The Sin Against the Holy Ghost, Sermons · Sermon 5

The Sin Against the Holy Ghost · Sermons · Sermon 5

p. 64THE FIFTH SERMON.

HEBR. 10. VER. 28, 29, 30, 31.

28 He that despiſeth Moſes law, dyeth without mercy vnderunder two or three witneſſes.

29 Of how much ſorer puniſhment, ſuppoſe yee, ſhall he be worthy, which treadeth vnderunder foot the Sonne of God, and coū teth the blood of the Teſtament as an vnholy thing, wherewith he was ſanctified, and doth despite the Spirit of grace.

30 For we know him that hath ſaid, vengeance (belongeth) vntounto me: I will recompenſe ſaith the LORD. And againe, the LORD ſhall iudge his people.

31 It is a fearfull thing to fall into the hands of the living God.

N the former verſes I hauehave heretofore ſhewed, how that the author of this Epiſtle vſeth an effectuall perſwaſion for our conſtant continuing and perſevering in the faith, which the Hebrewes had, and wee hauehave, in Chriſt Ieſus; or a diſſwaſion, a dehortation from our backſlidings & fallings away from the ſame faith. In the wordes themſelues ious meditations two things.

r, what it is, from which we are diſſwa-willingly, after that we hauehave receaved the ….

… our hearts the reaſons brought by our vsus from ſo ſinning, which in theſe words

p. 651 Becauſe if thus we ſinne, wee ſhall never be able by any ſacrifice to make an atonement betweene vsus, and God revenging vsus: There remaineth no more ſacrifice for ſinne.

2 Becauſe if thus we ſinne, we muſt looke for no other, thē eternall deſtruction, ſpecified, verſ. 27. by two things, Iudgement, and Fire: For if we ſinne willingly, after wee hauehave receaved &c.

Of theſe points, and many other circumſtances by occaſion of thoſe words obſerved, I hauehave already ſpoken.

The principall argument of the whole place 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 vsus 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 hauehave now read vntounto you.

The firſt drawne à comparatis minoribus, by a thing done leſſe probable, to proue vntounto vsus a thing of greater probability, verſ. 28, 29. He that despiſeth Moſes law, dyeth without mercy, vnderunder two or three witneſſes; of how much ſorer puniſhment, ſuppoſe yee▪ ſhall he be worthy, which treadeth vnderunder 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 p. 66(ſaith the Apoſtle in the behalfe of all the faithfull) wee knowe him that hath ſaid, vengeance (belongeth) vntounto 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 vnderunder 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 vponupon them; thoughaaPſal. 73.7.Ps 73:7 their eyes ſtand out for fatneſſe, though they hauehave 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, foreign. 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 vsus 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 p. 67before 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: foreign, hee that doth reiect, caſt behind him, make fruſtrate, and deſpiſe the law of Moſes, he dyeth without mercy vnderunder two or three witneſſes.

foreign, Moſes law] whereof God was the ſole author, & Moſes only the Miniſter: God put the word into Moſes mouth, and Moſes conveied it vntounto the people. In regard of ſuch his miniſtring, and conveying the law of God vntounto 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 hauehave, 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 vntounto vsus 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 vnderunder foot the Sonne of God.

He that deſpiſeth Moſes law foreign, dyeth without mercy] This foreign, this putting away and contemning the law of Moſes, deſerues for puniſhment death without mercy. foreign, he that reiects the law, he that ſins againſt it, Elatâ manu, Num. 15.30. not only ſecretly and preſumptuouſly p. 68but 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, yourbbDeut. 19.21.Deut 19:21 eies ſhall hauehave no cōpaſſion, you ſhallccDeut 22 22.Deut 22:22 take away thoſe evils frō among you, thatddDeut. 21.21.Deut 21:21 all the reſt of Iſrael may heare it, and feare.

foreign, vnderunder two or three witneſſes.] Theſe words hauehave a reference to a part of the civill and politicke governement vnderunder 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. VnderUnder 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 p. 69despiſeth 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 vponupon vsus, and woe is vntounto vsus if we deſpiſe mans law: For he that deſpiſeth Moſes law, dyeth without mercy.

2 A caveat is given vsus, 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 hauehave their original from the law of Nature, whervnto our conſciences ſtand bound; and partly becauſe God in expreſſe commaundement hath made vsus ſubiect to ſuch lawes. If vniuſt, then are wee not in conſcience bound to obſerue them.

Such vniuſt humane lawes hauehave 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 vsus 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 p. 70from the law of nations, or from the law of God, and his glorie) they leaue vntounto vsus a liberty, either to keepe them as well, as we ſhall bee able, or not to keepe them at all, vnleſſe charity, which chargeth vsus in any wiſe to beware of giving offence to our neighbours, commaundeth vsus to obſerue them. Rather then we breake this bond of charity, rather then we giuegive iuſt offence to our neighbours, it is our Saviours coūſaile, Mat. 5.39, 40, 41. Whoſoever ſhall ſmite vsus on the right cheeke, that wee turne to him the other alſo; whoſoever, ſuing vsus at the law, ſhall take away our coate, that we let him hauehave our cloake alſo; whoſoever ſhall compell vsus to go one mile, that wee ſticke not to goe twaine with him.

The care then we are to hauehave, not to offend the weake conſciences of our neighbours, may binde vsus 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 vsus to their obſervance, as that the louelove of God, dwelling in our ſoules, deepely chargeth vsus 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.

p. 71Thus we ſee, that the lawes of men, if they are vniuſt, doe not ſimply binde vsus 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 vntounto God; and next vntounto men for Gods ſake. And therefore if men ſhall require any thing of vsus, which by anie meanes may redound to Gods diſhonour, leaue we men to thē ſelues, 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 general lawes of nature, & without contradictiō to any poſitiue law in Scripture. If they are otherwiſe made, they are ill made. VntoUnto lawes thus iuſtly made, and received by a whole Church, a vvhole cō mon 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 giuegive lawes vntounto all that are vnderunder 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 p. 72be 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 giuegive vntounto Caeſar the things of Caeſar, Mat. 22.21. This made Paule to exhort ſervants to bee obedient vntounto their Maſters, with feare and trembling in ſingleneſſe of their hearts as vntounto Chriſt, Epheſ. 6.5. This made Peter to call vponupon vsus, to ſubmit our ſelues in all maner ordinance of man for the Lords ſake. 1. Pet. 2.13. who, verſ. 15. telleth vsus, 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 vntounto 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 vsus 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 cō manded vsus to obey mans lawes, which if we obey not, Gods lawe by vsus is diſobeyed.

Now let the Sunne, the Moone, any one of the heavens or p. 73elements once ceaſe, fayle, or ſwerue; the ſequele is manifeſt, ruine to it ſelfe, and whatſoever dependeth vponupon 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 vntounto every ſoule that doth evill. This wee are aſſured by S. Paules teſtimonie, Rom. 2.9.

As for vsus, who liue within theſe goodly buildings provided for vsus, 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 vntounto, 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 vsus by our founders. Surely we hauehave 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 hauehave beene obedient to their locall lawes, with feare and trembling in ſingleneſſe of heart, as vntounto 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, p. 74we 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 vnderunder 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 vsus,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 louelove wee all ought to hauehave of this place wherein we liue) to repeat all that hath beene publikely preached vntounto vsus 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 hauehave 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 Founders, and remember we, that he that despiſeth Moſes law dyeth without mercy. Our founders laws doe direct vsus, to make our elections free frō 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 vsus in regard of our elections to take no bribes, no rewards, to make no bargaine; and we, as well liking of it, hauehave beene ready by ſolemne oathes to bind our ſelues …o doe accordingly: Moſes alſo forbiddeth …s to take any gift, Exod. 23.8. and Deut. 16.19. and in the ſame p. 75places giues a reaſon, why he forbids vsus. 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 hauehave bound our ſelues to obey our founders lawes; & yet we know, that the meſſenger of the covenant, (comming neere to vsus 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 giuegive 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 hauehave we ſinned, and more wickedly: yet hauehave we not girded our ſelues with ſackcloath, we hauehave not wallowed our ſelues in aſhes; we hauehave made no lamentation; we hauehave 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 vsus, are vſually thoſe, which every one of vsus, cunningly alleageth for our private & dayly treſpaſſes; & therfore the cō ſideration of them, may worthyly belong to every ſoule amōg vsus. 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. …. 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, p. 76when we are dying, die alſo with vsus.

Our ſe…ond defence, is grounded vpō 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 hauehave 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, Seavē fals a day are pardoned to the iuſt; therfore for a few fals we ſhall hauehave 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 vntounto the fooles: Exod. 34.6. See my ſixt Lecture vponupon Amos 1.3. p. 69.Exod 34:6Amos 1:3(and are not we ſuch fooles?) O yee fooliſh how long will yee louelove fooliſhnes? Prov 1.22. He cryeth vntounto the faithleſſe (and is our faith living?) O generation faithleſſe and crooked, how long now ſhall I ſuffer you? Matth. 17.17. Hee cryeth vntounto 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 vponupon 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 vsus ſinneful wretches, is like Davids dealing with Saule; he tooke away his**1. Sam 26.121 Sam 26:12 speare, & his waterpot, and a**2. Sam. 24.5.2 Sam 24:5 piece of his cloake: ſo God takes away from vsus a little reſt, and a little & little more, & giues vsus, as it were, remembrāces, to let vsus vnderſtand, that we are in his hands, &, if we take not warning, that he will further puniſh vsus.

Thus we ſee (and it may not be denied) that the patience of p. 77God is very abundant, that the Lord is mercifull and gracious, long ſuffering and of great goodneſſe. Of ſuch his patience, merciemercy 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 prevēted. Then may God hauehave iuſt cauſe to ſay to vsus, as he ſaid vntounto 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 hauehave learned, that God puniſhed his Angels in Heavē 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 vponupon vsus for our offences? Farre be it from vsus ſo to think: God is not ſlacke in comming, 2. Pet. 3 9.2 Pet 3:9as ſome count ſlacknes; he maketh the cloudes his chariots, hee rideth vponupon the Cherubins, he flyeth with the wings of the winde: and ſo he commeth, and commeth quickely, and his reward is with him, to giuegive to every one, according as his workes ſhall be.

Our third and laſt defenſe is builded vponupon ſlattery, cheriſhed in our owne boſomes. Becauſe we hauehave beene waryly corrupted; becauſe we hauehave taken bribes ſo ſecretly, as that poſſibly two witneſſes may not be produced to teſtifie againſt vsus; becauſe for this our ſinne, Gehazies leproſie as yet hath not brokē out vponupon vsus; becauſe for other our ſinnes done in darknes, the rod of God hath not yet ſmitten vsus, 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 vsus for them. Wee ſet vp Idols within our breaſts againſt lum; we forſake his Teſtimonies, we follow the p. 78voice and perſwaſion of our owne deviſes. So bold we carrie our ſelues vpō our cunning, ſlie, cloſe, & ſecret kind of ſinning.

But all in vaine, if ſo it ſeeme good vntounto 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 hauehave eies to ſee our deedes; the woods to hauehave eares to heare our counſels; the wals of our bed chambers to hauehave mouthes to witneſſe againſt vsus; our friends to fall out with vsus, and the men of our ſecrecie to bewray our wickedneſſe. He can vſe vsus, our ſelue… as inſtruments, againſt our ſelues; even our own mouthes to teſtify againſt vsus: for he can make vsus, either vnawares to diſcloſe our faults; or in our ſleepe by dreams to make thē known; or in our ſ…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 vsus thus, or thus; yet knowe we, that there is a time to come, ſpoken of by S^t 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. vponupon Amos 1. p. 115. & Lect. 14. p. 159.Amos 1 Thus I gather the ſumme of it; there is no corner in Hel, no manſiō in Heavē, 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 vsus, that can hide any our actions, frō 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 p. 79wombes, wherein in our firſt informity we were wonderfully lodged, they are all throughly knowne vntounto 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 thē needs ſay with Ieremie, ch. 10.14. Doubtleſſe▪ every man is a beaſt by his owne knowledge.

Thus farre hauehave 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 hauehave receaued the knowledge of the truth, that by the ſame his mercies, he would giuegive vsus grace to continue, liue, and die therein: that he would guid vsus in all ou waies; make vsus obedient to higher powers according to his will; cleanſe our hearts, renue our spirits, and free vsus from all deſire of doing wickedly, that ſo at the laſt day, we may be preſented spotleſſe & without blame before him that ſitteth vponupon the throne. Even ſo be it Lord Ieſus.