mother only is mentioned Exod. 2.2 shee did it with the consent of her husband Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Grandfather was alive then and had an hand in the businesse their names we have Exod. 6.20 Amram and Iochabed Brought up in the Citty who goe not much abroad to be scorched of the Sun Act. 7.20 divinitus venustus by the disposition of God Nineveh a City Gedolah laelohim 2 Cor. 10.4 But are they so highly to bee extolled for that is it a worke of faith to respect beauty A naturall man might have done that His beauty was one motive but not all faith was the greatest He was by the gift of God of extraordinary beauty In the which by faith they saw an expresse Image of God that hee was like to prove some rare and notable instrument Hyperius affirmeth that as Simeon Luk. 2. by the revelation of the spirit knew CHRIST to bee the Messiah so his Parents by his beauty that he should be the deliverer of the people but there is no certainty of that they did not sticke in the outward baauty that was as Gods hand to lead them to higher matters they did it not in a naturall affection Others loved their Children and had fayre Children Simiae suum pulchrum but by faith Decree or ordinance The King ordained on paine of death The King had given a streight charge that the Male Children should be drowned but they looked to the King of Kings that was able to preserve them from his fury Though it were the hazzard not of their goods alone but lives too they looked to Gods promises that they should multiply that out of Israel should come a deliverer and the Messiah too therefore they will not drowne their Male-child They did not so feare it as that it should hold them from the preservation of their Child Three moneths not three dayes or three weekes yet at three moneths end they commit him to the water then their faith began to stagger Some thinke they did it in faith too being assured that God would deliver him Exod. 2.4 If he had beene in danger they would have taken him home againe They were the first and all that wee read of that kept their Children against the Kings decree That they hid him three moneths was commendable All that whyle they were in feare and hazarded their lives but that at the three moneths end they expose their Child to the wide world that argues a weakenesse in them yet this weake action this weake faith of theirs is registred to their commendation God alloweth and commendeth a weake faith he doth not quench the smoaking flaxe nor bruise the broken reed he chides Peter for his weake faith ô thou of little faith but he doth not cast him away for it Though a Child be weake yet the Father loves it so doth our heavenly Father us though he find weakenesses in our best actions There was a weakenesse in the Mid-Wives when they preserved the Children with a lye there was a weakenesse in Abraham when hee thought he could not be safe unlesse he dissembled there was weaknesse in the Parents of Moses in thrusting their Child at length out of doores there is weakenesse in our praying hearing of Sermons in our giving to the poore and maintenance of the word preached in our preserving of our Children in dangers and calamities yet if these things bee done in sincerity though there be weakenesses in them they are accepted at the hands of God in Christ. Let that encourage us in all good actions though they be stained with some imbecillities 2. Beauty is a precious pearle a picture of the heavenly Appelles a singular ornament wherewith God hath graced his Children Ioseph was a fayre person and well favoured Gen. 39.6 David 1 Sam. 16.12 Daniel and his fellowes The base fare they had could not impaire their beauty This the LORD in wisedome hath used for the preservation and advancement of his Children Moses beauty was a load-stone to draw the favour of Pharaohs daughter to him It was as a stirrope for Hester to mount up to a Kingdome yet for all that let us not dote too much upon externall beauty 1. Though some of GODS Children have it yet all have it not it is not proprium quarto modo Ebedmeleck the blacke-more was no fayre man neither be they all the Children of GOD that have it Absalom was a beautifull man not a blemish in his whole body yet a wicked man who by all probability never set a foote into the kingdome of heaven and many a filthy strumpet is fayrer than an honest woman 2. It is a transitory gift here to day gone to morrow beauty is a goodly flower yet there be many wormes to consume it sicknesse griefe old age c. Let us chiefely desire that beauty that lasteth for ever 3. Let us consider there is a double beauty the one outward the other inward the one proper to Gods elect the other common to the reprobate together with them The Kings daughter is glorious within Psal. 45.13 It is the inward beauty of the heart that is acceptable to God Let us all pray to God for that to bestow it on us that is better then the beauty of all Ladies in the world this is the true beauty Prov. 31.30 3. It is spoken comparatively not simply they did not so feare the Kings commandement that they should banish the commandement of the King of Kings out of their minde The King said drowne the child God said save the child from drowning What are not Kings to be feared have I not said yee are Gods a King is a certaine God on the earth therefore to be feared and reverenced he carrieth not the sword in vaine sayes the Apostle Balaams Asse feared when he saw the Angels sword and shall not we feare that glittering sword of authority in the hand of Kings and Princes they are rather to be condemned then commended for not fearing the Kings Commandement The answer is easy Wee must distinguish betweene the authority and the commandement of a King There is no power but it is of God but there may be a commandement which is not of God Feare the power the throne the dignity the authority of a King the office of a King but feare not every commandement of a King if wee be sure they are against plaine Scripture In doubtfull things we must believe that our Governours are wiser than our selves VERSE 24. BEfore we have spoken of his Parents faith now let us speak of his owne faith In Moses there are three notable things which are as shrill trumpets to sound forth his faith 1. A voluntary crosse undertaken by him 24.25 26. 2. A necessary crosse imposed on him 27. 3. An institution of a perpetuall Sacrament among the Iewes 28. In the voluntary Crosse 1. A fact committed by him 2. The causes of it which are three election 25. judgement 26. faith The fact was a refusall
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
he shewes the equity of it they were a blind ignorant and perverse people that would not heare mee therefore I was worthily grieved with them They are a vagrant and wandring people straying out of the way He doth not say they have erred but erre continually erring ever Not in their outward lives and conversations only but in their heart which carryeth the whole man after it there hee points out the fountaine of this sin the corruption of their hearts If the heart be blind the whole man must needs be blind Wayes that is my lawes and commandements These bee the wayes wherein wee ought to walke or my workes quia per ea ad nos venit to impart his benefits to us and to open himselfe to us They had meanes enough to come to the knowledge of my wayes my servant Moses and others were ever teaching of them but they willingly continued ignorant and would not know my wayes For this cause I have cast them off this is that corruption which is in us all by nature an ignorance of the will of God that carries us from Gods wayes to the Devils wayes Ephes. 4.17 18. Yet there is in men a double ignorance the one is simplex insita the other is composita affectata All by nature erre and are drowned in ignorance Paul saw at Athens an inscription on an Altar ignoto deo but many of them if God send the candle of knowledge amongst them skip for joy and imbrace it with both armes Others though they live in those places where the light shineth before their eyes where there is continuall preaching yet they remaine ignorant still some through carelesnesse and negligence not regarding it others even upon will and stomacke they close up their eyes and will not see the light Such were many of these Israelites they would not know the wayes of God A fearefull thing to live in the Church where God is preached and not to know him VERSE 11. WHereupon God proceeds to a definitive sentence against them which he ratifieth with an oath Seeing they be such an obstinate people hee doth not say but sweare not in sport and merriment but being much moved hot and angrie against them for their sinnes If they shall enter Constructio est defectiva ad modum irati qui truncat verba sua it is a passionate speech when a man is so moved as that hee cannot bring forth his words an usuall Aposiopesis Something must be supplyed If they shall enter into my rest let mee be counted no GOD let mee never be believed hereafter The suppressing of these imprecations doth argue that they should bee seldome used by us So did Abram Gen. 14.22 Christ Mar. 8.12 Saul 1 Sam. 14.44 whereas we in our anger cannot containe our selves but furious speeches come by and by out of our mouthes If I be not even with him I pray God I may sinke where I stand never enter into the kingdome of heaven c. We should not be so rash in producing of them God as ye see sweares so may wee doe if we could keepe our selves within those limits that he did 1. God sweares seldome the Scripture doth not bring him in swearing often at every word as we doe 2. When God sweares it is by himselfe by no creature wee sweare by bloud wounds fire bread cheese c. 3. It is a matter of weight that makes God sweare he doth not sweare upon every trifling occasion as wee doe it was a matter of importance that made him sweare now even the establishing of his justice that men should beware how they provoke him by their sinnes 4. God sweares not rashly in heat and choller as wee doe if our bloud be stirred then wee sweare vengeably Though it be here said hee sware in his wrath yet it was a just and advised anger not a cholericke furie as ours is There bee two things that make God sweare the one is the confirmation of his mercie and gracious promises to his Children Hebr. 6.17 The other is the strengthning of his justice and threatnings against the wicked as in this place and let us beware when God sweares If the King doe not only say such a man shall dye but sweares to it then there is little hope of life for him God hath not only said but sworne that all contemners of his word that harden their hearts against it shall perish eternally Therefore there is no dallying let us looke to it An horrible sinne that wrings an oath from God It is called his rest because he in his eternall counsell prepared it for them and promised it to them long agoe and it was he that brought them into that rest This rest is double 1. The Land of Canaan which is called a rest in regard of their continuall toyles and turmoyles in the wildernesse where they were alwayes molested with flitting up and down but when they came into this land they should rest Heere they rested under their Vines and Figtrees hence it hath the name of rest 2. By it also is meant the Kingdome of Heaven where wee shall rest with Abraham Isaac and Iacob for ever Now were all they that dyed in the wildernesse excluded from that rest too no. Moses never came into the Land of Canaan yet he came into the Kingdome of Heaven I dare not say that all that were overwhelmed with the flood went to hell nor that all were deprived of the celestiall Canaan that missed of the earthly but the wicked persisting in their sinnes without repentance undoubtedly lost both The cause why they were deprived of this rest was their stubborne contempt of God in his Servant Moses speaking to them from time to time He perswaded them by a true and lively faith to depend upon God assuring them that as he had promised them the Land of Canaan so what difficulty soever came he would one day put them into a peacefull possession of the Land but they would not beleeve it when any thing crossed them then they would goe to Aegypt againe Therefore let us take off that sinne that we be not partakers with them of the punishment As Christ said behold a greater than Salomon is heere So say I of the ministery of the Gospell a greater than Moses is heere If the ancient Israelites lost the land of Canaan and some of them the Celestiall Canaan too for despising Moses and for murmuring against him and grieving him how shall we escape that contemne Christ the Apostle and High Priest of our profession which is so farre greater than Moses as the Sonne and heire of the house is above the servant in the house Christ spake by Saint Paul and the rest of the Apostles in their time and he speaketh by us which are His Ambassadours at this day therefore harden not your hearts against his preaching least he shut you out of his rest but reverently embrace his preaching let Christ enter into your hearts by His Word
us to the celestiall Canaan we shall be left behind and not enter in we shall come tardie as the five foolish Virgins did as fainting and loitering travellers are wont to doe and so never come to the journeys end therefore let us look to it the danger is great In the substance of the dehortation is commended to us an holy and religious feare which we must carry in our hands for feare of falling This feare is amplified by the object whereabout it must bee occupied and the danger that will ensue if wee let goe that feare Must we that be Christians feare It may seeme not Luk. 1.74 Rom. 8.15 For the determination of this yee must know that there is a foure fold feare mundanus servilis initialis filialis This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children which in respect of God our Salvation is sure our life is hid with God in CHRIST Col. 3.3 yet in regard of our owne weakenesse and frailety we must feare all the dayes of our life Though a Souldier make sure of the victory yet he must not rush into the battell unarmed nor be carelesse of himselfe he must feare the Pikes Swords and Pellets of the enemy and be carefull to avoyde them Though a wayfaring man make sure to come home safe to his house yet he must not be reachlesse but feare in some sort the thieves that be in the way They that be on the Sea though they make no question of their safe arrival yet they must not give themselves to sleeping and playing let the ship drive whither it will they must feare the waves windes and tempests A kinde and loving Wife doubts not of the good affection of her husband yet she will feare him So we neede not doubt of Gods love he will doe his part for whom He once loveth he loveth to the end yet we must feare him There bee two dangerous rockes the one of doubt and despaire the other of security and presumption Though there is no reason to despaire Rom. 11.29 Iohn 10.28 Heb. 6. yet we must beware that we be not drowned in security not give our selves to eating and drinking I am sure I shall be saved therefore I care not how I live Christians must feare in regard of our owne weakenesse we must distrust our owne wit policy strength and depend upon God alone we may stand a great while and yet fall in the end as Adam Noah David Salomon Peter In our selves we are as weake as water therefore let us distrust our selves and put all our trust in the living God Againe wee must feare in respect of the strength and policy of our enemies We have many enemies to encounter withall and those not weake but potent We wrastle not with flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world The Divell like a roaring Lion walkes up and downe seeking whom he may devoure 1 Pet. 5.8 therefore we must feare VERSE 2. THE reason is deduced from a gracious benefit bestowed on us as well as on them which if it be rejected by us as it was by them will shut us out of heaven It hath two parts a par and an impar If they for not believing the Gospell were banished out of his rest then the like may happen to us for we are partakers of the Gospell as well as they and for that cause let us feare 1 That is to be unfolded wherein they and we are alike We are Gospelled as well as they nay in that wee are advanced above them Adam Abraham Iacob had the Gospell velatum to us it is revelatum To them CHRIST was preached afarre off to come to us already come a Virgin hath conceived They had the Gospell by a servant which was Moses we have it by the Sonne of God they had it darkely and obscurely we have it cleerely and plainely They had the Moone light and we the Sun light Blessed are the eyes that see that which we see It was one and the same Gospell in the Old and New Testament Iohn 5.46 and 39. here is the imparity the Word preached did not profite them as it did us that believe The word of hearing That word which indeede above all other words is to be heard by the which faith commeth Rom. 10.17 Plato Aristot. Seneca Tullie Augustine Hieron Irenaeus Tertul. c. in time and place are to bee heard but this word above all This is a word meet to sound in our eares continually He doth not say which came not unto them for it was preached to them as we heard before Profited them not did them no good The Gospell is a precious pearle an unspeakeable blessing of God yet all that are partakers of it are not saved Iudas had the Gospell yet it profited him not Simon Magus Hierusalem c. The Sun is not comfortable to all The most delicate fare doth not make all bodies fat The raine doth not make all grounds fruitfull neither doth the Word of God though it be mighty in operation profite all that partake of it Luke 13.26 Mat. 8.12 nay it is the heaping up of a greater measure of condemnation to some through their own default Ioh. 15.22 Ioh. 9. ult Therefore let us not trust to lying words as they did crying the temple of the Lord the temple of the Lord neither let us cry the Gospell the Gospell and thrust our selves under the figge leaves of a bare profession of it but bring forth fruits worthy of the Gospell that it be not taken from us and given to another nation Why did the Gospell doe them no good Because it was not mixed with faith in them that heard it It is a metaphor borrowed from liquid things A physician prescribes to a man a cup of strong wine but he wills him to mingle it with Sugar lest it fume into his braine and make him sicke if he mingle it not and temper it wel with Sugar he hurts himself So because they mingled not the wine of the word with the sweet Sugar of faith it was their destruction it turned them over even into hell It is fayth that makes the word profitable For the procuring of an harvest it is not enough to have ground and seede cast into the ground but raine must fall from heaven and bee mingled with the ground So it is not sufficient to bring our selves as the ground to a Sermon to have the immortall seede of the word sowen in our hearts by GODS husbandmen but there must be the drops of faith mingled with this seede to make it fruitfull Noah preached to the old world yet they did not believe Lot to his Sonnes in Law but hee seemed to them as a mocker CHRIST to the Pharisees but they derided him Luk. 16.14 Let not us doe so but rather tremble at the threatnings believe the promises and
1.20 From the testimony cited in the former verse he reasons in this They did not enter therefore some others shall for Gods promise shall take effect and not fall to the ground If a man having prepared a sumptuous dinner shall say if these dine with me then never trust me againe thereby we may safely collect that there bee others that dine with him Hath he said it and shall he not doe it They that shall not enter into this rest are described by a prerogative vouchsafed to them and by the contempt of that prerogative The Prerogative hath two branches the 1. is the preaching and manifesting of this rest to them 2. is the order of time in respect whereof they were preferred before others They were the first that had this glad tydings of peace offered to them yet they were stubborne froward and disobedient they would not beleeve GOD and his promise for that cause they never sate a foote into that rest Yet some there be that shal take possession of it namely they that believe in God heaven and earth shall passe away but not one jot of Gods word shall be unfulfilled Though diverse regard it not and thinke it to bee but a fooles Paradise yet undoubtedly some shall have it There be first that shall be last sayes CHRIST Many may have this priviledge to have the Gospell first preached to them and yet not be saved by the Gospell Christ gave commandement that his Apostles should beginne their preaching at Ierusalem The Gospel is the power of God to salvation to the Iew first Yet easier for Tyrus and Sydon at the day of judgement then for many of them We in England in this last age of this world have had the Gospell againe revealed unto us before a number of places in the world we even in these parts have had it a long time in most plentifull measure above and before sundry places in the land yet let us not flatter our selves in that Some of them that be still in darkenesse may goe to heaven before us Howsoever they that have the first offer which is a singular priviledge regard it not yet some out of all question shall have it Many come from the east and from the West and shall set downe with Abraham Isack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out into outer darkenesse Matth. 8.11.12 Those that were first bidden to the marriage would not come they made excuses yet the Lord sent into the high wayes and hedges and his house at the length was filled God is not tyed to any If the first refuse the last shall have it therefore while this rest is preached to us let us take hold of it and not reject it as the ancient Israelites did VERSE 7. 2. HEE proves it by the circumstance of time For David spake this a long time after they were setled in the land of Canaan by Iosua even foure hundred yeares after therefore he must needs meane another rest then the land of Canaan In David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebr. 1.1 2. Not that voice that spake in the wildernesse but which soundeth now in the preaching of the Gospell Christ speaketh to us at this present day he that heareth you heareth me As if God did beseech you through us Therefore let us take heede that wee harden not our hearts against him VERSE 8. Iosua which was a type of CHRIST hath the same name with our Saviour CHRIST yet in a diverse manner Iosua was a Saviour for them in temporall things CHRIST in spirituall and eternall things hee saved them from the Canaanites earthly enemies CHRIST from sinne death hell and Satan spirituall enemies He gave them a land flowing with milke and hony in this world CHRIST gives us an everlasting habitation a celestiall paradise in the world to come If Ioshua had given them this rest then would not the Holy Ghost have spoken of another VERSE 9. WHereupon hee inferreth the conclusion 1. Introduced then confirmed Verse 10. There remaineth therefore By necessary consequence by the force and strength of reasoning A rest besides the land of Canaan wherein yee now rest In this place he reteineth the Hebrew word There remaineth a sabbatizing a keeping of a Sabbath in heaven for whom not for the people of the Devill but of GOD an holy nation a people zealous of good workes Many Atheists make a mocke at the kingdome of heaven The Preachers talke much of a glorious and wealthie kingdome which we shall have after this life but God send us wealth peace joy and pleasure in this world let them looke for that kingdome I but there remaineth a rest a Sabbath where we shall never be molested any more For whom doth it remaine and who be this people of God All nations in the world are his people by Creation but these bee his people by adoption whom hee hath adopted in his Sonne Christ Iesus whom he hath constituted a Prince and ruler over this people Rebels and traitours are not the Kings people they be the kings people that obey the Kings lawes 1. Every people is gathered together by some meanes or other a people is a collection of many men So we that are the people of God are gathered together with the trumpet of the word 2. A people gathered together must have lawes to rule them by otherwise they will soone be out of order leges à ligando because they are the bond that ties the people together otherwise they will range beyond limits even so Gods people have Gods lawes set downe in his word 3 Every people must have a King or ruler which is lex loquens even so the Ruler of Gods people is Iesus Christ they that will not have him to rule over them are none of Gods people 4 A people must have some Country to dwell in some in Denmarke some in France c. So the Country where this people dwell is the Church militant in this life and triumphant in the life to come 5 All people are distinguished by some outward habite and attyre French men goe not as English men Spanyards goe otherwise then Turkes c. So GODS people have the Sacraments to distinguish them Baptisme which is Christs marke and the Supper which is his Seale 6 People must live in obedience to the lawes of their King Traytors and rebels are not the Kings liege and loyall people So we that be GODS people must live obediently to Gods lawes If we be abominable swearers that rend GODS name in pieces contemners of his word if wee bee beastly drunkards and impure adulterers and adulteresses if we wallow in the mire of all sinne we are none of GODS people neither can we have any assurance of this rest therefore let us shew our selves by our workes to bee GODS people in this life that we may have this rest in the life
and not in his heart It hath beene an ancient custome in the Church of Rome to sweare by Saints and by their relikes But consuetudo sine veritate erroris est vetustas Cypr. l. 2. ep 3. The laying on of the hand on a Bible or a testament when we sweare This may bee excused for properly to speake wee doe not sweare by the Bible it is only an obtestation as the words of this bible are most true so is that which I sweare and it is an outward token whereby wee declare to the world that wee sweare by him which is the authour of the Bible or because in this booke are contained the promises and threatnings of the LORD to them that sweare truly and against them that sweare falsely so among the heathen they touched the altar when they swore yet they swore by him whom they worshipped on that altar for they would lift up their hands to heaven when they swore denoting by that bodily gesture of theirs that they did sweare by God alone who made the heavens We may sweare by God primariò principaliter but we may sweare by the creatures Secundariò This is but a meere shift and fond evasion Zephan 1.5 for they sware by the Lord primarily by malchum secondarily yet God was offended with them Besides there is none greater than man but God The Angels are creatures as well as we they are our fellow-servants and one fellow-servant must not sweare by another therefore we that be creatures must sweare only by the Creatour 3. Here wee see what a reverent estimation wee are to have of an oath it must be the end of contradiction after men have sworne wee should be as mute as fishes not have a word to say An oath was sacred among the heathen 1 Sam. 30.15 Abimelech and Phicol his Captaine were satisfied when they had Isacks oath Gen. 21.22 but with us small credit is to be given to oathes the oath of a Christian is no sure foundation to build upon Iesabel had false witnesses at her elbow to condemne Naboth withall the Pharisees had two false witnesses in a readinesse to sweare against our SAVIOUR CHRIST And now a dayes such is the corruption among Christians that small credit is to be given to many mens oathes for they say it is an easie matter in London and I would to God it were not in the country to procure men to sweare to what they will So that now a dayes an oath is rather the beginning then the end of controversies whereupon so many perjuries are found in the land a manifest argument that Atheisme growes among us The foole that is the wicked man sayes in his heart there is no God and I thinke many sweare by God if there be a God but all false swearers shall one day know to the terrour of their conscience that there is a God who will be avenged on them for abusing his name Let an oath be such an holy thing with us that there may be no more controversie after we have sworne Then why should we doubt of our salvation God hath bound himselfe by oath and promise to bring us to his kingdome and shal wee bee as reeds wavering with the winde I for our salvation dependeth in some sort on our workes pendet ex certitudine operum quae conjectu ralis atque imperfecta certitudo est It dependeth on works not as causes but as inseparable effects of faith not upon their dignity or perfection but upon their being with faith Be faithfull to the end and I will give thee the crowne of life I but who can tell whether he shall persevere to the end or not We may be good to day and bad to morrow Noah David Peter fell Yes we may be comfortably sure of our perseverance for hee that hath begun a worke in us will finish it to the day of Christ and though we fall yet we shall rise againe for the Lord putteth to his hand whom he once loveth hee loveth to the end and never forsakes them till hee have brought them to his kingdome Onely let us not bee rocked a sleepe in the cradle of security but work out our salvation with feare and trembling VERSE 17. Ἐφ ' ῷ̔ wherein in the which thing or in the which oath or for the which cause God did it willingly not by constraint none could enforce him to it More abundantly then was necessary for his bare word had beene enough save that the weakenesse of man required it See here GODS dealing with us after the manner of men To shew that is to make a lively and evident demonstration Vnto the heyres of promise not to Abraham alone but to all the faithfull The immutability which cannot be transposed or altered Not of his promise but counsell arguing that it was no sudden or fickle promise but such as proceeded from wise and deliberate counsell and the counsell or decree of God standeth for ever That of Hezekiahs and the Ninevites had a secret condition unlesse he had prayed earnestly for life and the others repented Ier. 18.7 8. or it was rather a commination then the pronuntiation of a decree or counsell Interposuit se as if CHRIST the Mediatour had made this oath and interposed himselfe in it betweene the father and us for the greater ratifying of it Oecumen Annexed to his promise Here we have the dignity of the godly they are heyres not of a Knight of a Lord a Duke c. but of God and the promises that is of the joyes of heaven which GOD hath promised to them in his word The kingdome of heaven belongs to Children not to servants the faithfull are the Children of God and joynt heires with Christ so that the inheritance of the celestiall Canaan pertaines to them how then dare you despise the lest of the heyres of promise 2. This may comfort us against the crosses of this life Art thou a poore man hast no money in thy purse to relieve thy selfe and thy family withall as Peter and Iohn had not hast thou not a bed to rest thy weary body on nor an house to hide thine head in as Christ had not the foxes have holes and the birds of the ayre have nests but the Sonne of man hath not whereon to lay his head yet faint not neither be discouraged for thou art an heyre of promise and shalt one day have a full fruition of the heavenly inheritance prepared from before the foundations of the world were laid The heyre of a Gentleman is kept under Tutors and Governours in the time of his nonage but as soone as that is expired he is at liberty and free from all so though we be the heyres of God yet in the time of our minority and nonage in this world we are kept under many austere masters yet the day of our redemption drawes nigh when as all teares shall be wiped from our eyes and we shall have full
for this faith Ergo. Elders whom we are to reverence which went before us and lived longer than we Reported of adorned by the testimony of God and man the testimony of the Lord is pure As the Father testified of Christ this is my beloved Sonne So also of Noah that he was a just and upright man and one that walked with God Abraham the friend of God Moses the meekest man upon the earth David a man after Gods owne heart hast thou not considered my servant Iob how none is like him in the earth an upright and just man one that feareth God and escheweth evill Of Nathaneel Christ said behold indeed an Israelite in whom there is no guile This also got them a goodreport among men all their famous exploits were done by faith Verse 29. A good name is above Gold and silver it is greatly desired of all but all take not the right course of getting it Some thinke to get them a name by building as they that set up the tower of Babel they imagine to be famous by sumptuous buildings some by hunting as Nimrod some by drinking as Fâ—cidius some by whoring as Hercules some strive to get them a name by their courteous behaviour as Absalom did by a counterfeit kinde of kindnes towards all some by liberality and house keeping and I would there were moe of them some by their great variety of learning but all these misse the marke they begin at a wrong end The best foundation for a good name is faith she will leave a sweete savour behinde her wheresoever she become she will procure us favour with God and man when the name that the wicked have gotten shall rot the faithfull shall be had in perpetuall remembrance therefore let us all beg faith at the hands of God that we may be renowned in this world and eternally famous in the world to come VERSE 3. SEcondly it is illustrated by an instance in one particular which is famous by this we understand the world was made of things not seene therefore faith is the evidence of them Ages or times The world mas made in time hath continued in time and shall end in time Omnibus numeris absolutus no commoditie no pleasure wanting To this end that we might all understand c. We believe the Scriptures as Agrippa did they tell us that the world was made by GOD. In principio creavit Deus therefore we believe the creation of the world Aristotle held that the world was eternall Plato that GOD made the heavens and Angels but the Angels made the bodies of men and beasts but we by faith understand that God made the world yea that all creatures were of his making and that without him nothing was made he made the high and celestial Angels the Sun Moone and the whole host of heaven birds of the ayre fishes of the Sea all trees men and beasts on the earth and all these did he make by his owne bare word he commanded and they were created let there be a firmament and there was one let there be a Sea birds and it was so only he paused and deliberated at the making of one creature which was man because he was to be his vicegerent and a King over all creatures By his omnipotent word all were made And of what was the world made what timber what stones had God to make this building withall Surely nothing yet hee made it Not so much as any atomes even materia prima was made of him he found it not in the world before O mighty and puissant God! Let us all feare him that made heaven and earth O how wonderfully am I made said David of himselfe much more of the whole world how wonderfully was the world made of nothing The world came not by chance or fortune it was framed by no earthly artificers Aholiab Bezaleel made the Tabernacle Hyram the Temple God the world and this did he make principally for sinfull man All creatures were made for us the Sun Moone Birds Fishes c. that we might freely eat of all yea the Angels were in a sort made for us that they might be ministring spirits for our salvation Therefore let us praise God all the dayes of our lives that made the glorious pallace of the world for us Now as the world was made so it must have an end 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world let us use it as if wee used it not for the glory thereof fadeth away they waxe old as doth a garment Therefore let us lay up our treasures in a better world From hence the Iesuites make this collection we must believe the world was made out of nothing though wee doe not see it so we must believe that the body of CHRIST is corporally in the Lords Supper though we cannot see it But they might see there is a different reason Wee believe the world was made of nothing though we see it not because the Word of God hath avouched it God's Word never teacheth us that the body of CHRIST is in the Sacrament corporally but in heaven therefore there is no cause why we should believe it VERSE 4. NOw hee returnes to the examples 1. At large then summarily Verse 32. before the floud and after before the entrance into Canaan and after 1. A commendation of Abels fact 2. An approbation of it In the former 1. What it was that gave a relish to his sacrifice 2. To whom it was offered 3. The eminencie of it Caine had the more worthy name Caine acquisitio as if she had gotten the Messiah Abel vanity or weeping 2. He had the worthyest trade bread is the staffe of life 3. He was the first borne 4. He built a City Yet Abel is preferred before him A fuller sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed Caines sacrifice was voyd of faith therefore empty Cain tooke absque delectu Abel chose 2. Corne was not so lively to represent CHRIST as Sheepe and Lambes 3. His more sparing Abels more plentifull rather better for his faith By the which faith not sacrifice as Verse 2. and in the end of this Verse The second thing is the approbation 1. In his life 2. After his death In life internall in his owne heart and conscience that he was righteous believing in the Messiah externall either by word Gen. 4 4. or by action as Levit. 9.24 1 Reg. 18.38 1 Chron. 21.26 2 Chron. 7.1 Some have beene of opinion that Adam was damned because he is left out of the catalogue of the faithfull but if none should be saved save those that be in this calender few should be saved The salvation of Adam and Eve may bee concluded by probable reasons rendred by Irenaeus Epiphan Chrys. Aug. 1. It is not like that GOD would cast away the first man that he made the first borne is greatly beloved Seldome doth any father disinherit his first borne Adam was the first that God
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
Saul in seeking of his fathers Asses lighted on a kingdome Let us seeke GOD as wee ought to doe by prayer hearing of Sermons receiving of the Sacraments by tendring our service to him in the exequution of his Lawes and he will reward us with an everlasting kingdome But how must we seeke him 1. Only Aut Caesar aut nullus him only shalt thou serve Wee must not sweare by GOD and Malchum we must not with Ahaziah seeke to Baal zebub the God of Ekron but to Iehovah the God of Israel 2. We must seeke him diligently as Saul did his fathers Asses the woman her lost Groat There must be no stone unrol led as the Ninevites who cryed with all their might 3. At all times In health in wealth in honour Hos. 5. ult In their affliction they will seeke me diligently in health as well as in sicknesse If wee have any losses by fire or water let us seeke unto God We will seeke to a man so long as wee need him we need God at all times therefore at all times let us seeke unto him 4. In time as Gal. 6.10 While we have time let us doe good unto all men but especially unto them that are of the household of faith not as the five foolish Virgins who sought too late and could have no admittance into the marriage feast VERSE 7. THe third is Noah which was both before and after the floud Whereupon some paint him like Ianus with two faces the one looking backward to the old world the other forward to the new world the last Patriarcke of the old world and the first of the new In him consider 1. A fact for the demonstration of his faith 2. A commendation of his faith His fact was the making of the Arke illustrated by the procreant cause and end thereof The procreant or impulsive cause is partly externall Gods warning partly internall a reverence he had of it The end proper accidentall the condemning of the world Then the commendation of his faith by it hee was made an heyre of the righteousnesse of Christ and so of the kingdome of heaven Noah of Nuach or Nacham quietem or consolationem his father imponit exponit nomen Genesis 5.29 hee was a type of CHRIST that brings the true peace and comfort to the world Come unto me all yee that labour and I will give you rest Ezek. 14.14 Isai. 54.9 The first motive cause that set him on worke was a warning given of GOD divino oraculo admonitus which is amplified by the object thereof namely of the destruction of the world by water and his owne preservation in the Arke These could not yet be seene because they came not of an hundred yeeres after Gen. 6.13 these things he believed though hee could not see them by his eyes and addressed himselfe to the exequution of them so the comming of CHRIST and the destruction of the world by fire is not yet seene yet because God hath given us warning of it in the Scripture we must believe it there was no likelihood at this time that the world should be drowned yet he believed it 1. It is a propertie of faith to believe the word of God though sense and reason cannot comprehend it Noah had not a foresight and knowledge of the floud by Iudiciall astrologie as Berosus affirmed by the influence of stars and conjunction of planets he had it immediately from God 2. God gives warning of his judgements The other mooving cause was internall hee did not count this a tale of a tub some old wives fable but he had a reverent regard of it ô this is a fearefull punishment which GOD will inflict on mankinde yet undoubtedly it shall come to passe hath hee said it and shall he not doe it Thus with a reverent feare he went to the making of the Arke We feare neither God nor man As a goodly vessell appointed by God Arca ab arcendo because it kept away the waters from comming to them There were three principall things commanded by GOD to bee made the Tabernacle by Moses the Temple by Salomon the Arke by Noah The Arke in sundry respects may bee preferred before the other 1. It was a making an hundred yeeres none of them so long this is probable Gen. 5. ult 7.11 Noah was five hundred yeeres old before then sixe hundred 2. It was the preservation of all the world 3. All creatures came into it of their owne accord by the secret instigation of God Almighty 4. Though they were of diverse kinds some of a more fierce some of a more mild disposition yet they continued quietlie in the Arke an whole yeere together Lions Beares Lambes Hawkes Doves Vultures c. 5. It was guided not by any art or industrie of man but by God Himselfe there was no Pilot to sit at the Sterne no Mast no Sailes no Rudders but God by His unspeakable providence kept it from the violence of the waters The proper end is taken from the deluge to come Gen. 7.1 some of them were wicked men yet they had that temporall salvation for the faith of Noah The word Arke is nearer 2. The Antithesis requires it As he and his house-hold were saved by the Arke So the world was condemned by it he condemned it by his preaching for 2 Pet. 2.5 and by his practise in making the Arke before the eyes of them all which might have brought them to repentance The commendation of his faith is by the fruit of it He was not a purchaser of this righteousnesse but an heyre of it he had it by an inheritance from the meere love and mercy of God Not which is by workes but by faith he had many excellent workes he sequestred himselfe from the world hee walked with God he built the Arke when the whole world laughed at him for his labour yet the building of the Arke nor any worke of his did make him righteous these shewed him to be a righteous man but it was his faith alone that made him a righteous man yet this faith must have workes as ye see in all these examples They are all celebrated for some famous worke or other That faith which brings forth the fruit of good workes makes us righteous Who made the Arke here it is said that Noah prepared it and Genesis 6.14 the conjunction is given to him alone Some thinke it was made by him and his three sonnes alone but there is no likelihood of that It is very probable that he got himselfe skilfull artificers to make it who though they derided the prophesie of the drowning of the world yet for money they were content to be imployed in that worke Some Carpenters Masons Plummers Glaziers may worke in the building of a Church for the enriching of themselves though they care not a halfe penny for a Church and the service of God in it Some made Noahs Arke that were not saved in it and many Ministers may prepare others for
rejoycing and brings home the sheaves of heavenly comfort with him Gods dealing with his Children is contrary to Ezekiels scrowle it was sweete in his mouth and bitter in his belly God begins bitterly but ends sweetely as hee did with Abraham Yee remember the patience of Iob and what end the Lord made So remember the tryall of Abraham and what end the Lord made The beginning was sorrow the end was joy Let us beare with patience the bitter beginning that we may be partakers of the sweete ending He that will save his life shall loose it but hee that looseth it for my sake shall finde it hee that will save his goods by the denyall of Christ shall loose them he that will save his Children by dishonouring of God shall loose them as Eli did he cockered his Children and lost them they were both slaine in a day Abraham is content to loose his Child for God's sake and he findes his Child there is nothing lost by obeying God we shall be gainers by it Contemne divitias eris locuples contemne gloriam eris gloriosus contemne filium habebis filium We shall have fathers and mothers Children as it were in this world and in the world to come life everlasting Let this encourage us to submit our selves in all obedience to God in all things as Abraham did VERSE 20. WE have had the Chapter of death here followes that of faith wherein we have an Ilias of examples 1. Of the Grand-father then of the Sonne lastly of the Grand-child Isaac was in a manner dead yet he lives still many a yeere and at his going out of the world blesseth his two Sonnes which was a demonstration of his faith he lived and dyed in faith as Abraham had done But it seemeth the Holy Ghost might have made choyse of other workes of Isaacs serving better for the expressing of his faith then this he was a devout and religious man much given to prayer and heavenly meditation he went into the field to pray or meditate he continued praying twenty yeeres together for a Child and would not give over hee was obedient to God and followed him from place to place why doth not the Apostle make mention of these but of his blessing 1. These were common to others together with him 2. This blessing did most of all argue that he had lively faith in the promises of God made to him and Abraham when as hee doth bestow the things promised with as great assurance as if they were accomplished already This blessing is a fulfilling of all the promises therefore most fit to declare his faith and to publish it to all the world In this blessing there are three things 1. The instrumentall cause whereby it was done 2. The persons blessed 3. The things whereabout they were blessed For the instrument it was by faith Was it so he was coozened in it by Rebeccah and Iacob and he was induced to it against his will and purpose for he was determined to have blessed Esau. 1. Distinguish between the action and the infirmities in it Nature lead him one way and grace another yet for all that all things were governed by GODS providence as Exod. 1.20 and this blessing was an execution of Gods will decree and counsell and in some fort issued from faith in him Some infirmities of a man cannot marre the action of God as a sicke man is a man so a weake faith is a faith 2. His constant resolution after the blessing was ended doth shew it came from faith I have blessed thy brother already and he shall be blessed The voice of faith For the persons Iacob is set first because the birth-right was his his brother having sold it to him and he was the man whom God loved and in whom the promises were continued Esau was a prophane person yet he had some blessings Therefore both are included in the blessing though diversly Concerning what did hee blesse them not things present but to come temporall and eternall in this life and that to come which was an evident declaration of his faith For faith is a ground of things hoped for he pronounced of things to come as certainely as if they were already and they fell out as he had said Neither were the things to come temporall blessings alone but especially spirituall shadowed out by earthly things In the blessing hee said to Iacob Genesis 27.29 Be thou thy brothers Lord yet Iacob was faine to crouch to Esau hee was his Lord but this was accomplished in CHRIST that should come of Iacob All Nations were subject to him In this blessing Iacob saw CHRIST though it were afarre off therefore no mervaile though it bee adscribed to faith The blessing of Parents is highly to be regarded Praerogativa parentum disciplina filiorum Though there be a difference betweene our blessing of our Children and of the Patriarkes Our benedictio is but bona dictio or bona precatio their 's was an actuall and a reall bestowing of things on them yet the curse or blessing of Parents in all ages is to bee respected whom they curse justly God curseth â—nd whom they blesse God blesseth Therefore let Children so behave themselves that they may have their Parents blessing especially at their departure out of the world These temporall blessings are blessings Wealth health honour prosperity these GOD bestoweth on the reprobate these had Ismael and Esau hee was a jolly hunter and abounded in pleasure hee flourished in worldly prosperity more than Iacob So may the wicked doe Psal. 73.4 Dives But let us be content rather to lye with Lazarus then to frye with Dives to be plaine and simple men as Iacob was then to have their felicity here and misery hereafter 2 Sam. 19.30 Faith sees things to come Isaac now was blind yet he saw things to come The eye of faith is the best eye Let us entreat the Lord to make the eye of our faith brighter and brighter to our dying day VERSE 21. TOuching Iacob there bee two facts to be considered which are illustrated by the instrumentall cause and the circumstance of time when they were performed The facts are the blessing of Iosephs two Sonnes and his worshipping of GOD described by the manner how the instrumentall cause faith the time when when he was a dying By faith for without the eye of faith hee could not see the things that should happen to his Childrens Children conteyned in the blessing Which was more than the blessing of his owne Sonnes all fathers will doe that when hee was about to dye when death did approach 1. He adopted them into his family that they might be members of the Church as well as his owne Sons 2. He preferred the younger before the elder Ephraim is put for the tenne tribes Hos. 5. they were both Children Ephraim had no more in him then Manasseh 3. Being a stranger in Aegypt he gave them portions in the land
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
Aegypt greater in glory and perpetuity The reason is rendred Hee did not looke on their present but future estate Genesis 15. Verse 1. They should be greatly rewarded in the life to come therefore he would be one of them Mockes and taunts banishment imprisonment losse of goods burning at the stake for the name of Christ these are greater riches than all the treasures in the world without Christ and so let them bee esteemed of us al after these follows heaven and at the taile of them comes hell in that respect it is the greater 2 Cor. 4.17 for this light affliction which is but for a moment causeth unto us an eternall weight of glory The councell of Trent Bellar. Stapleton and our English Iesuites in their annotations on this place doe falsely father this assertion on us that wee teach it to bee unlawfull benè operari intuitu mercedis whereas wee hold no such opinion It is a meere slander of theirs We confesse there is a reward layd up for the godly and wee may lawfully looke up to it yet in that our looking two things are to be observed 1. We must not respect that Solùm nor praecipuè it must neither be the only thing nor the chiefe thing that sets us on worke The principall motives to good workes must be Gods glory and the love of Christ. GOD hath created all for his owne glory our light must so shine before men that they seeing our good workes may glorifie our Father in heaven I will abstaine from sinne because it dishonours GOD. I will adorne the Gospell with good workes because they glorifie God 2. The love of Christ must constraine us thereunto As he hath dyed for my sins so I will dye to sinne 3 The consideration of our owne duty must presse us to it All that wee can doe is a debt which wee owe unto our GOD therefore wee must alwayes bee paying our debt to our lives end The 4th is that rich and ample reward reserved for us which is as a bell to toll us to good workes this we may respect but it is not the chiefest thing propounded to us in well doing The Philosophers could say that nuda virtus is to be desired so God is to bee loved and served for himselfe alone without any other by-consideration They that doe good workes only for the reward are mercenary as a labourer will not doe a dayes worke unlesse hee may have a shilling and they that have no respect to the reward that regard it not at all are unthankefull to God who hath prepared a reward for us Let us looke to the reward by the which he allures us as a father doth his Children to well doing but let that neither bee the sole nor principall marke wee ayme at but the glorifying of our heavenly father for whose glory we were created and redeemed 2. Let us expect a reward for our well doing yet not upon merit but upon promise Paul being ready to dye looked at the reward from henceforth there is layd up for mee a Crowne of righteousnesse But what Crowne not which hee had merited but which GOD had promised and for his promise sake would give to him This is the surmise of some Papists that merces meritum bee relatives though promissum merces are relatives yet merces meritum are not Wee looke for a reward because God hath promised it not because wee have merited it for when we have done all that we can we are unprofitable servants Otherwise let us be bold to cast up our eyes to the reward Christ himselfe had respect to the recompense of the reward Hebr. 12.2 and we that be Christians may imitate him in that Though a child have a poore man to his Father that is not able to leave him a Groate yet he is bound to honour him but much more if hee be a rich man and willing to leave him a fayre inheritance Our father is rich hee will reward us with a kingdome therefore let us the rather serve and honour him great is your reward in heaven behold I come and my reward is with me Here wee meete with many crosses in our mindes bodies goods name in our Wives Children Cattell here are many occasions of weeping but let us cheerefully endure them all One day we shall be taken up into that place where all teares shall bee wiped away from our eyes for ever Let us looke to this recompense of reward VERSE 27. THe second notable thing in Moses is a necessary crosse imposed on him which is amplified by a corrumpent and a conservant cause of it The corrumpent was the fiercenesse of the King which he feared not the conservant was the sight of God standing by him The greatest part of Interpreters expound it of Moses departing out of Aeyypt when hee carryed the people with him then and in the dispatchall of his message and office he feared not the fiercenesse of the King but contemned it That is true yet it seemes not to be the proper meaning of the place 1. Then the Apostle should invert the order which hitherto he hath not done nor hereafter doth in this Chapter hee should set the departure out of Aegypt before the Institution of the Passeover 2. This departure out of Aegypt is included Verse 29. it should be now unseasonable to speake of it 3. Then Moses did not forsake Aegypt but hee went as a Conquerour out of Aegypt They that forsake a Country leave it for some cause in regard whereof they cannot safely tarry in the Country Therfore it is rather to be referred to the flight of Moses when after the killing of the Aegyptian he left Aegypt and fled into the land of Midian This might seeme to have proceeded from infidelity yet the power of faith is to be seene in it Moses perceiving that now the King being incensed against him and the Israelites as yet not acknowledging him for their deliverer there was no convenient time to prosecute his office therefore he flieth for a season committing himselfe to the providence of GOD and expecting a better opportunity for the delivering of the Israelites in the meane season by faith he forsaketh Aegypt for a time There is one only thing that opposeth itselfe to this Interpretation Here it is said that he feared not the fiercenesse of the King yet Exod. 2.14 it is as cleere as the noone day that he feared it and fled upon it 1. The participle may be rendred in the praeterpluperfect-tense as Verse 31. by faith Moses forsooke Aegypt having not feared the fiercenesse of the King namely in killing the Aegyptian according to his commission received from God not that he feared it not afterwards 2. Though hee feared a little at the first yet that feare was allayed afterwards in a couragious magnanimity he forsook Aegypt and feared not the fiercenesse of the King in pursuing after him It may be this fierce Lion will sent messengers after me
to catch me but the King of Kings is with mee I feare him not I will rest under the wings of Gods protection Chrysost. answers that he did not so feare as that he should never returne againe Why for he endured with a strong and a valiant minde nothing could overthrow him As seeing him that is invisible God in himselfe is invisible and cannot be seene Yet Moses by the eye of faith saw him as a Gyant on his side which made him to contemne Pharaoh and all enemies whatsoever he saw him in the bush Exod. 3. but rather by the eye of faith The Rhemists translate it him that is invisible he sustained as if he had seene him how can a man sustaine God they have quite lost the force of the Greeke word which governes no case but is absolute of it selfe All flight is not to be condemned Moses fled out of Aegypt yet it was in faith St. Paul fled out of Damascus yet in faith Tertullian hath an excellent treatise to this purpose There is a time to burne and a time to flye If they persecute you in one City flye to another If our flight come from faith not from feare and infidelity wee may have comfort in it It had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. cast thy selfe downe said the Devill to Christ so Moses should have cast himselfe into danger if he had not fled There be two wings wherewithall we must flye when wee flye out of any Country being pursued by our enemies the wing of faith and of righteousnesse Whatsoever we doe must be done in faith else it is sinne in the sight of God if we sticke by it in the time of persecution it must not be in presumption presuming in our owne strength but in faith relying on GOD. If we flye it must not be in infidelity as if GOD were not able to keepe us in security and being unwilling to suffer any thing for the name of Christ but it must be in faith to reserve ourselves for better opportunities and to fight more manfully afterwards under Christ his banner By faith Moses forsooke Aegypt The second wing wherewith we must flye is the wing of righteousnesse If wee flye not sinne as well as the Country if wee carry our sinnes adultery covetousnesse pride c. with us in our flight they will make hue and cry after us and pursue us to the terrour of our conscience whithersoever wee goe these things being observed let us bee bold to flye Christ himselfe fled and hee gave his Apostles license to flye 2 We cannot see the essence of GOD yet we may see the goodnesse mercy and power of GOD. The essence of the winde cannot be seene yet the effects of it may When David was hunted by Saul as a Partridge he saw GOD preserving him from his clawes The three children saw GOD in the fiery furnace Daniel in the Lions den Ionah in the belly of the Whale S. Peter in prison The faithfull in all calamities see GOD in poverty in disgrace exile sicknesse yea in death it selfe they see the Lord Iesus ready to receive their spirits and they have such joy at this spirituall sight of GOD as that it makes them in a manner to forget all sorrow This makes them to endure all crosses as Moses did Let us desire the LORD to sharpen the eye of our faith that we may see him which is invisible to the comfort of our soules in this life and may see him face to face in the life to come The reason why we faint in calamities why wee give place to the fury of men is because we see not GOD on our sides by the eye of faith for if we did we would not feare men Will the Souldier feare if he see his Captaine with him especially if hee bee a most wise Vlysses and valiant Ajax that can protect him from his enemies Will a childe feare that hath his Father by him which is able to defend him If Gehazi had seene the Chariots and Horsemen of fire round about him and his Master he would never have delivered that pitifull speech alas Master what shall we doe VERSE 28. THE former were proper to Moses Now follow two other which are common to the Israelites together with him the celebration of the Passeover and their passage through the red sea In the celebration of the Passeover 1. the act then the causes of it which are three the instrumentall formall and finall Made the Passeover which doth signifie both to ordaine and to keepe and celebrate Matth. 26.18 Moses did not onely ordaine it at GODS appointment but together with the Israelites did keepe and celebrate it as a confirmation of their faith in the deliverance that was to come Here by Passeover of necessity must be understood the Paschall Lambe which was a signe and token to them of the Passeover The Passeover was the passing of the Angell by the house of the Israelites when he slew the first-borne among the Egyptians Moses did neither institute nor celebrate that but that was instituted and performed by GOD. They did take and eat the Paschall Lambe which was a significant token to them of that Passeover therefore it is no new thing by a Sacramentall metonymie to give the signes the name of the thing signified This is the LORD 's Passeover Exod. 12.11 that is A signe of the Lords Passeover this is my covenant sayes GOD of Circumcision Gen. 17.10 that is as it is expounded Vers. 11. A signe of my Covenant The Rock was Christ that is a type and figure a lively signification of Christ. Therefore we are not to seeke a knot in these rushes He shewes what this Passeover is affusion of bloud not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affusion namely to the lintell and doore cheekes with a sponge of hysope The Lambe was killed the bloud effused into a Basin the sponge of hysope dipped in the bloud whereby it was sprinkled on the doore cheekes This Moses ordained and celebrated that the Angell seeing this bloud on the doores of the Israelites might passe by their houses and kill none there That is the Angell appointed to it by GOD yet no Angell is mentioned The first borne both of man and beast among the Egyptians Touch them that is kill them Gen. 26.11 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as touch them with his finger or the top of his sword The celebration of this Sacrament by Moses and the Israelites was a lively demonstration of their faith Achaz would have no signe They did not reject this signe To what purpose should bloud be sprinkled on our doores Cannot the Angell discerne the house of an Israelite from the house of an Egyptian without such a marke or can a few drops of the bloud of a Lambe be as a buckler to us against the wrath of God They chopt no such Logick with the Lord but in
them into the lap of his mercy But what is repentance not a knock on the breast a sigh a sob a teare only but a changing of the minde a forsaking of sin and an imbracing of vertue declinare à malo facere bonum that is repentance He hath not repented of his drunkennesse that is sorry for it to day and goes to it againe to morrow he hath not repented of his uncleannesse that grieves for it a time and returnes with the Swine to the wallowing in the mire He that forsaketh his sin shall have mercy Rahab had beene an Harlot before her conversion but she was none afterwards if shee had continued an impure Harlot still the Holy Ghost would not have honoured her so highly as to put her in the Catalogue of them of whom our Saviour descended Such were some of you sayes S. Paul but ye are washed c. I was a persecutor I was a blasphemer sayes S. Paul but now I am none So a good Christian must say I was a ruffianly swearer but now I am none I use the Name of God with reverence in all my speeches I was a Thiefe secret and open too but I thanke God I am none now I would not defraud a man of a penny to my knowledge though I might get a world by it I was a covetous Miser glued to my wealth it went to my heart to part with a penny to any good use but now I can honour God willingly with my riches I was an adulterer I thought my selfe in heaven when I was with Whores and Harlots but now I thinke it to be another hell Happy are they that have beene harlots and now are none as Rahab was What became of this Harlot She perished not neither temporally nor eternally with the rest of Iericho which are branded with a marke of disobedience They would not obey God they stood out with him at the staves end would not yeeld themselves to the Israelites as God had appointed Therefore they were all put to the sword Rahab in faith obeyed the wil of God submitted her self to him therfore she perished not in the common destruction of the City the Lord knows how to deliver the righteous and to reserve the wicked to the day of wrath The world was drowned but Noah was saved the Sodomites were destroyed but Lot was preserved all Iericho went to the pot but Rahab perished not with them Thus graciously dealt the Lord with his children But was Rahab alone preserved No verily but all that were in the house with her her father kinsfolke c. What had they all faith as well as she that they perished not That cannot be collected out of the Scripture Rahabs faith is commended not a word of theirs yet they were exempted from the temporall calamity for her sake The justmust live eternally by his own faith yet for outward externall blessings they may fare the better for the faithfuls sake Cursed Cham was saved from drowning for Noahs sake God blessed the house of the Egyptian for Iosephs sake All that were in the Ship though some prophane Mariners were in it were saved for S. Pauls sake Behold then what a blessed thing it is to be in the families of good Men and Women You may escape many fearefull calamities for their sakes GOD will not only extend his mercy to them but to all that be in their houshold whereas it is dangerous being with the wicked and irreligious S. Iohn would not goe into the Bath where Cerinthius was But why did they not put her to the sword as well as others what induced them to spare her Surely their owne Promise which they had given her ratified with an oath Ioshua had a speciall care of that Iosh. 6.22 Which may be a fruitfull caveat to us all to make conscience of our words and promises Promise is a debt and every honest man will have a care to pay his debts Though that be counted a ceremonie now a dayes yet the Israelites according to promise tooke Rahab set her safe out of the Citie before they slew the rest Regulus a Heathen man kept his word with his enemies though it cost him his life but we that be Christians will not keepe our words with our friends Especially if our promise bee bound with an oath as theirs was let not a world make us to breake it Iuramentum est res sacra Let not that be violated But must all oathes bee kept because Herod swore to give the Damosell whatsoever she asked did he well for his oaths sake to give her Iohn Baptists head No verily There be two that may be hindred by our keeping of our oathes God and our selves If we have sworne though it be to our own hindrance let us keepe it but if it be to GODS hinderance to the dishonour of God let us not keepe them Hast thou sworne in an anger never to come at such a Mans house be sorry for it Hast thou sworn in a fury to kil a man grieve for it and breake that oath But is it a lawfull thing which thou hast sworne tending to GOD's glory and the good of thy brethren Thou art now in an holy bond the breach whereof God will revenge Therefore looke to it let nothing cause thee to infringe thine oath Yet now adayes oathes are nothing men are become meere Atheists they think there is no God they may sweare for sweare abuse his Name at their pleasure tush God sees it not A monstrous height of impiety whereunto we are growen Words writings bonds oathes are nothing if there be no law to compell us to the keeping of them Hast thou sworne and that before a Iudge which is a certaine god on the earth to say the truth the whole truth and nothing but the truth So God save thee by Iesus Christ discharge that oath with feare and reverence Have we in England taken the oath of allegiance to be true to the Kings Majestie his Crowne and Dignity not to conspire with the Pope or any forreigne Power against the flowrishing State of the Realme Let us keepe this oath not for feare but for conscience sake An oath is an edge-toole dally not with it GOD was revenged on the house of Saul because of the oath broken with the Gibeonites therefore the Israelites would not break their oath to Rahab they did not here pretend the Papists rule Fides non est servanda cum haeretico Rahab is a Cananite therefore let us not keepe our oath with her The cause of her preservation was the peaceable entertaining of the Spies which was a lively demonstration of her faith shee knew them to bee their enemies yet shee shutteth not the doores against them hence ye villaines ye come to espie the weaknesse of our Citie yee shall not set a foot into my house but readily and willingly she takes them in there she hides them from the cruelty of the King she conducts
downe of all pernicious weedes of Anabaptisme Brownisme Popery in this garden of the LORD IESUS Pray for all faithfull Preachers and Ministers whatsoever that all the people from the highest to the lowest may know CHRIST and live obediently to the Gospell One principall reason why there be so many disorders in the Church is this because the people have no care of their Ministers seldome or never commend them in their prayers to the God of heaven Earnest prayer was made by the Church for Saint Peter and the Ephesians prayed for Saint Paul till they wept againe but there is no praying for our Pauls and Peters If it had beene said prate of us the people would readily have put that in practise they make the Preachers their table talke they speake evill of the Rulers of the people in all places If it had beene sayd prey upon us wee should have had a number of preyers That which the Papists gave to the Ministers they that be called Protestants take from the Ministers Pharaoh would not have the lands of the Priests touched in the time of a famine and scarcity We in the time of a plenty take away their lands Heeretofore the leane kine devoured the fat and were more ill favoured now the fat devoure the leane and are never satisfied Heretofore the people gave their very earrings to the Priests now they are ready to pull the coate over the Priests eares Every one in the parish will prey upon him but scarce one will pray for him If it had beene sayed pry into us we would have done it with a narrow eye the foot of a Preacher shall not slip but he shall be taken tripping by and by a moate shall be made a beame a mole-hill a mountaine But he doth not say prey upon us prate of us pry into us but pray for us and as ye love the glory of GOD the beauty of Sion the peace of Ierusalem the salvation of your owne soules pray for us Some there be that will pray for the Ministers but it is because they are bound to pray for their enemies There is one Michaiah sayd Achab but I hate him So some will say indeed wee have a Minister but he is ever rubbing on my soares therefore I hate him Yet because CHRIST sayes pray for them that hate you I will pray for him I but thou must pray for him as for the greatest friend in the world that thy soares being lanched with the sword of the Spirit which is the Word of GOD they may bee suppled with the oyle of GODS mercy in CHRIST and thou saved at the day of Iudgement Heere wee may see the wonderfull humility of Saint Paul hee was a master-builder of the Church had seene CHRIST he was adorned with singular gifts of learning and of piety he spake with tongues more then al he was taken up into the third heaven c. He was a man deepe in GODS bookes in prayers often in fastings often he had travelled all the world over in the propagation of the Gospell of CHRIST A man would have thought that his owne prayers had beene sufficient hee needed not the prayers of others Indeed the prayers of Prophets of Preachers are of great force with God The LORD told Abimelech that Abraham was a Prophet he should pray for him Yet the prayers of common Christians are also to be desired Vis unita fortior The prayers of the people and Ministers joyned together will the sooner prevaile with the Lord. The King may adscribe much to the request of one of his privy Counsell yet hee rejects not the petition of the meanest Subject The Preachers are of Gods privy Counsell He revealeth his secrets to them yet the prayer of a righteous man is avayleable if it bee servent Cornelius was no Minister yet his prayer went up into remembrance before God The head needes the ayde of the foote the King needs the prayers of the Subjects the Minister of the people Therefore let us all require the prayers one of an other But why should wee pray for you you are bad men God will not heare our prayers for you It is not so for wee trust wee have c. Some take it to be an argument à pari We have discharged a good conscience towards you in all things delivering unto you all things necessary to salvation therefore discharge you a good conscience againe in praying for us But it is rather a procreant cause of their praiers We are holy men such as feare God as labour to keepe a good conscience and to live honestly therefore praie for us You are to praie for all chiefely for them that be of the household of faith Wee are of that household and bring forth the fruits of faith therefore pray for us Vngodly men that have no good conscience had most need to be praied for yet we may pray more boldly for the godly God will sooner heare us for them These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either bee understood of the persons or of the things they are indifferent in the Greeke Some connexe them with the words following and referre them to the persons thus Wee are assured that wee have a good conscience there they make a Comma amongst all men desiring to live honestly The matter is of no importance Yet I see no reason why our English translation may not be reteyned It agreeth with that protestation of Saint Paul I have walked with all good conscience to this day As here he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See how confident he is in this point he doth not say we hope we thinke wee haue some probable conjecture or light perswasion but we are assured this with boldnesse and confidence we are able to protest not to our commendation and glory but to the praise and glory of God that we have a good conscience in all things Whereby wee are given to understand that it behooveth all Christians especially Ministers to bee assured of a good conscience in all their doings Nothing is more terrible then an ill conscience It is the onely hell as Luther calls it If the Divell had not an ill conscience he were in heaven in comparison As on the contrary side nihil in hac vita securius nihil jucundius possidetur bona conscientia sayes an ancient Father Premat corpus trahat mundus terreat diabolus illa tamen semper erit secura Wherefore let us first search out what a good conscience is then what be the things wherein a Minister must keepe a good conscience First for the conscience in generall It is called conscientia sayes Bern. quasi cordis scientia that etymologie is not to be rejected if it be taken with his meaning Scientia sayes he is when the heart knowes other things conscientia quando cor novit se. Yet as any may see according to the nature of the word conscience is a knowledge with an other