 4.19 well fitteth this place whether it be right in the sight of God to obey you rather then God iudge yee And as fit is the protestation made by Peter and the rest of the Apostles Act. 5.29 We ought rather to obey God then men Thus we see that the lawes of men if they are vniust doe not simply binde vs in conscience to any obedience and if they bee so vniust as to detract from Gods lawes and his glory we see againe that we are in conscience bound to disobey them Obedience is first due vnto God and next vnto men for Gods sake And therefore if men shall require any thing of vs which by anie meanes may redound to Gods dishonour leaue we men to thēselues and reserue we all due obedience for our God We ought rather to obey God then men Yet are there humane lawes iust lawes lawes of equity and vprightnes binding the consciences of all that are placed in publike societies whether civill or spirituall In such societies though the lawes of nature and of reason be of necessary force yet those lawes suffice not over and besides them somewhat is necessary namely humane positiue law together with that law which is of commerce of merchādise of exchange between the greatest societies the law of nations and of nations Christian Humane laws are measures in respect of men to direct their actions Measures they are yet to be measured by higher rules Those rules are two the law of God and the law of nature Humane lawes then must be made according to the
they goe downe into the bowels of the belly One expounds it thus The words of a tale-bearer are as flatterings That is such words and speaches as he vseth against others are as sweete pleasant to you that heare them as if you were flattered and they go downe into the bowels of the belly That is they creepe smoothly sweetly and pleasantly into your most secret place you readily receaue them earnestly lay them vp and deepely remember them If this exposition like you not thus he expounds it otherwise The words of a tale-bearer are as flatterings That is the speeches which he vttereth to you against others seeme pleasant and sweete yea they seeme softer then butter gentler then oile And they go downe into the bowels of the belly That is but for all that for all they seeme so pleasant so sweet so soft so gentle yet notwithstanding they go downe into the bovvels within you they wound your very entrailes and if they be once perished what hope is there of your liues Yea they woūd you grievously they wound you deadly Admit of which interpretation you will you shall see your selues in great daunger by listning to such evill speakers This golden saying putting you in minde of your so neere perill Solomon desireth to be writtē in your memories and therefore vsing the very same wordes repeates it againe Prov. 26.22 where also he saith The wordes of a tale-bearer are as flatterings and they goe downe into the bowels of the belly To keepe you spotlesse and without blame that this danger which you haue heard of overtake you not a commandement is giuen you Exod. 23.1 not to receaue a false tale the breach of which David hath sealed vp with no lesse then the losse of Heaven Psal 15.1.3 where he tels you that you shall never dwell in the tabernacle of the Lord nor rest in his holy moūtaine if you receaue a false report against your neighbour Publike Magistrates and all such as haue authoritie to punish faults may bee well advised by that charge which the Lord giueth Deut. 13.12 If you shall heare say that wicked men are gone out from among you and haue drawne away the inhabitants of your citie to goe and serue other Gods which yee haue not knowne then you shall seeke and make search and enquire diligently and if it bee true and the thing certaine that abomination is wrought among you then shall you slay the inhabitants vtterly destroy the citie c. What charge is there given concerning the punishment due vnto the authors of apostacie to such as iutise men vnto Idolatry and to Idolaters themselues is giuen to you all to be followed in your civil punishings If you shal heare say concerning any that liue with you that they despise your laws your Churches laws common wealths laws or Collegiat laws then shall you seeke make search and enquire diligently and if it be true and the thing certaine that such despisers of your laws liue among you then shal you proceed to punish them accordingly You shall seeke make search enquire that diligently and why I pray you is all this repetition of words if not to giue vs to vnderstand what a fault it is to condemne before we knowe and by and by to beleeue whatsoever we heare You shall seeke make search enquire and that diligently and if it be true which was privatly told you against others if by diligent enquirie out of the mouth of two or three witnesses you find it to bee certaine then may you safely conceaue of them as they are you may doe it without breach of the rule of charitie But one private reporter though he speake nothing but the truth is not sufficient to convince any one of a crime neither should be able to make you conceaue hardly of any One witnes shall not testifie against a murtherer to cause him to dye for hee must die through witnesses Num. 35.30 One witnesse shall not cause an idolater to die for he must die at the mouth of two or three witnesses Deut. 17.6 One witnesse shall not make the despiser of Moses law to die for my text requireth two or three One witnesse shall not rise vp against a man for any trespasse or for any sin or for any fault that he offendeth in but at the mouth of two witnesses or at the mouth of three witnesses shall the matter bee stablished Deut. 19.15 And why is this often repetition of witnesses of two of three witnesses but to teach vs not to be light of beleefe when we are whispered in the eare against any Why should wee by and by kill our brother in our hearts by conceauing ill of him for one reporters speech To rob my neighbour of that his credit in my heart which he hath had there heretofore though he truely deserue it yet vnlesse it be certaine to me by sufficient witnesse that hee deserue it can in me be no lesse then a branch of murther Solomon tels you it is folly and shame to answer a matter before you heare it Prov. 18.13 and let me tell you it can bee no lesse to beleeue a matter against any man before you know it I say with the Prophet Malachie chap. 2.10 my prayer to God is that we may ever consider it Haue we not all one Father hath not one God made vs Why then should we transgresse every man against his brother and breake the covenant of our Father By this which hath beene spoken wee haue seene what the rule of charitie is and that every stepping aside every transgression every sinne is a breach of it wee haue also seene our selues excluded from Heaven if we receaue false tales and wee haue seene that wee may not punish such a one as is reported to be an Apostata and to haue fallen away from God vnlesse first by search made and diligent enquirie we finde it to bee true and certaine which is reported of him and we haue seene that no fault no trespasse no sinne nor murder nor Idolatrie nor the despising of Moses law may bee punished but at the mouth of two or three witnesses Therefore needes must it bee true which I vndertooke to proue It is a breach of the rule of charitie to conceaue ill of any for any private report And so much for the proofe of my position It followeth vers 29. Of how much sorer punishment suppose yee shall he bee worthy that treadeth vnder foot the Sonne of God accounteth the blood of the Testament wherewith he was sanctified as an vnholy thing and doth despite the Spirit of grace THe Apostle here magnifieth the Gospell of Christ aboue the law of Moses by the punishment appointed for contempt of both He that despiseth Moses law dieth without mercy hee meaneth onely the death of the body such a death as man may lay vpon him for hee must die at the mouth of two or three witnesses A farre greater punishment is allotted to
the despisers of Christs Gospell He also must abide death without mercy but it is the death of both body and soule for as it is vers 27. which I haue already explicated hee must fearefully looke for iudgement and violent fire therewith to bee devoured Of the despiser of Moses law I haue already spoken Touching the despiser of Christ and his Gospell thus I say It is not necessarie that hee should bee altogether vnlike to you that loue Christ he may liue with you in the same Church hee may professe with you the same religion hee may seeme to you as good a Christian as your selues For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the blood of the Testament is he sanctified Yet doth my Text discerne such a one from him that loues Christ by three his attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he treads and tramples vnderfoote the Sonne of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accounteth the blood of the Testament a vulgar a common an vnholy a prophane thing 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee despiteth the spirit of grace The doctrines which this place affordeth vs are two 1 Because the reprobates not all of them but such as are deepest in Gods displeasure such as doe sinne against the holy Ghost are in this place said to be sanctified with the blood of the Testament we are to consider how farre a man may being so sanctified go in the profession of the Gospell yet be a reprobate 2 Because the adversaries of our doctrine whereby wee defend the perseverance of Gods Saints in their faith doe out of this place make a strong argument as they take it for their purpose wee are to consider whether a Sonne of God sanctified with the blood of the Covenant may fall away To enter a due discourse of these doctrines or particularly to examine the wordes from which these notes doe arise it would cary me beyond the time limited and I had rather bee too short then to hurt your patience Only heare one word of exhortation Is it not a fearefull condition that a man sanctified with the blood of the Testament should tread vnder foot the Son of God that a man liuing as wee liue and prosessing as wee professe should fall away wholy from Christ Christianitie Yes beloued in the Lord very feareful is the condition of such a one and if we haue not browes of brasse necks of iron and hearts of flint our very hearing of it must needes in some sort cast vs downe if we haue any feeling of Gods spirit within vs it will make vs vse all diligence in working our salvation in attaining vnto faith in dying vnto sinne in living vnto newnesse of life We haue beene admonished in the Philippians to runne forward in that race of righteousnesse wherein through Iesus Christ God hath freely placed vs that being conducted by his Spirit to walke in good workes wee may make our vocation sure My beloued saith S. Paule as you haue alwaies obeyed so make an end of your owne salvation with feare and trembling Philip. 2 12. And so beloued in the Lord let vs also make an ende of our salvation with feare and trembling Some of vs do gladly preach the word we willingly declare good tidings and publish salvation saying vnto you your God reigneth Esai 52.7 yet hereby are we not iustified our evill ensample may make the name of God to be blasphemed among the people Rom. 2.24 if wee beate not downe our bodies and bring them into subiection it may be that after we haue preached to others our selues may prooue castavvaies It is Saint Paules iudgement 1. Cor. 9.27 By Christs name we may prophecy we may cast out Devils we may doe many great workes yet hereby are we not iustified it may be Christ at his comming will professe vnto vs I never knew you depart from me yee workers of iniquity Mat. 7.22 We haue hitherto beene fed delicately and brought vp in scarlet Lament 4.5 shall we now perish in the streets shall we now embrace the dunge O let vs not go backeward or stand still but make wee an end of our salvation with feare and trembling We all cause our bellies to eate and fill our bowels with that sweet roule Ezech. 3.3 as sweet as any hony in our mouthes wee willingly heare the word and with ioy receiue it into our hearts Yet are we not hereby iustified no more then Balaam was who desired to be like Gods children in happynesse when he said O let my soule die the death of the righteous and let my last end be like his Num. 23.10 Remember the Galatians they receaved St Paule for his ministeries sake as an Anâ—ell of God yea as Christ Iesus and if it had beene possible would haue plucked out their owne eies and haue given them to him to haue done him good So zealous were they in professing the doctrine which Paule preached Yet false Prophets turned them backwardes to begin againe the Iewish ceremonies they turned againe to impotent and beggarly rudiments wherevnto at the first they were in boÌ„dage in steed of going forward toward Christ they turned backward from him Galat. 4 9. Having hitherto had our heades of gold Dan. 2.32.33 shall we now that we may be like Nabuchad-nezzars image put on feete of clay O let vs not go backwarde or stand still but make wee an end of our salvation with feare and trembling We all beleeue Christ and the word preached by his Ministers Yet are we not hereby iustified Many of Christs disciples went backe and walked no more with him Ioh. 6.66 Simon Magus beleeved at Philips preaching and was baptized wondred at his miracles kept company with him yet afterward was it found that his heart was not right before God Act. 8.21 The Devils also they beleeue and tremble saith St Iames chap. 2.19 Now having begun in the Spirit shall we end in the flesh Galat. 3.3 O let vs not go back ward or stand still but make we an end of our salvation with feare and trembling We all doe dayly before the Lord confesse our sinnes yet are we not hereby iustified For so happy had Pharaoh been for he said I haue sinned against the LORD God Exod. 10.16 so blessed had Saule been for he also said I haue sinned 1. Sam. 15.30 so well had it beene with Iudas for neither was he behinde them in saying I haue sinned Mat. 27.3 Well Pharaoh Saule Iudas through vnbeleefe are fallen and you stand by faith yet bee not high minded but feare So St Paule counsailed the Romanes ch 11.20 Be not high minded I say but feare And take heed it come not vnto you according to the proverbe the dogge is returned to his vomit and the sow that was washed 2. Pet. 2.22 to her wallowing in the mire Since you haue gladly preached the word willingly heard it and carefully beleeved it hold you on in so good a course doe your