of honour and so consequently an embracing analysis 24 of dishonour the which is amplified by the circumstance of time when he did it The honour refused by him was the title and appellation of Pharaohs daughters Sonne the time when he refused it was when he was of mature age Being great not in credit and estimation though that bee true for Moses was in great repute with all but in yeeres that is the native signification of the Hebrew word Gadal and Saint Stephen being a good commenter expoundeth it when he was full fortie yeeres of age This the Holy Ghost mentioneth least this his refusall should be adscribed temeritati or imprudentiae Young men want knowledge and experience often times they doe they cannot tell what if they had had moe yeeres on their backes they would have beene wiser and many times they doe that rashly upon weaknes and impotency of affection which they repent them of afterwards many a young man in a proud conceit of himselfe refuses a living which he would gladly have afterwards and cannot Moses did not so make this refusall Hee was great in yeeres of a ripe and mature age wise circumspect considerate enough yet he refused c. He denyed disclaimed that title horruit aversatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysost. expounds it Whether he did deny it in words is not expressed in Scripture peradventure he did The Aegyptians saluted him gladly by that name here comes our young Prince the Kings daughters Sonne he disclaimed and said I am not the Sonne of Pharaohs daughter I am such a womans Son which is an Hebrew I am an Israelite I am no Aegyptian I had rather be accounted the Son of a meane woman of the Israelites then the Son of the greatest Lady in Pharaohs Court If he did it not in words at the least in deeds he is declared by his deeds in the visiting the Israelites in taking their part in revenging their wrongs to be an Israelite not an Aegyptian Pharaohs daughter had done much for him shee saved him from drowning shee paid for the nursing of him shee brought him up at her owne proper cost and charges shee put him to Schoole trained him up in all the learning of the Aegyptians she adopted him to be her Son and now doth he thinke scorne to be called her Son No doubt but hee was thankefull to her for all the kindnesses she had shewed him and behaved himselfe reverently and dutifully to her honour thy father and mother She had beene as a mother to him and out of all question hee honoured her yet hee would not honour her above God he was appointed by God to be the deliverer of the Israelites out of Aegypt Israel was the Church of God to them the promises were made the Aegyptians were a prophane company strangers from the covenants therfore though he might have gained a kingdome by it he would not be in their Calendar he professed plainely he was an Israelite one of Gods chosen people he was none of Pharaohs daughters Sonne hee was the Sonne of GOD by faith in the promised Messiah Hester concealed her people when shee stood on a kingdome yet Moses for a kingdome will not conceale his the time was now come when he was to open himselfe to the world what hee was hee set not a straw by that magnificent title in comparison of the affinity and consanguinity hee had with Gods people Together with this title he refused all the appendices that belonged to it the crowne of Aegypt all the honours riches profits and pleasures that were appertaining to the Crowne A strange and admirable refusall being with Pharaohs daughter hee might live in all ease rest and quietnes none durst give him a foule word much lesse offer him any wrong in deed He flourished in the pomp and honour of the world all the Court reverenced him capped and bowed to him by reason hereof he was in some probability of the Crowne hereafter for Iosephus writeth she had no naturall Sons of her owne but intended to make him her heyre yet this regall title with all the golden appurtenances he refuses Quis nisi mentis inops oblatum respuit aurum much more quis respuit oblatum regnum men will doe any thing for a kingdome yet he desires to bee counted one of Gods people how meanly soever he lived in the world An admirable faith This he did not when hee was under age in his minority but when hee was of full age and capable of a kingdome if it had descended to him Iosephus recordeth that when he was a Child Pharaohs daughter glorying exceedingly in his beauty and towardlines presented him to the King her Father who to please his daughter withall set the Crowne on Moses head the which he suffering to slip off and fall on the ground stamped it under his feete which the South-sayers of Aegypt presaged to bee ominous to the kingdome That he did when he was a boy if it be true but now being a man of compleat age he contemneth as it were the crown of Aegypt he sets not a straw by it because God had called him to another kingdome It is not a thing unlawfull to appertaine to the Court of earthly Princes or to be reputed in the number of their Sons When David was urged by Sauls servants to take Michal the Kings daughter he said to them seemeth it to you a light thing to be a Kings Sonne in Law but he did not say doe yee not know that it is an ungodly thing to be a Kings Sonne in Law Ionathan was Sauls Sonne Salomon Davids Hezekiah the Sonne of Achaz Iosiah of Ammon CHRIST said no man can serve God and Mammon but he never said no man can serve God and Caesar or all yee that will be saved come out of Kings Courts and Pallaces Sundry of the deere Children of God have beene advanced to great honour and dignity in them Ioseph was Ruler of all the land of Aegypt David was Lord Keeper to Achish King of the Philistims Nehemiah was butler to Artaxerxes Daniel was the second man in the kingdome of Babylon Hester was Wife to Ahasuerus a ruler of one hundred twenty seven provinces and Moses himselfe who now refused to be called the Sonne of Pharaohs daughter was afterwards Sonne to Iethro Prince of Midian Riches are excellent things honour and promotion is a glorious thing God oftentimes bestowes them as tokens of love on his Children hee made Abraham rich and he gave David a name like the name of the great men on the earth but if either GOD or they must be forsaken away with all the riches all the kingdomes of the world The Devill offered Christ all the kingdomes of the earth but he would none of them When the Virgin Mary tooke more on her then became her Christ said to her woman what have I to doe with thee so if honour or promotion riches or pleasure draw us from God let
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.19 In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed now into this Porch of the Holy of Holies the High-Priest might come every day Exod. 30.7 whereas into the house it selfe he might enter but once a yeare Others that the Holy of Holies is said to have this Altar not because it was within it but it had it as a servant to minister to it As a King may bee said to have his guard though they bee not in the same Chamber where the King is But why might not this be the golden censer which Aaron took with him when he went into the Holy of Holies the which hee filled before with burning coales from the Altar that stood in the first Tabernacle as he entred into the second Levit. 16.12 The second thing which the most holy place had was the Arke of the Testament which was so called because the Law or Testament was put into it Object 1 Reg. 8.9 2 Chron. 5.10 Exod. 40.20 no commandement to put the other there As for the Pot of Manna it was commanded to be set before the Lord and it was layd up before the testimony Exod. 16.33.34 but not in the testimony And Aarons rod was laid up before the testimony not in it Num. 17.10 Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerest but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is remotior In which Tabernacle And then there is no question to be made they were all in the Tabernacle the Pot and the Rod before the Arke and the Tables within the Arke But it seemes by the construction of the Apostle that it cannot bee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs bee referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke not the Tabernacle 2. Therefore to answer to that 1 Reg. 8.9 In Solomons time none but the Tables were in the Arke yet after the Captivity in Babylon for the better preservation of them these likewise were put into the Arke but where read we that or what warrant had they to put them in 2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the seventie use is not in the Hebrew I but that which is aequivalent is and not in the Arke Sub. anything only the two Tables of stone 3. It may be a Synecdoche Nothing worthy the speaking of in comparison of them I have none in heaven or earth but thee that is in comparison of thee but that can hardly stand 4. When the Tabernacle was made they were all put into the Arke after the Temple was erected being more spacious the Pot and the Rod were disposed of in another place and the Tables only left in the Arke for hee seemes to speake of that as of a new thing From hence the Iesuites collect the reservation and adoration of the relickes of the Saints Why may not wee reserve the Crosse some pieces of CHRIST 's Coate of the bones and garments of holy men as the Israelites did the pot of manna and Aarons rod and why may we not believe the continuance of them as well as of these The reason is apparent because they had Gods expresse commandement for their warrant which we want 2. Though they were kept yet they were not adored or worshipped as their relickes be to the great dishonour of God and robbing of his Majesty 3. All things might not be reserved according to their owne will and inventions they passed through the red Sea yet we read of no sand which they kept as a memoriall of it The three Children came out of the fire unburnt yet we never read that the garments wherewith they were in the fire were reserved as holy relikes Wee must not keepe things on our owne braine but by Gods appointment and direction if we doe they may stincke and rot as Manna did when it was kept longer then God would have it 4. These were of miraculous and extraordinary things but of every thing they make a relicke 5. These wee know to be true the most of theirs I believe are false and counterfeit They are called the tables of the Testament because they contained Gods Will and Testament See what cost was bestowed on the Tabernacle They were not of Iudas his minde he said of the box of oyntment wherefore served this waste they said not so of the Tabernacle to what purpose is this waste they contributed to it with joyfull and cheerefull hearts in so much as Moses was faine by publike Proclamation to restraine them the people brought too much Where is this zeale now in the time of the Gospell we grudge almost at all things that are bestowed on the house of God In many places an homely Communion Table wee would be ashamed to have such a one in our owne houses no decent Carpet to cover the Table withall their vessels were of Gold we cannot get silver Cups for the Table of the Lord Iesus Wee have not so much love to the Gospell as they to the Law They were more carefull in adorning the shadow than wee are of the body Our owne houses shall be glorious it makes no matter how inglorious the Lords house be Manna was a singular benefit which God bestowed on the Israelites God sent it them in the barren wildernesse when they were ready to faint it came not from the earth but from heaven our fathers did eat Manna from heaven it was Angels foode it was a type and figure of our Saviour Christ. I am the true bread that came from heaven therefore God would have a pot full of it reserved to all posterity that so great a benefit might not slip out of remembrance Wee are to keepe a register of all Gods mercies but especially of them that be rare and extraordinary In memoriall of the passage of the Arke and of the Priests and people over Iordan twelve stones were set up according to the number of the twelve tribes of Israel God will not have their departure out of Aegypt that was so miraculous to be forgotten therefore he puts it in the forefront of the decalogue I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage The Iewes Hest. 9.17 kept that as a festivall day wherein they were delivered from the cruell plot of Haman Let the like bee practised by us let not the yeere eighty eight bee rased out of our memories wherein wee had such an unexpected victory over the Spaniards that were ready to swallow us up The time was when there was great scarcity of bread in these quarters and then God sent plenty of small fishes which were instead of bread and meate to the poore Let that be reserved in
LORD will repay them with the like In this he will be a Pythagorean he will use jus talionis and mete the same measure to them that they have meted to others The same Sea that gave way to the Israelites drowned the Aegyptians the same fire that had no power over the three Children slew those men that cast them into the hot fiery furnace the same Lions that touched not Daniel devoured his enemies the same Angell that smote the Sodomites preserved Lot the same earth that swallowed up the rebellious route of Core Dathan and Abiram bore those that were loyall and obedient to God As all worke for the best to them that love Gad so all things worke for the worst to them that hate God Here is a strange and wonderfull miracle a glasse wherein wee may behold the power and goodnesse of God This was the sole finger of God Almighty Yet there have beene some Atheists that have gone about to extenuate the glory of it this was nothing say they but the cunning of Moses to delude the world withall he being trained up in all the learning of the Aegyptians had great skill in Astronomy he was well acquainted with the course of the Moone with the ebbing and flowing of the Sea immediately after the tyde was gone he found a shallow place where the sand was drye there hee carryed the people over and makes us believe that they went through the Sea and the Aegyptians having not that wit but leaping into the Red Sea were drowned This is plainely confuted by the Scripture 1. Moses did it by faith not by art or cunning 2. The waters were not gone away as they be at an ebbe they were still remaining as a wall on both sides of the people 3. The Aegyptians were as skilfull Astronomers as Moses and knew every hole in the Sea as well as hee therefore there is no probability of this fabulous devise it was the Lords doing and it ought to be mervailous in our eyes let us admire it not carp at it 4. They passed through the Sea on dry land Now though the tyde be gone yet the land is not dry the sand still is moist but God by his omnipotent power divided the waters of the Sea and made a dry path in the middest for them to goe over Exod. 14.29 Baij abashah in arido The note of similitude is left out 5. Moses did this on the suddaine he had no leysure to make choyse either of time or place but when God had dryed up the Sea then hee went into it with the Israelites God made a way for them where there was no way Let us admire it not goe about to smeere it with the mire of mans invention This their passage through the Red Sea was a figure of baptisme 1 Cor. 10.2 They were baptised unto Moses that is to obedience to the doctrine of Moses in the Red Sea 1. The Israelites had no way out of Aegypt into the land of Canaan but by the red Sea They must passe through it into the land of promise So we ordinarily as the Fathers teach have no way to heaven but by baptisme We must passe through baptisme into the kingdome of heaven 2. The waters being as a wall on both sides they passed through the Sea as through a deepe grave and ditch so baptisme must be the grave and buryall of sinne 3. They came out of the Sea So we in baptisme must rise out of the grave of sinne 4. As they in the Sea had the waters on both sides so wee that are baptised must expect the waves and surges of temptations on all sides 5. In the Sea the Aegytians were drowned which were enemies to the Israelites so in baptisme sinne Satan Hell damnation all the enemies of our salvation have their overthrow 6. By the Sea the Israelites were saved and by baptisme we are saved as St. Peter speaketh it is the salvation of Gods elect Therefore this passage of the Red Sea is not lightly to bee passed over wee must dwell in the meditation of it the Lord doth often harpe upon this string in the Scriptures because it doth afford us sweete musicke VERSE 30. HItherto of those at their departure out of Aegypt now to them at their entrance into the land of Canaan Before they were setled in it and after Before wee have two examples the one generall of Iosua and the people together the other speciall of Rahab a peculiar Citizen The faith of Iosua and the Israelites shewes forth it selfe by their vanquishing and subduing of Iericho wherein consider 1. The fall of Iericho 2. The meanes whereby it was effected Not by any strength or policy of theirs It is not like it had many walls In the Hebrew there is a noune of the singular number and here the Apostle useth a Synecdoche It was environed with a strong wall by vertue whereof they thought themselves safe as in a Castle yet the wall fell it fell down to the ground not one piece of the wall but the whole wall on every part and side of the City in so much as it lay all open and the Israelites entered in on all sides at their pleasure How what winde blew them downe so many as were prefixed by the Lord. The manner of the compassing was this Seaven Priests went before the Arke with seven trumpets of Rammes hornes before and after the Arke went the people armed The first sixe dayes they compassed the City but once on the seventh day they compassed it seven times at the length the Priests sounded with the trumpets at the hearing whereof they gave a great shoute and then on the suddaine the walls fell downe The Israelites enter into the Citty spoyle it and put them all to the Sword This the Apostle adscribeth to faith and indeed it was wholly the worke of faith 1 What was the blast of trumpets of Rams hornes to hurle downe a Citty withall 2 The compassing of it so many dayes together might seeme childish and ridiculous once compassing to mans judgement had beene as good 3 All this while they make no noyse they might not speake a word which was an exercise of their faith especially if there were any women in their company 4 Every day they went in danger of their lives when they went about the wals Some might have cast downe Milstones upon them and have brained a great number of them as a Woman served Abimelech or when they were in their procession about the City they of Ierico might have made an irruption and set upon them but for so much as GOD had sayd within seven dayes Ierico shall be yours they believe the promise of GOD despising all things that might oppose themselves to it this was an act of faith But why doth the Holy Ghost insist in this why doth hee not rather say by faith Ioshua made the Sunne to stand that was greater then the fall of Iericho Some answer because in the overthrow
come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
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
and Spirit that ye may have rest and peace of conscience in this life and be received up into his everlasting rest where ye shall never be molested any more in the life to come Now followes the application of the former testimony wherein 1. A naration of the use that we are to make of it 2. A further declaration or exposition of it à 16. to the end In the use 1. An admonition 2. A reason In the admonition 1. A disswasion from the poyson of infidelity that was the bane and destruction of the Israelites 2. A perswasion to a mutuall exhorting and stirring up one of an other which may be a counter-poyson against infidelity In the disswasion the manner and the matter of it VERSE â—â— 1 FOr the manner he gives them a caveat to take heede of it See to it it is a dangerous vice therefore beware of it 2 Hee drawes them to the embracing of this caveat by a loving title given to them One brother should be carefull of the good of an other I count you as my brethren in the Lord Iesus having all one Father and one elder brother Christ Iesus therfore I could not but in love give you this watchword And what is the substance of it whereof should they take heed sooner or later at no time they must forsake Christ. There is no time for them that be on the Sea to make shipwracke especially when they bee neere the haven you have begun long agoe to give up your names to CHRIST continue with Him and forsake Him at no time In any of you For mine owne part I love you all and would be loath that any of you should perish What he doth not say an evill eye an evill tongue an evill hand but an evill heart that is the fountaine of all And least they should be ignorant what kinde of evill heart hee meaneth hee addeth of infidelity that is according to the Hebrew phrase an evill unfaithfull heart that is possessed with infidelity as the hearts of the Israelites were What to doe what will infidelity cause us to doe it will produce a lamentable effect if we looke not to it it will make us depart from the living God to leave His campe and to goe to the enemies campe that is the nature of the Word From whom from God to men from him that liveth for ever to them that continue but a while this is the horrible sin of infidelity these fruites it hath therefore let it be eschewed by us all The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. is to be referred hither as if all the rest had beene included in a parenthesis Wherefore as the HOLY GHOST sayd to them of old time so say I to you now beware that the same unfaithfull heart bee not in you that was in them 1 Heere we are taught that we of the new testament must make use of the examples that bee in the old Whatsoever things were written afore time were written for our learning Rom. 15.4 Hence it is that Noahs flood wherein the whole world was drowned that the destruction of the Sodomites the overthrow of Tyre and Sydon Lots Wife and such like are mentioned in the writings of the Evangelists and Apostles and Saint Paul in this place will have them to beware of infidelity which was the overthrow of their fathers We reade the Scriptures cursorily to be acquainted with the History that we may be able to talke of it but we make not that profitable use of them for the reformation of our lives as we ought to doe If any in the time of the Law have beene punished for any sin let us take heede of that sin 2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart it gives us to understand that every Christian is to looke most carefully to his heart It is good to set a watch over our eyes hands feete tongues but chiefely for to set a watch over our hearts Keep thy heart with diligence omni custodia The heart carries all the body as the great wheele in a clocke doth the whole clocke therefore let us all have an eye to it that it bee in good temper Out of the heart come Murders Adulterie all kinde of mischiefes therefore let us take heede to our hearts It is a folly to goe about to stop the streame if the fountaine remaine unstopped A beautifull apple is not worth a straw if it be rotten at the Core The roote of the tree is especially regarded by every good husband that there be no wormes in it otherwise it is a folly to looke to the branches Let us that be Christians sift and examine our hearts let us labour to purge and clense them especially let us take heede that the worme of infidelity which will cause us to depart from God be not breeding in them That is the maine point that he aymeth at Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice Christ could doe nothing among His owne brethren for their unbeliefe sake Matth. 13. ult Infidelity is a barre to keepe out Gods blessings Our Saviour after His Resurrection reproved the eleven Apostles for their infidelity Marke 16.14 The Holy Ghost shall rebuke the world of sin because they did not believe in Christ Iohn 16.9 The Iewes were cut off for their infidelity and we that bee Christians stand by faith Rom. 11.20 The noble man that would not believe Gods promise was trodden under feet in the gate 2 Reg. 7.17 The ancient Israelites whom God brought with a mighty arme out of Aegypt perished in the wildernesse for their infidelity and never set a foote into the promised land Therefore take heed there be not in any of you an unfaithfull heart shall we not believe God shall we make him a lyer hath he said it and shall He not do it Let us not upon the sight of every difficulty murmure against God as the Israelites did and cast away the hope wee have in His mercy and power but let us at all times and in all extremities trust in Him Let us never depart from Christ Iesus which is the high and living God as the Israelites did Will ye also goe away sayd Christ to his Apostles no sayes Saint Peter in the name of the rest Lord whither shall we goe thou hast the words of Eternall life There is no name under heaven whereby we can be saved but the name and power of Christ. Therefore let us not depart from Christ to Moses to circumcision and other Iewish ceremonies to seeke salvation by the observation of the law but as wee have begun to fight as Souldiers under Christs banner so let us continue fighting to the end Let us never depart from this our Captaine Let not the assaults of Satan the allurements of the world honour riches preferment let not the sweet pleasures of the flesh carry us away from Christ
faith in him wee have peace with God and a comfortable accesse to his Majesty Ahasuerus held out his golden Scepter to Hester and she drew neere to him So God being reconciled to us by CHRIST holdeth forth the golden Scepter of his favour to us and wee draw neere to him What a prerogative is this that we may draw neere to the high and mighty God which in himselfe is a consuming fire Wee thinke it a great favour to draw neere to an earthly King to kisse his hand to speake our minde freely to him that noble man is greatly honoured that can in such sort draw neere to the King We have all free accesse by Iesus Christ to the King of Kings wee may boldly draw neere to him and preferre our supplications to him wee need not stand aloofe off and goe to God by the Virgin Mary and the Saints triumphing in heaven by the Meditation of Christ alone we may draw neere to God Himselfe and say Our father as Christâ—eacheth â—eacheth us hee beareth such a love to us as that Christ Himselfe protesteth in the Gospell I say not that I will pray to the Father for you the Father Himselfe loveth you Therefore let us with a Christian confidence draw neere to him This may be an unspeakeable comfort to us in all calamities in sickenesse in poverty when wee have crosses in our soules in bodies goods or name when any thing grieveth us let us draw neere to our heavenly father and powre forth our griefes into his bosome he tenders us as the Apple of his owne eye and will not deny us any thing that is good 2. As we draw neere to him in all our troubles by hearty prayer in this life so by Christ our blessed Saviour we shall draw neere to him in his owne kingdome in the life to come where wee shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever Behold then what a singular blessing we have by CHRIST such as the Law could never have given to us therefore let us bee thankfull to God for it let us love the Lord Iesus Christ by whom we draw neere to God let the love of Christ constraine us to forsake our sins which banished us out of Gods kingdome let us glorifie Christ by whom we have this accesse to God in this present world that we may be partakers of his eternall glorie in the world to come VERSE 20. THe third argument is taken from the manner of the institution of both Priest-hoods He that is made a Priest with an oath is greater than they that are made without an oath Christ was made a Priest with an oath the Levites without an oath Ergo. The consequence of the proposition is evident it must needs be a great thing and of singular weight and importance which God Almighty ratifieth with an oath God Almighty swore at the consecration of our high-Priest so did he not at the consecration of Aaron and his Sons therefore he is greater than they Both the parts of the assumption are expressed in the Text and the conclusion is emphatically inferred Verse 22. For so much as Christ was not made a Priest without an oath whereas those in the time of the Law were The word of the high and eternall God which is truth it selfe in whom there is not a shadow of turning is sufficient to procure credit and authority to that which hee speaketh By the word of a King as we use to say nothing can bee more sure Shall not then the word of the King of Kings bee believed but when an oath is annexed to it we ought the rather to be confirmed in it Now there be three principall things which God sweareth in Scripture The first is the eternity and perpetuity of Christ's Priest-hood he hath not onely said but sworne thou art a Priest for ever Which is a singular comfort to us all wee may bee bold to believe Gods oath Our Priest that makes intercession for us lives for ever The second thing is the destruction of the wicked of stubborne and disobedient persons that by Gods voice in the Ministery of the word will not be reclaimed from their sins I have sworne in my wrath that such shall never enter into my rest God sware that none of those that came out of Aegypt save Caleb and Ioshua should enter into the land of Canaan It came so to passe all their Carhasses fell in the wildernesse God hath sworne that such as have the Trumpet of the word continually sounding in their eares and yet will lye snorting in their sins shall perish eternally Therefore let us tremble at it and believe it The third thing that God hath sworne unto in the Scripture is the salvation of the faithfull that by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Hast thou a true and lively faith in CHRIST which is fruitfull in all good workes as Dorcas was and canst say with Saint Paul I live yet not I but CHRIST in mee c. GOD hath sworne that thou shalt be saved therefore doubt not of it Though the Devill walke about as a roaring Lion seeking to devoure us though he labour to win now us as Wheat though through the corruption of our nature we fall into many sinnes as the holyest of all doth sometimes fall though we be visited with grievous sicknesses though brought to poverty though death is before our eyes yet let us not stagger about our salvation we have Gods Word and oath for it therefore undoubtedly we shall be saved Howsoever wee bee here tossed in the Waves of this miserable world yet at length wee shall arrive at the haven of eternall rest Shall God sweare a thing and not performe that which he hath sworne VERSE 21. WE never reade of an oath when the Priests under the Law were set apart to the Priest-hood On the other side this our high Priest was made with an oath Where 1. The substance of the oath 2. The immutabilitie of it There is a compound verb in the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the swearing of an oath which is more emphaticall then to say simply with an oath God did sweare an oath when he appointed him to be high-Priest By him that is God the father that said to him Hee introduceth the words of the Psalme tu It is put discretive thou and no other He will admit of no after-thought to amend the former Men repent oftentimes of their words and oaths too but God will never repent of this oath that which hee hath sworne in this oath is immutable Object Gen. 6.6 1 Sam. 15.11 Sol It is a figurative
their owne countrey as Themistocles Howsoever God dealeth with us in this world wee shall have an abundant recompence in the life to come therefore let us goe whithersoever Gâ—d shall call us as Abraham did he that forsaketh not father and mother houses and lands nay he that hateth them not for Gods sake is not worthy of him VERSE 9. 1. THe manner of his abode 2. The cause of it 1. Factum the fact 2. Motivum the motive that stirred him to it The land of promise which was so called because it was promised to him by God and that often Hee went not backe againe in a discontented minde but though hee found few outward encouragements to tarry yet hee stayes by it The manner of his abode is set forth 1. By the quality of the place 2. By the forme of his habitation How did he abide in this land not as a Lord and master in it but as a stranger it was a strange Country to him he had no house no land in it no not the breadth of a foot hee was faine to buy a piece of ground to bury his Wife in It was inhabited by a strong and mighty nation that were meere strangers to him This might have shaken his faith Is this the Country that I and my seed shall have what likelihood is there of it yet by faith he abode in it wayting for the accomplishment of Gods promise 2. What was the manner of his dwelling in it he dwelt not in a stately and magnificent Citty in a strong and defenced Castle in a costly and sumptuous house not in a Tower the height whereof reached to heaven as the Tower of Babell did not in one tent but in many remooving his tent hither and thither He dwelt in tents that were soone set up and soone pulled downe againe partly because he might be at Gods call ready to remove when hee would have him as indeed Abraham was a continuall flitter partly also because hee knew his seed should goe into Aegypt and the time was not yet come when he should have a full possession of the land of Canaan Therefore in the meane season he contented himselfe with Tents In commemoration whereof they had the feast of Tents or Tabernacles Yet he kept great hospitality in his Tent a poore house yet a rich house keeper hee sate of purpose daily at his Tent doore as a bell to toll strangers and passengers to him It was wont to be said golden Chalices and wooden Priests so now a dayes it may bee said golden houses wooden house keepers a great house a large house yet little meat in it It may be sufficient for themselves strangers nay neighbours seldome drinke of their cup a great sort of brave chimneys but little smoake in them many a Noble mans house scant smoakes once in a yeere Cornelius a Captaine had no stately house yet his almes were great Gaius had no glorious house yet an hoast to the whole Church wheresoever we dwell though in a Tent or booth yet let us doe good with that which wee have as Abraham did our house shall be the better blessed for it Abraham dwelt in a Tent yet GOD protected him from all enemies and dangers Wee never read that thieves brake into his Tent and spoyled him of that which he had In a tempest thundering and lightning the Tent was not set on fire It is better to bee in a poore cottage under Gods wing than in a magnificent Pallace without his favour Ahaziah dwelt in a sumptuous building yet hee got a fall that cost him his life Michah had a strong house yet the Danites came and tooke all in his house Lot had an house in Sodom Abraham had but a Tent yet Abraham was safer in his Tent then Lot in his house GOD kept Daniel in the Lions denne the three Children in the fiery furnace Ionah in the Whales belly hee preserved Abraham in his Tent and hee will for ever keepe his Children in the meanest Cottage in the world The manner of his dwelling in the land of promise is illustrated by his companions not he alone but Isaac and Iacob Whether he and they dwelt together in Tents at the same time cannot bee defined If wee respect Abrahams age they might for hee lived after Isaac was borne seventy five yeeres and after Iacob was borne fifteene yeeres yet whether that be the meaning of the Holy Ghost or not I dare not affirme they in their time dwelt in Tents as Abraham did in his time because the promise was made to them all to Abraham and his feed They were intailed in the promised land with their father The Canaanites had Cities and beautifull houses to dwell in Abraham Isaac and Iacob dwelt in Tents the wicked may have fairer dwellings in this world then the godly Now wee have sumptuous and magnificent buildings immediately after the floud they erected a Tower the height whereof reached to heaven The Canaanites had townes and Cities that were walled up to heaven Ahab had his Ivory pallace Nebuchadnezar his stately Babel There are many gay buildings in all places but as CHRIST said of marriage from the beginning it was not so What manner of house did Adam and Eve dwell in Abraham Isaac and Iacob these worthy and renowned Patriarcks dwelt in Tents and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles which was kept with great solemnity by the space of seven dayes they sate in Boothes Let us not be too carefull nor too curious about our dwellings Our Saviour Christ the Lord of all had not an house to hide his head in at his dying day he commended his mother to Saint Iohn who tooke her home to his house There is as free a passage to heaven out of a poore beggarly Cottage as out of a Kings Pallace Let us not spend too much cost about our earthly houses but labour to build up our selves as houses to God in this life that when we must remove out of these buildings be they greater or lesser we may be received up into that house that is made without hands in the life to come GOD doth not immediately performe his promises hee will exercise our faith and patience in the expectation of them This land was Abrahams now by promise yet his seed had not the possession of it many hundred yeares after yet Abraham by faith waited for it he that believeth will not make hast Wee must not be too hasty but tarry Gods leysure So the heavenly Canaan the kingdome of heaven is ours by promise feare not little flocke it is your Fathers pleasure to give you the kingdome yet we must passe through many tribulations into this kingdome Let us with patience beare them all and at the length though it be at a long runne first wee shall bee sure to be partakers of it for heaven and earth shall passe but not one title of Gods Word shall fall to
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
of Canaan as if he had beene present at the distribution of it Gen. 48.22 Shechem a portion or the name of a City called Sichem which fell to the tribe of Ephraim Ios. 13. The seventie translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that select and famous Sichem Iishtaku Gnal Rosh Hammittah an open jarre the latter being a staffe to beate the former out of doores How agreeth this with the Hebrew it is one and the same word with a little alteration the diversity may arise on the affinity of the vowels Mittah a bed Matteh a rod and both may be true Hee worshipped upon the beds head and he worshipped on the top of his staffe too Inclining upon his pillow towards the bed head being weake and aged he held his staffe in his hand too and leaning on it he worshipped God He did worship towards the bed head because being bed-red he could no other than lye on his pillow Vpon which way soever it stood on the beds head or on the top of his staffe both may stand together 2. This was before the other Gen. 47. ult the blessing Gen. 48. It is very like he leaned often on his staffe and worshipped God not only after Iosephs promise but also when he had blessed all his Sonnes when he pluckt up his feete into the bed he might leane on his staffe and worship Or it may be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent in the Bible Worshipped He praised God for this and all other his mercies hee prayed for their speedy deliverance out of Aegypt that they might be planted in the promised land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he blessed them with a singular blessing Ephraim with one Manasseh with another Super utrumque proprium benedictionem fudit posuit minorem ante majorem Haymo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Apostle leaveth the Hebrew and followes the seventie So the Papists may leave the Hebrew and the Greeke and follow the vulgar translation 1. That is not of as great authority as the Seventy 2. When the Seventie differ in sense from the Hebrew the Apostles follow it not The Iesuites he worshipped the end of his staffe that is the top of Iosephs Scepter reverencing the authority he had in Aegypt So that was fulfilled the Sunne the Moone eleven Starres did obeysance to Ioseph Hyperius addeth that in Ioseph a type of Christ he worshipped Christ. 1. Ioseph was most loved of them all 2. He was stript of his Coate 3. Sold into Aegypt 4. Cast into Prison 5. Advanced to great honour So was CHRIST 1. Ioseph being but Viceroy had no Scepter Gen. 41.40 2. Hee should rather have reverenced his Sonnes authoritie at his first comming then at his last departure out of the world 3. Rather publikely than in a private house 4. That had beene no great testimony of faith for even unbeleevers honour the Magistracy 5. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not admit that interpretation hee worshipped upon the top of his rod not the top of his rod. 6. This makes nothing for religious worshipping of Images or God at or before the crucifix and Images The occasion of blessing them was ministred by Iosephs bringing of them to him Genesis 48. ver 1. hee having intelligence of his Fathers sicknesse repaires presently to him with his two Sons that they might bee partakers of their Grandfathers blessing they were borne of the daughter of Potipherah Prince of On a woman that was a stranger from the common-wealth of Israel and not in the Calendar of GODS people they had been nourished in Aegypt where the worship of the true God was in a manner abolished Therefore he is desirous that Iacob a famous Patriarke a man deepe in GODS bookes might blesse them ere hee dyed for his blessing was GODS blessing Ioseph being ruler of the land of Aegypt no doubt had purchased great lands and Lord-ships for them hee was like to leave them money enough that they should want no earthly blessing yet because all these were not worth a straw without the blessing of God hee is most carefull to procure this to them which they were to receive from the mouth and hands of Iacob Fathers are carefull enough to provide outward things for their Children to lay up bagges of Gold and Silver for them to leave them houses and lands Sheepe and Oxen and such like but as for GODS blessing that is the least thing they take thought for This is to build without a foundation for the blessing of God is all in all Therefore above all things procure that to your Children Why doth not the Holy Ghost rather say by faith he blessed his owne Sonnes 1. Because this is greater By the eye of faith hee did not onely foresee what should happen to his owne Children but also to the Children of his Child 2. They being his owne immediate seed were engraffed into Israel already There might be some question of Iosephs Sons because they were the seed of a strange woman therefore it is said that Iacob by faith blessed them and by vertue of this blessing inserted them into the stocke of Israel 2. Here we learne that honour and preferments come neither from the East nor from the West but from GOD. Hee sets up one and pulls downe another Ephraim was the younger yet here in Iacobs blessing as it were by Gods owne hand he is advanced above Manasseh Ioseph himselfe was one of the youngest of all his brethren hated of them cast into a pit sold to the Madianites throwne into prison where hee lay till the yron entred into his soule who would have thought that this abject this poore prisoner should be ruler of all Aegypt yet so it came to passe Saul seeking his Fathers Asses lighted on a kingdome which he never sought for David was taken from following the sheepe great with young and made ruler of Israel Hester a poore banished maide fatherlesse and motherlesse became a Queene this is the Lords doing and it ought to be mervailous in our eyes It hath a double use 1. It must pull downe the Peacocks feathers of all them that be mounted aloft not to be proud of those high places whereunto they are exalted It was not chance and fortune that set them in the throne of dignity it was not simply their owne witt and wisedome their great variety of learning their policie and forecast paines and diligence the favour of their friends that promoted them but the good will and pleasure of GOD Almighty What hast thou beest thou never so great which thou hast not received Therefore swell not in pride in respect of the gift but thanke the giver of it 2. This must represse the envy of inferiours Is another man aloft and art thou beneath digitus Dei est Is thy younger brother in a more worshipfull and honourable place then thou as Ephraim got the start of Manasseh is
one that is thy junior thy inferiour lifted up in wealth honour and dignity above thee grudge not at it it is Gods doing be contented with it 3. Here we have a patterne in old father Iacob how to behave our selves at the time of death when wee see and heare death knocking at our doores then especially we must be occupied in heavenly duties we must not be cursing but blessing as Iacob was then above all other times we must be worshipping of God praying to him praysing and magnifying him for his mercies as Iacob was upon our beds and upon our staves Though we be weake and impotent wee must be glorifying of God when Hezekiah received that message set thine house in order for thou must dye then hee turned his face to the wall and prayed earnestly to the Lord. When our Saviour was going out of the world he was blessing his Disciples and here Iacob is blessing and praysing to his dying day so must we be We must not then be swearing cursing and banning quaffing and swilling as many be like the Epicures let us eate and drinke for to morrow wee shall dye Then we must be preparing of our selves for a better life where we shall remaine for ever The neerer the time approcheth that a tenant must goe out of his farme the more carefull he will be to improve it to his best commodity the lesser time that a man is to enjoy money lent to him the greater advantage he will make of it if hee can even so when we perceive wee must depart out of the farme of this world let us use it most to Gods glory and seeing God hath lent us our life as a summe of money to be payd to him praestituto die the neerer the day of payment comes the more conscionably and diligently let us be in the use of it to the honour of God and our owne profit When the steward in the Gospell saw that he was to goe out of his office he makes the best of it he can so let us doe of our life when we are to part with it They that be actours in a Comedy or Tragedy will have a speciall eye to the last act that they may have a joyfull plaudite of the people So this life being as a stage whereon wee play our part let us chiefely look to the last act at our departure out of the world that it may be joyfull to our selves and all those that be round about us our whole life should bee a continuall glorifying of GOD but especially the closing up of our life with death that wee may leave a testimony behind us of that lively faith which wee have in the Lord Iesus Let us be praying meditating blessing talking of heavenly matters to the last gaspe VERSE 22. IN Ioseph there be two things 1. A memorandum given to the Israelites 2. A Charge for the removing of his bones which were both lively demonstrations of his faith Hee presaged his death Gen. 50.24 either by the nature or quality of his disease or by divine revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing to his end Memoriae prodit brought to memorie Out of Aegypt often promised by God which he had received from his fathers he makes a certaine prediction of it He bound them with an oath Gen. 50.25 Not so much for feare of Idolatry lest the Aegyptians should worship him when he was dead as Chrys. in Genesin and August de mirabilibus Sacrae Script l. 1. c. 15. they had opportunity to doe it before his bones were removed but to confirme the faith he had in the promises of God he was so sure that they should have the land of Canaan as that hee would have his bones carryed away before-hand 2. Because the land of Canaan was a type of heaven he would be there buryed 3. Because in life and in death he would be with the godly Rhemists the translation of reliques or Saints bodies and the due regard and honour wee ought to have to the same are proved hereby Bel. l. 2. de reliquiis Sanct. c. 3. upon this example concludeth non ergo superstitiosum neque novum est transferre ossa Sanctorum 1. The Israelites were bound by oath to translate his bones not so they 2. They kept not those bones to shew to the people or to carry them about on festivall dayes but they buryed them Ios. 24.32 3. Those were translated into the land of Canaan because it was a type of heaven So is no speciall Country now Therefore that is no president Ioseph a great man the ruler of Aegypt yet dieth death over-rules us all The rich man dyed as well as poore Lazarus It is appointed to all once to dye He rubbed their memories put them in remembrance of their departure out of Aegypt whereupon the booke of Exodus hath his name containing the departure of the Children of Israel You are well seated here in the land of Aegypt you are planted in Goshen the fattest of the land It is like for my sake ye shall finde favour for a time yet set not up your staffe here but remember yee must depart hence the land of Canaan is your Country promised to Abraham Isaac and Iacob let your mindes run on that land As for this world it is a kind of Aegypt flowing with all pleasures and profits yet let us know that this is no place of abode for us we must depart from hence The time of my departure is now at hand sayes St. Paul 2 Tim. 4.6 Luk. 9.31 If he had need of such a Memorandum much more we for this end Philip had his Vsher who daily said to him memento Philippe te esse mortalem The Israelites were too much wedded in their affections to Aegypt they desired to be againe with their Onyons and such like fare as they had in Aegypt We are all too much in love with this wretched world it likes us as well as the Mount did St. Peter Many wish that they might make Tabernacles here for ever yet let us all know that this is no abiding place wee must all depart eximus è vita tanquam è theatro Farmers from their farmes Gentlemen Knights Lords from their beautifull houses yea Kings must depart out of their Pallaces A voice came from heaven to Nebuchadnezar Oh King thy kingdome is departed from thee Let us seriously thinke of this departure of ours When a Travellour comes to his Inne hee lookes about him and sayes here is a fayre Inne here I have a brave Chamber and I have plenty of all things for my money yet this is not my home I must not tarry here I must depart even so though we have the world at will and all things as heart can wish beautifull houses large lands ample possessions yet here is no place to abide in we must depart leave all goe away with a Coffin and a winding sheete Let us use this world as if wee used it not let our
with delight and pleasure the English may be well retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for deditus voluptati The Papists following the vulgar translate it then to have the fruition of a temporall sin and Ribera is a greater patron of the Latine then of the Greeke hee sayes the Greeke might bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the vulgar hath done well but Cajetan is more ingenious saying that temporarii is put for temporarium Of ease and quietnesse safety and security delicate fare honour and dignity in Pharaohs Court These hee might have there enjoyed yet hee rejected them all VERSE 27. THese pleasures are amplified by two adjuncts they be temporary and sinfull though he had enjoyed them he could have had no long lease of them hee must one day have forgone them all 2. They were sinfull pleasures Some say so called because without sinne he could not have disclaimed his owne people rather because they are the occasions of sinne the instruments of sinne and can hardly be enjoyed without sinne In it selfe it is no sinne to bee in the Court of Princes but through our corruption it sometime becommeth sinne Or in a particular manner they had beene sinne to him if for them he had disclaimed the people of God David had an hard choyse that might justly put him to a stand a man would thinke that Moses had an easie choyse whether hee would live in prosperity or in adversity this required no great deliberation Who would not rather embrace prosperity yet he rather chose adversity A Physition sayes to a sicke man here is a boxe of Iuncats and a boxe of Pils the Iuncats will overlay thy stomack the Pils will purge thee and make thee whole he rather chuses the Pils then the Iuncates so the pleasures in Pharaohs Court would have overcharged Moses soule adversity with Gods people would be a meanes for the saving of his soule therefore he rather chose that Let us not be too much bewitched with prosperity it may be as a cradle to rocke us asleepe in sinne adversity may be as a Charret which though it jogge us and make us sicke for the time yet at length it will carry us to heaven Therefore if it bee the will and pleasure of GOD let us rather chuse that as Moses did it is better to have Lazarus his paines and to goe to heaven then all Dives his pleasures and goe to hell Pleasures are Syrens that deceive us all we are all too greedy of pleasure yet here be two soure sawces that may make us loath the sweetmeate of pleasure 1. For the most part they be sinfull the pitch and tarre of sin cleaveth to these earthly pleasures Riches seeme pleasant things to us yet they be thornes to pricke us and snares to entangle us meate and drinke Corne and Wine are pleasant things yet they often breed surfetting and drunkennesse Silver and Gold are pleasant things it doth a man good to looke on them yet they are as thieves to steale away our hearts from God and as plummets of lead to drowne us in perdition if we looke not well about us Hardly can we use these pleasures but we shall defile our selves with sin and banish our selves out of the kingdome of heaven therefore let us be wise and circumspect in the use of them 2. Wee can enjoy them but a season Hast thou faire houses large lands ample possessions Canst thou dispend one thousand three thousand per annum thou canst hold them but a season peradventure this night thy soule shall bee taken from thee and then whose shall all these be Art thou a wealthy Merchant a rich Clothyer a Gentleman Knight Lord thou canst enjoy thy place but a season it may bee Seventie yeeres and what is that to eternity who would bee a King for an houre and a miserable beggar all the dayes of his life after and who would live in all jollity here for an houre and frye in hell world without end Therefore let us not be besotted with these transitory pleasures but desire the joyes that abide for ever The reasons that induced him to it are 1. A reverent estimation of the miserable estate of Gods Children in this life 2. An heavenly contemplation of their happy estate in the life to come VERSE 26. THis choyse was built on judgement Accounting in his account it was the greater being lead to it by the direction of Gods spirit his judgement being enlightned and directed by the Spirit of God Not thinking or supposing conjecturing but esteeming Hee doth not say heaven to bee greater riches but the rebuke of Christ. The Papists translate it improperium Christi the nicke name of Christ. The Hebrewes being in a strange Country in great servitude and bondage were obnoxious to many opprobrious and contumelious speeches and usages therefore he sayes the rebuke of Christ and that is put generally for all afflictions But how was that the rebuke of Christ Christ was not borne then he could not then be mocked Hee was agnus occisus ab origine mundi Christ hath beene afflicted from the beginning of the world as he was after his Ascension into heaven Saul Saul why persecutest thou me The afflictions of the Church are called the rebuke of Christ the shame and ignomie of Christ not actively but passively that shame and rebuke wherunto Christ is exposed in this world When we are rebuked and persecuted Christ is persecuted When Ishmael mocked Isaac hee mocked Christ when the Aegyptians oppressed the Israelites they oppressed Christ when the body is afflicted the head is afflicted when the Wife is afflicted the Husband is afflicted So when we are sicke hungry or naked Christ is Gal. 6.17 Col. 1.24 As Abraham saw Christ by the eye of faith So did Moses and hee esteemed highly the rebuke of Christ. What estimation had he of it 1. Hee did not esteeme it to be poverty though indeed the Israelites were very poore but riches Not rich in the positive but in the comparative degree not great riches but greater than all the riches in Aegypt Not then the Sheepe and Oxen but the treasures nay than all the treasures in it not only then all the treasures in the Court but in all Aegypt they had many treasuries abundance of Gold and Silver yet in Moses judgement the rebuke of Christ was a greater treasure Greater not de praesenti but de futuro There is the Sonne and heyre of a Nobleman that shall have great lands and possessions yet in the meane season he is kept under he fares hard he is under a severe Schoolemaster yet a wise man will say I esteeme his estate better than the condition of a riotous person that presently lives in jollity So Moses knew howsoever they were afflicted here yet the riches of heaven should one day be theirs therefore hee accounts the rebuke of Christ greater riches than the Treasures of
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
like that Moses went in first they followed after as Iosephus writeth he as the Captaine they as Souldiers conducted by him Not by the witt devise and policie of their owne by the observation of the course of the Moone the constellation of starres or conjuction of planets but by faith Not they passed over by swimming by sayling by taking Ship c. but above art and nature they passed through They went not in a little way but passed through it Not a little shallow river but the great and deepe Sea Which by the colour might also strike a terrour into them being red as the fire terrifies men by the rednesse of it It was a corner of the Sea that parteth Arabia and Aegypt called red because the sand there was redder than in other places How not being somewhat wet at the least their feete and ancles but as if they had bin on the dry and firme land Exod. 14.22 This is adscribed to their faith At the beginning their faith was weake they cryed out like desperate persons without hope Exod. 14.11 but when they heard the promise of the Lord that he had said it when they saw the pillar of a cloud as a token of Gods presence with them when they beheld the waters driven backe by the rod of Moses then committing themselves wholly to the Lord they enter boldly into the red Sea This was a lively manifestation of their faith A weake faith at the first may prove a strong faith at the last 1 Sam. 27.1 Peter on the Sea There be three especiall things that commend their faith in it 1. That at Gods Word they would believe it hee said they should goe through the Sea they give credit to it Hath God spoken it Let us rest quietly in his word 2. The waters were on both sides on the right hand and on the left they might be in a continuall feare least they shold fall on them and overwhelme them yet through faith they go on and feare nothing 3. The Aegyptians followed them into the red Sea even there they were at their heeles this might have scared them Though we be not drowned in the Sea yet the Aegyptians may cut our throats and kill us in the Sea but through faith they likewise overcome that This was a supernaturall work if they had not had faith they could never have done it Faith is the best weapon to fight withall in all dangers the best bridge to passe over any river yea the Sea it selfe a coate of Maile in all battels All of them had not faith no doubt there were some unbelievers among them which went over for company and fashion sake for the saving of their lives they would venter with the rest but they had not a true and sound faith in the promise of God 1 Cor. 10.5 yet the fact hath the denomination of the better part There were many that believed therfore it is attributed to faith for the faithfuls sake the unfaithfull were kept from drowning The wicked in temporal blessings fare the better for the godly Every man must live eternally by his own faith but the unfaithfull in temporall blessings may fare the better for the faithfull The LORD blessed Potiphar for Iosephs sake It is like some bad ones were in the Ship some prophane Marriners wherein St. Paul sayled to Rome yet they were all preserved for Pauls sake So here the unbelieving Israelites were saved from drowning for the believers the world hates the godly and cannot abide to be in their company yet they escape many dangers for their sake This should cause them to make more of them than they doe Through faith the people went over Iordan the three Children walked in the middest of the fire Daniel continued safe in the Lions den Ionah came out of the Whales belly The nature of faith it leapeth over difficulties and followes God Through faith David said by the power of God I will leap over a wall If a man have the Kings passe-port he may passe all England over but if a man have faith he may passe all the world over through fire and water thicke and thinne Here we see that all creatures are servants to Gods Children all worke for them The Sun stood for Iosua The Starres fought for the Israelites against Sisera The fire durst not touch the three Children and here the water of the Sea is as a wall on both sides of the Israelites till they bee over If God bee with us who can be against us If the Lord of the house bee on our side will not all the serving men yea all creatures shall be on our side In the Israelites the Sea forgets her nature in the Aegyptians she exercised her nature 1. The cause of their destruction 2. The destruction it selfe Whereof the Aegyptians taking tryall why may not we passe through the Sea as well as they Why should it not give place to us as well as to them The Lord had hardened their hearts and they likewise went into the Sea Exod. 14.5 But what was the issue of it They were swallowed up by the Sea The waters turned backe on them they were all drowned not one escaped ut ne nuncius cladis domum reverteretur When the breath was out of their bodies the Sea cast up their carkasses againe and the Israelites saw them on the shoare wherby they might be the better perswaded they were dead and should trouble them no more Iosephus addeth that there fell raiâ—â— from heaven thundering and lightning The enemies of the Church may insult over it for a time as the Aegyptians made the Israelites their slaves and kept them in cruell bondage but at the lenght they shall drinke of the Cup of Gods wrath Iesabel was cast out of a window and eaten up with Dogs Herod was eaten up with wormes Sennacherib was slaine by his owne Sonnes The Aegyptians were overwhelmed in the red Sea Most of the Persecutors in Q. Maryes daies as Mr Fox reporteth came to a wretched and lamentable end Some ranne mad some stuncke above the ground while they were alive The rod may be aloft but it shall be hurled downe and cast into the fire Let this be our comfort we shall one day be conquerors over them all The Lord doth not onely meete with them but oftentimes in justice he serves them with the same sauce Iezabel spilt Naboths blood in the end her bloud was licked up with Dogs As Adonibezech had done unto 70. Kings so God rewarded him Iud. 1.7 The Aegyptians drowned the Children of Israel now they are drowned Some of the traytors that thought to have blowne us up with gun-powder were destroyed with gun-powder themselves Plutarke writeth of Hercules and Theseus that whom they sacrificed had sacrificed whom they hurled into the Sea had hurled into the Sea whom they thrust through with the Sword had thrust through with the Sword Let them take heed what tortures they put the godly unto the
hearts ô that I had beene in the dayes of Abraham of David of the Prophets I but we are in more happy dayes if we had eyes to see them and hearts to make use of them Now God having provided better things for us we should bee the better Those Children should bee more dutifull for whom their father provides best Our heavenly father hath provided best for us therefore let us live more obediently to him But we are worse than they In the last dayes shall come perillous times sinne most abounds in these last dayes wherein God hath beene more bountifull to us then to them in times past The grace of God hath abounded and sin doth super abound What unkinde wretches are we as God in mercy hath provided better for us so let our lives bee better that wee may bee in some measure answerable to the goodnesse of the Lord. CHAP. XII IN the former Chapter we had a Catalogue of faithfull men and women now followes the use we are to make of it they must be as spurres to pricke us forward to the like The scope of this Chapter is that in hope of eternall happines reserved for us in the heavens we should patiently beare the afflictions of this life and persevere in the profession of Christianity to the end It hath two parts 1. That we our selves should couragiously runne the race set before us and fight manfully under Christ's banner to Ver. 14. 2. That we should bee as trumpets to waken and stir up others thereunto In the former 1. A propounding of the admonition Ver. 1 2. A pressing and an enforcing of it In the propounding of it 1. The foundation whereupon it is built 2. The propounding of the admonition 3. The strengthning of it The foundation is double 1. Ponit currendi incitamentum which is the examples of the faithfull in the former Chapter 2. removet impedimentum the casting away of all impediments that hinder them in the race VERSE 1. WHerefore to make use of the examples which wee have had and not to suffer them to passe from us without some profit Wee also as well as they Let us draw in the same yoke with them Not you exempting himselfe but us including himselfe in the number Having So great a cloude of witnesses set about us 1. A cloud is above us so these holy men are above us in faith patience and other vertues yet we must labour to come as neere them as we can 2. A cloud is thick and hath a great deale of raine in it so these are many a world of witnesses a cloud of witnesses 3. A cloud is darke so these were darkened with afflictions though they gave light by their vertues 4. A cloud compasseth a Towne City or Country so we are compassed about with these witnesses on every side wheresoever wee turne us we shall see some to imitate 5. And it may be he alludeth to the cloud which was a direction to the Israelites for their journeys Exod. 13.21 So these examples must be our direction With so great of men and women before the floud and after in Aegypt and in the promised land Witnesses 1. Ministers are witnesses Act. 1.8 2. Martyrs 3. All Christians these by their sufferings have witnessed that they looke for an eternall rest so must you doe Seeing so many have run this race before us broken the yce for us that have witnessed to us the power and efficacy of faith let us not think much to follow them though it be a rugged path yet it is a beaten path therefore let us goe in it All examples are written for our learning It is a true speech that Saint Ambrose hath amplius proficitur exemplo quà m admonitione he renders three reasons of it 1. Non potest putari difficile quod jam factum est it is a greater motive to heare that a thing is done then that it ought to be done 2. Probatum est therefore wee may safely doe it This is an approved medicine such and such have taken it and it hath done them good this will encourage any to receive it 3. Religiosum est that hath beene transmitted to us jure hareditario from so many of our godly ancestours therefore wee are to make a profitable use of the examples of holy men that have gone before us these are for us as Saint Paul speaketh This cloud of witnesses is for our imitation It would grieve a man to walke in a way alone I onely am left said Elias If we were alone in this race we might be loath to run it but we are not alone we have a cloud of witnesses a great number that have broken the ice before us and that run with us at this present day we are compassed about with one cloud of witnesses in the Old Testament with an other in the New The blessed Virgin Mary all the Apostles and many excellent men and women with a third cloud of witnesses in the Primitive Church Many worthy Martyrs that have gone through many tribulations into the kingdome of Heaven Therefore having so many fellow runners let us cheerefully run the race set before us If we were all alone it might be some discomfort wee are not alone wee have great company and good company too If a man have good company to London though the way be foule it will encourage him to goe We have good company to the celestiall Ierusalem a cloud of witnesses to goe with us Therefore though the way bee somewhat unpleasant to flesh and bloud yet let us take it though we fare hard by the way yet wee with all our company shall have good cheere at our journeyes end we shall eate of the hidden Mannah and of the tree of life that growes in the middest of the Paradise of God The impediments to be removed are two the one without the other within He doth not say let us lessen it get companie to helpe us to beare it but let us cast it quite away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnem molem every weight not some part but the whole burthen They that run will have nothing to trouble them so neere as they can they will cast off all even their very clothes oftentimes to their very shirts So in this our spirituall race we must be as light as may be therefore we must cast away every thing that presseth downe c. They may be reduced to these three Heads honour riches pleasure Daniel ran with honour Dan. 2.48 David with a kingdome but if honour hinder us if it bee a burthen that wee cannot travell with it to the heavenly Ierusalem away with it Moses refused the kingdome of Egypt CHRIST refused to be made a King because it was a clog to him and would hinder him in his Office Latimer cast away a Bishoprick The second thing that presseth downe is riches In themselves they are not weights but wings Abraham was a rich man yet ran yet many times howsoever we