Kingdome of Heaven that we and our brethren glorifying CHRIST in this world may be glorified with Him in the world to come VERSE 14. THe reason of the Caveat is taken from the common estate and condition of Christians which is illustrated by a condition carefully to be observed by them They that are partakers of one Christ and of one Saviour ought to have a care of the Salvation one of an other and labour by the cable-rope of exhortation to pull one an other out of sin but we that professe the Gospell are partakers of one Christ therefore let us exhort one another and save one an others soule One member must respect an other If the foote be ready to fall into a ditch the hand must pull it up We are members of the same body whereof Christ is Head therefore we should keep one an other from the pit of sin They that be brethren that have one Father and Mother should be jealous of the good estate one of an other We are brethren in Christ he is the elder brother to us all therefore let us have a tender care of the salvation one of an other As we are partakers of Christ so let us participate the grace which we receive from Christ one to another They that passe not whether their brethren sinke or swim goe to heaven or to hell doe argue that they have no portion in Christ for if they had the preservation of all Christians would be deare unto them Let us exhort one an other daily because we are partakers of Christ. Here likewise wee behold the singular dignity of Christians they are partakers of Christ they are Christ's partners and fellowes There is a mutuall participation betweene Christ and us he partakes with us of flesh and bloud he takes the load of our sinnes on his back and beares them for us and we partake with him in all his benefits There is nothing that Christ hath but we have part of it his wisedome holinesse his righteousnesse is ours yea his kingdome is ours We are heyres yea coheyres with him of his kingdome As the man at the day of marriage sayes to his Wife with all my worldly goods I thee endow so the Lord Iesus our Husband that in mercy hath married us to himselfe endoweth us with all his goods by reason whereof being poore of our selves and worth nothing we become exceeding rich Christ is ours death life the world is ours O unspeakable prerogative vouchsafed to dust and ashes Let us walke worthy of this honour whereunto we are advanced being Christs partners let us not be the Devils partners Let us not partake with the Devill in sinne in blaspheming the name of GOD contemning of his Word in pride malice and other abominations but as we be partakers of Christ so let us participate of Christs vertue Let us be holy as he is holy humble as he is humble let us contemne this world with all the vaine pleasures that bee in it as hee did What fellowship is there betweene CHRIST and Belial If CHRIST be ours let not the Divell be ours This is good newes we are partakers of CHRIST therefore we may sleepe soundly on both Eares we need take thought for nothing Not so such a thought cannot be incident into Christs partners for we be partakers of Christ if we hold c. All interpreters with one consent referre this to faith and indeed it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the beginning of that lively faith hope and confidence that we have in him which is as a sure foundation that cannot be shaken I do not deny but it is a good sence yet without any circumloquution or violence offred to the words it may fitly be translated if wee hold fast the beginning of the subsistence and being that we have in him For Hypostasis most properly doth signifie a subsistence according to the etymologie of the word If as we have begun by faith to have a being in Christ so wee hold fast this our being to the end growing up daily in him till wee come to a perfect age in Christ Iesus Christians must not needlesly doubt of their salvation Why doubtest thou ô man of little faith as Christ hath promised to us a kingdome so hee will undoubtedly performe his promise for there is not in him a shadow of turning We must say with Paul I am perswaded neither life nor death shall bee able to separate us from the love of CHRIST Yet we must distinguish between faith and presumption Christians must not set all at six and seven be not high minded but feare Blessed is the man that feareth alwayes A Child may feare to displease his father and yet not doubt of his fathers love As we have begun in Christ so let us continue in him Yee are they that have continued with me in my temptations therefore I appoint to you a kingdome Luk. 22.28 Be thou faithfull to the end Let us hold fast to the end the beginning of our subsistence in CHRIST Remember Lots Wife She begun well but ended ill So runne that yee may obtaine runne not your selves out of breath at the first never leave running till yee have the gole of eternall life We have begunne in sound and pure Religion let us not end in prophanenesse in Atheisme in Brownisme and Anabaptisme Let us hold our beginning fast and continue with CHRIST to the end let neither the slie temptations of Satan nor the sweete allurements of the flesh nor the dangerous baites of the world nor the stormy tempest of persecution if it should arise hereafter cary us from CHRIST but let us hold fast the beginning of our being in him and remaine firmely engraffed into him to the end VERSE 15. WHy what is that end to the which wee must hold out even so long as yee live and GOD speakes to you in the Ministery of the Gospell While it is said for that voice spoken to the Israelites appertaineth to us So long as the voice of God soundeth to us in the trumpet of the Gospell let us hold fast that being that we have in CHRIST take the time while the time serveth VERSE 16. SO much of the Application of the testimony of the caveat and the reason whereby it is enforced Now let us come to the commentary and explanation that the Apostle maketh of it In this he expoundeth foure branches of the testimony 1. Who they were that provoked God to anger 2. Who they were with whom God was angry 3. Who they were which by oath were excluded out of his rest 4. The cause why they were excluded In the latter end of the fifteenth Verse he made mention of the provocation First of all he shewes who they were that provoked God They that provoked him to anger are described 1. By the number of them they were some not all 2. By a gracious benefit contemned by them namely the word preached when they heard that is Almighty God
speaking to them by his servant Moses Whereby wee are given to understand that one of the greatest things that provokes the wrath of God is the contempt of his Majesty in the preaching of the Word When they heard they provoked him to anger therefore take heede how yee heare if ye despise the messengers by whom God speaketh if ye regard not their word God will be mightily offended with you They made God bitter against them Furthermore whereas he saies some not all it teaches us that the word of God is never without some fruite some or other profit by it The thorny ground the stony the ground by the high way side received not the seed yet some good ground received it and brought forth fruit When the booke of the Law was read the hearts of all that heard it were not hardned Iosiahs heart melted at it The greatest part of the assembly at Athens the wise and learned Philosophers mocked at Saint Paul when he preached Christ and the resurrection yet some believed at his Sermon as Dionysius amongst the women to whom Saint Paul spake one Lydia believed Let this encourage us that be Christs Ambassadours our labour is not altogether fruitlesse we shall carry some sheaves or others into the barne of the Kingdome of heaven Though many in a towne where the word is preached provoke God to anger they heare and regard it not yet some there be in whom we may rejoyce and though there were none yet our reward is with God A fisherman is to bee commended for his painefulnesse in his calling though he get never a fish So God will reward us His Spirituall fishermen though we should not catch one fish in the net of the Gospell yet for the most part there be some in the worst towne that is that profit by the ministery of the Word these some though they be few shall be our crowne of rejoycing at the latter day Againe heere we see the estate of the Church militant the bad are alwayes mingled with the good Cockle and Corne in the field chaffe and wheat in the barne floore In this house there be earthen and golden vessels In the Church triumphant no uncleane thing all dogs enchanters c. stand without and are not admitted in but in the militant Church there be many dogs prophane persons as Esau was there is a Cain as well as an Abel a Saul as a David an Ishmael as an Isaac a Iudas as a Peter neither let us be discouraged at it It hath been so from the beginning and it shall be so till the day of judgment when Christ shall come to purge this floore of his Moses whom God used as his hand to carry them out of Aegypt God will not have those famous instruments to be buried in silence whom he hath used for our good the sword of the Lord and of Gideon S. Paul thankes Priscilla and Aquila and heere an honourable mention is made of Moses though he were dead long agoe We in England were lead out of the Spirituall Aegypt of blindnesse superstition and ignorance by Queene Elizabeth and other good Princes of worthy memory therefore let them bee remembred still with thankesgiving to GOD. VERSE 17. SEcond branch with whom he was grieved in the ninth verse the terme of forty yeares was annexed to their tempting of God heere the time that God was displeased with them But we have shewed that this is all one They with whom God was grieved are set forth 1. By their action 2. By their passion 1. By that which they did 2. By that which they suffered That persisted stubbornely in their sinnes and would not be reclaimed from them GOD is displeased with none but with them that sin against Him He strikes not as a blind man every one hand over head that comes under his reach all is fish that comes to his net he is angry with a godly man as well as with an ungodly man The Sodomites were destroyed but Lot was saved Sinne not and though thou dwellest amongst sinners yet GOD will not powre downe the Vialls of His wrath upon thee the soule that sinneth shall surely dye 2 By that which they suffered Whose members The parts put for the whole yet the word members is very emphaticall Come into a field where a sore battell hath beene fought and you shall finde heere a legge and there an arme one member in this place an other in that which is lamentable to behold So their members were scattered in the wildernsse some lay in this place some in that They fell some one way some another Some devoured by wild beasts some stung to death by Serpents some the earth swallowed up quicke some swept away with the pestilence They all fell in the wildernesse by one death or an other namely all the impenitent sinners It is to be restreined to them for Moses and Aaron and sundry others are to be exempted Gods wrath was not thus extreamely kindled against them All those that dwelt in their sinnes fell thus in the wildernesse The consideration of these temporall plagues inflicted on sinners should scare us from sin the water wherewith the old world was drowned the fire and brimstome that consumed the Sodomites the casting of Iezebel that filthy strumpet out of a window and the eating of her by dogs the hanging of Absalom by the haire of his head the fal of the tower of Siloam upon eighteen persons and the falling of the carkasses of the Israelites in the wildernesse Though we feare not hell because we see it not yet let us feare the arrowes of GODs wrath which he may shoot at us in this world and pierce us through If ye will not feare him because he can kill the soule which is the greatest yet feare him because he hath infinite wayes to destroy your bodies He can make the French Pox to eate up the body of an Whore-monger He can make the body of an ominous and malicious person to consume away to the very bones He can wash away the flesh of a drunkard He can give all our bodies if it please Him as foode to the foules of the ayre he can make them to lye rotting on the earth and not to have the honour of buriall as Iezabel and these in the wildernes but make us to be buried as an Asse is buried as it fell out to Iehojakim Therfore in respect of these bodily punishments at least let us feare God and take heed of displeasing him VERSE 18. THE third branch who they were that God by an oath excluded out of his rest he sayth not to whom spake he that would not be perswaded by all the heavenly Rhetorique he used but still persisted in their sins He doth not say them that heard him not they gave him not the hearing as we saw before but because they obeyed not they were shut out of his rest Obedience is better then Sacrifice Hearing is good to heare many Sermons is a
us to the celestiall Canaan we shall be left behind and not enter in we shall come tardie as the five foolish Virgins did as fainting and loitering travellers are wont to doe and so never come to the journeys end therefore let us look to it the danger is great In the substance of the dehortation is commended to us an holy and religious feare which we must carry in our hands for feare of falling This feare is amplified by the object whereabout it must bee occupied and the danger that will ensue if wee let goe that feare Must we that be Christians feare It may seeme not Luk. 1.74 Rom. 8.15 For the determination of this yee must know that there is a foure fold feare mundanus servilis initialis filialis This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children which in respect of God our Salvation is sure our life is hid with God in CHRIST Col. 3.3 yet in regard of our owne weakenesse and frailety we must feare all the dayes of our life Though a Souldier make sure of the victory yet he must not rush into the battell unarmed nor be carelesse of himselfe he must feare the Pikes Swords and Pellets of the enemy and be carefull to avoyde them Though a wayfaring man make sure to come home safe to his house yet he must not be reachlesse but feare in some sort the thieves that be in the way They that be on the Sea though they make no question of their safe arrival yet they must not give themselves to sleeping and playing let the ship drive whither it will they must feare the waves windes and tempests A kinde and loving Wife doubts not of the good affection of her husband yet she will feare him So we neede not doubt of Gods love he will doe his part for whom He once loveth he loveth to the end yet we must feare him There bee two dangerous rockes the one of doubt and despaire the other of security and presumption Though there is no reason to despaire Rom. 11.29 Iohn 10.28 Heb. 6. yet we must beware that we be not drowned in security not give our selves to eating and drinking I am sure I shall be saved therefore I care not how I live Christians must feare in regard of our owne weakenesse we must distrust our owne wit policy strength and depend upon God alone we may stand a great while and yet fall in the end as Adam Noah David Salomon Peter In our selves we are as weake as water therefore let us distrust our selves and put all our trust in the living God Againe wee must feare in respect of the strength and policy of our enemies We have many enemies to encounter withall and those not weake but potent We wrastle not with flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world The Divell like a roaring Lion walkes up and downe seeking whom he may devoure 1 Pet. 5.8 therefore we must feare VERSE 2. THE reason is deduced from a gracious benefit bestowed on us as well as on them which if it be rejected by us as it was by them will shut us out of heaven It hath two parts a par and an impar If they for not believing the Gospell were banished out of his rest then the like may happen to us for we are partakers of the Gospell as well as they and for that cause let us feare 1 That is to be unfolded wherein they and we are alike We are Gospelled as well as they nay in that wee are advanced above them Adam Abraham Iacob had the Gospell velatum to us it is revelatum To them CHRIST was preached afarre off to come to us already come a Virgin hath conceived They had the Gospell by a servant which was Moses we have it by the Sonne of God they had it darkely and obscurely we have it cleerely and plainely They had the Moone light and we the Sun light Blessed are the eyes that see that which we see It was one and the same Gospell in the Old and New Testament Iohn 5.46 and 39. here is the imparity the Word preached did not profite them as it did us that believe The word of hearing That word which indeede above all other words is to be heard by the which faith commeth Rom. 10.17 Plato Aristot. Seneca Tullie Augustine Hieron Irenaeus Tertul. c. in time and place are to bee heard but this word above all This is a word meet to sound in our eares continually He doth not say which came not unto them for it was preached to them as we heard before Profited them not did them no good The Gospell is a precious pearle an unspeakeable blessing of God yet all that are partakers of it are not saved Iudas had the Gospell yet it profited him not Simon Magus Hierusalem c. The Sun is not comfortable to all The most delicate fare doth not make all bodies fat The raine doth not make all grounds fruitfull neither doth the Word of God though it be mighty in operation profite all that partake of it Luke 13.26 Mat. 8.12 nay it is the heaping up of a greater measure of condemnation to some through their own default Ioh. 15.22 Ioh. 9. ult Therefore let us not trust to lying words as they did crying the temple of the Lord the temple of the Lord neither let us cry the Gospell the Gospell and thrust our selves under the figge leaves of a bare profession of it but bring forth fruits worthy of the Gospell that it be not taken from us and given to another nation Why did the Gospell doe them no good Because it was not mixed with faith in them that heard it It is a metaphor borrowed from liquid things A physician prescribes to a man a cup of strong wine but he wills him to mingle it with Sugar lest it fume into his braine and make him sicke if he mingle it not and temper it wel with Sugar he hurts himself So because they mingled not the wine of the word with the sweet Sugar of faith it was their destruction it turned them over even into hell It is fayth that makes the word profitable For the procuring of an harvest it is not enough to have ground and seede cast into the ground but raine must fall from heaven and bee mingled with the ground So it is not sufficient to bring our selves as the ground to a Sermon to have the immortall seede of the word sowen in our hearts by GODS husbandmen but there must be the drops of faith mingled with this seede to make it fruitfull Noah preached to the old world yet they did not believe Lot to his Sonnes in Law but hee seemed to them as a mocker CHRIST to the Pharisees but they derided him Luk. 16.14 Let not us doe so but rather tremble at the threatnings believe the promises and
sinnes of all the faithfull on him he feared the wrath of his Father yet without any diffidence or distrust He was in a wonderfull perplexity and perturbation as ever any was the power of the deity for a time suppressed thinking himselfe as it were forsaken of his Father God plucked him out of this feare sending an Angell to comfort him and strengthning him himselfe This is no disparagement to CHRIST because hee was a true man It is not in vaine to pray for God will heare us If not ad voluntatem yet ad utilitatem He doth not hearken so much to the externall cry of the throate for Esau cryed but obteined not the blessing Baals Priests cryed from morning to noone but were not heard he hearkens to the internall cryes of his Spirit in his Children 1 Ioh. 5.14 So he heard Anna Hezekiah David the Nine vites when they cryed unto him He heard Daniel Dan 9.23 and Cornelius prayers were in remembrance with God VERSE 8. THe second fruit is his learning by it 1. The Scholler 2. The Lesson 3. The Schoole-master Though he were a Son equall with his Father Phil. 2.6 by those his sufferings hee learned what obedience meant experimento didicit Cajetan hee felt by experience what it was to obey Christ learned as he was man as Luk. 2. ult Afflictions are very profitable for us It is good for me sayes the Psalm that I have beene afflicted that I might learne thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua nocent docent In prosperity we are as Calves Oxen and fat Horses kicking against our master pursuing eagerly after the sinfull pleasures and profits of this world but aduersity makes us to retyre home to God and submit ourselves to him by unfained repentance in their affliction they will seeke me early When a Scholler in the Schoole is under the rod he will cease then to play rex he wil cry peccavi keep in his seat afterwards and apply himselfe to his booke So afflictions will make us to consider our wayes and apply our selves wholly to the obedience of Gods word and will VERSE 9. COnsecrate to God and approved of God Hebr. 2.10 Authour Good workes are the fruits of faith seales of our election and pledges of our salvation but Christ is the Authour Eternall Not as some that are saved from the Gallowes and after dye Vnto all To Lazarus and Abraham Iewes and Gentiles rich and poore c. Obey Not to those that talke of him nor heare him in the preaching of the Gospell as 2 Thes. 1.8 but to those that obey him Why doth hee not say to them that believe because obedience is the touchstone of faith As the tree is knowne by the fruits So faith by obedience As Christ obeyed Verse 8. So must we Our Saviour Christ is the Author of salvation not to all that talke of him c. It is a good thing to come to Church heare the Word receive the Sacraments c. Yet we must not set down our staffe here for if we will obtaine eternall salvation wee must obey him Every one that saith unto me Lord Lord shall not enter into the kingdome of heaven but hee that doth the will of my Father Not the hearers of the law but the doers of it shall be justified Obedience is better than sacrifice As a Physition is the cause of health to those patients that will follow his directions and obey him So CHRIST is the Authour of salvation unto all those that obey him Let us examine our obedience Christ wils us to avoid sins that cause his Gospell to be ill spoken of by good workes to adorne it to stop the mouthes of the adversaries c. Doe we so doth not drunkennesse covetousnesse pride malice and uncleannes abound As they said and promised to Iosua So let us to Christ. Whatsoever thou commandest us we will doe and whither soever thou sendest us we will goe Doth Christ command us to abandon covetousnesse which is Idolatry and the roote of all evill then let us not be glewed to the world Doth he forbid us drunkennesse malice pride c. Let us have no fellowship with these unfruitfull workes of darkenesse but rather reproove them let us forsake father and mother c. and follow him for without obedience there is no salvation How must we obey him 1. Fully The young man in the Gospell most proudly vaunted that he had kept all the Commandements from his youth let us endeavour that wee may say so in truth and sincere heart and as Zachary and Elizabeth let us walke in all the Commandements and ordinances of the Lord blamelesse 2. Cheerefully GOD loves a cheerefull giver I was glad sayes the Psalm When they sayd let us goe up into the house of the Lord Psal. 122.1 3. Constantly A runner hath not the prize till hee come to the Gole A Taylour hath not his wages till the garment bee finished A Traveller hath not his money till he come to his journeys end Here we are as Children 1 Cor. 13. growing higher and higher in knowledge faith love obedience c. Let us hold out to the end running constantly in the way of obedience that we may have eternall salvation VERSE 10. COgnominatus That his sacrifice being finished he hath this glorious title given him of God Perfectly So we are called Priests now but then more justly offring the sacrifice of praise for ever Hitherto of the lawfulnesse of his Priest-hood Now he is to proceede to the excellency of his Priest-hood whereunto that he might the better stirre them up to attention he useth a new preface to prepare their hearts and mindes to it There be two lets that hinder him from an immediate proceeding to it The one in the matter to bee delivered the other in the persons to whom it is to bee delivered In the matter there bee too branches the multiplicity and the difficultie of it In the hearers there is dulnesse which is to bee removed proved by the effects They that have gone long to the Schoole and have profited but little are dull Schollers but yee have gone a long time to Schoole and profited but little which hee proveth first simply then comparatively They that must yet bee taught the principles of Religion have profited but little but you must yet bee taught the principles of Religion 2. They that stand in need of milke and are not capable of strong meat have made small growth in Christianity you neede milke Both the members are severally ratified in the next words by shewing to whom milke appertaineth and to whom strong meat appertaineth VERSE 11. OR in the Neuter Gender of the which thing of Christ being a Priest after the order of Melchizedec Much speech a long speech that can hardly bee shut up in a narrow roome it must have a large field to walke in Concerning the person of Melchizedec and of Christ too what manner of man Melchizedec was and why Christ
Saul in seeking of his fathers Asses lighted on a kingdome Let us seeke GOD as wee ought to doe by prayer hearing of Sermons receiving of the Sacraments by tendring our service to him in the exequution of his Lawes and he will reward us with an everlasting kingdome But how must we seeke him 1. Only Aut Caesar aut nullus him only shalt thou serve Wee must not sweare by GOD and Malchum we must not with Ahaziah seeke to Baal zebub the God of Ekron but to Iehovah the God of Israel 2. We must seeke him diligently as Saul did his fathers Asses the woman her lost Groat There must be no stone unrol led as the Ninevites who cryed with all their might 3. At all times In health in wealth in honour Hos. 5. ult In their affliction they will seeke me diligently in health as well as in sicknesse If wee have any losses by fire or water let us seeke unto God We will seeke to a man so long as wee need him we need God at all times therefore at all times let us seeke unto him 4. In time as Gal. 6.10 While we have time let us doe good unto all men but especially unto them that are of the household of faith not as the five foolish Virgins who sought too late and could have no admittance into the marriage feast VERSE 7. THe third is Noah which was both before and after the floud Whereupon some paint him like Ianus with two faces the one looking backward to the old world the other forward to the new world the last Patriarcke of the old world and the first of the new In him consider 1. A fact for the demonstration of his faith 2. A commendation of his faith His fact was the making of the Arke illustrated by the procreant cause and end thereof The procreant or impulsive cause is partly externall Gods warning partly internall a reverence he had of it The end proper accidentall the condemning of the world Then the commendation of his faith by it hee was made an heyre of the righteousnesse of Christ and so of the kingdome of heaven Noah of Nuach or Nacham quietem or consolationem his father imponit exponit nomen Genesis 5.29 hee was a type of CHRIST that brings the true peace and comfort to the world Come unto me all yee that labour and I will give you rest Ezek. 14.14 Isai. 54.9 The first motive cause that set him on worke was a warning given of GOD divino oraculo admonitus which is amplified by the object thereof namely of the destruction of the world by water and his owne preservation in the Arke These could not yet be seene because they came not of an hundred yeeres after Gen. 6.13 these things he believed though hee could not see them by his eyes and addressed himselfe to the exequution of them so the comming of CHRIST and the destruction of the world by fire is not yet seene yet because God hath given us warning of it in the Scripture we must believe it there was no likelihood at this time that the world should be drowned yet he believed it 1. It is a propertie of faith to believe the word of God though sense and reason cannot comprehend it Noah had not a foresight and knowledge of the floud by Iudiciall astrologie as Berosus affirmed by the influence of stars and conjunction of planets he had it immediately from God 2. God gives warning of his judgements The other mooving cause was internall hee did not count this a tale of a tub some old wives fable but he had a reverent regard of it ô this is a fearefull punishment which GOD will inflict on mankinde yet undoubtedly it shall come to passe hath hee said it and shall he not doe it Thus with a reverent feare he went to the making of the Arke We feare neither God nor man As a goodly vessell appointed by God Arca ab arcendo because it kept away the waters from comming to them There were three principall things commanded by GOD to bee made the Tabernacle by Moses the Temple by Salomon the Arke by Noah The Arke in sundry respects may bee preferred before the other 1. It was a making an hundred yeeres none of them so long this is probable Gen. 5. ult 7.11 Noah was five hundred yeeres old before then sixe hundred 2. It was the preservation of all the world 3. All creatures came into it of their owne accord by the secret instigation of God Almighty 4. Though they were of diverse kinds some of a more fierce some of a more mild disposition yet they continued quietlie in the Arke an whole yeere together Lions Beares Lambes Hawkes Doves Vultures c. 5. It was guided not by any art or industrie of man but by God Himselfe there was no Pilot to sit at the Sterne no Mast no Sailes no Rudders but God by His unspeakable providence kept it from the violence of the waters The proper end is taken from the deluge to come Gen. 7.1 some of them were wicked men yet they had that temporall salvation for the faith of Noah The word Arke is nearer 2. The Antithesis requires it As he and his house-hold were saved by the Arke So the world was condemned by it he condemned it by his preaching for 2 Pet. 2.5 and by his practise in making the Arke before the eyes of them all which might have brought them to repentance The commendation of his faith is by the fruit of it He was not a purchaser of this righteousnesse but an heyre of it he had it by an inheritance from the meere love and mercy of God Not which is by workes but by faith he had many excellent workes he sequestred himselfe from the world hee walked with God he built the Arke when the whole world laughed at him for his labour yet the building of the Arke nor any worke of his did make him righteous these shewed him to be a righteous man but it was his faith alone that made him a righteous man yet this faith must have workes as ye see in all these examples They are all celebrated for some famous worke or other That faith which brings forth the fruit of good workes makes us righteous Who made the Arke here it is said that Noah prepared it and Genesis 6.14 the conjunction is given to him alone Some thinke it was made by him and his three sonnes alone but there is no likelihood of that It is very probable that he got himselfe skilfull artificers to make it who though they derided the prophesie of the drowning of the world yet for money they were content to be imployed in that worke Some Carpenters Masons Plummers Glaziers may worke in the building of a Church for the enriching of themselves though they care not a halfe penny for a Church and the service of God in it Some made Noahs Arke that were not saved in it and many Ministers may prepare others for
beasts the Arke ready to rush on rockes and mountaines So the Children of God shall bee saved yet through many tribulations Apoc. 7.14 Wee must looke to be tossed with the waves of many afflictions before we come to the kingdome of heaven but let us bee of good comfort in the middest of them all The Arke was hoysed but not drowned so though we be afflicted yet we shall not perish God kept the Arke by the hand of his providence and so will he us too Hee that hath loved us will love us to the end and will keepe us to his everlasting kingdome the gates of hell may availe but shall never prevaile against the Church GOD in all extremities prepareth for his Children Gen. 19.30 he prepared a place in Aegypt for his Church in the time of famine he prepared Pharaohs daughter and drew her to the river to save Moses from drowning he prepared a Whale to receive Ionah as soone as he was cast out of the ship and caused him within three dayes to set him safe on the dry land hee prepared Pella for the Iewes unto which they fled and escaped the fury of the Romans he prepared an Arke by the hands of Noah for the saving of him and his house-hold Let us be thankfull unto him and depend on him There be many things that condemne a thiefe The Iudge condemnes him hee gives sentence against him the evidence condemnes him and the witnesses condemne him but the chiefest of all is his owne sinne the theft which he hath committed So many concurre in the condemnation of a wicked man God condemnes him as a just Iudge his conscience brings in evidence against him and condemnes him the holy and righteous men that have shined as Starres among them condemne them but the greatest of all is their owne sin The Queene of the South shall condemne the Israelites She came from the uttermost parts of the earth to heare the wisedome of Solomon They had Solomon at home and regarded not the hearing of him The Ninevites shall condemne them they repented at the preaching of one Ionah The Iewes repented not at the preaching of many Ionahs The Scripture shall condemne us there is one that judgeth you even Moses in whom yee trust The plentifull preaching of the Gospell and the small reckoning that is made of it shall condemne us Noah condemned the world and our Noahs shall condemne us if wee regard them not We for our parts had rather save you then condemne you Therefore receive with meekenesse the engraffed Word that by it yee may be saved in the life to come The good actions of godly men that were as reall Sermons to preach to the wicked shall condemne them at the latter day The holy and unspotted life of Lot that vexed his righteous soule in Sodom shall condemne the Sodomites The Synagogue set up by the Centurion shall condemne those miserable wretches that will give nothing to good uses the continuall praying of Annah them that never pray The garments that Dorcas made for poore widdowes them that except Law compell them will give nothing to the poore the diligence of a good Scholler shall condemne all the loytering Schollers in the Schoole Therefore let us profit by these examples let them be as spurs to pricke us forward to the practise of those good things which we see in them especially in the Preachers of the word such as Noah was If we contemne their preaching it shall rise up in condemnation against us in the world to come Faith as yee see makes us heyres not of silver and gold houses and lands mannours and Lordships but of the righteousnesse of Christ by whom wee have a right to all things 1 Cor. 3.22 Wee thinke highly of one that is heyre to a great Gentleman a Knight a Lord c. There comes such a Noblemans heyre I but poore Lazarus that believes in Christ is in better estate than he if he want faith Therefore let us pray to God for faith that may assure us of the inheritance of the kingdome of heaven which surpasseth all the inheritances in the world And what manner of faith is it that makes us heyres of this kingdome not a verball faith that hath nothing but faire words and a glorious profession like the figge tree but a working faith such a faith as worketh by love that is full of good workes as Dorcas was All these that be in this Catalogue had workes for the expression of their faith Abel had his sacrifice Enoch walked with God Noah had the building of the Arke Abraham the offering of his Sonne Moses the leaving of Aegypt Rahab the preservation of the spies None of them but had workes Therfore if we say we have faith and have not workes wee deceive our selves Let us shew our faith by our workes make up our calling and election sure by them then we are heyres of the blessed inheritance reserved for the Saints in the life to come VERSE 8. WE have had the faithfull before the floud Now to them after the floud before the possession of the land of Canaan and after The first is Abraham who because he was the Father of the faithfull entreating of faith he is more plentifull in him Here are three things for the celebration of his faith concerning himselfe his Wife and his Sonne 1. His obedience to GOD calling him out of his owne Country 2. His patient abode in a strange Country whereunto hee was called Or 1. His egresse out of a Country which he knew 2. His progresse to a Country which he knew not The vulgar translation hath it hee that is called Abraham which before was Abram At the first hee was called Ab ram Pater excelsus now Abraham Ab rab gnam the Father of many Nations That dreadfull name of GOD Iehovah hath two Hehs in it GOD say some gave Abraham a letter of his owne name because GOD was to come of his loines for our SAVIOUR CHRIST who is GOD above all blessed for ever was of the seed of Abraham that is somewhat too curious The change of his name did signifie that hee was a great man highly esteemed of GOD and worthy to bee honoured of men The Iewes boasted of him as of their Father therefore above all others hee propoundeth him as an example of faith that they his Children might tread in his steps He was of great fame among the heathen as Iosephus writeth many ancient Historiographers make an honourable mention of him Berosus Damascenus c. He went not of his own head upon an idle and phantasticall brain he had a calling so to doe whereof Gen. 12.1 that was his warrant his passeport and licence to travell withall If all travellours had this calling they might be secure in their journeys Some goe into strange countries in a male contended minde because many things crosse them at home Some because they cannot live at home some to see fashions for the satisfying of
make gatherings for the poore we may quench a fire we may fight with our enemies if wee be urged and there bee necessity for in all these and the like cases that rule must take place I will have mercy not sacrifice VERSE 31. THe second example of them before the full possession of the Land of Canaan is the harlot Rahab who by faith was preserved from the common destruction of the whole Citty whose preservation is amplified 1. By the instrumentall cause 2. By the estate of the party preserved 3. By the goodnesse of God extended to her 4. By the motive of her preservation Not by any strength or prwes of her owne for shee was a woman and by force could not have wrastled out of this danger Her faith shineth cleerely as in a Chrystall glasse Ios. 2.9 1 By faith she was perswaded that GOD had given them the Land although as yet they were not firmely settled in it 2 She reckons up the wonderfull workes which God Almighty had done for them 3 Shee shewes how the feare of GOD had fallen upon them all 4 Shee acknowledgeth the supreame power and the authority of their God 5 Shee requires no better security and assurance for her delivery then a sacred oath in the name of God All these are lively demonstrations of her faith Though shee did speake nothing of the promised Messiah the true and proper object of faith yet it may bee shee had some glimmerings of that heavenly mystery specially before the spies departed out of her house they perceiving good affections in her already might Catechize her further in the principles of religion certaine it is that she had faith Where first it may be demanded how she came by faith Rom. 10.14 faith comes by hearing of the Word there were no Preachers in Iericho the trumpet of the Word Preached did not sound in that Citty It pleased God to bring her to faith by the report of Gods wonderfull workes which he had done for his chosen people The Preaching of the Word is the ordinary meanes whereby wee come to faith but God is not tyed to that he may worke faith in men and women by extraordinary meanes 2 In all Countryes and Nations God hath His faithfull and elect though they be not knowne to the World In Vz he had Iob in Syria Naaman in Ethiopia a worthy Eunuch For her former condition of life shee had beene an harlot Some of the Rabbies supposing it to bee a blot of ignominy to their Nation that any of them should be reputed harlots they will have the word to bee derived from another roote of Zun and translate it an Hostesse or Inkeeper Rahab that Vitler or Inkeeper but harlot she was none But 1. the most native signification of the word is an harlot neither is it otherwise taken or by probability can be in the Old Testament Let all the places be examined where it is used 2 The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the Author of this Epistle and the Apostle Iames now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import nothing save an Harlot that sels her chastity makes a gaine of her body It doth never signifie an Inkeeper therefore undoubtedly before her conversion she was an Harlot yea a famous and notorious strumpet Hazzenah Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot which was publikely knowne all the Citie over 1 Let none take occasion from hence to set light by preaching where it is God can save mee without preaching therefore a flye for it what need I goe to Church and bee such a diligent hearer there As if a man being at a Table furnished with all kinde of dishes should say wherefore should I eate GOD can preserve me without meat as if a sick man having learned and expert Physitians about him should say Why should I take Physick God can restore me to my health without it as if a man should say God can give me light without the Sunne therefore I will close up my eyes when the Sun shineth or as if a man being on the top of a Pinnacle as Christ was should say wherefore should I goe downe by the stayres though I cast downe my selfe headlong God can keepe me If God vouchsafe thee the preaching of the word beware how thou contemnest that Ladder Let us say with the Prophet David Lord how love I thy Law It is deerer to me than thousands of gold and silver 2 Therefore let none say of any Countrey as Nathaneel did of Galilee Can any good come out of Turkie Muscovie Indie I surely God is not the God of the Iewes only but of Spaine Ireland England of France Italy c. Of all Tribes some were sealed and of all Nations some shall be saved They shall come from the East West North South into the Kingdome of Heaven 3. Even among Publicans hee had a Zacheus among persecutors hee had a Paul an Abraham among idolaters among them that were possessed of devils hee had a Mary Magdalen among the Pharisees a Nicodemus among Harlots he had a Rahab Therefore let us peremptorily condemne none Let us not shoot our fooles bolt rashly with the Barbarians doubtlesse this man or this woman is a reprobate there is no hope of salvation for such an one the mercy of God is wonderfull As the wind bloweth where it will so the Spirit breatheth where it pleaseth him notorious sinners may be called when glorious hypocrites shall be condemned Whereupon Christ said that the Publicans and harlots enter into the Kingdome of Heaven before the conceited Scribes and holy Pharisees as they seemed Many may be written in Gods book whose names we would scorne to set downe in our bookes Let us examine our selves whether Christ be in us 4 Though we be egregious sinners have led a loose life and defiled our selves with many sins yet let us not suffer our selves by the malice of Satan to be plunged in the pit of desperation I have beene an Harlot an Adulterer therefore I can have no place in Heaven Indeed the Scripture saith Whoremongers and adulterers God will judge he will judge them though they bee his owne children with temporall plagues in this life for their owne instruction and the terror of others as he did David The childe borne in adultery dyed all his fasting and crying would not serve the turne hee lay with Vriahs Wife GOD stirred up his owne Son to lye with his wives David lay with Bathshebah in secret Absalom lay with his wives in the open sight of all Israel Thus God judged him for it Yet David escaped eternall judgement There is no sin but the sponge of repentance will wipe it away If they that have sinned against the Holy Ghost could repent they might have beene saved It is impossible for them to be renewed to repentance therefore they are damned but at what time soever a sinner repenteth c. Let drunkards thieves murtherers harlots repent and GOD will receive
downe of all pernicious weedes of Anabaptisme Brownisme Popery in this garden of the LORD IESUS Pray for all faithfull Preachers and Ministers whatsoever that all the people from the highest to the lowest may know CHRIST and live obediently to the Gospell One principall reason why there be so many disorders in the Church is this because the people have no care of their Ministers seldome or never commend them in their prayers to the God of heaven Earnest prayer was made by the Church for Saint Peter and the Ephesians prayed for Saint Paul till they wept againe but there is no praying for our Pauls and Peters If it had beene said prate of us the people would readily have put that in practise they make the Preachers their table talke they speake evill of the Rulers of the people in all places If it had beene sayd prey upon us wee should have had a number of preyers That which the Papists gave to the Ministers they that be called Protestants take from the Ministers Pharaoh would not have the lands of the Priests touched in the time of a famine and scarcity We in the time of a plenty take away their lands Heeretofore the leane kine devoured the fat and were more ill favoured now the fat devoure the leane and are never satisfied Heretofore the people gave their very earrings to the Priests now they are ready to pull the coate over the Priests eares Every one in the parish will prey upon him but scarce one will pray for him If it had beene sayed pry into us we would have done it with a narrow eye the foot of a Preacher shall not slip but he shall be taken tripping by and by a moate shall be made a beame a mole-hill a mountaine But he doth not say prey upon us prate of us pry into us but pray for us and as ye love the glory of GOD the beauty of Sion the peace of Ierusalem the salvation of your owne soules pray for us Some there be that will pray for the Ministers but it is because they are bound to pray for their enemies There is one Michaiah sayd Achab but I hate him So some will say indeed wee have a Minister but he is ever rubbing on my soares therefore I hate him Yet because CHRIST sayes pray for them that hate you I will pray for him I but thou must pray for him as for the greatest friend in the world that thy soares being lanched with the sword of the Spirit which is the Word of GOD they may bee suppled with the oyle of GODS mercy in CHRIST and thou saved at the day of Iudgement Heere wee may see the wonderfull humility of Saint Paul hee was a master-builder of the Church had seene CHRIST he was adorned with singular gifts of learning and of piety he spake with tongues more then al he was taken up into the third heaven c. He was a man deepe in GODS bookes in prayers often in fastings often he had travelled all the world over in the propagation of the Gospell of CHRIST A man would have thought that his owne prayers had beene sufficient hee needed not the prayers of others Indeed the prayers of Prophets of Preachers are of great force with God The LORD told Abimelech that Abraham was a Prophet he should pray for him Yet the prayers of common Christians are also to be desired Vis unita fortior The prayers of the people and Ministers joyned together will the sooner prevaile with the Lord. The King may adscribe much to the request of one of his privy Counsell yet hee rejects not the petition of the meanest Subject The Preachers are of Gods privy Counsell He revealeth his secrets to them yet the prayer of a righteous man is avayleable if it bee servent Cornelius was no Minister yet his prayer went up into remembrance before God The head needes the ayde of the foote the King needs the prayers of the Subjects the Minister of the people Therefore let us all require the prayers one of an other But why should wee pray for you you are bad men God will not heare our prayers for you It is not so for wee trust wee have c. Some take it to be an argument à pari We have discharged a good conscience towards you in all things delivering unto you all things necessary to salvation therefore discharge you a good conscience againe in praying for us But it is rather a procreant cause of their praiers We are holy men such as feare God as labour to keepe a good conscience and to live honestly therefore praie for us You are to praie for all chiefely for them that be of the household of faith Wee are of that household and bring forth the fruits of faith therefore pray for us Vngodly men that have no good conscience had most need to be praied for yet we may pray more boldly for the godly God will sooner heare us for them These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either bee understood of the persons or of the things they are indifferent in the Greeke Some connexe them with the words following and referre them to the persons thus Wee are assured that wee have a good conscience there they make a Comma amongst all men desiring to live honestly The matter is of no importance Yet I see no reason why our English translation may not be reteyned It agreeth with that protestation of Saint Paul I have walked with all good conscience to this day As here he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See how confident he is in this point he doth not say we hope we thinke wee haue some probable conjecture or light perswasion but we are assured this with boldnesse and confidence we are able to protest not to our commendation and glory but to the praise and glory of God that we have a good conscience in all things Whereby wee are given to understand that it behooveth all Christians especially Ministers to bee assured of a good conscience in all their doings Nothing is more terrible then an ill conscience It is the onely hell as Luther calls it If the Divell had not an ill conscience he were in heaven in comparison As on the contrary side nihil in hac vita securius nihil jucundius possidetur bona conscientia sayes an ancient Father Premat corpus trahat mundus terreat diabolus illa tamen semper erit secura Wherefore let us first search out what a good conscience is then what be the things wherein a Minister must keepe a good conscience First for the conscience in generall It is called conscientia sayes Bern. quasi cordis scientia that etymologie is not to be rejected if it be taken with his meaning Scientia sayes he is when the heart knowes other things conscientia quando cor novit se. Yet as any may see according to the nature of the word conscience is a knowledge with an other
distinguish betweene Faith and presumption 139. It is Faith that makes the word profitable 147. Faith inlayd with Charirity is the Queene of vertues 233. wee live by Faith 434. Faith makes heaven evident to us even in this life 436. It hath an Eagles eye 437. It is above Sense and Reason 446. the commendations of Faith is by its fruite 447. It leapes over difficulties 451. Faith makes us Heires and what Heires 45â— God will exercise our Faith patience 459. Faith commended 509. Faith is the best weapon to goe to warres withall 531. No righteousnesse but by Faith 527. a checke for such as boast of it without Faith ibid. Feare how Christians must Feare how not 45 146. of foure sorts of Faith 146. why men feare and quake 570 571. we are too much affraid of men 618 Fellowes we are Christs Fellowes divers wayes 67. we must love both common and christian Fellowship 413 414. sundry motives to love the Fellowship of the Saints 414 415 Fire Angells compared to Fire 65. how God is a Fire 594. of Fire Temporall and Eternall ibid. Gods patience like Fire ibid. Flesh Christs Flesh called a Vaile 404 Fly of Moses Flight 504. and with what wings wee may Fly 504 505 Footestoole the godly are the wickeds Footestoole here but hereafter they shall be theirs 74 75 For the word interpreted and diversely accepted 193 Fornication held alike veniall by Pagan and Papist â—65 It is so sweete a sinne as that God hath provided for it but sower sauce 565. Reasons for avoyding it ibid. a drunkard will be a Fornicatour ibid. Forsake God will never forsak us though for a season he withdrawes himselfe from us 617 Friend Christ is our best Friend in the Court of heaven 114. the joy in meeting of Friends 682 G GAjus his name 683. three of the same name ibid. Garment the similitude and dâ—ssimilitude of Christ with garment 72 Gideon his facts and fame 52â— 523 c. God hee is to bee praised for all things 10 11. he is not the Author of sinne 31. no grace but from God 67. God is the efficient and finall cause of all 97. All things are for him 98. We must trust in God in all calamities 104. how many wayes men tempt God 128 129. God is subject to no change 129. how God sweareth we may lawfully doe it 132. two things cause God to doe it ibid. with whom God was grieved 142. the knowledge of God is unspeakeable 184.185 Gods permission is a helping 213. Gods Immoveablenesse is one strong pillar 242. God and nature never did any thing in vaine 276. God cannot repent 293. God hath two hands 426 427. A fearefull 〈◊〉 to fall into the hands of his Iudgement and Iustice. 427. how God is father of Spirits 553 Godly Vid. faithfull they are oft nivolved in temporall plagues 508. they onely in safety 533 Good Goodnesse the commoner the better 17. Wee must acknowledge the Good that is in others ibid. what they be that doe deserve the name of Good things 348 349. we must doe Bonum bene 689. well enlarged by S. Greg. ibid. c. fond excuses for not doing good workes answered 691 692. the next way to bee famous is to be full of good workes 692 Gospell It is the common cause and it should touch us all 29. examples of them that did meane but good offices for the Gospell sake ibid. how God himselfe is a witnesse to the Gospell 84. Why the Gospell was adorned with many Miracles 85 the Gospell compared to a Bell. 115. It s Antiquity 121. how the Gospell was to our forefathers and how it is to us 147. It is not received of All. ibid. why the Gospell doth no good to some ibid. the Gospell more excellent then the Law though the Law came before the Gospell 287 288. the Gospell is profitable many wayes 288 289. It is above beyond the Law 290. The Gospel is a time of reformation 345. Gospell we should be content to forsafe all our goods for the Gospells sake 430 Grace it is to be desired and esteemed of as worthy of the first place 8. It is to be wished to all and to bee preferred before all things 46. All Grace is from God 67 H HAlting a threefold Halting 558 Hands Imposition of hands why used 209. God hath neither right nor left hand 396 396. the use of Christs sitting at the right hand of God 397. God hath two hands 426 427. a fearefull thing to fall into the Hands of Iustice. 427 Harden how God doth harden mens hearts and how men doe harden them 125. wee harden our owne hearts ibid a disswasion from hardning our hearts 126 Haste we must hasten in the way of Godlinesse 145 Health how to be prized 686. c. Hearing wee must heare attentively 78. foure things to bee done after hearing 79 80. wee must heare with our hearts 125. rules for hearing 182. dulnesse in hearing how caused 2O3 Heart there must be a cheerefull heart in all our doings 30. we must heare with our hearts 125. how God and men doe harden the heart ibid. we must carefully looke to our hearts 135 Heaven the joyes of heaven why called Powers 215. It is a holy place 353. heaven is better than Earth 470. It is our onely Citty 573. and how ours 574 Hebrewes whether that Epistle to the Hebrewes be S. Pauls â—9 reasons proving it 50. in what tongue it was written ibid. a great argument of theirs answered that are of another opinion 83 High-Priests Christ hath all things that belong to a High-Priest 193. Vid. what an High-Priest Christ was 299 3OO the use of it 300 301. the excellency of the High-Priest Christ Iesus above others 306 Heires how wee are heires by Christ 56. It is the Saints dignity and they neede not feare want 242 Hold wee must hold fast our profession 187 Holy we must be holy as Christ is holy 300 301. no Saint but hath his sinne 306 307. the holy of holies what 331 Holy Ghost the Author of the Scriptures 124. the sinne against the holy Ghost described 214. why it is called the sinne against the holy Ghost ibid. what falling away it is that is the sin against the holy Ghost 215. the conditions or parts and points of this sinne 216. the grievousnesse and equity of that sinne ibid. the sinne against the holy Ghost described comparatively 219. the holy Ghost is in the Scripture 341. It is called water 409. the opening of the sinne against the holy Ghost 417. ignorant persons cannot commit this sin 418 a full definition of this sin ibi 422. fearefull examples of this sinne 423. Honour It comes neither from the East nor the West but from God 486. A double use of it ibid. c. Hope unto faith must be annexed Hope 122. how Sathan seekes to overthrow our Hope 123. hope compared to an Ancre 243. excellent uses of hope 244. a distinction of Sperare IN and Sperare PER. ibid.
the Papists have two pillars for their hope Protestants but one and that is the stronger 410 Hospitality It is commended 40 41.597 598. the conditions of hospitality 598.690 many reasons for it 599. fond excuses for not keeping hospitality answered by S. Basil. 691 House or Houshold vid. family how called a Church 7 8.119 all Christians are the House of God 121. the difference betweene a House and a Tabernacle 349. what a priviledge it is to be of Gods Houshould 452 Hypostasis what it properly signifieth 139 I IAcob his faith and facts 484 485. c. Iephte his faith facts and fame 524 525. Iesting we must beware of jesting at the Word 182 Ierecho of its fall and meanes how it was effected 512 Iesus why Iesus and Iosua have one and the same name 152. the sweete name of Iesus admired and adored 586. whose office and fruite of it is enlarged ibid. c. Ignorance twofold 131. it is a capitall sin 338. yet the Papists make it the Mother of Devotion 339. It s horrid punishment ibid. It is a great sinne in all but specially in them that have the meanes 340 Impatience A notable remedy against it 433 Imposition Imposition of hands why used 209 210 Incarnation Christs Incarnation described and applyed 106 107. the difference betweene his and ours in foure things 107. How the flesh of Beasts and Birds excells ours ibid. the Ends of his Incarnation 108. the cause ibid Infidelity It is a great sinne 129.135.143 what 134. Infirmities As Christ so Chrstians especially Ministers must beare their brethrens infirmities 169. no Saint but hath his sinne 306 307 Intercession how Christ doth now make intercession for us 298 Iohn his name and office 662. An Elder ibid Ioseph of his faith and facts 487 488 c. Why bound by an oath for his fathers buriall 488. Iosua why Iosua and Iesus have one and the same name 152. of Iosuahs faith and facts 512 Ioy Christians may be Ioyfull 662 Iudgement day which is called Eternall 211. we should oft thinke of that day ibid. the fruit of such a thought 212. Iudgement followes on the necke of death 375. to whom it shall be comfortable 376. the day of Iudgement draweth nigh 415. the certainty of its being to come though none know when 419 420 Iudgement Gods Iudgements on others should teach us 142. wee must reverence Gods Iudgements 450. examples hereof ibid K KIsse it is a token of Love 665 Knowledge the knowledge of God is unspeakeable 184 L. ΛατÏευουσι unde 313 Law the Reason of disanulling the Law 289. the excellencie of the Gospell above the Law 289 290 294 295. All that was in the Ceremoniall Law were Shaddowes 313 Lex-Talionis examples of it 510 511 Limbus Patrum see it falsly Forged 340 341 Love its preheminence above Faith and Hope 13. A Christian cannot be without it 15 16. Love must not be verball but Real 16. It must be to the Saints specially but not wholy ibid. Love hath a greater Attractive force then Feare 22. Our Love how set or setled on one more than another 34. the mutuall love that should be among us 136. Love is Laborious 228. Gods incomprehensible Love is set forth by many similitudes 319. Love is alwayes working 412. Love though an excellent grace yet rare to bee seene 595. It hath many enemies 596. Its fruites 597. divers men Love diversely 665 666. Loves commendadations 670 671. the manifold allurements to be in Love with this grace of Love 671 M MAgistrate he must rule according to Gods word 312 Man what he is 89 90 91. hee is sometimes called an Angel 91. the difference in respect of excellency betweene man and Angells 91. his dignitie as a Christian 92 93. altogether uncleane without Christ 100. all men are one and equall but that sin and sanctification puts a difference 101. man compared to earth 220 Manna a type of Christ 332 333 Marriage a strange conclusion of Pope Siricius against marriage 443. a sweete estate yet not without some soure 552. It is commended 601. Three Etymons of the Latin words for marriage 601. its definition ibid. it is honourable 602. no Sacrament ibid. how disgraced ibid. why to be had in honour 602 603 604 605. the things and wayes that make marriage honorable 605. Ministers may marry 607. its confessed by some Papists 608 Masse a Iesuits wit in reaching above the moone for that monster the Masse 287. a cut for Masse-mongers 297. arguments against it 30â— what the Papists hold the Masse to bee 351. other arguments against the Masse answered 367 371 376 401 Maundy-Thursday whence it comes 287 Meanes how meane soever the meanes be we must by Faith depend on God 514 Mediatour Christ is the sole Mediatour 361 587 Melchizedek of his name offiice kingdome c. 247 c. much more â—54 255 c. Christ prefigured by Melchizedek 275 Mercy we ought to be merciful one towards another by Christs exa 113. Gods former mercies a paune of future 130. mer. is a divine vertue yet it must go with justice 421 Merits the Popish doctrine of merits doth derogate from Christ â—0 God gives not heaven for our merits 227. opus operatuÌ„ is not enough to merit 44O Milke it is for Babes 204 Minister all Christians especially Ministers are Souldiers 1 6 7. They should be fellowes 7. their boldnesse 20 21. they may not onely entreate but enjoyne 21â— they should rather draw by love than force by feare 22. they are spirituall Fathers and how much men are beholding unto them 24. their love to their people ibid. what debt we owe to our Ministers 38 39. the people should so carry themselves to their Minister that they may be his joy 39. the name of a Minister is an honorable name 76 310. not to be contemned 193. by them God saveth men 194. what a Ministers lists are and what a Magistrates 194. the sacrifices that Ministers must now offer are either comon or proper 195. a Minister must not have a heart of flint but of oyle 196. they have their infirmities 197. they must have a calling to it 197. examples of a number of intruders into this calling ibid. c. A Ministers president 203. their light must shine 231. they are great men 257 258. yet they must acknowledg their brethren 259. greater in time of the Gospel than in time of the Law 313. the Minister is Gods mouth to speake to his people 323. to rebuke a Minister is a sinne of sinnes 333. Ministers duties learned of the Priests of old 337. no Minister can bee exempted from service 395 396. foure speciall duties that wee owe to Ministers 629. they are watchmen 630. they must give account for mens soules 631. we must not grieve them ibid. c. how we should love them 632 633. the great force of their preaching 634 635. they ought to have a good conscience 635 c. and how to keepe it 637. how he should be furnished 638.
commended for her Fact 520 521 Raine the Word of God compared to Raine 220 221 Rebuke to rebuke a minister is the sinne of sinnes 333. what honor they bring 501. our impatience of Reproofe 652 Reconciliation It ought to be among Christians for divers reasons 27. Redemption it is plenarie 353 354. the end of our Redemption is to serve God 358 Reformation there is 1 a formation 2 a deformation 3 a Reformation 346 347 Reliques the Iesuits wrong ground of Reliques 332 Popish Reliques foolishly collected out of Scripture 488 Religion It doth not evert pollicie 26. wee must both openly and constantly professe it 409. two things hinder it ibid. c. 430. our reward for our constancie in Religion is great in many respects 431 Remember Remembrance wee have sundry remembrancers 387. There are three things that we must remember 427 428 Good things and good men must be remembred 619. how 620 Repentance it hath two parts 208. its power 217. God cannot Repent 293 Rest A double rest 133. the cause why Israel was deprived of their rest ibid. the Rest of Gods people is unexpressable 154 we must labour for that Rest. 155 Restitution the kindes of wrongs whereof restitution must bee made are 4.1 of the Goods 2 of the Mind 3 of Fame 4 of Fortune 36. to whom Restitution must bee made ibid Resurrection 4 pillars on which the proofe of resurrection leane on 210 211. Our hopes strengthned by faith in the resurrection 479. The strong inducements we have thereunto ibid. c. A good consideration of it 480. All shall Rise 530 Revenge none may revenge but God 425 Reward our constancie in Religion shall bee rewarded 431. yet that reward is not merited ibid. but of Mercy 445. the reward how to be looked unto 501 502.675 676 Riches they are Gods good gifts yet are to be forsaken for Gods sake 496 S SAbbath some workes aâ—d what they are that maâ—t bee done on that day 515 Sacraments how they sanctifie 384 Sacrifice the Sacrifices that ministers now offer are either common or proper 195. of spirituall Sacrifices ibid. All Priests have their Sacrifices so must all Christians 311. the Sacrifice of Christ is termed Sacrifices and why 65. the weakenesse of the Legall Sacrifices 378. and the power of Christs Sacrifice 378 379. the impossibility of Sacrifices to take away sinne till Christ was Sacrificed 388 foure things commend Christs Sacrifice 396. externall Sacrifices of Religion are to be done 440 Saints Papists beleeving in the saints confuted 13 14. the saints dignity is to bee Gods Heâ—res 24â— they are but strangers and must so carry themselves 467 468. the world is not their Country 469. how Saints departed are to be remembred and had in honour 620 Salutation the great Salvation comes by preaching 81 82. it is made sure by Gods owne oath 241. A hard thing to be saved 452. assurance thereof how had 581 Salvations they are commendable 44. the Anabaptists unchristianlike herein 44 45. examples hereof 45. whom we must salute ibid. c. whom not 679. examples ibid. c. Sampson his Faith Facts and Fame 523. A censure of his selfe-slaying 524 Samuel his Faith Facts and Fame 525 Sanctification how the Sacraments sanctifie 384. A twofold sanctification 424 Sanctuary the word how used 309 Sarah of her faith and facts 461 462 c. her laughter condemned 461 Scriptures the Holy-Ghost is the Author of them 124 All the scriptures are called but one book 392. Christ is to be found only in the scriptures 393. how the scriptures speake 547 548. they are not to be reade carelessely 592 Searching what it requires 205 Seeke Rules for seeking of God 445 Servants they must not be detained without their Masters liking 29. an absurdity of Papists in this point ibid Serve the end of our redemption is to serve God 358. and how ibid. It is the most excellent service ibid. c. Shaddow what it doth and how discerned with an application thereof 383. little else but shaddowes among some 384 Shame we must not be ashamed of our Religion 410 Sheapheard Christ is our Great Sheapheard 648. how and wherein we are resembled to Sheepe ibid. how Christ became our Sheapheard ibid c Simple Christians must be simple not subtile 301 Simonie well defined 638 639 committed foure wayes 639 6â—0 Sion Its interpretation 57â— Sinne God is not the author sed Ordinator peccati 31. Others sinnes must not be Aggravated but Extenuated rather 32 Christ hath purged us from all our sinnes 60. the use of it 61. sinne deceiveth us many wayes 137. the sinne against the holy Ghost discribed 214 our best workes are defiled with some sinne 25â— 253. there is none that sinneth not 339. sinnes called Dead workes 356. sinnes well tearmed dead workes 357 358. So long as Christ doth appeare in heaven for us our sinnes cannot appeare 369 the difference of sinning volens and voluntary 416. three wayes of striving against sinne 547 sinne is a bitter thing 562 563. It must be suddenly stopped in the very beginning else it will spread 563 Sit the comforts of a beleever from Christs sitting at the Right Hand of God 62 63 Sonne the difference betweene the sonne and the servant Christ and Moses 120 Souldiers All Christians are Souldiers 6 7. and as souldiers we should stirre up one another 136 Soule how they are made 149 Speech our speech must be savory especially towards our death 489 Sprinkling the blood sprinkled on the people significant 364 Starres some Mathematicians undertake to number the starres 462 Steppes straight steps what and how made 558 Stranger we all confesse our selves so to be and must so carry our selves 467 468. wee should be kind to strangers 693 Study we must study to enter into eternall rest 155 156. the manifold circumstances of this study 156. this rest is worth our study 157. Reasons to spurre us to this study 157 158 Suffer Christ suffereth with his 189 Sweare how God doth sweare and how we may doe 132. two things cause him to doe it ibid. vid. Oath of swearing on the Bible 240. we may sweare by no Creature ibid. there be three principall things that God sweareth in his Word 292 T TAbernacle how interpreted and applyed 309 310 Christs body called a Tabernacle so is ours 310. different from houses 311. how the Tabernacle is applyed to Christ 326. why it is called a worldly Tabernacle or sanctuary 327. what is meant by the first Tabernacle 347 348. As Christ body is a Tabernacle so is ours 349. the differences betweene an house and a Tabernacle ibid. c. Teachers a warning to beware of them 672. their quality and marke 673. how to Arme our selves against them 674. reasons for it ibid Teares many sorts of them 568 Temptation comforts in it In and through Christ. 113. God is Tempted divers wayes .128 three Tempters 1. God 2. Divell 3. Man c. 473. Gods servants have their Tryalls 474. we must
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
crany to escape by but we shall find none he makes them Iudges I appeale to your owne selves Iudge you He doth not say if we contemne secretly or openly but if we neglect The carelesse neglect of the Gospell shall pull damnation on us He doth not say so great a word as before but so great salvation A glorious and comfortable title which cannot be ascribed to the law that killeth it doth not save Saint Paul calls the law a killing letter the ministration of death and of condemnation but the Gospell sayes It is the word of salvation Act. 13.26 The power of GOD to salvation Rom. 1.16 So that they which contemne it contemne their owne salvation So great as can not be expressed by the tongue of men and Angels wrought by so great a Saviour Tit. 2.13 So great as eye hath not seene eare heard neither entred into the heart of man to conceive not a saving of us from our enemies in this world but of soule and body from the Devill death and damnation in the world to come Great also in eternitie and durance for it shall never have end The greatnes of this salvation is amplified three kind of wayes 1. By the first Preacher and divulger of it 2. By those worthy instruments that succeeded him 3. By the miracles wherewith it was graced That which wee heare is salvation a matter of great weight and singular importance therefore let us not neglect it If a man lye in a deepe pit ready to be drowned and one come to him offering him his hand to pull him out will he not listen to him The preaching of the word is Gods hand to pull us out of the pit of hell and shall wee neglect it If a man tell thee of a Lord-ship which thou mayest have for a little money wilt thou not give him the hearing We bring you tidings not of an earthly Lordship but of an everlasting kingdome which you may have without Gold and without Silver only reaching out the hand of faith to apprehend it and shall we turne away our eares and not regard it How shall wee escape if wee neglect so great salvation When men are at a play they will be attentive and the preaching of the word whereby we may be saved in the life to come is had in small estimation What a lamentable thing is this This must needs pull the wrath of GOD on us Wee count it a small matter to neglect the Word of GOD yet they that doe it shall hardly escape the vengeance of GOD how shall they escape sayes the Apostle Certainly with great difficultie therefore let us be diligent hearers of it The threatnings of Angels if despised were severely punished and shall not the threatnings of the Sonne of GOD in the ministrie of the Word The Preachers in the name of CHRIST thunder out GODS judgements against swearing profanations c. A number heare them and are no more moved than the stones in the wall but GOD will meet with such they shall hardly escape GOD will one way or other make them feele the smart of his heavy hand there is no way of escaping for them Therefore let us with reverence tremble at the word Which at the first began Having taken a beginning to be preached by the LORD which brought it first out of the bosome of his Father he did not introduce it into this world by stealth secretly as heresies and phantasies are wont to be but openly Christ alwayes taught in the Synagogues and in the Temple The Lord. That is the LORD IESUS the LORD of heaven and earth The LORD often so called not by Angels as the Law but by the LORD the naturall SON of GOD not by mortall men as Plato Aristotle c. In this respect the Gospell should be most welcome to us The LORD IESUS Himselfe was the Preacher of the Gospell he went up and downe through Citties and Townes preaching the Gospell The first Sermon hee made was in Nazareth where hee was brought up from thence he went up to Ierusalem c. CHRIST was a Preacher and shall we thinke basely of Preachers Was it not an high office which the Sonne of GOD will take on him CHRIST would not be a King be refused that then what wretches are they that will rayle on Preachers gibe and jest at them make songs of them Reverence the Preachers seeing CHRIST Himselfe was a Preacher And was confirmed unto us c. Some expound it thus and after them that heard it of Christ it was confirmed to me that is after it was preached by CHRIST and the first Apostles that heard him on the earth it was confirmed to me also as a later Apostle yet one that heard and saw CHRIST from heaven rather Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians to whom the Gospell was confirmed by the miracles of the Apostles or by the Apostles that heard Christ. Or he doth not speake here of his doctrine as if he received that from the Apostles but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles which was no disparagement to him This is the strongest argument to perswade some that this is none of Pauls Epistle Saint Paul is wont to stand stiffely on the reputation of his Apostle-ship hee had his doctrine not from men but God he was not inferiour to the chiefest Apostles whereas the Author of this Epistle was one of the Apostles Schollers he had the doctrine of the Gospell not at the first hand but at the second This may be answered diverse kinde of wayes 1. Both these may well bee applyed to Saint Paul the LORD IESUS first preached the Gospell to him from heaven when he called him and he was confirmed in it by Ananias 2 It may be a rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in divine and prophane writings when as the speaker assumes that to himselfe which is proper to the hearers and by a Synecdoche includes himselfe in their number as the Penman of this Epistle sayes how shall wee escape if we neglect so great salvation yet he was none of them that neglected this salvation Heb. 10.26 Yet he did not commit that wilfull and horrible sin against the Holy Ghost Paul 1 Thes. 4.17 sayes We that are alive yet he was not alive at Christ's second comming so though he say which was confirmed to us yet he speakes in the name of the Hebrews not of his owne as 1 Pet. 1.12 where S. Peter seemes to exempt himselfe out of the number of the Apostles yet he was one 3 S. Paul by conference with the Apostles that heard Christ preach when he was on the earth might without any disparagement to him be the more confirmed in the truth of the Gospell 4 He doth not say he was confirmed but the Doctrine was and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not the persons but the
to leane upon is superiour to him greater than he CHRIST trusted in GOD the Father therefore in respect of his humanity he is inferiour to the Father These words whether deduced out of Isai. 12.2 or out of Psalme 18.2 are fitly applyed to CHRIST Chasah I will flye to him as to a strong tower and Castle That song in Isaiah is sung by the whole Church and so consequently by CHRIST the head of the Church The 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Psalme though David speakes it of himselfe that for all the fury of his adversaries hee would trust in God of whose goodnesse hee had comfortable experience by his deliverance from the house of Saul as in the title yet being a type of Christ figuratively hee speaketh also of him Sundry things in that Psalme cannot be applyed to David as Verse 43. and that Verse 7. Whereas at the passion of Christ the earth quaked Our Saviour Christ in his bitter agony in the garden trusted in God and when he hung on the crosse he knew that though God seemed to forsake him for a time yet hee would deliver him out of all and assume him into his kingdome thus he still put his trust in GOD. If he did trust in God in all calamities from whom the Deitie was never separated much more ought we miserable men in all adversities trust in God Some trust in Charets and some in Horses but let us remember the name of the Lord our God and trust in him Cursed be he that maketh flesh his arme Let us not put our trust in riches though our barnes be never so full of corne our coffers of gold and silver Let us not trust in our strength in the multitude of our men in our walled townes and defenced castles Let us not put our trust in the fortitude of this good yland that is compassed about with the Seas Let us not put our trust in our friends When we be sicke let us not put our trust in the Physitions as Asa did not trust in our pollicie as Achitophel but let us alwayes in all difficulties put our trust in GOD hee is able and willing to plucke us out of all dangers Hee delivered the Israelites from the red Sea Daniel from the the Lions Peter from the fury of Herod Hee can and will preserve us from all the devils of hell the gates of hell shall never prevaile against us Happy are they that put their trust in him he is a sure friend that will never faile them The fourth argument to prove the humanity of Christ is taken from the relatives The Father and the children are of one nature Christ is the Father we his children ergo This is at large amplified by the Apostle 1. He that makes himselfe equall with the rest of the faithfull and of the servants and children of God is a man as they be but Christ makes himselfe equall with the rest of the faithfull of the servants and children of God Ergo. 2. Hee that receiveth children as a gift from God is inferiour to GOD that gave him these children but CHRIST receiveth children as a gift from GOD ergo he is inferiour to GOD which cannot be but in respect of his humanity Ergo he is man as well as GOD. He produces an other testimony Isa. 8.18 That this testimony is to be applyed to the Messiah is evident by many places in that chapter where he is called Immanuel 2. That v. 14. is expounded of Christ in sundry places of the New Testament as Luk. 2. Rom. 9. 1 Pet. 2. 3. Though this was true in the Prophet himselfe and in his Disciples yet it is verified likewise of Christ of whom the Prophet was a Type Behold this argues his prompt and ready obedience presenting himselfe to the Lord so Christ was obedient to God the Father even to the death yea of the Crosse. By children are meant servants followers attendants upon any 1 Sam. 21.4 Acts 4.25 Ioh. 21.5 by them are signified the faithfull which as children and servants waited on Christ and attended to his voice as children doe to the voice of their Father All the faithfull in the world by whose ministery soever turned are Christs children he the chiefe Father we secondarily they are his children principally ours instrumentally It is CHRIST that begets us though not now in his owne person yet by the Ministers and Preachers who are our Fathers under Christ and we their Children GOD the Father gave him those children 1. By the administration of baptisme 2. Then by the working of his Spirit and the powerfull preaching of his word Ioh. 17.9.6 Ioh. 6.37 Iohn 10.29 Properly to speake they are given to no Prophet nor Minister but to Christ alone That they be as signes and wonders agreeth well to Christ and all the faithfull Christ was despised so are we Ioh. 15.18 1 Cor. 4.9 to 14. S. Paul might have had more pregnant testimonies for the confirmation of Christs humanity than these be yet he made choice of these partly because peradventure they were applied by the Rabbins and the Iewes themselves to the Messiah partly because these set forth to us the mercy of God towards us and our honour and dignity that we should be Christ's brethren that he and we should be in a manner equall coupled together in one yoke This is true in the Prophets and in CHRIST too the preachers of the Word have children given them of the Lord. The Prophets in their time had their children the Apostles theirs and we ours Saint Paul begat Onesimus in his bonds GOD gave Lydia as a child to Saint Paul in opening her heart and causing her to beleeve Yea many Nations were given to S. Paul GOD gave those three thousand soules as a great company of children to St. Peter And the Lord by the ministry of the Word gives us children at this present day You are our children and therefore you ought to love and honour us What childe will raile on his Father they be Bastards that endeavour to pluck out their Parents eyes yet some doe on the Ministers their spirituall fathers This also may be affirmed of Christ he is our brother and our father too he is the right and proper father of the faithfull whom he begetteth by the word of truth and they that are truly begotten by the word are Christs children whom the Father gave to him from all eternity before all times and whom in time he giveth to him daily by the preaching of the Gospell to the worlds end 1 We have not these children of our selves simply by our preaching be it never so powerfull It is GOD that gives them to us Children are the inheritance of the Lord so these spirituall children Let us praise God for them A Father rejoyces in his children so may and doe Preachers in their Children 2 There is no Father but will protect his Children as much as lieth in him hee will bee content to
the Gospell to give eare to Christ that speaketh to us in the ministery of the Word This is my beloved Son heare him Now in the end the Apostle makes an exposition of the Allegorie and applies it to them to whom he writeth I doe not speake of the Tabernacle or Temple which were glorious houses wherein God in some sort dwelt but I speake of Gods spirituall house the Church a part whereof you are as well as Moses and they in the time of the Law All Christians in all Ages are the house of God What a singular honor is this that we should be Gods house yea his dwelling-house 1. A Nobleman hath many Houses which hee dwels not in himselfe but letteth them forth to other men we are not houses to let but God himselfe dwelleth in us we are his mansion-House The Centurion said to Christ I am not worthy that thou shouldest come under my roofe so may we say we are mortall and sinfull men houses of clay unworthy that God should come under our roofe yet it pleaseth him of his infinite mercy to dwell in such base houses as we are 2 If God dwell in us and we be his house then how neat and handsome should it be kept Shall a Kings house be overgrowne with weeds Shall there be filthy and sluttish corners in a Kings Palace And shall we that professe our selves to be Gods house be full of pride envie and malice that be stinking weeds in the nostrils of God Shall Gods house be full of swearers drunkards adultereres c. The divell found his house swept and garnished to his minde and shall not Gods house be swept for the entertaining of him Let us garnish our selves which are Gods house with the sweet flowers of faith love hope zeale humility temperance patience sobriety that God may take delight to dwell in us 3 There is no man especially if he dwell in an house and it be his owne but will bestow needfull reparations on it and do you think God will suffer his house to lye unrepaired nay being Gods house we shall want nothing for soule or body If we decay in faith zeale and other graces of his spirit he will in due season repaire them againe he will keepe his house wind-tyde and water-tyde he will preserve it from wind and weather yea the gates of hell shall never prevaile against his house 4 A man may have an house and be defeated of it some wrangling Lawyer may wring it out of his hand or he may be weary of his house and make it away none can snatch Gods house out of his hand he is no changling he will keepe his house for ever Blessed are we that be GODS house and the Lord give us grace to keepe us undefiled for his Majesty that he may take pleasure to dwell in us in this World and wee may dwell with him in the World to come What are we the house of God simply Live as we list and do what we will No verily but if we hold fast the confidence c. One speciall quality of a good house is to be firme and stable if it be a tottering house ready to shake in every wind and tempest a man will have small joy to dwell in it even so we that be the house of God Almighty must not be wavering and inconstant but we must stand sure and hold fast the graces we have received There be two things which we must hold fast faith and hope the boldnesse that we have by faith to come into the presence of God to whom we have accesse by Christ apprehended by faith and by vertue whereof we may boldly call God Father and open our minds freely to him that is the nature of the word Vnto faith must be annexed hope faith makes a Christian hope nourishes and susteines a Christian we must hold both fast As we have begun to put our trust in Christ so we must make him our pillar to leane upon continually as we have begun to hope for eternall happinesse purchased by Christ so we must still stand in a stedfast expectation of it Though persecution arise for the Gospell though we be clapt up into prison banished out of our country though we be put to the fire for the name of Christ yet let us not cast away our hope let us not deny Christ and sleepe in an whole skin let not the pleasures and profits of this world carry us away from Christ though death it selfe come yet let us trust in him We are wont to be hold-fasts in our money none shall easily get that from us but let us chiefly be hold-fasts in the Pearles and graces of the Spirit Whatsoever comes let us hold faith and hope fast let Houses and Lands Wife and Children yea our owne life goe rather than them Thus if we hold the confidence that we have in CHRIST and the rejoycing of our hope to the end we shall be Gods houses in this life and be received up into that house which is made without hands in the heavens He doth not simply say hope but the rejoycing of the hope the glorying of hope Satan and his instruments goe about to overthrow our hope and mocke at it It is a goodly thing I warrant you which you hope for What fooles are you in hope of an imaginarie kingdome hereafter to deprive your selves of so many pleasures in this life bee wiser than so A bird in the hand is better than two in the bush Take your pleasure whyle you be here and hope not yee cannot tell for what To that hee opposeth this glorying and rejoycing Yea boast of your hope even before your enemies faces what excellent things are reposed for you and rejoyce in this hope as if you had the kingdome of heaven already Not as if these did make us the house of GOD but by these wee shall have an assurance to our selves that we are the house of GOD. A Father sayes to his Sonne if thou wilt be no Ale-house hunter but doe as I will have thee thou shalt be my Sonne this doth not make him his Sonne for he was his Sonne before but it assures him to be his Sonne A Captaine sayes to his souldier if thou wilt play the man and not shrinke in the wetting thou shalt be my Souldier yet hee was his Souldier before so here if yee hold fast faith and hope ye shall be my house that is all the world shall see indeede that you are my house not for a while but to the end So as neither we faint in persecution nor in the time of prosperity bee drowned in the pleasures and profits of this world Be faithfull to the end he that continueth to the end shall be saved The second argument is desumed from the testimony of the Holy Ghost In the allegation of the testimony first a charge not to shut up their eares and hearts against this worthie and heavenly Prophet but to entertaine him
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
speech for properly to speake God cannot repent Num. 23.19 Men repent of a thing either for want of knowledge and foresight into the thing or by reason of the mutability and inconstancy of their affections neither of these are incident to God hee knowes all things before they come to passe so doe not we therefore we repent and say if I had knowne this I would never have done it GOD knowes all things afore-hand therefore he cannot repent 2. Wee repent because wee are mutable like the Weather-Cocke and like little Children that are wonne with an Apple and lost with a Nutt that makes us repent of many things Everie new Tale carries us away It is not so with GOD hee yesterday and to day the same for ever therefore hee cannot repent When hee is said in Scripture to repent it is spoken for our capacitie for the which cause the Scripture brings him in angrie and chiding as men are wont to doe and yet no anger in GOD as we if we have entertained a man into our service and he proves not according to our minde then we repent that ever we tooke him into our service so the Scripture applying Gods doings to our capacitie introduces God repenting Man that was created after mine owne image is become brutish in his manners more disobedient to mee then any other creature therefore it repenteth me that I made man Saul proves a bad King therefore it repenteth me that I made him King this is spoken for our capacity otherwise God repents not man changes but he is the same still Men may repent being lighter than vanity it selfe moveable and variable weather-Cockes reeds turned about with every mind We may be of one minde to day of another to morrow Amnons hot love is turned into deadly hatred the people that would make Christ a King cry out against him crucifie him wee have no King but Caesar. The Lycaonians that would have worshipped Paul and done sacrifice to him as a God stoned Paul Yea good men oftentimes are changed and altered they repent of the goodnesse that they have done David upon a flattering tale repented of the favour hee shewed to Mephibosheth and gave away his lands to Zibah Often times an honest man of the Parish a true dealing man a pittifull and mercifull man that for a world would not any way offer the least wrong to any by the ungodly perswasion of some politicke Achitophel and churlish Nabal becomes an hard dealing man no constancy in men Yea Kings and Princes many times change and withdraw their affections from their favourites but God never repents of his love Whom he once loveth he loveth to the end and the gifts and calling of God is without repentance God may take away riches beauty strength wit learning from a man but hee never takes away faith and his sanctifying spirit from the faithfull As God here sware and would not repent so God hath sworne to bring us to the kingdome of heaven and hee will never repent of it therefore let us rest confident in Gods Word and oath there is no repentance in God VERSE 22. VPon the former premisses followeth the conclusion In as much as hee was made with an oath they without an oath by so much c. Hee doth not say he is made a better Priest but that which serveth more for our consolation he was made a surety of a better Testament Of a better covenant Sureties are in covenants not in Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus At the making of covenants pledges were put in hand and sureties were provided which did undertake for the performance of the things covenanted even so in the covenant made betweene God and us our Saviour CHRIST is the surety that undertakes for both parts on the behalfe of God the Father hee doth undertake to satisfie his wrath for us on our behalfe he doth undertake to reconcile us to God and to make him our friend A singular comfort to us Wee have sinned we are indebted to God many thousands sinnes and because wee cannot satisfie for them wee must goe to the prison of Hell then CHRIST steps forth saying nay I will bee their surety I will pay the debt for them therefore they shall not goe to hell unspeakeable comfort ô loving surety he payes the debt with no lesse price than his own bloud How are wee beholden to this surety All the Priests in the time of the law could not doe so much for the people therefore Christ is better than they The new Testament is better than the old not in regard of the substance but of diverse circumstances the substance of both is one which is Christ Iesus 1. The Old Testament did but shadow out things to come the new Testament makes a gift and an exhibition of them Col. 2.17 and as the body is better than the shadow so is the New Testament then the Old 2. The Old Testament was dark and obscure this is plain and perspicuous that did darkely speake of Christ this plainely This hath fewer more lively and easie Sacraments That was temporall and therefore not ratified with an oath this is eternall and lasteth for ever For the which cause it was confirmed with an oath So was not that 5. The Mediatour of surety of that was Moses the surety of this is CHRIST therefore many degrees greater and better than that It is a weighty thing that makes GOD sweare as Hebr. 3.11.6 17. here he sweares that CHRIST is a Priest for ever therefore wee are not to call into question the eternity of his Priest-hood The Pope and his skamblings would faine winde themselves into the society of this Priest-hood Christ is a Priest for ever ergo the Pope and his Clergy are Priests for ever I but this is proper to Christ this Priest that is for ever sitteth at the right hand of God Psalm 110.1 So doe not the Pope and his Clergy therefore it makes nothing for them We in the time of the Gospell have all things better than they had in the time of the Law we have a better Priest a better sacrifice a better Testament therefore in reason wee should bee better than they A King deales better with such a man then with many thousands of his subjects therefore he should bee more dutifull to him The King of Kings hath dealt more bountifully with us then with them in the time of the Law therefore we should be more religious more carefull to serve him then they were Yet it is to bee feared we are worse than they Drunkennesse abhominable swearing covetousnesse loathing of the sweete and heavenly Manna of the Word of God hard-hearted dealing one with another all kind of vices flow with a more full streame among us then among them Having all things better wee our selves should bee better yet wee are worse and therefore have the more fearefull account to make at the latter day VERSE 23. THe fourth argument is taken from a
taken from the subject whereabout He Ministers hee hath obtained a more excellent ministery Hee that is a Mediatour of a better covenant is a more excellent Priest Our Saviour Christ is a Mediatour of a more excellent covenant ergo he is a more excellent Priest In all covenants there bee some that interpose themselves betweene the parties for the ratifying of the covenant The only Mediatour betweene God and us in this New Covenant is our Saviour and High-Priest CHRIST IESUS hee undertakes for the Fathers part to make satisfaction to him for our sinnes though wee be not able to doe it and for our comfort and securitie to reconcile the Father to us Aaron and the rest of the Priests were mediatours in the time of the Law betweene God and the people and the Law it selfe was given by the hand of Moses as of a Mediatour But the only Mediatour of this New Testament or covenant is Christ Iesus Neither the Virgin Mary nor any of the Apostles and Saints joyne with him in it he discharges this office alone Now that he is a Mediatour of a better Testament he proveth by the materiall cause of a testament or covenant That testament which hath the better promises is the better testament for a testament or covenant consists of promises But this testament whereof CHRIST is the mediatour hath better promises ergo Which was established He speakes more emphatically by order of Law on better promises which are the pillars for it to leane upon What hath the New Testament better promises than the Old was not Christ promised to them in the time of the Law as well as to us in the time of the Gospell did not God say to Adam the seede of the woman shall breake the Serpents head to Abraham In thy seede shall all nations bee blessed how then are our promises better than theirs when as Christ and the kingdome of heaven were promised to them as well as to us In the promises there are these two things the matter and the manner as for matter and substance the promises were all one in the Old and New Testament that is CHRIST and eternall salvation by him But ours in respect of the manner are better and excell theirs 1. Their promises were included within the narrow compasse of Iudea our promises are blazed all the world over 2. Their promises were published by men by the Patriarcks Prophets which were but servants ours by Christ the Son of God 3. They according to Gods promise had the graces of the spirit as we have yet not in such abundant measure as they bee now powred out in the time of the Gospell 4. Their promises were darke and obscure covered under the vaile of many ceremonies and shadowed out by temporall things our promises are more cleere and evident 5. Theirs were at the delivery of the Law with a condition doe this and live Cursed be he that continueth not in all things c. Ours believe and live 6. The Sacraments whereby the promises were confirmed unto them were more hard and difficult the cutting off the fore-skin the preparing of a Lamb for every house ours are more easie and familiar the sprinkling of a little water or the dipping in the water the procuring of bread and wine 7 Their promises were of things to come there should come a Lamb that should take away the sins of the world ours are of things already come and exhibited This Lambe is come and hath offered up himselfe on the Altar of the Crosse for us Therefore the promises being better the covenant is better and we are to praise God for this Mediatour of a better covenant Hath God in mercy vouchsafed us greater promises and doth he not look think yee for greater obedience at our hands To whom much is given much is required A father is more kind to one Son than to another and hath made a more ample promise to him ought not that Son to be more dutifull to his Father Our heavenly father hath beene more benigne and loving to us then to them in the time of the Law therefore our gratitude and obedience should exceed theirs wee should excell them in all vertues and bee more carefull to keepe Gods Commandements then they yet we are behind them in vertue and all vices flow with a fuller streame among us For all the excellent promises that wee have where shall wee finde a man so strong in faith as Abraham was So meeke and courteous as Moses was So chast as Ioseph was So zealous as Phinees was So sincere and heavenly minded man as David was So patient and mercifull as Iob whom the very loines of the poore blessed When did abhominable swearing contempt of the word pride malice covetousnesse abound more than at this day wee have more gracious promises then they to allure us to goodnesse yet wee are worse than they A fearefull thing Our condemnation will be the greater if we doe not repent Let us set these promises before our eyes that they may be as whet-stones to sharpen us to all good duties God hath promised better things to us therfore we will be better in our lives and conversations then they VERSE 7. THis better and more worthy Testament is illustrated two kinde of wayes 1. By the necessity of it 2. By the introduction of it The necessitie was a fault or imperfection in the old That there was a fault and imperfection in it hee proveth by the bringing in of another If there had beene no want in the Old Testament another had not beene brought in but another was brought in ergo there was a want in the Old Testament But what was there a fault in that Testament why God was the Author of it and God I hope makes no faults In the matter and substance of the covenant there was no fault but in the circumstance and that in respect of us not of it It was weake in regard of the flesh Rom. 8.3 a condition of that covenant was that we should serve God and obey his Lawes we were not able to doe it therefore that covenant was weake and could not carry us to heaven if it could there should have beene no place for another Such as no complaint could be made any way of it The Old Testament was faultie there is no fault in the New because whatsoever is wanting on our part is abundantly supplyed by our SAVIOUR CHRIST the Mediatour of the New Testament therefore this is to be had in great price and estimation with us all VERSE 8. NOw that another was introduced in the roome of it blaming the other he proveth by the words of the Prophet himselfe Where 1. An allegation of the testimony 2. A collection deduced out of it Verse 13. Complaining of them that they had not kept the former covenant there was the fault it could not be performed whereupon another was inferred Graec. it is reprooving he said to them that is reproving the imbecillitie
which comes seldome is more reverenced 2. To signifie that CHRIST once entred into heaven for us with his owne bloud Verse 12. his one sacrifice once offered was sufficient this was called the feast of expiation and it was on the tenth of September only 4. With what he went The bloud of a young bullocke which he offered for himselfe Levi. 16.11 the bloud of a goate for the people Verse 15. That is illustrated by the end why the bloud was offered 1. For the expiation of his owne sinnes Verse 17. 2. For the sins of the people Verse 16. Here it is ignorances 1. A Metonymie for the sins committed in ignorance 2. It may be a Synecdoche one particular sin being put for all for all kinde of sins are reckoned up Levit. 16.16 Not one ignorance but many Ignorance is one chiefe and capital sin being put for all because it is the mother in some sort of all sin For in all sins we commit though we be endowed with singular knowledge our understanding for the time is blinded by Satan and our owne corruption Here we may see that ignorance is a sin Some Papists make a vertue of it she is the mother of devotion whereas in truth shee is the mother of destruction yee erre not knowing the Scriptures For the better explication of it there is a double ignorance the one negative the other privative As for that which is by negation when God in wisedome hath denyed to us the knowledge of some things it is no sinne to bee ignorant of them this ignorance was in Christ which knew no sin he was ignorant of the day of judgment but privative ignorance is a sinne for us to bee deprived by the fall of Adam of that excellent light wherein we were created this is a sin and may justly be required of us There was a sacrifice for sins of ignorance a prayer for ignorances Christ shal come in flaming fire rendring vengeance to them that know him not Therefore let us not sooth up our selves in our ignorances let us read the Scriptures heare Sermons confer with learned men pray to God to illuminate the eyes of our understanding that wee may be plucked out of the pit of ignorance dayly more and more 2. Here we learne that there is ignorance in the best of us all the High-Priest himselfe had ignorance in him and so hath the Pope by his leave which challengeth to himselfe the title of the highest Priest in the time of the Gospell It may be an axiome with them that he cannot erre in Cathedra docentis yet he hath filled the world with his errors Not the most profound Divine nor learned Preacher in the world but hath his ignorance Ezra was a perfect Scribe in the Law of the God of heaven yet he had his ignorance Apollos an eloquent man and mighty in the Scriptures had his ignorance he was faine to be put to Schoole to tent-makers to learne of them The Apostles themselves though in writing and preaching they could not erre yet they had their ignorances even after Christ his Ascension into heaven and the powring downe of the Holy Ghost on them St. Peter as yet was ignorant of the conversion of the Gentiles and it seemed a while as a Paradox to him All the learned men of this age as of precedent ages have their ignorances there bee many places of Scripture which our best commentators professe they understand not Therefore let none be proud of their knowledge but let us all bee humbled with the cogitation of our ignorance and mourne for it to our dying day Let us desire to be in that place where we shall see not any longer in a glasse as now we doe but face to face and have the full knowldge of God Almighty There is no man that sinneth not Noah a Preacher of righteousnesse yet he sinned Ezra the Priest of the High God of heaven yet he sinned all the Priests of the Old Testament had their sins and infirmities they offered for themselves as well as for the people The Ministers of the New Testament have their sins too Paul and Barnabas worthy Preachers were sinners they were at variance one with another St. Peter that famous Champion of Christ had his sin So have wee all Ministers and people therefore we must offer up the sacrifice of fervent prayer for our selves and for the people too It is Christ's prerogative to be separate from sinners all we have our sins He doth not say for the Idolatry of the people for the blasphemies of the people for the murders thefts adulteries of the people but for the ignorances of the people Ignorance is a grievous sin Remember not how ignorant I have beene of thy truth As ignorance is a great sin in all so chiefely in them that have the meanes For them to be ignorant that are nusled up in places where the Scriptures are locked up in an unknowne tongue is no great wonder for them in England to be ignorant where a Sermon once a quarter is not much to be admired but to live in a Towne where the word hath beene plentifully preached many yeeres together line upon line Sermon on Sermon catechizing c. this is wonderfull and they shall be inexcusable at the day of judgment Woe to thee Corazin c. woe to thee ô England ô Suffolke ô Barfold if the preaching and prayers had been in Constantinople that hath beene in thee they would have brought forth better fruits than thou Shall a man that hath eyes live in the open light of the Sunne and see nothing Shall a Child goe to Schoole five or sixe yeeres and learne nothing will you not grieve at it Some have been in Christ's Schoole ten twenty yeeres and yet they are ignorant of the principles of Religion Wee reade of some that could not tell whether there were any Holy Ghost or not and there be some it is to be feared in this towne that cannot tell what Christ is what is his person which are his offices what faith is c. A lamentable thing It shall be easier for Sodom then for Capernaum easier for them that live among Turkes and Indians then for us that sit in the lap of the Church and yet are ignorant Let us make much of the meanes come to Sermons cheerefully heare attentively look on the text mark the notes how they are derived out of it call them to remembrance when yee come home write them in the Tables of your hearts that yee may know God in Christ to the comfort of you all VERSE 8. NOw followes the signification of the typicall actions 1. Generall 2. Speciall Not Moses not I of mine owne braine but the Holy Ghost and celestiall Spirit by whom the Scriptures were written therefore yee may be bold to give credite to it Where there is 1. The Author 2. The thing signified In the Greeke it is but of the Holies yet that is put for the Holy
shall we passe through it Christ himselfe will be our leader in it As hee is both the sacrifice and the Priest so he is the way and the guide the way Hee doth not say an High-Priest but simply a Priest because there is no other sacrificing Priest save CHRIST in the New Testament Not a small one but a great one great in person being God and man great in power for heaven and earth are his great in goodnesse and mercy that will have compassion on our weaknesse and if we happen to faint he will support us by the way For his superiority and preheminence over the house of God that is the Church 1 Tim. 3.15 Heb. 3.6 Moses was over the house of God yet as a servant Hebr. 3.5 Christ as the Lord and King the commander in the house he over a part of Gods house in Iudea Christ over the whole house dispersed over all the earth All Ministers in some sort are over the house of God Who is a faithfull servant that his Lord may make rule over his house that bee over you in the Lord 1 Thes. 5.12 So Moses was over the house Yet a great difference betweene them and Christ. A noble man is over his house and his steward is over his house Christ as the Lord and owner of the house wee as his stewards to give you your meat in due season A singular comfort to all that be of this house that such a one as Christ is over it Some houses have tyrannicall governours which scrape all to themselves and have no care of them in the house Christ is not such a one he hath a loving and fatherly care of all in the house Some householders would provide for their house and cannot they want ability Christ Iesus that is over this house is both able and willing to provide all things necessary for us Therfore let us be of good comfort we shall not want the thing that is good The Church is God's house All England is the Kings dominion White-Hall is his Chappell so all the world is Gods empire but the Church is his house therefore let us behave our selves wisely and religiously in the house of God Will any make the Kings house and Ale-house to quaffe and swill in A brothel-house to commit adultery in and shall we that be in the Church the house of God be drunkards adulterers wicked and lascivious livers As wee bee in Gods house so let us demeane our selves accordingly VERSE 22. HAving such a wise loving and mighty Priest let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to God by him by the invocation of his name asking boldly all things necessary for this life and the life to come as also let us draw neere to him by an holy life and blamelesse conversation They that make an outward profession and deny him in their lives are farre from him the others are neere and walke with God as Enoch Some interpret it Let us draw neere to that heavenly Sanctuary which is opened to us whereunto we draw neere with a true heart But especially this is to be understood of prayer This drawing neere is not so much with the feete of our bodies as with the feete of our soules The way whereunto is chalked out to us and wherein our High-Priest directeth us for it must have relation to all that went before Now we draw neere to heaven by prayer and an holy life A true heart voyd of hypocrisie and dissimulation for God heareth not hypocrites though they make never so goodly a shew and have never so glorious words 2. An assured faith which purifieth our hearts Act. 15.9 there must be no doubting in faith Iac 1.6 Though thou beest as tall a man as Saul yet thou art not the neerer to heaven but if thou sendest many prayers to heaven and hast thy conversation in heaven then thou drawest neere to heaven Being sprinckled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our hearts from an evill conscience There was a sprinckling water in the time of the Law made of the ashes of the red Cow wherewith the people were sprinckled Num. 19.9 their bodies were sprinckled with that but our soules must be sprinckled with the bloud of Christ. From an accusing conscience that our sins are washed away in the bloud of Christ. We should have no more conscience of sin Heb. 10.2 our consciences should no longer pricke us for sin because being justified by faith we have peace with God and there is no condemnation to them that are in Christ Iesus This afterwards breedeth sanctification 1 Pet. 1.2 There be many false-hearted wretches in the world such as Iudas was that kissed Christ and betrayed him at the same time there bee many that pretend love to religion and yet have none in them such were those Ezek. 14.1 Such were the Pharisees whited tombes and painted Sepulchers such were the Sadduces that came with a notable glosse to our Saviour Christ and there is a number of Hypocrites at this day that maske under the Vizard of Religion He that made the heart knowes the heart and will one day discover them to their shame Therefore if we draw neere to God let it be with a true heart least hee say to us as to them this people draweth neere to mee with their lippes but their hearts are farre from me If wee be falsehearted men though we carry never so glorious a shew God cannot abide us but if we be true-hearted men though there be many weakenesses and infirmities in us he will accept us in Christ Iesus Behold a true Israelite said Christ of Nathaneel There bee true Israelites and false false cloathes glasses clockes c. Faith is like the Moone sometimes at the full sometimes in the wane But seeing Christ hath merited our salvation God hath promised for Christ's sake to bestow a kingdome on us therefore let us not doubt of it That is to doubt of the sufficiency of Christ's merit and of the Word of God How shall wee come to this full assurance If our hearts bee sprinkled from an evill conscience by the bloud of Christ. By nature have we all bad consciences accusing us for sinne In many things we sinne all All those sinnes lye as an heavy loade on our consciences and make us to cry out ô my sinnes they will not suffer mee to bee quiet day nor night but being sprinckled in our hearts with the bloud of CHRIST we shall no more be vexed with the sting of an evill conscience because Christ hath dyed for all our sins Happy are they that be thus sprinckled Our hearts being sprinckled from an evill conscience our bodies must be washed with pure water It is not enough to have a good soule to God-wards though that is the chiefe but our bodies also must be washed with the pure water of the HOLY GHOST Our eyes must be washed from unchast lookes our eares from rash receiving of reports one against another our
adversitie and prosperity too Though wee bee not thrust out of our houses spoyled of our goods banished the Country clapt up into prison carryed to the stake for the profession of the Gospell yet if wee belong to CHRIST wee shall alwayes have our Crosses All that will live godly in Christ Iesus shall suffer persequution If any will be my Disciple let him take up his Crosse. God will exercise us one way or other either he will send us sicknesse or stirre up some rayling Shimeis against us he will evermore be trying of our faith Therefore we have need of patience It is as needfull as our meat and drinke Patience is the foode and nourishment of the soule Therefore the Lord in mercy give patience to us all From hence some conclude that good workes are necessary to salvation Patience is a good worke The Apostle avouches that it is necessary not only ratione praesentiae being good workes they cannot bee separated from faith sed ratione relationis ad salutem for here hee doth not simply say that patience is necessary but with a reference to eternall life that yee might receive the promise Wee grant good workes are necessary to salvation none can be saved without them but how not as meritorious causes of salvation that is CHRIST alone which hath purchased heaven for us with his owne bloud but necessary as fruit for a tree and the way for a passenger to goe by to his house and Country Good workes are the way to heaven and so necessary for us all to walke in In that respect we have need of patience of vertues and good workes VERSE 37. HEre is a remedy against impatiencie taken from the shortnes of the time wherein we are to suffer Thou callest for patience thou wouldest have us to be patient in our afflictions but how long shall we continue in them To that he answers parvum quà m quà m the ingemination of the word augmenteth the signification of it as Toboth Toboth Raagnoth Raagnoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that is the Lord Iesus Christ and deliver you out of all your miseries I he will come but it may be long first Nay he will make no tarrying If wee bee in any kinde of affliction wee thinke the time long though it be never so short As the Saints in the Apoc. 6.10 cry how long Lord So if wee be sicke we say how long Lord how long will it be ere this sicknesse be removed from me how long shall we endure the taunts of the wicked how long shall Christians in some Countries suffer banishment imprisonment losse of goods how long shall the Devill and his instruments tyrannize over them but a very little while even the turning of an hand the twinckling of an eye in respect of eternity What is tenne or twenty yeeres calamity if it should be so long What is thirtie eight or fortie yeeres as Ioh. 5. a man was so long diseased in his feete what is this to life everlasting who would not fight a while that he might have the victorie who would not take physike a while that he might be whole our light affliction which is but for a moment causeth unto us a farre most excellent and an eternall waight of glory Therefore let the shortnesse of our suffering comfort us hee that should come will come in his due and convenient time GOD comes to deliver us three kinde of wayes 1. By plucking us out of the temptations in this world as hee did Saint Paul out of the mouth of the Lion the Emperour of Rome 2. By our particular death he takes us out of the world by death and then there is an end of all our sorrow 3. By his comming at the generall judgement that is not long behold I come quickly Then shall we both in our bodies and soules in heaven where all teares shall be wiped from our eyes for ever Let us be of good comfort yet a very little while and the Lord will come graciously to us one way or other VERSE 38. THe second pillar for sustaining them in afflictions is Faith Where 1. The excellency of Faith 2. The application of it Verse 39. The excellency is 1. Set downe then illustrated Beemunatho Every man must live by his owne faith he cannot live by the faith of another In the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith that is by faith in me which is all one Here we see whereby a Christian lives not by the ayre as Camelions doe not by love as we use to say not simply by his meat and drinke by that indeed through Gods blessing the body liveth but the soule lives by faith Gal. 2.20 and they that want faith are dead even while they live as Saint Paul speaketh of the widdow A just holy and righteous man lives by faith I know whom I have believed Wee know what joy is laid up for us in heaven therefore we beare patiently all the afflictions of this present life We doe not only live by faith at our first conversion and justification as Saint Paul disputeth in his Epistle to the Romans but all the dayes of our life we live by faith Therefore let us entreat the Lord to encrease our faith that in all calamities we may live by it in this world and live without it in his kingdome in the world to come This is illustrated by the contrary but if any withdraw himselfe my soule shall have no pleasure in him So the Seventy have it The Hebrew in words is much different from it yet in sence they are all one Gnuphlah hee makes himselfe a tower whose heart is not upright in him He trusts to himselfe not to God that is he withdraweth himselfe from the Lord and if his heart bee not upright in him then God hath no pleasure in him But wee need not busie our selves in the reconciling of these places for Saint Paul doth not of purpose alleadge it as the Prophets testimony but only useth the words of the Scripture in them to commend faith to them If any with-draw himselfe by infidelity and thinke it a better course to sleepe in an whole skinne then to suffer any thing for Christ and his Gospell My soule Either it may be spoken in the person of the Apostle or in the person of GOD neither any good Christian nor GOD Himselfe will take any pleasure in such a one but hee is rather detested of God and man therefore let us live by faith and not withdraw our selves by infidelity VERSE 39. THen followes an application of it to the Hebrewes which is partly negative partly affirmative Though I have spoken of some unfaithfull persons that with-draw themselves or depart from the living God yet I would not have you imagine that I meane you that I put you into that black bill nay you are of another stamp you are birds of another feather yea he includes himselfe in their number that they might conceive the
for this faith Ergo. Elders whom we are to reverence which went before us and lived longer than we Reported of adorned by the testimony of God and man the testimony of the Lord is pure As the Father testified of Christ this is my beloved Sonne So also of Noah that he was a just and upright man and one that walked with God Abraham the friend of God Moses the meekest man upon the earth David a man after Gods owne heart hast thou not considered my servant Iob how none is like him in the earth an upright and just man one that feareth God and escheweth evill Of Nathaneel Christ said behold indeed an Israelite in whom there is no guile This also got them a goodreport among men all their famous exploits were done by faith Verse 29. A good name is above Gold and silver it is greatly desired of all but all take not the right course of getting it Some thinke to get them a name by building as they that set up the tower of Babel they imagine to be famous by sumptuous buildings some by hunting as Nimrod some by drinking as Fâ—cidius some by whoring as Hercules some strive to get them a name by their courteous behaviour as Absalom did by a counterfeit kinde of kindnes towards all some by liberality and house keeping and I would there were moe of them some by their great variety of learning but all these misse the marke they begin at a wrong end The best foundation for a good name is faith she will leave a sweete savour behinde her wheresoever she become she will procure us favour with God and man when the name that the wicked have gotten shall rot the faithfull shall be had in perpetuall remembrance therefore let us all beg faith at the hands of God that we may be renowned in this world and eternally famous in the world to come VERSE 3. SEcondly it is illustrated by an instance in one particular which is famous by this we understand the world was made of things not seene therefore faith is the evidence of them Ages or times The world mas made in time hath continued in time and shall end in time Omnibus numeris absolutus no commoditie no pleasure wanting To this end that we might all understand c. We believe the Scriptures as Agrippa did they tell us that the world was made by GOD. In principio creavit Deus therefore we believe the creation of the world Aristotle held that the world was eternall Plato that GOD made the heavens and Angels but the Angels made the bodies of men and beasts but we by faith understand that God made the world yea that all creatures were of his making and that without him nothing was made he made the high and celestial Angels the Sun Moone and the whole host of heaven birds of the ayre fishes of the Sea all trees men and beasts on the earth and all these did he make by his owne bare word he commanded and they were created let there be a firmament and there was one let there be a Sea birds and it was so only he paused and deliberated at the making of one creature which was man because he was to be his vicegerent and a King over all creatures By his omnipotent word all were made And of what was the world made what timber what stones had God to make this building withall Surely nothing yet hee made it Not so much as any atomes even materia prima was made of him he found it not in the world before O mighty and puissant God! Let us all feare him that made heaven and earth O how wonderfully am I made said David of himselfe much more of the whole world how wonderfully was the world made of nothing The world came not by chance or fortune it was framed by no earthly artificers Aholiab Bezaleel made the Tabernacle Hyram the Temple God the world and this did he make principally for sinfull man All creatures were made for us the Sun Moone Birds Fishes c. that we might freely eat of all yea the Angels were in a sort made for us that they might be ministring spirits for our salvation Therefore let us praise God all the dayes of our lives that made the glorious pallace of the world for us Now as the world was made so it must have an end 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world let us use it as if wee used it not for the glory thereof fadeth away they waxe old as doth a garment Therefore let us lay up our treasures in a better world From hence the Iesuites make this collection we must believe the world was made out of nothing though wee doe not see it so we must believe that the body of CHRIST is corporally in the Lords Supper though we cannot see it But they might see there is a different reason Wee believe the world was made of nothing though we see it not because the Word of God hath avouched it God's Word never teacheth us that the body of CHRIST is in the Sacrament corporally but in heaven therefore there is no cause why we should believe it VERSE 4. NOw hee returnes to the examples 1. At large then summarily Verse 32. before the floud and after before the entrance into Canaan and after 1. A commendation of Abels fact 2. An approbation of it In the former 1. What it was that gave a relish to his sacrifice 2. To whom it was offered 3. The eminencie of it Caine had the more worthy name Caine acquisitio as if she had gotten the Messiah Abel vanity or weeping 2. He had the worthyest trade bread is the staffe of life 3. He was the first borne 4. He built a City Yet Abel is preferred before him A fuller sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed Caines sacrifice was voyd of faith therefore empty Cain tooke absque delectu Abel chose 2. Corne was not so lively to represent CHRIST as Sheepe and Lambes 3. His more sparing Abels more plentifull rather better for his faith By the which faith not sacrifice as Verse 2. and in the end of this Verse The second thing is the approbation 1. In his life 2. After his death In life internall in his owne heart and conscience that he was righteous believing in the Messiah externall either by word Gen. 4 4. or by action as Levit. 9.24 1 Reg. 18.38 1 Chron. 21.26 2 Chron. 7.1 Some have beene of opinion that Adam was damned because he is left out of the catalogue of the faithfull but if none should be saved save those that be in this calender few should be saved The salvation of Adam and Eve may bee concluded by probable reasons rendred by Irenaeus Epiphan Chrys. Aug. 1. It is not like that GOD would cast away the first man that he made the first borne is greatly beloved Seldome doth any father disinherit his first borne Adam was the first that God
to catch me but the King of Kings is with mee I feare him not I will rest under the wings of Gods protection Chrysost. answers that he did not so feare as that he should never returne againe Why for he endured with a strong and a valiant minde nothing could overthrow him As seeing him that is invisible God in himselfe is invisible and cannot be seene Yet Moses by the eye of faith saw him as a Gyant on his side which made him to contemne Pharaoh and all enemies whatsoever he saw him in the bush Exod. 3. but rather by the eye of faith The Rhemists translate it him that is invisible he sustained as if he had seene him how can a man sustaine God they have quite lost the force of the Greeke word which governes no case but is absolute of it selfe All flight is not to be condemned Moses fled out of Aegypt yet it was in faith St. Paul fled out of Damascus yet in faith Tertullian hath an excellent treatise to this purpose There is a time to burne and a time to flye If they persecute you in one City flye to another If our flight come from faith not from feare and infidelity wee may have comfort in it It had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. cast thy selfe downe said the Devill to Christ so Moses should have cast himselfe into danger if he had not fled There be two wings wherewithall we must flye when wee flye out of any Country being pursued by our enemies the wing of faith and of righteousnesse Whatsoever we doe must be done in faith else it is sinne in the sight of God if we sticke by it in the time of persecution it must not be in presumption presuming in our owne strength but in faith relying on GOD. If we flye it must not be in infidelity as if GOD were not able to keepe us in security and being unwilling to suffer any thing for the name of Christ but it must be in faith to reserve ourselves for better opportunities and to fight more manfully afterwards under Christ his banner By faith Moses forsooke Aegypt The second wing wherewith we must flye is the wing of righteousnesse If wee flye not sinne as well as the Country if wee carry our sinnes adultery covetousnesse pride c. with us in our flight they will make hue and cry after us and pursue us to the terrour of our conscience whithersoever wee goe these things being observed let us bee bold to flye Christ himselfe fled and hee gave his Apostles license to flye 2 We cannot see the essence of GOD yet we may see the goodnesse mercy and power of GOD. The essence of the winde cannot be seene yet the effects of it may When David was hunted by Saul as a Partridge he saw GOD preserving him from his clawes The three children saw GOD in the fiery furnace Daniel in the Lions den Ionah in the belly of the Whale S. Peter in prison The faithfull in all calamities see GOD in poverty in disgrace exile sicknesse yea in death it selfe they see the Lord Iesus ready to receive their spirits and they have such joy at this spirituall sight of GOD as that it makes them in a manner to forget all sorrow This makes them to endure all crosses as Moses did Let us desire the LORD to sharpen the eye of our faith that we may see him which is invisible to the comfort of our soules in this life and may see him face to face in the life to come The reason why we faint in calamities why wee give place to the fury of men is because we see not GOD on our sides by the eye of faith for if we did we would not feare men Will the Souldier feare if he see his Captaine with him especially if hee bee a most wise Vlysses and valiant Ajax that can protect him from his enemies Will a childe feare that hath his Father by him which is able to defend him If Gehazi had seene the Chariots and Horsemen of fire round about him and his Master he would never have delivered that pitifull speech alas Master what shall we doe VERSE 28. THE former were proper to Moses Now follow two other which are common to the Israelites together with him the celebration of the Passeover and their passage through the red sea In the celebration of the Passeover 1. the act then the causes of it which are three the instrumentall formall and finall Made the Passeover which doth signifie both to ordaine and to keepe and celebrate Matth. 26.18 Moses did not onely ordaine it at GODS appointment but together with the Israelites did keepe and celebrate it as a confirmation of their faith in the deliverance that was to come Here by Passeover of necessity must be understood the Paschall Lambe which was a signe and token to them of the Passeover The Passeover was the passing of the Angell by the house of the Israelites when he slew the first-borne among the Egyptians Moses did neither institute nor celebrate that but that was instituted and performed by GOD. They did take and eat the Paschall Lambe which was a significant token to them of that Passeover therefore it is no new thing by a Sacramentall metonymie to give the signes the name of the thing signified This is the LORD 's Passeover Exod. 12.11 that is A signe of the Lords Passeover this is my covenant sayes GOD of Circumcision Gen. 17.10 that is as it is expounded Vers. 11. A signe of my Covenant The Rock was Christ that is a type and figure a lively signification of Christ. Therefore we are not to seeke a knot in these rushes He shewes what this Passeover is affusion of bloud not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affusion namely to the lintell and doore cheekes with a sponge of hysope The Lambe was killed the bloud effused into a Basin the sponge of hysope dipped in the bloud whereby it was sprinkled on the doore cheekes This Moses ordained and celebrated that the Angell seeing this bloud on the doores of the Israelites might passe by their houses and kill none there That is the Angell appointed to it by GOD yet no Angell is mentioned The first borne both of man and beast among the Egyptians Touch them that is kill them Gen. 26.11 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as touch them with his finger or the top of his sword The celebration of this Sacrament by Moses and the Israelites was a lively demonstration of their faith Achaz would have no signe They did not reject this signe To what purpose should bloud be sprinkled on our doores Cannot the Angell discerne the house of an Israelite from the house of an Egyptian without such a marke or can a few drops of the bloud of a Lambe be as a buckler to us against the wrath of God They chopt no such Logick with the Lord but in
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
them into the lap of his mercy But what is repentance not a knock on the breast a sigh a sob a teare only but a changing of the minde a forsaking of sin and an imbracing of vertue declinare à malo facere bonum that is repentance He hath not repented of his drunkennesse that is sorry for it to day and goes to it againe to morrow he hath not repented of his uncleannesse that grieves for it a time and returnes with the Swine to the wallowing in the mire He that forsaketh his sin shall have mercy Rahab had beene an Harlot before her conversion but she was none afterwards if shee had continued an impure Harlot still the Holy Ghost would not have honoured her so highly as to put her in the Catalogue of them of whom our Saviour descended Such were some of you sayes S. Paul but ye are washed c. I was a persecutor I was a blasphemer sayes S. Paul but now I am none So a good Christian must say I was a ruffianly swearer but now I am none I use the Name of God with reverence in all my speeches I was a Thiefe secret and open too but I thanke God I am none now I would not defraud a man of a penny to my knowledge though I might get a world by it I was a covetous Miser glued to my wealth it went to my heart to part with a penny to any good use but now I can honour God willingly with my riches I was an adulterer I thought my selfe in heaven when I was with Whores and Harlots but now I thinke it to be another hell Happy are they that have beene harlots and now are none as Rahab was What became of this Harlot She perished not neither temporally nor eternally with the rest of Iericho which are branded with a marke of disobedience They would not obey God they stood out with him at the staves end would not yeeld themselves to the Israelites as God had appointed Therefore they were all put to the sword Rahab in faith obeyed the wil of God submitted her self to him therfore she perished not in the common destruction of the City the Lord knows how to deliver the righteous and to reserve the wicked to the day of wrath The world was drowned but Noah was saved the Sodomites were destroyed but Lot was preserved all Iericho went to the pot but Rahab perished not with them Thus graciously dealt the Lord with his children But was Rahab alone preserved No verily but all that were in the house with her her father kinsfolke c. What had they all faith as well as she that they perished not That cannot be collected out of the Scripture Rahabs faith is commended not a word of theirs yet they were exempted from the temporall calamity for her sake The justmust live eternally by his own faith yet for outward externall blessings they may fare the better for the faithfuls sake Cursed Cham was saved from drowning for Noahs sake God blessed the house of the Egyptian for Iosephs sake All that were in the Ship though some prophane Mariners were in it were saved for S. Pauls sake Behold then what a blessed thing it is to be in the families of good Men and Women You may escape many fearefull calamities for their sakes GOD will not only extend his mercy to them but to all that be in their houshold whereas it is dangerous being with the wicked and irreligious S. Iohn would not goe into the Bath where Cerinthius was But why did they not put her to the sword as well as others what induced them to spare her Surely their owne Promise which they had given her ratified with an oath Ioshua had a speciall care of that Iosh. 6.22 Which may be a fruitfull caveat to us all to make conscience of our words and promises Promise is a debt and every honest man will have a care to pay his debts Though that be counted a ceremonie now a dayes yet the Israelites according to promise tooke Rahab set her safe out of the Citie before they slew the rest Regulus a Heathen man kept his word with his enemies though it cost him his life but we that be Christians will not keepe our words with our friends Especially if our promise bee bound with an oath as theirs was let not a world make us to breake it Iuramentum est res sacra Let not that be violated But must all oathes bee kept because Herod swore to give the Damosell whatsoever she asked did he well for his oaths sake to give her Iohn Baptists head No verily There be two that may be hindred by our keeping of our oathes God and our selves If we have sworne though it be to our own hindrance let us keepe it but if it be to GODS hinderance to the dishonour of God let us not keepe them Hast thou sworne in an anger never to come at such a Mans house be sorry for it Hast thou sworn in a fury to kil a man grieve for it and breake that oath But is it a lawfull thing which thou hast sworne tending to GOD's glory and the good of thy brethren Thou art now in an holy bond the breach whereof God will revenge Therefore looke to it let nothing cause thee to infringe thine oath Yet now adayes oathes are nothing men are become meere Atheists they think there is no God they may sweare for sweare abuse his Name at their pleasure tush God sees it not A monstrous height of impiety whereunto we are growen Words writings bonds oathes are nothing if there be no law to compell us to the keeping of them Hast thou sworne and that before a Iudge which is a certaine god on the earth to say the truth the whole truth and nothing but the truth So God save thee by Iesus Christ discharge that oath with feare and reverence Have we in England taken the oath of allegiance to be true to the Kings Majestie his Crowne and Dignity not to conspire with the Pope or any forreigne Power against the flowrishing State of the Realme Let us keepe this oath not for feare but for conscience sake An oath is an edge-toole dally not with it GOD was revenged on the house of Saul because of the oath broken with the Gibeonites therefore the Israelites would not break their oath to Rahab they did not here pretend the Papists rule Fides non est servanda cum haeretico Rahab is a Cananite therefore let us not keepe our oath with her The cause of her preservation was the peaceable entertaining of the Spies which was a lively demonstration of her faith shee knew them to bee their enemies yet shee shutteth not the doores against them hence ye villaines ye come to espie the weaknesse of our Citie yee shall not set a foot into my house but readily and willingly she takes them in there she hides them from the cruelty of the King she conducts
of Gideon c. The time allotted to mee to write in would be too little if I should insist particularly in all the faithfull men and women that are in the history of the Bible Wherein the Apostle shewes himselfe a singular Rhetorician Tempus prius deficeret quà m oratio I have other weighty matters in hand Preaching Reading Conferring comforting of distressed soules I cannot spend my whole time in writing therefore I must needs abrupt my course and contract them in a narrow roome There bee three kinde of persons in this short enumeration Iudges Kings and Prophets The Iudges are foure He doth not heere observe ordinem temporis but as it seemeth dignitatis Barac was not so worthy a man as Gideon nor Iephte as Samson therefore they have the latter place though they were before in time There are 2. especiall things that commend the faith of Gideon the overthrow of superstition and the vanquishing of the enemies of Israel 1 In the night hee pulled downe the Altar of Baal and cut downe his grove whereupon hee was called Ierubbaal and for that hee was like to have beene torne in peeces by the people 2 By him the Midianites were put to flight which cruelly oppressed Israel they were as grassehoppers in multitude without number they were as the sand on the Sea shore Iudg. 7.12 Yet Gideon with three hundred men having no weapons but Trumpets in one hand and lamps in an other overcame them all this hee could never have done without faith In this Gideon there are 2. principall things worthy the observation 1 He was a man of no great account in the eye of the world a poore man by his owne confession Iudg. 6.15 and he was a threshing when the Angell appeared to him yet the Lord made him a thresher of the Midianites and a Iudge of Israel The Lord raiseth up the poore out of the dust and lifteth up the beggar from the dunghill to set them among Princes and to make them inherit the seate of glory Hee raysed poore Ioseph from the Prison and made him ruler of Egypt and he advanced poore Hester to be Queene in Vasti her roome Let not poore folkes be discouraged but depend upon GOD which can extoll them if it seeme good to him even in this world if not yet if they believe in Christ Hee will make them heyres of His Kingdome in the world to come 2 Though he be heere extolled for his faith yet his faith at the first was marvellous weake and staggering GODS bare word will not serve the turne he must have three signes for the confirmation of him Neither were they sufficient hee must have a certainty of the victory the night before from the mouth of the enemies themselves Thus at the length with much adoe he sets on them being haled to it yet this faith of his is not onely allowed but commended too Even our weake workes so as they be sincere are acceptable to God The second is Barac His faith likewise was not very strong hee would not enter upon the worke without a woman he would not set a foote out of the doores without Deborah therefore the honour of the victory redounded upon Iael Yet in confidence of Gods protection he went forth encountred with Sisera's Army and overthrew it This was the worke of faith As also that afterwards hee tooke no praise to himselfe but adscribed the glory of the victory to God alone whereupon a song of thanksgiving to God was made by Him and Deborah Samson Sundry things are remarkeable in him 1 His birth was extraordinary his mother being barren and it was foretold by God with an Argument that hee should bee some rare and singular man 2. By Gods speciall providence he was an avenger of the Israelites on the Philistims 3. His workes were wonderfull surpassing the strength of Nature and were done by the hand of God Himselfe In all of them it is said the Spirit of the Lord came on him then he did this or that He rent a Lion in pieces having nothing in his hand with the Iaw bone of an Asse he slew a thousand Philistims hee brake the cords asunder as if they had beene threds hee carried away the gates and bars of the Citty Azzah on his shoulders Achilles Hebraeorum 4. He was a Nazarite in speciall manner dedicated to God and in many things hee was a type of our Saviour Christ. There is one onely Spunge which may seeme to wipe him out of the Catalogue of the faithfull hee killed his owne selfe yet even that also proceeded from faith as Saint August well defendeth it de civit dei lib. 1. cap. 21. cont secundam epist. Gaudentii cap. 23. As Abrahams killing of Isaac was obedientia because GOD commanded it So it had beene dementia if that Commandement had been wanting The like may bee affirmed of this Samson had beene a mad man if hee had done it without a warrant from God but because hee had a commission from God to doe it therefore it was of faith Spiritus latenter hoc jusserat as Aug. speaketh 1 Hee doth it not rashly but with prayer that prayer came from faith and God heard it 2. God Himselfe did strengthen him to that businesse 3. He did it in the execution of his calling hee was ordained of God to avenge Israel on the Philistims At this time he was a Prisoner and could not goe abroade to doe it therefore by the instinct and motion of Gods Spirit he doth it within the house he puls downe the house upon himselfe and upon them all being willing to lay downe his life for the people of GOD as if a Souldier for the safety of his Country should dye in the middest of his enemies A worthy and valiant man but this must bee no president for us Iephte It may seeme strange that he should come into this famous Calender of most holy and renowned men which sacrificed his onely daughter The most ancient Rabbins the Chalde paraphraste Iosephus Saint Ambr. Saint August Saint Ierome are of this opinion and it is generally received of all be it that he did so in a blind zeale yet the Holy Ghost heere commends his faith not every action that he did Neverthelesse it may be collected by probable arguments out of the word of God that he did not sacrifice his daughter which is also the opinion of some late writers and by name of Vatablus and Tremellius besides some Rabbins and some Schoolemen 1 It is not like that a man enlightned with the knowledge of God and endued with a lively faith should commit so grosse so unnaturall a fact as nature it selfe abhorreth 2 The conjunction Vau is not onely a copulative but often times a disjunctive with the Hebrewes The thing that first meeteth me when I come home shall be the Lords or I will offer it for a burnt offering that is if it be a thing which I may lawfully offer Iudg. 11.31
are never mentioned in Scripture but to their disgrace Let there bee no Traytor among you as Iudas no grosse and open Idolater as Ieroboam that made Israel to sinne no Strumpet as Iesabel whose adulteries were in great number no worldling is Demas no drunkard as Falcidius qui superavit totam Asiam bibendo If their names be registred to posterity it is with a perpetuall blot of infamy His prophanenesse doth appeare by a Sale that he made The Gardarens were prophane persons which had rather forgoe Christ then their Hogs The Pharisees were prophane persons that laughed at Christ when he preached against covetousnesse That Iudge was a prophane person that neither feared GOD nor reverenced man Those Philosophers that mocked at the resurrection and those Epicures were prophane persons that said Let us eat and drinke to morrow wee shall dye They that sit quaffing and swilling in Tavernes and Ale-houses in Sermon time they know there is a Sermon in the Church yet wittingly and willingly they continue in the Ale-house still What are these but prophane persons For a little drinke they loose the sincere milke of the Word whereby they might grow to everlasting life All covetous Misers that are glued to their wealth that had rather lose the Kingdome of Heaven than their riches are prophane persons the pottage of this world is sweeter to them than the joyes of Heaven Let mee live merrily while I am here let me have the world at will and let them take Heaven that can get it O miserable wretches Farre unlike Moses that preferred the rebuke of CHRIST before the treasures of Egypt They count Heaven but a Tale of a Tub whereas we ought to Count all as Dongue that wee may winne CHRIST Let there bee no such prophane persons among us where the sound of the Word ringeth daily in our eares let us have holy and heavenly mindes Yet are there not prophane persons among us that count all preaching prating that no credit is to be given to the Scripture full of contradictions shall we beleeve them They have gotten such a savour in drinking and whoring that the very Scriptures seeme bitter to them VERSE 17. THE second thing considerable in Esau is the punishment of his fact Where 1. A desire to have it againe 2. A denyall of it He would have had it againe but could not his repentance was too late Ratified by their owne testimony for ye know how that afterward being exercised in the Scriptures The blessing which depended on the birthright Then hee would have had it with all his heart but could not get it he begged it earnestly at his Fathers hand but could not get it Shall a man seeke repentance and not finde it At what time soever a sinner repenteth of his sinnes from the bottome of his heart c. Esau sought not repentance but was grieved for the punishment not for the sinne he grieved non quia vendiderat sedquia perdiderat primogenita as one speaketh Neverthelesse this is not referred to Esau his repentance but to Isaac His Father Isaac would by no meanes repent of that which hee had done Iacob hee had blessed and hee should bee blessed Esau could not move him to reverse the blessing doe what hee could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sought it earnestly with teares with howling and crying too There is no necessity in the Greek to supply the word blessing The pronoune may be referred to the word repentance immediately going before he found no place of repentance that is of his fathers repentance though hee sought it with teares All his crying would not make his father repent Iacob had the blessing and hee should enjoy it Esau had a kinde of blessing too concerning temporall things but not like that of Iacobs For ye know I speak to such as are acquainted w th the word of God The Sadduces did erre not knowing the Scriptures nor the power of God but all good Christians must know the Scriptures they must have their senses exercised in them they must search them daily as the Bereans did that when the Preacher speakes of any History in the Bible he may speake as to men of knowledge But now a dayes a number even in the Countrey are better Lawyers than Divines more skill in the Statutes and Lawes to wrangle with their neighbours than in the Law of God This is the foolish nature of man There be many rich and excellent blessings which we make no reckoning of when we have them which afterwards we would willingly have and cannot get them When David had free liberty to come to Gods house hee was not so much inflamed with the love of it but in exile he longed after it then the Sparrowes and Swallowes that build their nests by GOD's Altar were in better case than he When the prodigall Son was at home in his fathers house where he had aboundance of all things he set light by it but when he was keeping Swine ready to starve for hunger than hee would bee as one of his fathers hired servants his fathers Table could not content him before now hee would bee glad to sit at the servants Table While Esau had the birth-right and the blessing too he regarded it not now he howles for it and cannot get it Let us make much of good things while we have them So it is with us we live now in peace and prosperity there is no leading into captivity nor complaining in our streets we may come to Church without any feare of the enemy sicknesse doth not keepe us at home as it doth many Yet these benefits are now scarse worth a good mercy What care we we will not set a foot over the threshold to go to Church now But I pray God that the time come not that we shall not onely wish but howle and cry for them and not get them Let us use with all thankfulnesse the gracious mercies of GOD while we have them least afterwards we seeke for them when it is too late While we have the light let us walke worthy of the light while ye have the word make much of the word while ye have health use your health to Gods glory and the salvation of your soules 3 Esau found no place to repentance All that he could doe or say could not make his father to repent If we have done a thing that is agreeable to the will of God we must never repent of it Psal. 15.4 Iacob had laid his righthand on the head of Ephraim Ioseph would have removed it but he could not Isaac had blessed Iacob he would not reverse the blessing Pilat had written The King of the Iewes the Scribes and Pharisees could not move him to alter it What I have written I have written If it be a bad thing let us repent quickly of it Let us not persist in an evill thing for that is stubbornnesse and wilfulnesse but in a good thing let us persevere to
sees it as for the other wee shall feele it to our woe if wee doe not repent So much for the good conscience which wee must have from our entrance into our places Now let us come to the exequution of our calling being entred Wherein wee must examine our consciences about two things our preaching and our life In our preaching must bee observed the matter of our preaching and the manner 1. For the matter let us with a watchfull and circumspect eye see what wee deliver what foode wee minister to CHRISTS Lambes what bread wee breake to the people Let there bee nothing in our Sermons at any time that is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul speaketh to sound sincere and upright doctrine As there was not a blemish nor a soare by all probability in Absaloms body from the crowne of his head to the soale of his foote so let there be no blemish so farre as is possible no sore of corrupt doctrine from the beginning of our Sermons to the end Let all bee consonant to the Analogie of Faith as the Apostle speaketh Let us have never a drop of doctrine but wee are sure it flowes from the fountaine of GODS Word A lamentable thing it is to consider how many Preachers in the light of the Gospell partly for the ostentation of their owne wit and learning partly on an unstayed affection and unsetled judgement deliver dangerous points that make much hurlie burlie among the people Inter curas maxima cura est refraenare curiosos they are to bee avoyded etiamsi nescio qua umbra honestatis liberalium Studiorum nomine velatae atque palliatae sint O res indignas vigilijs lucubrationibus Episcoporum Aug. Epist. 56. Deliver those things rather that may pierce the hearts of the people to Salvation then that which may tickle the eares of the people with a carnall delight and to damnation in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Countrey Village where be many Farmers to inveigh against Lords and Land-lords in the eares of the people to declaime against the vices of Ministers in the Church to lay open the blemishes of the state and governement ô this is as honey to them A famous Preacher a couragious Preacher I warrant you hee cares for none Alas what profit have the people by this applie every plaister to every soare Speake that which may be most fit for the edification of that auditorie to whom thou speakest Labour to beate downe Poperie Brownisme which sprouteth too fast bring whom yee can to the Church but scare none from the Church give no occasion by your preaching to runne out of the gates of Sion Above all things in your Sermons have a Christian regard to the peace of the Church wherein yee live which as a loving mother reacheth out to you the dugs of the Word of GOD which you may sucke to your comfort Pray for the peace of Ierusalem sayes the Psalm and if wee must pray for it wee must preach for it Therefore say I preach for the peace of Ierusalem wherein ye live that wee may see the peace of it if it be the will of GOD all the dayes of our life Of this preaching wee shall have great comfort to our consciences 2. Let us have an eye to the manner of our preaching In it let us seeke the glory of our master not our owne glorie A great number of Preachers have more respect to their words then to the matter to the sound of a syllable in the eares of the people then to the sounding of the trumpet of the Gospell in their hearts I will not denie but that the man of GOD may bee eloquent the Holy Ghost himselfe is most eloquent in the Scripture He that hath but halfe an eye may see that Sedeloquentia as Aug. speaketh tantò terribilior quantò purior tantò vehementior quantò solidior it must bee senilis not puerilis Divinae not humana It is the foolishnesse of preaching as the world accounteth it that must save us if any thing save us Crucifixi virtus in Paulo sayes Chrys. fuit Poetis Rhetoribus Philosophis potentior Let there bee a maternall eloquence in Preachers such as becometh the gravitie of the Word of God As Hester that had beauty enough of her owne required nothing of the Kings Eunuch but went in to him as she was and yet she was better accepted of then they all So the Word of God is beautifull enough of it selfe it needs no colours of over-affected eloquence and Rhetoricall painting to set it out withall this goes but to the eare it never enters in the heart where on the seed of the word shall fall for the most part it makes the Auditours to laugh and to smile in their sleeves but as Saint Ierome admonishes us lachrymae Auditorum laudes tuae sunto it is a greater commendation for a Preacher to make the people weepe being pricked in their hearts for their sinnes then to moove them to laughter Let us all strive to have a good conscience even in the manner of our preaching that when the Sermon is ended our consciences may beare us witnesse wee sought Gods Glory not our owne Saint Chrys. cryes out upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vix ullus est Sacerdos qui ad eum non allidit etiam hodie animus meus ab inani gloria capitur Let us all strive against it with might and maine For our preaching in the exequution of our office that shall suffice now let us come to our life which is either generall as common to all Christians or speciall as peculiar to our selves As all Christians are bound in conscience to adde to their faith vertue temperance c. to eschew all vices that may bee a disgrace to the Gospell and to embrace all vertues that may be an honour to it so especially the Preachers of the Word Magistrum vitae in vita offendere is a grievous thing as the heathen himselfe could say the offence of a Minister is a double offence quia peccat facto exemplo Abimelech said to his souldiers As yee have seene mee doe so make haste and doe the like If a Minister doe evill hee neede not say so to the people they will make haste to doe the like fast enough Nulli jam illicitum esse videtur quod ab Episcopo tanquam licitum perpetratur Id homines credunt esse laudabile quod Episcopus habuerit delectabile If the Minister bee a drunkard a frequenter of Tavernes and Ale-houses c. the people take licence thereby to commit the like sinnes If covetousnesse were a sinne would our Minister bee covetous c. Thus hee doth not onely sinne himselfe but hee makes others to sinne Therefore for conscience sake wee had need all to have an eye to it tanquam in coelo peccat sayes Saint Bern. Qui in Clero iniqua facit
299. our comfort thereby 299 Christs body a Tabernacle so is ours 310 311. Christ is the sole Mediatour 361. so long as Christ appeares in heaven for us our sinnes cannot appeare 369. Christs second comming notably described 376. Christs flesh called a vaile why 404. Christ more manifest to us than to those of old with the use of it 534 535 Christ his death a cruell death in three respects 541. hee suffered foure kinde of wayes ibid. None so spoken against as he 543 Christians All Christian souldiers especially Christian Ministers 6 7. Reasons why one Christian should be deare to another 28. how and wherein wee are Christs fellowes 67 wee are called Christians of Christ. 68. a Christians dignity 92 93. they should not feare death 95. they are the house of God 121 122. their dignitie 138 139. their dutie ibid. Christians must be simple not subtill 30â— cunning cruell Christians are like dogges that will bite before they barke 30â— they must be undefiled 302 303. as soone as we become Christians we must looke for afflictions 428. Christians must not be cowards 430 Church how a house or household may be called a Church 7.8.119 All true Churches agree in substance of Religion though not in ceremonie 328. the Arke a lively representation of the Church 334. the Churches protectors and protection how shaddowed out 335. the uses of it 335 336. the Church is Gods house 406. the Ministers are in some sort over it ibid. Vniversalitie no necessary note of the Church 451 452. the Church is compared to a mountaine 572. to a city 573. the Churches universality dignity and stabilily well handled 579 580 c. City the Church compared to a citie 573. Heaven is a city which how we have already see 574 Cloud Its properties applied to the faithfull 536 Comming Christs second comming notably described 376. the joy conceived by Christs comming 390 the differences of Christs commings ibid. the comming of Christs day is fearefull to the sinfull joyfull to the Saints 419 Compasse there are two compassers 539 Condemnation many things condemne a man 452 Conscience It is the soules register to keepe a note of all our sinnes 344. what can secure our consciences ibid. no outward thing can purge the conscience 345. the sting of conscience is grievous 356. there is a conscience in every man what it doth with its divers kindes 385 386. Ministers ought to have a good conscience 635 what a good consciencâ— is 635 636. divers definitions of the word 636. Wherein a Minister should examine his conscience 637. a good life is the meate of the conscience 644 Consideration the greatnesse of the word 116. it must goe before provocation 411 Constancie Christians must be constant 622 675. Foure impediments to constancie 677 678 Covetousnesse all a mans doings smell something of it 915 reasons against it 616 remedies against it ibid. a covetous man is never contented 7â—4 Countrey how sweete a mans owne country is to him 455 Abrahams forsaking it was a great triall ibid. we must not forsake it without a calling ibid 456. the world is not the Saints countrey 469 Creatures All Creatures are servants to Gods children 510 Cow a red cow in the sacrifice what it signifieth 354 a tipe of Christ. 355 D. DAy how the word to Day is taken 127. Festivall dayes warrantable 333 Dead Dead things and dead workes compared 357 Death good Christians should not feare death 95. there are three that have the power of death 1. God 2. Man 3. the Devill 108 Death is a Serpent without a sting 110. Death common to all men 372. 37â— the use of it ibi why the godly should die seeing Christ died for them 373. death is a bitter cuppe but sugared by Christ 374. two benefits come by death 374. after death comes judgement 375. an instance of sudden death 377. they are oft deepest in Gods bookes that are soonest taken away an instance of it 443. Death cannot hurt the godly it rather benefitteth them 4.65 yet the thought of it is bitter to some 469 happy they are that die in the faith 466 a patterne of our behaviour in death 486 487. Death a pretty story against the feare of death 574 Debts they are to be paid before we be too forward in the charges of sacrificing 37. there is little quiet in the honest debter ibid. wee must be marvellous carefull how wee come in debt for others ibid. what debt wee owe to our Ministers 38 Deceive Deceivers there are many 137. sinne deceiveth us many wayes ibid. Deliverance what it is and whom Christ delivereth 109. God doth deliver three wayes 434 Desperation we must beware of it 517 518 Despise Christ is despised two wayes 590 Devill why God suffers the devill to walke up and downe like a Lyon 109 Diligence wee cannot goe to heaven without diligence 231. to diligence we must adde perseverance 232 Diotrephes his name interpreted with the use of giving of names 997 998 Doctrine we must not looke for any mint of new doctrine 55 Doubt Christians must keepe a meane betweene doubting of their salvation and presuming 139 Draw Draw neere the vertues whereby we must draw neere to God 381. what this drawing neere is and how we must doe it 407. Christians must be no with-drawers except it be from the wicked 435 Drunkennesse it pulls on fornication 565 Dulnesse the causes of Dulnesse in hearing 203 E EArth man compared to earth 220 Education wherein childrens Education doth consist 668 Elect Election God hath his chosen among all 25 Enoch of his person and translation to heaven with many cirstances thereof 441 44â— c. Esau his Acts especially that of selling his 〈◊〉 right 564. his punishment 566 Erre Errours how Israel Erred 131 Evidence Faith is our Evidence and we must make much of it 431 Evill it is soone imitated 706 what we must doe that are compassed about with Evill men ibid. c. Examples they are more avayleable than precepts 17. we must make use of the Examples of old 134. if good then to be followed 179. Patternes how prevailent 233. wee must follow our Patterne in goodnesse 314. even in all good ibid. three Reasons of the prevailencie of Examples 536 537 Excommunication its definition 705. to be excommunicated is a fearefull condition ibid. Exhort we should mutually Exhort one another 136. Exhor if it be timely taken it will awaken us out of sinne 136 F FAlling whether every falling away be a sin against the Holy Ghost 215 216. the conditions of that falling away 216 Fame of both good and bad with their feete and wings 134. it is compared to a Shippe receiving all passengers 688 Father our Fathers must not bee a Rule for us alwayes to follow 127. foure speciall duties wee owe to our spirituall Fathers 629 630 Faith it is its property to apply God to our selves 11. A justifying Faith cannot be without love 15. unto Faith must bee annexed Hope 122. we must
they commit Simony foure wayes 639. 640. rules in their preaching to be observed 640 641 c. against dumbe Ministers 642 643. a parity in the Ministery dangerous 698. their jarring what like 699 Miracles they are distinguished by their matter cause and endeavour 84. why the Gospel was adorned with many miracles 85 Miracles made by the Papists a note of the Church 85. they may be an ornament though no true note of the Church ibid. the Gospel at this day doth worke many miracles though unseene 86 Mockes mockers they are grievous persecutours 531 Moses the difference betwixt Christ and him 120. yet Moses is not to be dejected ibid. of his faith and facts 49l 492 c. 494. c. his faith made manifest 497. why he refused his honour to be called the sonne of Pharaohs daughter 498. what estimation he made of his rebukes 501. of his flight 504 Mountaine the Church compared to a Mountaine 572 573 Multitude Paucitie is a greater argument of Perfection than Multitude 296 N NAked all things are naked to God 184 185. the use it 186 Names if we have good names we should be answerable to them in conversation 27. a good name is above all gold 438. sometimes men have names sutable 698 Nature Naturall naturall parts may be in some and yet they may not accompany salvation 226 Necessity a distinction of necessities 30 Noah his faith and facts deciphered 445 446 c. the Etymon of his name 446. when Noahs flood was thought to be 447. whether all were damned that dyed in Noahs flood 448 Nurse Preachers for their plainenesse compared to Nurses 284 O OAth An Oath serveth for 2 uses 238. the End of it ibid. its conditions ibid. c. the Certainetie of our salvation is by Gods Oath 241 Obedience how acceptable 143. to the obedient Christ is a Saviour 201. how we must Obey ibid. Old Old age is to be Reverenced 23 One another we must not be all for our selves but one for another 138. Gods judgements on Others should lesson us 142 Onesimus what his name signifieth 25 Open All things are open to God 184 185. Opportunity we must take the opportunity offered to us 137 Oyle Oyntment good uses of the Oyle of gladnesse 67 68. the divers vertues thereof well applyed 68 69 P PArents the blessing of Parents how greatly to bee esteemed 483 Passe-over what is meant by it 505 Patience a necessary vertue 233 Foure remarkable things whereby our Patience may bee knowne 234. Christ the Speciall patterne of Patience ibid. god will take a Patient mans part 237. what a notable vertue patience is and that in many respects 432. A remedy against impatience 433 Paul his name and Tribe p. 2. with the Etymon of it 2 3. his Title of Prysoner how beseeming 3. he is described foure wayes 23 Peace how accepted 9. none to the wicked ibid. Its fountaine and conduit is Christ ib. Peace is a singular blessing 253. how to be sought and followed with all men 559. cautions for our being at peace with all men 560. arguments inducing to peace ibid. Two hindrances of it 561. Peace without holinesse is not to be followed 561. reasons enforcing to Peace 646 647 People who be the People of God 152 153 Perfection wee must leade forward to it 207. the stones that build us up to the toppe of Perfection 207 208. paucity is a greater argument of perfection than a multitude 296. None absolutely perfect 526 584. boasters of perfection 585. such are Papists ibid. we must labour for Perfection 65O Persecution the Iesuites boast and Sectarists plaint of their Persecutions p. 3. mockers are greivous Persecutors 530 Perseverance It is commended and exhorted unto by divers arguments 157 158. we must hold fast our profession 187 188. we must Persevere in good workes 229 Philemon questions concerning the Authority of his Epistle p. 1. counted Triviall in what respects 1 2. he is set forth by three things to wit 1 his Name 2 his Love 3 his Labour p. 5 6 Plague the faithfull are oft involved in temporall plagues 509 Plainenesse Preachers for it compared to Nurses 284 Pleasers Men-pleasers their ill condition and ill manners 708 c. Pleasures what pleasures are called sinfull and why 499. they are Syrens yet they have sower sauce ibid. c. Pope his power usurped over Kings 194. examples a company of wicked Popes 197. Bellarmine makes the Pope a Prince 250 Powers why the joyes of heaven are called powers 215 Prayer the best that are are to be prayed for 12. its necessity and rules for doing it well ibid. c. prayer prevailent if fervent 41. the Papists errour in praying to Saints refuted 190 191 Prayses God is to bee praysed for all things 10 11. infinite occasions are offered us to offer God prayses 627 Preacher Preaching all Preachers are Souldiers and have many enemies 6 7. preaching is a great meanes of our great salvation 81 82. Preachers must not bee alwayes inveighing 225. though they live ill yet if they preach wel they ought to be heard 280. Preachers for their plainenes compared to Nurses 284. to rebuke a Preacher is the sinne of sinnes 333. wee must not set light by preaching 5l7 a reason why preaching is done by men 570. reasons why wee should avoyd false preachers 678 679. we should be liberall to labouring Preachers 694 695. how all Preachers are fellow-helpers to the truth 696. Preachers must be at defiance with the opposers of the truth 701. the grievous sinne of prating against Preachers 702 703 Presence a notable argument against the reall presence of Christ in the Sacrament 350 Presse there are three pressers of us downe 537 Principles what and why so called 206 Priest Vid. High-priest Sacerdos vnde dicitur 199. how honourable the name of Priest is 251. Christ excelleth all in his Priest-hood 274 276. the use of it ibid. c. his magnificence 308. the use of it ib. c. al Priests have their sacrifices 311 312. the manner of our Priest Christ. 379 Prisoner the use of S. Pauls title A prisoner 3. a good distinction of the word ibid. the Iesuites boast of their imprisonment ibid. what comfort it is in a good cause not otherwise to have a fellow prisoner 42 43 Psalmes they were common and familiar amongst the Iewes 88 Profit an argument from profit is very availeable 288 Promises how our promises are then theirs of old 316. and as our promises are better so much better should our practises ibi c. we should make conscience of what we promise 519 Prosperity its a singular blessing of God 685 Purgatory none except afflictions and the blood of Christ 37â— Erasmus saith the Church knowes not this place 583 R RAce three things that hinder our Race 537 538. many circumstances of our running our Race 539 540 Rahab of her facts and faith 516. whether she were a Harlot 516.517 whether she were not more to be blamed then to bee