in God that is not communicable to any creature but then are we perfect mercifull and holy according to that charge when we are fulfilled with the effects with the image and similitude of that perfection mercifulnesse and holynesse which is in God The same may be spoken of wisedome goodnesse iustice other like proprieties of God We are then wise then good then iust when there appeareth in vs the image and similitude of Gods wisedome goodnesse and iustice It being true then that God alone is Holy and man not holy but by participation only as if it shall please God by his power and grace to sow in the hearts of sinnefull men some seedes of his owne sanctity and to effect and to make to shine in their liues conversations the image and similitude of his owne holynesse it remaineth a truth not to be contradicted All mans holynesse is from God Now because the Spirit of God commeth to and worketh in diverse men diversely and in diverse measures we must know that holynesse a gift of that Spirit is not in all mē after one sort We may therefore note a generall sanctity and a speciall sanctity appliable to the differēce of such as liue within the bosome of the militant Church wherein there are not only godly men and holy men but counterfaits and hypocrits not only gold but drosse too not only wheat but chaffe also The speciall sanctity I call that by which the true beleevers in Christ are truely properly indeed sanctified before God by the holy Spirit They in whom this sanctity shineth were elected from everlasting according to the purpose of him which worketh all things after the counsell of his owne will and according to that his purpose are they called and so are iustified and by the Holy Ghost are not only taught the trueth in vnderstanding but also in heart are truely renewed and regenerate It is manifest by that indissoluble chaine of fiue linkes Rom. 8.29 30. For whom God knew before them hath he predestinated them hath he called them hath he iustified them hath he glorified This true holynesse is meant by the Apostle Eph. 1.4 where he saith That God hath chosen vs in Christ before the foundation of the world that we should be Holy And what is this to be Holy It is expounded in the same place even to be without blame before God in loue The same is meant Ephes 5.26 there it is said that Christ gaue himselfe for the Church that he might sanctifie it And what is this to sanctifie the Church It is expounded in the wordes following even to cleanse it by the washing of vvater through the word that he might make it vnto himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy without blame Other like places might be alleaged out of the Holy Scriptures which I omit By these we see that speciall sanctity making vs spotlesse and without blame before God what it is The generall sanctity I call that by which the Church visible and militant consisting of good and evill of dissemblers and hypocrites as wel as of the Godly is called though not truely and properly yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figuratiue kind of speech tota sancta the Holy Church and that especially in regard of him the holy of holies that most Holy one who dwelleth in the Church and sanctifieth them that beleeue in him againe in regard of such as in the Church are in deed and truely holy Neither should this seeme strange that hypocrites dissemblers and godlesse men are called holy For whosoever giue their names to Christ and are baptized into his name though all of them be not truely grafted into Christ nor all of them be truely baptized into Christs death and resurrection that is though all of them be not new borne regenerate yet in the Scripture phrase after the custome of the Scriptures they are al called Holy and haue other such titles given them as indeede may beseeme the blessed of the Lord. In this sense St Paule saith that all the Romanes are Saints beloved of God Rom 1.7 and that all the Galatians are sonnes of God Galat. 3.26 and that all the Corinthians are washed and sanctified and iustified 1. Cor. 6.11 And so saith St Peter of all the Iewes which dwelt here and there throughout Pontus Galatia Cappadocia Asia and Bithynia that they were a chosen generation a royall priesthood a holy nation a peculiar people 1. Pet. 2.9 The Scriptures are very plentiful in gracing the sonnes of darknes such as fall away from the truth with beautiful and glorious titles to take from them against that great day all excuse In Heb. 10.26 they are said to haue receaved the knowledge of the truth in my text they are noted to be sāctified with the blood of the Covenant In Heb. 6.4 5. they are reported to haue been once lightned to haue tasted of the heavēly gift to haue been made partakers of the Holy Ghost and to haue tasted of the good word of God and of the powers of the world to come In 2. Pet. 2.20 we read that they haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ In Mat. 12.43 44. wee finde that they haue swept and garnished their houses after the departure of the vncleane spirit And in Mat. 13.20 Christ telleth vs that they heare the word and incontinently with ioy receaue it This at the first sight may seeme to be that vesture of needle-worke wrought with diverse colours Psal 45.14 wherewith the Queene was cloathed it may seeme to be that roabe of Adam that his roabe of innocencie of holynesse and of the grace of God wherewith before his fall he was invested To haue receaued the knowledge of the truth to bee sanctified with the blood of the Covenant to haue beene once lightned to haue tasted of the heavenly gift of the good word of God and of the powers of the world to come to haue beene made partakers of the Holy Ghost to haue escaped from the filthynesse of this world to haue the vncleane spirit departed from vs to heare the word incontinentlie with ioy to receiue it are they not sweet blessings descending frō the LORD of lights What could God haue done more vnto his vineyard then he hath done vnto it Yet see the crookednesse of the nature it hath in steed of good grapes it brings forth wilde grapes briars and thornes The Queene may be stript of her Iewels Adam spoyled of his roabes and the soule of man may be robbed of her ornaments rich attire For all those before recited graces may be lost the possessours of them may so fall away as that it shall be impossible for them to be renewed againe by repentance And then for their sinne there remaineth no more sacrifice but a fearefull looking for of iudgement and violent
say what is the matter and the truth requiring our assent to Elihues words Iob. 33.14 God speaketh once and twise and man seeth it not and a greater then either Sirachs sonne or Elihu even Iesus our Saviour in the parable Mat. 13.4 teacheth vs that much seed sowen miscaryeth some by the high waies side some among thornes some vpon stony ground haue made me bold to recal to your remeÌ„brances what before by me was delivered And if herein I shall seeme tedious to any I can say no more for excusing my selfe then what S. Austine said when he was enforced to some iteratioÌ„ lib. 2. de baptismo contra Donatist c. 2. IgnoscaÌ„t scientes ne offendantur nescientes satius est enim offerre habenti quaÌ„ differre non habentem Let those that know it already pardon me lest I offend those that are ignorant for it is better to giue to him that hath then to turne him away that hath not May it please you therfore to remember how in the words containing an effectuall perswasion for our constant continuing and persevering in the faith which the Hebrewes had and we haue in Christ Iesus or which is the same containing a disswasion a dehortation from our back-slidings and fallings away from the same faith I proposed to your godly considerations two things 1 What it is from which in this place we are disswaded it is from sinning willingly after that we haue receaved the knowledge of the truth 2 What reasons are vsed by our Apostle to disswade froÌ„ so sinning and they are two 1 Because if thus we sinne we shal never be able by any sacrifice to make an atonement betweene vs and God revenging in these words There remaineth no more sacrifice for sinne 2 Because if thus we sinne we can looke for no better then for eternal destructioÌ„ specified verse 27. by two things by Iudgement and by Fire For if we sinne willingly after c. In the first generall part my endeavour was to vnfold three circumstances 1 Who they needes must be that doe fall into this sinne 2 With what minde this sinne vseth to be committed 3 What the sinne it selfe is In the First of these was manifested the subiect of this sin Second the efficient cause Third the name the nature and the obiect of it Touching the subiect of this sinne I meane the persons in whom it is possible for this sinne to haue dominion we haue heard that they are neither Turkes nor Infidels nor Atheists nor Epicures not such as Pharaoh was though a vessel of Gods wrath nor such as Sodom and Gomorah were though ful of filthinesse nor such as blasphemous Rabshakeh was though by him the Idols of the nations were accounted equall with the God of Heauen but such as haue received the knowledge of the truth so my text hath such as haue beene once lightened and haue tasted of the heavenly gift and haue beene made partakers of the Holy Ghost and haue tasted of the good word of God and of the powers of the world to come so this Apostle saith Heb. 6.4 5. such as haue escaped from the filthinesse of this world through their knowledge in our Lord and Saviour Iesus Christ so S. Peter telleth vs 2. Pet. 2.20 such as haue swept garnished their houses after the departure of the vncleane spirit witnesse our Saviour Christ Mat. 12.43 44. Who also Mat. 13.20 saith they are such as heare the word and incontinently with ioy receiue it This at the first sight may seeme to be that vesture of needle worke wrought with diverse colours wherewith the Queene was cloathed it may seeme to be the robe of Adam that his robe of innocencie of holynesse and of the grace of God wherwith before his fall he was invested To haue receaved the knowledge of the truth to haue beene once lightned to haue tasted of the heavenly gift to haue beene made partakers of the Holy Ghost to haue escaped from the filthynesse of this world to heare the worde incontinently with ioy receiue it are â—hey not sweet blessings descending froÌ„ the LORD of lights What could the Lord haue a Esai 5.4 done more vnto his vineyard then that he hath done to it Yet see the perversity of the nature it hath in steede of grapes it may bring forth wilde grapes briars and thornes the Queene may be stript of her iewels Adam spoiled of his robes why may not the soule of man be robbed of her ornaments and rich attire Surely she hath no great priviledge to the contrary For all these before recited graces may be lost the possessours of them may so fall away as that it shall be impossible for them to be renued by repentance The consideration of this point might haue moved our hearts to wisedome it might haue perswaded vs to beware of presumption for b 1. Cor. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that only thinkes he standeth may fall away though he that standeth indeed can never so fall it might I say haue perswaded vs to beware of presumptioÌ„ seriously c Philip. 2.12 to worke out our salvatioÌ„ with feare and trembling since we haue beene once lightned to endeavour our selues to increase this light in vs since we haue tasted of the heaveÌ„ly gift to cease not to tast it stil since we haue been made partakers of the Holy Ghost to rest not but to walk froÌ„ grace to grace since we haue received the knowledge of the truth to forsake it not but to hold it fast till our Lord Iesus come For behold he commeth shortly and his d Rev. 22.12 reward is with him to giue every man according as his workes shall be Blessed are they that keepe his commandemeÌ„ts for to them in that day of his comming shall he giue to eate of the tree of life and of the hidden e Rev. 2.17 Manna to enter in through the gates into the citie to receaue a white stone to be cloathed f Rev. 3.5 in white aray to bee made g Rev. 3.12 pillers in the Temple of God and to sit with God himselfe in his h Rev. 3.21 throne In the second place we heard that the efficient cause of this sinne is a set a wilfull and an obstinate malice deepely rooted in the hearts of some backsliders by reason of a threefold misconceit wherewith even wee also vse too much to please our selues 1 We are very ready to perswade our selues that wee may repent when we will Else would we continue to walke by compasse as we doe in our perverse and crooked waies 2 Finding it written that the righteous falleth seaveÌ„ times a day and riseth againe are we not encouraged to thinke it no great preiudice against our selues to haue a few falles 3 We shame not to hold opinion that our small sinnes hidden sinnes are no sinnes and that our greatest sinnes wherein wee liue and lie most dangerously are but sinnes of infirmitie And
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