To day if yee will heare His Voyce harden not your heartes as in the Provocation Vers. 16. For some when they had heard did provoke how-be-it not all that came out of Aegypt by Moses NOw the Apostle draweth Collections from the wordes of the Prophet in the PSALME repeating the wordes of the Text which speake of the Provocation of the Fathers vers 15. Wherevpon bee inferreth That there were some at least hearers of the Word which provoked GOD albeit not all For whose cause David had reason to giue Advertisement to their Posteritie to beware of the lyke and the wryter of the Epistle reason to applye the same vnto them vers 16. THEN 1. From the Apostle's handeling of the Text which hee hath in hand all must LEARNE Not lightlie to passe Scripture but to consider both what is sayd expresselie in it and what is imported by consequence 2. Preachers practise is justified when they consider the circumstances of a Text and doe vrge dueties vpon their people or teach them doctrine from the Text. Vers. 17. But with whom was Hee grieved fourtie yeares Was it not with them that had sinned whose carcases fell in the Wildernesse HEE observeth another thing in his Text vpon the persons with whom GOD was grieved that first they are marked to haue sinned and afterwards punished Leaving to them to GATHER That where Sinne went before the Anger of GOD would followe vpon the Sinne and after the grieving of GOD Iudgement light vpon the Sinner Verse 18. And to whom sware He that they should not enter into His Rest but to them that believed not Vers. 19. So wee see that they could not enter in because of vnbeliefe HEE hath yet another Observation vpon the nature of the Sinne whereby GOD was provoked to sweare their damnation that sinned that it was Vnbeliefe vers 18. And formallie deduceth his doctrine by consequence That Misbeliefe did stoppe the Sinners Entrie into the Rest and made the Sinner to lye vnder an impossibilitie of entering vers 19. The vse of which Doctrine hee presseth in the next Chapter THEN 1. The Apostle leaveth vs to gather That aboue all other Sinnes Misbeliefe provoketh GOD to indignation moste 2. That as long as this Sinne lyeth on and getteth way it is impossible for a man to enter into GOD'S Rest. This Sinne alone is able to seclude him The summe of Chap. IV. HEE presseth the vse of the former Doctrine saying in substance Therefore bee feared to bee debarred from GOD'S Rest Vers. 1. For wee haue the offer of it as well as they onelie heere are the oddes They believed not Vers. 2. But wee who doe belieue enter into a Rest as DAVID'S wordes import For there are three Rests in the Scripture which may bee called GOD'S Rest 1. GOD'S Rest vpon the first Sabbath 2. The Rest of Canaan typicall 3. The Spirituall and true Rest of GOD'S People in CHRIST'S Kingdome which is a Delyverance and ceassing from Sinne and Miserie David doeth not meane of the Rest of the Sabbath in his Threatning because albeit the Worke of Creation was finished in the beginning of the Worlde and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That GOD'S Rest was past at the founding of the World is playne from Moses wordes Vers. 4. After which Rest David speaketh heere of another Rest Vers. 5. Wherein seeing Vnbelievers entered not Believers must enter Vers. 6. Agayne David meaneth not of the Rest of Canaan For after they had a long tyme dwelt in Canaan David yet setteth them a day during which they might enter into GOD'S Rest Vers. 7. For if the Rest of Canaan which Iesus or Iosua gaue vnto them had beene this true Rest then David would not haue spoken of another Rest after that Vers. 8. But speake hee doeth Therefore there is a Rest besyde these even that Spirituall Rest proper to GOD'S People Vers. 9. I call this a Rest because when GOD'S People cease to doe their owne workes and will it is lyke GOD'S Rest Vers. 10. Therefore let vs beware to bee debarred from this Rest by Vnbeliefe as they were Vers. 11. For GOD'S Word is as effectuall now as ever it was to discover the lurking Sinnes of the Heart howsoever men would cloake them Vers. 12. And GOD with whome wee haue to doe seeth vs throughlie Vers. 13. But rather seeing wee haue so great encowragement to get Entrie through IESVS CHRIST so Mercifull and Pittifull an High Priest Vers. 14 15. let vs bee steadfast in our Fayth and come confidentlie to get GOD'S Grace to helpe vs through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let vs therefore feare lest a Promise beeing left vs of entering into His Rest anie of you should seeme to come short of it 1. IN the Exhortation hee layeth downe this ground That there is a Promise of Entrie to this Rest left vnto vs. THEN 1. The Entrie into GOD'S Rest is casten open to the Christian Church and encowragement given by offer and promise of entrie 2. Whyle it is to day this promise and invitation to it is left vnto vs notwithstanding that manie by-gone occasions of getting good and doing good bee spent and away 3. As long as this Mercifull Offer and Promise is kept to the fore vnto vs. wee should stirre vp our selues to lay holde on it in tyme. 2. Therefore let vs feare lest anie of you seeme to come short of it The similitude is borrowed from the pryce of a Race THEN 1. A Race must bee runne ere wee come to our full Rest. 2. The constant Runner to the ende getteth Rest from Sinne and Miserie and a quyet Possession of Happinesse at the Races ende 3. The Apostate and hee who by Misbeliefe breaketh off his Course and runneth not on at may bee commeth short and attayneth not vnto it 4. The Apostasie of some and possibilitie of Apostasie of moe Professoures should not weaken anie man's Fayth but rather terrifie him from Misbeliefe 5. There is a right kynde of feare of perishing to wit such as hindereth not assurance of Fayth but rather serveth to guarde it and spurreth on a man to Perseverance 6. We must not onelie feare by misbelieving to come short but to seeme or giue anie appearance of comming short Vers. 2. For vnto vs was the Gospell preached as well as vnto them but the Word preached did not profite them not beeing mixed with Fayth in them that heard it 1. TO make the Example the more to vrge them hee sayeth The Gospell was preached to them whome GOD debarred for Misbeliefe from His Rest. THEN 1. The Evangell was preached in the Wildernesse for substance of Trueth albeit not in such fulnesse of Doctrine and clearnesse of Trueth as now 2. The preaching of it in clearnesse now must make the Misbelievers of it in no lesse danger of beeing debarred from that Rest
than the olde Israelites yea rather in more 2. The cause of their debarring is The Word was not mixed with Fayth in them and so profited them not THEN 1. As a Medicinall Drinke must haue the due Ingredientes mixed with it so must the Word haue Fayth mixed with it joyning it selfe with all the partes of the Trueth closelie 2. Fayth can wall with nothing nor bee mixed with anie Trueth but the Worde and the Worde will not joyne nor wall nor mixe with Conceats Opinions Presumption but with Fayth that is it will bee receaved not as a Conjecture or possible Trueth but for Divine and infallible Trueth else it profiteth not 3. Hearers of the Worde may blame their Misbeliefe if they get not profite 4. Albeit a man get light by the Worde and some tasting of temporarie Ioye and Honour and Riches also by professing or preaching of it yet hee receaveth not profit except hee get entrie into GOD'S Rest thereby for all these turne to Conviction Vers. 3. For wee which haue believed doe enter into Rest as Hee sayde As I haue sworne in My Wrath if they shall enter into My Rest although the workes were finished from the foundation of the Worlde Reade the summe of this Chapter Vers. 2.3.5 for clearing of his reasoning HEE prooveth that Believers enter into GOD'S Rest because GOD excludeth by His Threatning Misbelievers onelie THEN 1. Fearfull Threatninges of the Wicked carrie in their Bosome sweetest Promises to the Godlie and the Faythfull 2. Believers get a beginning of this Rest in this Worlde and a Possession of it in some degrees by Fayth Their Deliverie from Sinne and Miserie is begunne Their Lyfe and Peace and Ioye is begunne Vers. 4. For Hee spake in a certayne place of the seaventh day on this wyse And GOD did rest the seaventh day from all His Works Vers. 5. And in this place agayne If they shall enter into my Rest. HEE compareth places of Scripture and showeth the significations of Rest. THEN 1. Words in Scripture are taken in sundrie places in sundrie significations 2. Comparison of places will both show the diverse acceptions of anie worde and the proper meaning of it in everie place Vers. 6. Seeing therefore it remayneth that some must enter therein and they to whome it was first preached entered not in because of Unbeliefe THe full sentence of the sixt Verse is this Seeing therefore it remayneth that some must enter in and they to whome it was first preached entered not in because of Vnbeliefe it will follow by consequence that Believers doe enter in This latter parte is not expressed in the Text but left vnto vs to gather by consequence Whence WE LEARNE 1. That GOD alloweth vs to drawe consequences from His Scripture 2. Yea trayneth vs on by His owne Example to drawe them foorth by reason 3. Yea Hee will of necessitie force vs to draw consequences from His Wordes or else not let vs vnderstand His Meaning by leaving something not expressed to bee collected by vs. Vers. 7. Agayne Hee limiteth a certayne day saying in David To day after so long a tyme as it is sayde To day if yee will heare His Voyce harden not your heartes IN that hee reasoneth from the circumstance of tyme when David vttered these wordes hee teacheth vs That oftentymes there is matter of great moment imported in the least circumstances of the Scriptures wryting and therefore that the circumstances of tyme place and person who speaketh and to whome and at what tyme c. should not bee passed over in our consideration of a Text but diligentlie bee marked Vers. 8. For if IESUS had given them rest then would Hee not afterwardes haue spoken of another day Vers. 9. There remayneth therefore a rest to the people of GOD. Vers. 10. For Hee that is entered into His Rest Hee also hath ceased from His owne workes as GOD did from His. 1. THIS reasoning from the tyme of David's speaking SHOWETH How infalliblie they were ledde that wrote the Scripture that they could not fayle in setting downe a worde nor speake one worde that could crosse anie other worde spoken by anie other Prophet before or after 2. David taught of the Spirituall Rest in his tyme and so did Moses THEN 1. The olde Church was not straytned with earthlie promises so but that they had Heavenlie and Spirituall Promises given them also as signified by the earthlie and typicall promises 2. Their types had some starre-light of interpretation and they were taught to looke through the vayle of Ceremonies and Types 3. Hee sayeth Hee that is entered into His Rest. ceaseth from His owne workes THEN 1. Before a man bee reconciled to GOD by Fayth in CHRIST hee is working his owne workes doing his owne will and not GOD'S 2. Hee is working without ceasing his owne vnrest and his owne torment which hee procureth by working his owne will 3. The Man that thinketh hee is entered into GOD'S Rest must bee GOD'S Worke-man and no more worke what pleaseth himselfe but what pleaseth GOD ceasing from sinfull workes and doing what is lawfull and good in way of obedience vnto Him Vers. 11. Let vs labour therefore to enter into that Rest lest anie man fall after the same example of vnbeliefe 1. IN the third verse hee sayde the Believers entered into GOD'S Rest Heere hee exhorteth the Believer to labour to enter into it THEN 1. The Rest of GOD is entered into by degrees 2. They who haue entered must studie to enter yet more going on from Fayth to Fayth and from Obedience to farther Obedience and from Grace to Grace till they haue gone all the Way that leadeth vnto Glorie 2. Hee requyreth Labour and Diligence to enter in THEN 1. GOD'S Rest is no rest to the flesh but Rest to the Soule as MATTH xj 29 CHRIST promiseth 2. Without Care and Diligence a man can not promise to himselfe to enter in For the Way is called STRAYT which leadeth vnto Heaven 3. Hee requyreth this Diligence lest a man fall as the Israelites did THEN As some of the Israelites fell in a temporall misbeliefe and drew on temporall judgementes vpon themselues as Moses and Aaron So may Professoures now also doe even Elect. Agayne as some fell in vnbelâ—efe with hardened heartes yea in obstinate misbeliefe and perished in their sinne So yet amongst Professours some may fall into obstinate misbeliefe and perish except they giue diligence to make progresse towardes their Rest. Vers. 12. For the Worde of GOD is quicke and powerfull and sharper than anie two-edged Sworde pearcing even to the divyding a-sunder of Soule and Spirite and of the Ioyntes and Marrow and is a discerner of the Thoughts and Intents of the Heart 1. LEst anie should shift off this Threatning as expyred with those to whome it was first spoken or cloake and dissemble their sinnes and purpose of defection when they should see their tyme hee letteth them know the Power of the Worde and of GOD their
Dignitie in Heaven it is easie to see him put all at vnder that ryseth vp agaynst him 3. That which may bee taken vp of Christ partlie by his Word and Doctrine partlie by his miraculous Workes and extraordinarie Giftes of the Spirit powred out vpon the Primitiue Church partlie by his ordinarie and powerfull working vpon the Soules of his owne since that tyme vnto this day humbling and comforting changing and reforming mens heartes and lyues I say these Evidences of his power doe make a spirituall Eye in a manner to see IESVS the Worker of these Workes crowned with Glorie and Honour 2. Hee meeteth another doubt arysing from the abasement of Christ in his Sufferinges and Death to which hee answereth in the wordes of the Psalme first that it was fore-tolde in that same Psalme that he was to bee made for a little lower than the Angels to wit by suffering of Death THEN 1. The Crosse of Christ is a readie stumbling Blocke for a carnall mynde else what needed the removing of the scandall 2. It is true indeede Christ in his Himiliation was abased vnder the Angels and emptied 3. This abasement was but a little and for a short tyme. 4. It was fore-tolde in the Psalme that speaketh of his Exaltation 5. If wee looke to the Scripture fore-telling wee shall not stumble at Christ's Humiliation 3. Hee giveth a farther answere by showing the â—â—de of Christ's Suffering to bee for our cause in the favour of GOD to vs That hee should by the Grace of GOD taste Death for everie one of vs. THEN 1. Christ's suffering was not for his owne deserving but for ours and therefore should bee glorious in our eyes 2. Everie Believer and elect soule hath interest in that Death of his and so everie man bound to loue him and magnifie him for it and to applye the fruite of it to himselfe 3. This death was but a tasting of death because hee continued but a short tyme vnder it for his short suffering was so precious that hee could not bee holden by the Sorrowes of Death but Death for a little was sufficient and therefore should diminish no man's esteemation of him 4. It was by the Grace of GOD that his death for a short should stand for our Eternall and therefore gracious and glorious should these his sufferinges bee esteemed by vs. Vers. 10. For it became Him for whom are all thinges and by whome are all thinges in bringing manie Sonnes vnto Glorie to make the Captayne of their Salvation perfect through Sufferinges 1. ANother reason of Christ's Suffering This way of our saving by Christ's Sufferinges made for the Glorie of GOD and our Good THEN When the reasons of Christ's death are seene the scandall of his Crosse ceaseth 2. There is a worke to doe heere A great manie of Sonnes to bee brought to Glorie THEN 1. All the Elect and saved soules are in the ranke of Children 2. Albeit they bee few in comparison of the worlde yet are they manie of them all together 3. There is not one of them all who can goe to Heaven or Salvation but by Christ's leading and conduct 3. The Captayne of their Salvation must bee made perfect through suffering THEN 1. How perfect soever Christ bee in himselfe yet before his suffering hee lacked one thing which his Office towardes vs requyred to wit experimentall suffering of such sorrowes as his souldiours and followers are subject vnto 2. When his sufferinges were ended hee was perfectlie sitted to comfort vs seeing hee found our sorrowes in himselfe sometyme 4. Hee sayeth it became GOD for whom and by whom are all thinges that the matter should bee so brought about THEN 1. All thinges are for God's Glorie at the ende and so should the manner of our salvation bee also 2. All things are by God's Hand and Power brought about and reason too that hee dispose of the meanes of our salvation as hee pleaseth 3. This way became God most of anie It brought him greatest Glorie by the shame sorrow and death of one to bring Glorie and joye and Lyfe to manie Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause Hee is not ashamed to call them Brethren 1. IF anie should farther aske how could hee die or how could Iustice accept him in our stead bee answereth Because hee is one of our kynde and nature THEN 1. There is a naturall Band betwixt Christ and his Followers They are of the same stocke of the same naturall substance 2. Christ's naturall Band with vs maketh him a direct entresse to redeeme vs. 2. Hee calleth Christ him that sanctifieth and the Believers they who are sanctified THEN 1. The Band of nature betwixt Christ and men is reckoned vnto those onlie who are sanctified with none other will Christ reckon Kinred 2. Therefore they must studie to Holinesse that would clayme Kinred to Christ. 3. The sanctification which it behoveth vs to haue must proceede from Christ no holinesse vntill a man be in him 3. Hee sayeth Christ is not ashamed to call the Sanctified Brethren THEN 1. As Christ hath dimitted himselfe to our nature so also to the styles of consanguinitie with vs. 2. Christ is as kyndlie affectioned to his Followers as ever Brother was to another hee will not misken his owne albeit vnworthie 3. That which may serue to our glorie and comfort Christ will thinke it no disgrace to himselfe Verse 12. Saying I will declare Thy Name vnto my Brethren In the midst of the Church will I sing Prayse vnto Thee HEe proveth that hee calleth vs Brethren from PSAL. 22. Vers. 22. The Messias there taketh vpon him to preach to Men and to prayse the Father THEN 1. With our nature Christ tooke on also the Yoke of the Exercyses of Religion 2. Hee joyneth with vs in the Discharge of them 3. Hee is first in the Exercyse not onelie because hee discharged them in his owne proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirites of his owne delectable Organes Vers. 13. And agayne I will put my trust in Him And agayne Beholde I and the Children which GOD hath given mee 1. THE next proofe is from PSAL. 18. Vers. 2. Where Christ vnder the type of David promiseth to belieue in the Father THEN 1. Christ is one of the number of Believers one of the Covenant of Grace confederate by Faith and therefore hee behoved to bee a man to this ende 2. Then haue wee in the sense of our vnbeliefe the comfort of the soundnesse and strength of Christ's believing as well as of his other Perfections 2. The third proofe is from ISAY 8. Vers. 18. Wherein Christ vnder the type of the Prophet Isaiah presenteth himselfe with his chosen ChildreÌ„ before the Father THEN 1. Christ is our Father also and wee his Children 2. Wee are
rightlie esteemed of except hee bee preferred as farre aboue all his servantes as the Father hath counted him worthie of more Glorie than his servants 2. Hee preferreth Christ aboue Moses as the Builder is aboue the house THEN As no stone in the house nor all the house togther is comparable in honour with the Builder of the house So the honour and authoritie of no particular member of the Church nor of the whole Catholicke Church together is comparable to the honour and authoritie of Christ. Yea as farre as the Builder is aboue the house in honour as farre is Christ's authoritie aboue the Churches authoritie which is his house Vers. 4. For everie house is builded by some man but Hee that built all things is GOD. HEe prooveth Christ to bee the Builder of the Church because some builder it must haue as everie house hath But onlie GOD that buildeth all thinges is able for this worke Therefore Christ who buildeth all thinges is the Builder of it THEN 1. Whatsoever employment a man get of GOD in edifying of the Church yet in proper speach hee is a parte of the Building builded by another 2. The honour of building the Church belongeth to GOD alone properlie 3. The building of the Church is a worke requyring Omnipotencie in the Builder For to make a Saynct of a Sinner is as hard as to make a Man of the dust of the earth or of nothing Vers. 5. And Moses verilie was faythfull in all His House as a Servant for a testimonie of those thinges which were to bee spoken after MOses was faythfull as a Servant Now a Servant's parte is to doe and say by direction and not of his owne authoritie THEN Hee is the faythfullest Servant that doeth least in his owne authoritie and most attendeth vnto the direction of GOD beareth testimonie to what GOD hath commanded and teacheth not for Doctrine the preceptes of men Vers. 6. But CHRIST as a Sonne over His owne House whose House are wee if wee holde fast the Confidence and the rejoycing of the Hope firme vnto the ende MOses was faythfull as a Servant but Christ as a Sonne over his owne house THEN 1. As much difference betwixt Christ's authoritie in the Church and mens how excellent soever as betwixt the authoritie of the Master and the Servantes 2. CHRIST'S authoritie is natiue over His Church by vertue of His Sonneship by His Eternall Generation of the Father Hee hath this Prerogatiue 3. The Church is CHRIST'S owne House and Hee may dispose of it and of the Service thereof as pleaseth Him Men who are but servantes must change none of the Ordinances of GOD'S Worship in it But CHRIST may change the Ordinances of His owne Worship and therefore alter the ordinances of Levi and appoynct a more simple forme of externall worship in place thereof 2. Hee expoundeth this House to bee the Companie of true Believers THEN 1. The Church of GOD vnder the Law and vnder the Gospell are one Church one House of GOD in substance and all the Faythfull then and now lyuelie Stones of this House 2. The Church haue GOD dwelling and conversing and familiarlie manifesting Himselfe amongst them 3. Hee addeth to a Condition If wee holde fast the Confidence and the rejoycing of the hope firme vnto the ende That is If wee continue steadfast in the Fayth inwardlie gryping the promised Glorie by hope and outwardlie avowing by confession Christ's Trueth whereby hee neyther importeth the possibilitie of finall Apostacie of the Saynctes nor yet myndeth hee to weaken the Confidence of Believers more nor hee doubteth of his owne perseverance or myndeth to weaken his owne fayth for hee joyneth himselfe with them saying If wee holde fast But wryting to the number of the Visible Church of whom some not beeing sound might fall away and by their example make some weake ones though sound stumble for a tyme to the dishonour of the Gospell hee putteth a difference betwixt true Believers who doe indeede persever and tyme-servers who doe not persever to whom bee doeth not grant for the present the Priviledge of beeing GOD'S House This conditionall speach then IMPORTETH 1. That some Professoures in the Visible Church may make Defection and not persever to the ende 2. That such as shall make finall Defection heereafter are not a parte of GOD'S House for the present howsoever they bee esteemed 3. That true Believers must take warning from the possibilitie of some Professoures Apostacie to looke the better to themselues and to take a better grip of CHRIST who is able to keepe them 4. That true Believers both may and should holde fast their Confidence vnto the ende yea and must ayme to doe so if they would persever 5. That true Believers haue ground and Warrand in the Promises of the Gospell both to hope for Salvation and to rejoyce and glorie in that Hope as if it were present Possession 6. That the more a man aymeth at this solide Confidence and gloriation of Hope the more evidence hee giveth that hee is of the true House of GOD. Vers. 7. Wherefore as the holie Ghost sayeth To day if yee will heare His Voyce 1. IN the wordes of the Psal. xcv vers 9. he exhorteth them to beware of hardening their heart in vnbeliefe The wordes of the PSALME are called heere The Saying of the holie Ghost and of the GOD of Israell 2. SAM 23.2.3 THEN 1. The authoritie of the Scripture is not of man but of the holie Ghost 2. The Scriptures are no dumbe letter but the voyce of the holie Ghost who by them speaketh 3. The holie Ghost is God the Inspirer of the Prophets that wrote the Scripture 4. The holie Ghost is a distinct person of the Godhead from the Father and the Sonne exercing the proper actions of a person inspiring the Prophets dyting the Scriptures and speaking to the Church 2. In the wordes of the Exhortation To day if yee will heare His Voyce harden not your heartes OBSERVE 1. That whyle men haue the offer of Salvation and the Word preached vnto them it is their day 2. That by the outward hearing GOD requyreth the heart to be brought downe and mollified 3. That Hee requyreth present yeelding To day whyle Hee calleth without delay because wee can not bee sure howe long GOD will spare or continue His offer beyond this present 4. Hee that studieth not to yeeld his heart to belieue and obey GOD'S Word sounding in his eares hardeneth his heart For what is it else not to harden their heart but heartilie to belieue and giue obedience Vers. 8. Harden not your heartes as in the Provocation in the day of temptation in the Wildernesse Vers. 9. When your fathers tempted me prooved mee and saw my Workes fourtie yeares HEe prooveth the danger of this sinne in the example of their fathers As in the day of provocation when your fathers tempted mee EXOD. xvij 7 Whence WE LEARNE 1. That the ill of Sinne is not seene
historicall believing the trueth of the Gospell partlie by contemplation of the trueth credited Nowe historicall fayth is a taste of that heavenlie gift of justifying fayth because it is a good degree towardes it and contemplation of this trueth bringeth a taste of the thing credited and so of the heavenlie Gift revealed in the Gospell For the contemplation of everie trueth bringeth with it naturallie a delectation such as Philosophers doe finde in their studies And the more eminent the trueth bee no wonder the delectation bee the greater For manie heard Christ's gracious Sermons and wondered and believed his wordes to bee true but Christ did not commit himselfe vnto them for hee knew what was in them 6. Hee may bee made part-taker of the holie Ghost and haue his share of Church giftes distributed by the holie Ghost so as hee can from the light which the holie Ghost giveth him answere other mens doubtes comfort the feeble mynded and edifie others in their fayth by his speaches yea haue the gift of expressing his brayne light both in conference to men and in formall prayer to GOD if hee bee a private man onelie and if hee bee in publicke office may haue the gift of formall preaching and praying in publicke yea in those dayes of the Apostle might haue had the extraordinarie gifts of Tongues Prophesying and Miracles working Therefore sayth Christ Manie will say to mee in that day Lord Lord haue wee not prophesied in thy Name and in thy Name haue casten out Devils and in thy Name done manie wonderfull workes To whome Christ will aunswrre I never knew you Departe from mee yee that worke iniquitie MATT. vij 22.23 Nowe this knowledge convincing light and giftes of vtterance c. are from the holie Ghost or else howe could such Apostates as heere are descrybed sinne agaynst the holie Ghost 7. Hee may taste of the good Word of GOD that is finde sweetnesse in the Doctrine of the Gospell and bee convinced of the Goodnesse and Mercie of GOD towardes sinners shyning therein yea and by beholding the possibilitie of his owne salvation vpon this condition If hee will sell all and buy the Pearle hee may taste of GOD'S Merchandize in the blocking for them besyde all the false joyes delusions which hee may get by presuming of the certayntie of his owne salvation and yet in the meane tyme as a foole will not lay downe the pryce will not renounce his earthlie and beastlie affections will not denye himselfe and his owne corruptions The care of this worlde and the deceatfullnesse of Ritches choaking the fruites of the Worde heard as they who receaue the seede amongst thornes Wherefore in tyme of persecution for the Worde hee may by and by bee offended and quyte the Trueth allbeeit with the stonie hearted hearers in tyme of prosperitie hee heard the Worde and anone with joye receaved it MATT. xiij 20.21.22 8. Lastlie hee may taste of the power of the worlde to come that is in contemplation of the Blessednesse promised to the Saynctes in Heaven bee taken with admiration of it yea and haue a naturall desire of it as Balaaâ— did when vpon such a speculation he did wish to die the death of the Righteous and to haue his last ende as his and yet loue the wages of Iniquitie so well as hee quyte not his greede for all his wish of Heaven In a word It is possible that a man impenitent and vnrenewed in his heart may bee a glorious Professour for his out ward behaviour and haue fayre giftes and yet make Apostasie from the trueth when hee getteth a fit Temptation or else how should it bee possible that the Devill should make glorious Professoures and Church-men in all Ages Apostates Persecuters Betrayers of the Trueth to the Adversarie Vnder-myners of the Church of Christ Except they vnder all their show did lodge in their heart the loue of Money and worldlie Ritches more than the loue of Heaven the loue of the prayse of men rather than GOD'S Approbation the lust of their fleshlie ease and pleasure more than the pleasure of OOD the fleshlie feare of those that can kill the Bodie more than of GOD who can cast both Soule and Bodie into Hell And therefore no wonder if for satisfaction of their Ambition Avarice Lustes and earthlie Affections they become readie to sell CHRIST and His Trueth and His Church and their Countrey and All when they find their Merâ—hand and the beloved Pryce offered vnto them 4. OBSERVE HEERE HOW glorious soever these Illuminations and Giftes and Tastinges seeme yet there is no farther heere graunted but Tastinges to such rotten Professoures That which they get is eyther onelie in the Brayne by Knowledge or if there bee anie Feelinges they are but sleeting Motions slowing from temporarie grounds which proceede not from anie Spirituall lyfe in the man nor from a roote in himselfe that is not from the Spirit dwelling in him Such feelinges doe neyther foster nor strengthen him for anie Spirituall Obedience but evanish without chaunging the heart It is true all that the Godlie get in comparison of what hee shall get is but Tastinges Yet in comparison of these fruitlesse tastinges of the vnsound Professoures that which hee getteth is true Eating and Drinking a reall Feeding holding his soule in lyfe and enabling him to worke the workes of GOD to mortifie his Lustes and serue GOD in his spirite 5. OBSERVE That heere hee doeth not challenge those who haue felt these Tastinges for vnsound nor threaten them if they holde on and make progresse THEN 1. The having of Illumination and spirituall Giftes and tastinges of heavenlie thinges is not to bee lightlie esteemed of but acaccounted as steppes and degrees vnto a farther progresse vvherefrae as it is possible some fall away so it is a piece of Advauncement to encowrage men to goe on that they fall not away 2. There is no daunger in having this Illumination oâ— these light Tastinges But all the hazard is to rest vpon them and not to tende towardes Perfection or to fall away after receaving so much Encowragement 3. And therefore wee must not rest on Illumination or common giftes howe glorious soever nor tastinges and feelinges howe sweete soever but seeke still in to a more neare Communion with CHRIST and still more to mortifie our lustes and still to abound in the Fruits of Loue to CHRIST and His Church Vers. 6. If they shall fall away to renewe them agayne vnto Repentance seeing they crucifie to themselues the Sonne of GOD a-fresh and put Him to an open shame 1. HEE sayeth not It is impossible they shall bee saved but that they shall bee renewed by Repentance THEN Apostates salvation is not impossible but because their repentance is impossible and where Repentance is there is no impossibilitie of salvation but a certayntie of salvation rather For Hee that giveth the Repentance Hee declareth His purpose to giue Remission also 2. Hee giveth a reason why
for hee endured as seeing Him who is invisible ANOTHER Worke of Fayth is His leading of the People from their dwelling places in Aegypt to the Wildernesse with the hazard of the wrath of Pharaoh if hee should overtake them THEN Whatever it seeme vnto vs nowe after it is done it was no small Fayth at that tyme to vndertake such a Businesse to turne his backe vpon a fertile Lande and goe with such a Companie without Provision to the Wildernesse 2. His Fayth is commended for not fearing the wrath of the king Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former THEN Where naturall Cowrage would succumbe Fayth will sustayne yea and make a man endure as is spoken in the next words where naturall Cowrage having led him on a little would forsake him at length 3. The Encowragement vnto this Worke was Hee saw Him that is invisible That is Hee apprehended by Fayth GOD more powerfull than Pharaoh and more terrible THEN 1. Fayth openeth the Eyes to see GOD in a Spirituall manner who by sense or imagination carnall can not bee conceaved 2. The beholding of the invisible GOD is able to supporte a Man's Cowrage agaynst the Terrour of Men and all thinges visible and nothing else can doe it Vers. 28. Through Fayth hee kept the Passeover the sprinkling of blood lest hee that destroyed the first-borne should touch them ANOTHER Worke of his Fayth is His keeping of the Passeover That is The Sacrament of the Angels passing over and not destroying the people THEN 1. It is vsuall for Scripture speaking of Sacramentes to giue the name of the thing signified to the Signe because the Signe is the memoriall of the thing signified CIRCVMCISION is called the COVENANT GENES xvij 13 because it is the Memoriall thereof The PASCHALL SVPPER for the lyke cause is heere called the PASSEOVER which was the worke of the Angell because it was by appoynctment the Memoriall of it So the CVPPE in the LORD'S SVPPER is called THE NEW TESTAMENT IN CHRIST'S BLOOD and the Bread in the same Supper is called THE BROKEN BODIE OF CHRIST because it is the Memoriall thereof 2. It is the worke of Fayth to celebrate a Sacrament rightlie 3. As MOSES celebrated the Passeover in assurance that the Destroying Angell should not touch the People of Israell So may everie Believer bee certified by vsing the Sacrament That the Grace promised and sealed in the Sacrament shall bee bestowed Vers. 29. By Fayth they passed thorow the red Sea as by drye land vvhich the Aegyptians essaying to doe were drowned HEE joyneth the Fayth of the true Israelites with the Fayth of Moses for whose sakeâ— the rest of the incredulous multitude got the Benefite of Deliverie also through the red Sea which was the Fruite of the Believers Fayth WHENCE WEE LEARNE 1. That Fayth will finde vnexpected Deliveries and Out-gates where it might seeme altogether impossible 2. Yea Meanes of Destruction by Fayth may bee turned into Meanes of Preservation 2. The Fruit of Fayth is evidenced by the drowning of the Aegyptians essaying themselues to follow that way which Fayth had opened to Israell THEN 1. Presumption in Vnbelievers will set them on worke to goe thorow the same Daungers which Believers passe thorow but without all successe For Believers shall escape where Vnbelievers shall drowne 2. The Benefite of Fayth is best seene when the evill of vnbeliefe is seene Vers. 30. By Fayth the Walles of Hiericho fell downe after they were compassed about seaven dayes HEE ascrybeth the downe-throwing of the Walles of Hiericho to Fayth making the Believers only to compasse them seaven dayes THEN 1. VVhat GOD doeth for Believers is reckoned the worke of Fayth because Fayth setteth GOD on worke so to say and His Power employed by Fayth worketh the worke 2. Fayth will throw downe strong Holdes and overcome seeming-impossibilities 3. Fayth must vse such Meanes as GOD appoyncteth albeit they seeme but weake 4. It matâ—ers not how weake the meanes bee if Fayth haue a Promise to prevayle thereby 5. The Meanes must bee constantlie vsed during the tyme that GOD appoyncteth them to bee followed Vers. 31. By Fayth the Harlot Rahab perished not with them that believed not when shee had receaved the Spies with peace RAHAB the Harlots Fayth is commended by the Fruit of her safetie when Missbelievers perished QVESTION How heard shee GOD'S word to beget Fayth or how heard they of Hiericho GOD'S Word that they should bee called Vnbelievers I ANSWERE The common reporte of GOD and His Workes joyned with GOD'S Blessing was sufficient to beget Fayth in her And the same reporte albeit carried as other Newes by common Messengers being despysed and counted vnworthie to bee farther enquired for and sought after was sufficient to make them guiltie of Missbeliefe THEN 1. In this Example it is evident that Fayth is as acceptable in an Heathen and an Harlot as in a Professour and person of better condition 2. That Fayth can change an Heathen or vyle person into a Saynct 3. That the Fayth of Women is worthie to bee observed and imitaâ—ed even as well as Mens Fayth 4. That the vnworthinesse of the partie believing giveth commendation so much the more vnto the excellencie of Fayth 2. No worde heere of her Lie in receaving the Spies but onelie of her Fayth and peaceable behaviour towardes them THEN 1. VVhere GOD seeth Fayth Hee hydeth His Eyes as it were from anie thing that might deface the Glorie thereof 2. Hee gathereth vp the smallest good Fruites which Fayth bringeth foorth and maketh not small reckoning thereof howe small so ever they bee Vers. 32. And what shall I more saye For the tyme would fayle mee to tell of Gideon and of Barak of Sampson and of Iephthah of David also and Samuel and of the Prophets HAving reckoned a number and having moe to produce hee stayeth his course TO TEACH 1. That Prudencie must moderate and make seasonable vse of the aboundance of a mans knowledge and memorie 2. That the Scripture giveth vs to make vse of the Fayth of all that are recorded therein albeit they bee not in this Catalogue 2. The diversitie of those that are heere recorded TEACHETH VS That albeit there bee difference of Believers some stronger as DAVID some weaker as the rest some base Bastardes as IEPHTHAH some of better sorte some of them notable in holinesse and conversation some of them taynted with notorious falles in their lyfe Yet are they all enrolled by GOD in a Catalogue of Honour amongst His Saynctes Vers. 33. Who through Fayth subdued Kingdomes wrought Righteousnesse obtayned Promises stopped the mouthes of Lyons Vers. 34. Quenched the violence of fyre escaped the edge of the Sworde out of weaknesse were made strong waxed valiant in fight turned to flight the Armies of the Aliens HEE reckoneth the Workes of their Fayth whose names hee suppresseth of whome