the LORD The third that God will severely punish his owne people also which is plaine by the second testimonie these wordes The LORD shall iudge his people Of the first of these three notes I spake in my last exercise I proceed Vengeance belongeth vnto mee I will recompense saith the LORD THese words in so many syllables are cited by St Paule Rom. 12.19 in a sense somewhat different from that they beare in this place There the Apostle following the naturall meaning of the words as they are vsed in the song of Moses by way of exhortation vnto patience adviseth vs to giue place vnto God in all matters of revenge it being a thing onely and properly belonging vnto him If it be possible saith hee as much as in you lyeth haue peace with all men Avenge not your selues but giue place vnto wrath for it is written vengeance belongeth vnto me I will recompense saith the LORD It is writtē Deut. 32. where Moses after that he had gathered together the elders and officers of Israel to speake in their audience had foretold them that after his death they would vtterly be corrupt and turne from the way of the LORD and that therfore evill should come vpon them at the length he sets downe that his most excellent and spirituall songe wherin his doctrine drops as the raine and his speech stills like the sweetest shewers vpō the hearbs In which his song he first makes rehersal of the inestimable benefits powred downe in great abundāce vpon that people then he speaks of their ingratitude Laden with fatnes they spurned with their heeles and regarded not the stronge God of their salvation After which he brings in God himselfe moued to ielousie and angrie with their provocatiō breathing forth threatning vpon threatning of plague vpon plague to light vpon so froward a generation The fire was kindled in his wrath he threatned that hee would make his arrowes drunke with the blood and his sword to eate the flesh of rebellious ISRAEL Were it not for the furie of his enimies who seeing the desolatiō destructiō of his people would say our high hand not the LORD hath done all this Wherevpon the LORD protesteth that he reserueth revengement vnto himselfe and that assuredly in due time he wil break in peeces every vessell of dishonour will be a tower of defence vnto al that trust in him This his protestation we read vers 35 36. of that song Vengeance and recompence are mine their feete shall slide in due time for the day of their destruction is at hand the things that shall come vpon them make hast For the LORD shall iudge his people and repent towards his servantes Wordes of a double vse they yeeld matter of comfort to all the faithfull God will revenge all wrongs done vnto them for the LORD shall iudge his people repent towards his servants They yeeld also matter of fearefulnesse and horrour to al the wicked who must know that God is a revengefull iudge the day of their destruction is at hand the thing that shall come vpon them make hast their feet shall slide in due time For the LORD hath said and his sayings are immutable Vengeance and recompense are mine Now wee see the naturall meaning of these wordes as they are vsed Deut 32. and alleaged Rom. 12. They confirme that constant and eternall rule of right and wrong well knowne to the wiser of the Heathen by the light of nature Homer in the fourth of his Iliads Theocritus in his tenth Idyllium Pindarus in his Pythia and generally the residue of prophane writers all doe giue their assent to this that God finds out the wicked man wheresoever to be avenged on him I will not hold you with any recitall of their sayings for it is not the deliverie of a Latine or Greeke sentence out of such authors that will much edifie The word of God I knowe is liuely and mightie in operation in it is this eternall rule of right and wrong stablished mention whereof is made by Iunius Paral. 24. lib. 2. to this sence There is no cause why men should be carefull to procure revenge against or to take revenge vpon such as haue wronged them it 's their part rather to rest in God and to commit all their iniuries vnto him that hee to whom alone vengeance belongeth may at length shew himselfe It is an axiome among Schoole-divines Nihil obstat quo minùs speciales sententias transferamus ad doctrinam vniversalem A particular and speciall sentence may bee a good ground to an vniversall doctrine Albeit therefore it was MOSES his purpose in vsing these words and Pauls in citing them to disswade the godly from all private revenge by assuring thē that God will be the avenger of all their iniuries and wrongs yet may they well suting the analogie of faith afforde this doctrine more vniversall that it is proper vnto God to take vengeance vpon all the wicked Wherevpon wil follow that which the Apostle driues at in this place namely that the impietie of such as doe despite and make a mocke of God shall not for ever escape vnpunished Whosoever hauing receaued the knowledge of the truth shall sinne willingly only because he will sinne wilfully spitefully malitiously and so shall crucifie againe the sonne of God shall count his blood prophane shall tread him vnder foot shall make a mocke of him and shall despite the spirit of grace that is whosoever hauing receaued the knowledge of God and his Christ shall fall away from God and godlinesse from Christ Christianitie his root shall be rottennesse and his bud shall rise vp like the dust for the mightie one of Israel having put on the garment of vengeance for clothing and being clad with zeale as with a cloake will come neere to them in iudgement and will bee a swift witnesse against them For as the Prophet Ieremie chap. 51.56 speaketh to the confusion of idolatrous Babel The LORD God that recompenseth shall surely recompense so speaketh our Apostle to the astonishment of all back-sliders VVee knowe him that hath said vengeance belongeth vnto mee I will recompense saith the LORD Vengeance belongeth vnto me In speaking of the vengeance of God our first care must bee not to derogate any thing from his proclivitie and propensnesse vnto mercy Wee must breake out into the mention of his great goodnesse and sing aloud of his mercies saith DAVID Psal 145.7 For the LORD is loving good to all and his mercies are over all his workes The LORD strong and mightie blessed aboue all yea being blessednesse it selfe and therefore hauing no need of any man is loving and good vnto every man Our sinnes haue provoked his vengeance against vs yet he slow to anger and of great goodnesse reserueth mercy for thousands for all the elect and forgiueth all their iniquities transgressions and sinnes His goodnesse here resteth not it reacheth also vnto the reprobate though they
cannot feele the sweet comfort of it For he maketh his Sunne to rise on the evil and the good and sendeth raine on the iust vniust yea many times the Sunne and raine and all outward temporarie blessings are wanting to the iust and good when the vniust and evill doe flourish are in great prosperitie Thus is Gods gratiousnesse and great bountie extended vnto every man whether he be a blessed Abel or a cursed Cain a loued Iacob or an hated Esau an elected David or a reiected Saul GOD is louing and good vnto every man The Psalmist addeth and his mercies are over all his workes There is not any one of Gods workes but it sheweth vnto others and findeth in it selfe very large testimonies of Gods mercies and goodnesse I except not the damnation of the wicked much lesse the chastisemēts of the godly Gods mercies are over all his workes DAVID knew it well and sang accordingly Psal 145.8 The Lord is gracious and mercifull long suffering of great goodnesse IONAS knewe it well and confessed accordingly chap. 4.2 Thou art a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of evill The CHVRCH knowes it wel and prayes accordingly O God whose nature and property is ever to haue mercy and to forgiue receaue our humble petitions DAVID IONAS and the CHVRCH all haue learned it at Gods owne mouth who hauing descended in a cloud to mount Sinai passed before the face of Moses cryed as is recorded Exod. 34.6 The LORD the LORD strong mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquitie transgression and sinne In which place of Scripture although afterward there follow a little of his iustice which he may not forget yet wee see the maine streame runneth concerning mildnesse and kindnesse compassion Whereby wee may perceaue what it is wherein the Lord delighteth his delight is to be a Saviour a deliuerer a preserver a redeemer and a pardoner As for the execution of his iudgements his vengeance and his furie he comes vnto it with heavy and leaden feet To which purpose learned Zanchius alleageth that of the Prophet Esay chap. 28.21 The LORD shall stand as once hee did in mount Perazim when David overcame the Philistines he will be angry as once hee was in the valley of Gibeon when Ioshuah discomfited the fiue Kings of the Amorites hee shall stand hee shall be angry that hee may doe his worke his strange worke and bring to passe his act his strange act Out of which words of the Prophet hee notes that Gods workes are of two sorts either proper vnto him and naturall as to haue mercy and to forgiue or else strange somewhat diverse from his nature as to be angry and to punish I knowe some doe expound these words otherwise vnderstanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that strange worke and strange act of God there mentioned opus aliquod insolens admirabile some such worke as God seldome worketh some great wonder Notwithstanding this naturall exposition of that place the former may well be admitted also for it is not altogether vnnaturall being grounded vpon such places of Scripture as doe make for the preheminence of mercy aboue iustice It s true God hath one skale of iustice but the other proues the heavier mercy doth overway Hee who is ever iust is mercifull more then ever if it may be possible Hee may forget our iniquities but his tender mercies they shall not for ever be shut vp in displeasure he shall never forget to be mercifull This our Lord good mercifull gracious long suffering hath yet said vengeance belongeth vnto me I will recompense The LORD hath said it is the a 1. Sam. 15.29 strength of ISRAEL as man that he b Num 23.19 should lie or as the sonne of man that he should repent is he not c Heb. 13 8. yesterday and to day and for ever the same that d Rev. 1.4 See Sermon 5. on Iames 4. p. 136 was that is and that is to come I meane not in substance only but in will and in intention is the LORD variable are his words yea and nay are his words as our words No all his promises all his threatnings all his mercies all his iudgements all his words yea all the titles of all his words are yea and amen so firmely ratified that they cannot be broken so standing immutable that they may not bee changed He hath said vengeance is mine and vengeance shall be his he hath said I will recompense and he shall surely recompense Vengeance belongeth vnto me I will recompense saith the LORD Vengeance an effect of anger belongeth vnto God as anger doth Some would haue God to be said to bee angry as hee is said to be iealous and to repent giuing this note that these attributes and all other like these must bee taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being vsed by the holy Ghost onely for our easier vnderstanding It is I grant a common thing for God in his holy word to apply himselfe to our capacities and to attribute to himselfe such things as are vsual in the course of our liues For instance Because men for the exceeding care they haue to keepe their wiues chast doe get to be called iealous therefore God caring in like sort to keep his spouse chast to preserue his Church spotlesse is called also iealous Againe because men vse not to change their former purposes and intents except it repenteth them that they had before so purposed and intended therefore God also is said to repent when he altereth not his WILL for that is vnchangeable nor his DECREE for that cannot be altered but the thing which he promised or threatned So is it here because men vse not to bee revenged on others except they be angry therefore when God revengeth our wickednes he is also said to be angry To the truth of all this I willingly subscribe Yet for further explication of my text I adde that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger vengeance the effect of anger are ascribed vnto God The holy Ghost speaking not only to our vnderstanding but also as things indeed are ascribeth anger vnto God in a proper peculiar and true meaning I note therefore three significations of the anger of God often mentioned in holy Scriptures First it signifieth the eternall decree whereby God hath purposed in himselfe to take vengeance vpon all evill doers such especially as shal do wrōg vnto God himselfe or to his Church in which sense Iohn Baptist vseth it in his doctrine deliuered vnto the Iews Ioh. 3.36 HE that obeyeth not the Son shall not see life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anger and wrath of God abideth on him that is he shall assuredly feele that iust vengeance decreed
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
Founders and remember we that he that despiseth Moses law dyeth without mercy Our founders laws doe direct vs to make our elections free froÌ„ corruption Moses law chargeth the same Can wee therefore hate the one and leane to the other or despising one despise we not both Our founders doe charge vs in regard of our elections to take no bribes no rewards to make no bargaine and we as well liking of it haue beene ready by solemne oathes to bind our selues â—o doe accordingly Moses also forbiddeth â—s to take any gift Exod. 23.8 and Deut. 16.19 and in the same places giues a reason why he forbids vs. It is because rewards doe blind the eyes of the wise and pervert the words of the iust But such hath our practise been as that therby we are made carelesse of that whereof indeed we shoulde be most careful carelesse of our oathes and carelesse of Moses reason Carelesse of our oathes whereby we haue bound our selues to obey our founders lawes yet we know that the messenger of the covenant comming neere to vs in iudgement like purging fire and fullers sope wil be a swift witnesse against all false swearers Mal. 3.5 Carelesse of Moses reason vsed by him to enforce our obedience to the law thou shalt take no gifts and yet we know by my text that he that despiseth Moses law dyeth without mercy Thus pollute we the LORD and his holy name not like those false prophetesses Ezech. 13.19 for handfuls of barly and for pieces of bread but for gold and silver For gold and silver wee slay the soules of them that should not die and we giue life to the soules of them that should not liue that is we admit into our societies Asinos auro onustos those which are very vnfit for learning and manners excluding farre their better So and so haue we sinned and more wickedly yet haue we not girded our selues with sackcloath we haue not wallowed our selues in ashes we haue made no lamentation we haue not mourned yea we are so farre from being grieved at these our misdoings as that we ioy and reioice in them and exercise our wits to cover and defend them Our defences for this corruption so heartely entertained amongst vs are vsually those which every one of vs cunningly alleageth for our private dayly trespasses therfore the coÌ„sideration of them may worthyly belong to every soule amoÌ„g vs. Therfore let every one that hath an care to heare heare Our first defence is our misconceit about the time of our repentance we are perswaded we may repent when we will See the first Sermon p. â— Touching this point I now say nothing only we may be advised that late repentance is seldome true repentance and iustly we may feare least that repentance which we frame to our selues when we are dying die also with vs. Our seâ—ond defence is grounded vpoÌ„ such places of Scripture wherein is signified how that the stowtest pillars of the Lords house are sundry times grievously shaken One place may serue for all Prov. 24.16 The iust man is said to fall seaven times a day and rise againe hereby we iudge it no great preiudice against our selues to haue a few fals But we misvnderstand this place being spoken of fals into afflictions and calamities and not of fals into actuall sinnes And if it be spoken of falls into actuall sins what then Is this a necessary consequence SeaveÌ„ fals a day are pardoned to the iust therfore for a few fals we shall haue pardon I must needs confesse the patience of God is very abundant He is mercifull and gracious long suffering and of great goodnes He cryeth vnto the fooles Exod. 34.6 See my sixt Lecture vpon Amos 1.3 p. 69. and are not we such fooles O yee foolish how long will yee loue foolishnes Prov 1.22 He cryeth vnto the faithlesse and is our faith living O generation faithlesse and crooked how long now shall I suffer you Matth. 17.17 Hee cryeth vnto the Iewes and are not we as bad as the Iewes O Ierusalem Ierusalem how often Matth. 23.37 He dresseth his vineyard with the best and kindlyest husbandry that his heart could invent Esai 5.2 afterward he looked for fruit he required it not the first houre but tarying the ful time he looked that it should bring forth grapes in the autumne time of vintage He waiteth for the fruit of his figtree three yeares Luk. 13.6 is content to be entreated that digging and dunging and expectation a fourth yeare may be bestowed vpon it Whatsoever iudgements are pronounced against Damascus Azzah Tyrus Edom Ammon Moab Iudah and Israel Amos chapt 1. 2. are for three transgressions and for foure so long he endured their iniquities Gods dealing with vs sinneful wretches is like Davids dealing with Saule he tooke away his * 1. Sam 26.12 speare his waterpot and a * 2. Sam. 24.5 piece of his cloake so God takes away from vs a little rest and a little little more giues vs as it were remembraÌ„ces to let vs vnderstand that we are in his hands if we take not warning that he will further punish vs. Thus we see and it may not be denied that the patience of God is very abundant that the Lord is mercifull and gracious long suffering and of great goodnesse Of such his patience mercie and goodnesse we may not presume Our safest way shall be to rise at the first call if we differre our obedience till the second call we may be preveÌ„ted Then may God haue iust cause to say to vs as he said vnto the Iewes Esai 65.12 I called and yee did not answere I spake and yee heard not And albeit some fall seaven times a day and rise againe albeit to some sinners it pleaseth the Lord to iterate his sufferance yet may not we take encouragement hereby to iterate our misdoings We haue learned that God punished his Angels in HeaveÌ„ for one breach Adam for one morsell Miriam for one sclander Moses for one angry word Achan for one sacrilege Ezechias for once shewing his treasures to the ambassadours of Babel Iosias for once going to warre without asking counsaile at the Lord and Ananias Sapphira for once lying to the Holy Ghost Is the Lords hand now shortened that he cannot be as speedy quicke in avenging himselfe vpon vs for our offences Farre be it from vs so to think God is not slacke in comming 2. Pet. 3 9. as some count slacknes he maketh the cloudes his chariots hee rideth vpon the Cherubins he flyeth with the wings of the winde and so he commeth and commeth quickely and his reward is with him to giue to every one according as his workes shall be Our third and last defense is builded vpon slattery cherished in our owne bosomes Because we haue beene waryly corrupted because we haue taken bribes so secretly as that possibly two witnesses may not be produced to testifie
against vs because for this our sinne Gehazies leprosie as yet hath not brokeÌ„ out vpon vs because for other our sinnes done in darknes the rod of God hath not yet smitten vs we slatter our selues perswade our selues that all is well we set our mouthes against Heaven and our tongues doe walke even through the earth we imagine with those wicked ones Ps 73.11 Ps 94.7 that God will not behold our iniquities or if he doe that he will not much regard to punish vs for them Wee set vp Idols within our breasts against lum we forsake his Testimonies we follow the voice and perswasion of our owne devises So bold we carrie our selues vpoÌ„ our cunning slie close secret kind of sinning But all in vaine if so it seeme good vnto the Lord. For he hath meanes enough to discover bring to light that which we thinke most secret and hidden He can make the fieldes to haue eies to see our deedes the woods to haue eares to heare our counsels the wals of our bed chambers to haue mouthes to witnesse against vs our friends to fall out with vs and the men of our secrecie to bewray our wickednesse He can vse vs our selueâ— as instruments against our selues even our own mouthes to testify against vs for he can make vs either vnawares to disclose our faults or in our sleepe by dreams to make theÌ„ known or in our sâ—â—â—nesse to raue of them or in some phrensey to vomit them out or in the torment of our consciences to confesse them all And if he should not deale with vs thus or thus yet knowe we that there is a time to come spoken of by St Paule 1. Cor. 4.5 wherein the Lord shal come to lighten things that are hid in darknes to make the counsels of the heart manifest And this he will be sure to doe because in presence he beholdeth whatsover is done in the darkest places and is privy to all the devises of our hearts I will not stay your eares with commemoration of many notable places of Holy Scripture set downe by the holy Spirit to amplifie Gods illimited presence In the 139. Psalme wonderfull are the testimonies brought there by the Prophet for this purpose O LORD thou hast tryed me and knowne me thou knowest my sitting and my rising c. as it followeth in the Psalme See Lect. 10. vpon Amos 1. p. 115. Lect. 14. p. 159. Thus I gather the summe of it there is no corner in Hel no mansioÌ„ in HeaveÌ„ no caue in the top of Carmel no fishes belly in the bottome of Sea no darke dungeon in the land of captivity nor the clowdes of the day nor the darknesse of the night nor a secret friend nor a more secret conscience nor any like evasion that can hide vs that can hide any our actions froÌ„ the presence of the LORD Our sitting our rising our down lying the thoughts of our hearts the wordes of our mouthes the waies of our feete yea our reines our bones our mothers wombes wherein in our first informity we were wonderfully lodged they are all throughly knowne vnto him If therefore secretly taking bribes for fellowes for schollers places and the like if SECRETLY liuing in fornication adultery and vncleanesse if secretly stealing if secretly any way sinning wee purpose to avoid the presence of Almightie God I must theÌ„ needs say with Ieremie ch 10.14 Doubtlesse every man is a beast by his owne knowledge Thus farre haue I beene guided by my first position Every one is bound to subiect himselfe to honest and iust politique lawes and that for conscience sake For he that despiseth Moses law dieth without mercy The second remaineth It is a breach of charitie to conceaue ill of any for any private report For he that despiseth Moses law dieth not but at the mouth of two or three witnesses Of this second in the next Now beseech wee Almightie God by whose great mercies we haue receaued the knowledge of the truth that by the same his mercies he would giue vs grace to continue liue and die therein that he would guid vs in all ou waies make vs obedient to higher powers according to his will cleanse our hearts renue our spirits and free vs from all desire of doing wickedly that so at the last day we may be presented spotlesse without blame before him that sitteth vpon the throne Even so be it Lord Iesus THE SIXT SERMON HEBR. 10. VER 28 29. 28 He that despiseth Moses law dyeth without mercy vnder two or three witnesses 29 Of how much sorer punishment suppose yee shall he be worthy which treadeth vnder foot the Sonne of God and couÌ„teth the blood of the Testament as an vnholy thing wherewith he was sanctified and doth despite the Spirit of grace THe second position grouÌ„ded vpon the 28. verse which was It is a breach of the rule of charity to conceaue ill of any for any private report is nowe to bee handled I will briefly runne it over that so at this time also wee may haue some tast of that which followeth in the 29. verse It is a breach of the rule of charity c. To speake much of charity what it is what obiects what ends it hath before such as abound in knowledge I holde it needlesse If your practise hath beene according to your knowledge it may truely boldly be said vnto you as Christ said vnto the Scribe that had answered discreetly Mark 12.34 You are not farre from the kingdome of God For declaration of the point I am to proue let vs consider somewhat touching the rule of charity which vseth by vs to be broken as oft as we conceiue ill of others whether our superiors or equals or inferiours for any private reportes Christian Charitie hath three branches The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our loue of God and Christ The rule for this part is laid before vs Deut. 6.5 Thou shalt loue the Lord thiy God with all thy heart and with all thy soule and with all thy might In wich words is noted together with the vnitie of the divine essence the trinitie of the persons and therefore the commandement is that as one God is so the three persons are to be loved Diliges Iehovam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt loue the LORD thy God one God and three persons not with part of thine heart nor with part of thy soule nor with part of thy might but with all of all both heart soule and might The reason why God is thus to be loued is put before ver 4. Heare O Israel the LORD our God is LORD only The meaning is there is but one God and therefore thy heart thy soule thy might thy loue may not be distracted they may not bee divided All thy heart all thy soule all thy might must ioyntly bee employed to loue the LORD thy God In this place of Deuteronomy our charge is but general yet necessary to
general lawes of nature without contradictiō to any positiue law in Scripture If they are otherwise made they are ill made Vnto lawes thus iustly made and received by a whole Church a vvhole cōmon wealth a vvhole corporation a vvhole College they which liue within the bosome of that Church that Common vvealth that Corporation that College must not thinke it a matter indifferent either to yeeld or not to yeeld obedience The lavv of God hath said let every soule be subiect to the higher povvers Rom. 13.1 The publike povver of all societies is aboue every soule conteined in the same societies and the chiefe vse of power is to giue lawes vnto all that are vnder it which lawes in such case we must obey vnlesse there be reason shewed necessarily to enforce that the law of reason or of God doth enioyne the cōtrary For vnles our own private resolutions be overruled by the law of publicke determinations wee shall leaue no possibilitie of sociable life in this world This made our Saviour to admonish those hypocrits which came to tempt him to giue vnto Caesar the things of Caesar Mat. 22.21 This made Paule to exhort servants to bee obedient vnto their Masters with feare and trembling in singlenesse of their hearts as vnto Christ Ephes 6.5 This made Peter to call vpon vs to submit our selues in all maner ordinance of man for the Lords sake 1. Pet. 2.13 who vers 15. telleth vs that it is the Lords will we should doe so The Lords will and therefore we must be subiect not because of wrath only but also for conscience sake and this is Paules conclusion Rom. 13.5 Wee are all bound to subiect our selues vnto honest and iust politicke laws and that for conscience sake But doe we al herein as we are bound to doe Those which liue within the bosome of the Church the common wealth or great corporations I leaue to their owne examinations Their hearts will witnesse with them that nor laws of Church nor laws of commō wealth nor lawes of Vniversitie nor laws of great townes are in any meane kept as they ought to bee Now not only great ones but little flyes also are strong enough to breake through so rent and torne are the cobwebs Great and little old and young every one that is willing to learne come and receaue instruction of SOLOMON My sonne saith he Prov. 6.20 My sonne keepe thy fathers commandement and forget not thy mothers instruction bind them both alwaies about thine heart It doth not stand with the duty which we owe to our heavenly father that wee should shewe our selues disobedient to the ordinances to the good and iust ordinances appointed by authoritie for the directing of our steps in the course of this life Let vs not say we keepe the commandements of the one when wee breake the law of the other for vnlesse we obserue both we obey neither God hath expresly cōmanded vs to obey mans lawes which if we obey not Gods lawe by vs is disobeyed Now let the Sunne the Moone any one of the heavens or elements once cease fayle or swerue the sequele is manifest ruine to it selfe and whatsoever dependeth vpon it And is it possible that man the noblest creature in the world yea a very world in himselfe transgressing the law of God in despising mans law should drawe no harme after him Mans noblenesse aboue other creatures in this case helps him nothing Tribulation and anguish vnto every soule that doth evill This wee are assured by S. Paules testimonie Rom. 2.9 As for vs who liue within these goodly buildings provided for vs when we were not what shall I say That we liue according to our lawes O happy houre wherein such a speech might truely be vttered But this latter and last age full of the ripest last sins which no posteritie shall be ever able to adde vnto forbids me so to say I must say the contrary We liue not according to our laws Wee will murmure and repine it may be not without cause if wee be abridged of our founders and vsuall allowance and yet are wee vnwilling to obserue those easie honest iust lawes prescribed vs by our founders Surely we haue forgotten that we ought to be subiect not because of wrath only but also for conscience sake Where my desire is that every one both Head and members of all our particular societies would enter a due examination of their own hearts and consider whether they haue beene obedient to their locall lawes with feare and trembling in singlenesse of heart as vnto Christ and my prayer is that it would please the Father of our Lord Iesus Christ to turne the hearts both of Heads mēbers of Heads that they would not grieue their companies by stopping or withdrawing their ordinarie and statutable maintenance and of members that they thinke not much to bee restrained by their Heads according to the lawes of their Colleges that so ioyntly and ioyfully both Heads and members may labour together for the due performing of their Founders will As in a plague time we marvaile not so much at those that dye as at those which escape so in this generall infection of sin wherein these latter and last times are drunken and drowned we marvaile not so much at the vilenesse of the most as that any almost is innocent If I thē in this case should plead for your innocencie if I should speake you faire if I should sow pillowes vnder your arme-holes make vayles vpō your heads happily you would like it well but assured I am I should endammage mine owne soule So much Solomon teacheth mee Prov. 29.24 where he saith He that is partner with a theefe hateth his own soule Therefore to deliver my soule though you should not turne from your wickednesse and wicked waies I must warne you of a matter and howsoever it may neerely touch some amongst you yet I beseech you heare me patiently It hath beene often spoken out of this place and I doubt not but with good fruit of an intolerable abuse nusled and fostred vp for a long time in some of our Colleges I meane the deare and vsuall selling of Places which at the first were destined and appointed by our Founders lawes to schollers of best desert It hath beene herehence told vs This Sermon was preached 1599. that in diverse of our iudgements 20. 30. pownds or more are but easie prices for so good prefermēts I grieue shame even for the loue wee all ought to haue of this place wherein we liue to repeat all that hath beene publikely preached vnto vs concerning this point I hope and beleeue wee are not of the number of those that hold religion to be a pretie policie to keepe the meaner sort in awe I doubt not but beleeue that we haue a greater measure of Gods Spirit Guided therewith consider we I beseech you that it is no smal matter to despise the iust laws of our
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