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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10817	The day of hearing: or, six lectvres vpon the latter part of the thirde chapter of the Epistle to the Hebrewes of the time and meanes that God hath appointed for man to come to the knowledge of his truth, that they may be saved from his wrath. The summary pointes of every one of which lectures are set downe immediately after the Epistle dedicatory. Herevnto is adioyned a sermon against fleshly lusts, & against certaine mischevious May-games which are the fruit thereof. By H.R. Master of Artes, and now, minister of the word.; Day of hearing: or, six lectures upon the latter part of the thirde chapter of the Epistle to the Hebrewes.	Roberts, Huw, b. 1558 or 9.	1600 (1600)	STC 21089; ESTC S102956	70,687	163

clemencie favour you wil accept of it as a mite of a willing minde and vnfained good will And in that I haue therein alleadged other authors beside the holyscriptures I did it of care to haue every truth confirmed in the mouth of approved witnesses I neede not heere speake of your Lordships good desertes I know that a vertuous man loueth not to heare his owne praise for it is better to be a good man indeede then in mens opinion to bee so accompted Wherefore as GOD hath exalted you to honour and dignitie and as a learned young man hath lately written to you hath made you a keeper of many vines and as we see hath wrought in you a notable care vnder her Maiestie to provide for the well-fare of his Church so I beseech him that is Lord of Lordes long to preserue your honour in al safety and to increase in you his giftes of grace to the setting forth of his glory to the continual good of his church finally to your owne eternal comfort through the merits of his sonne Christ Iesus And wheras the world is in danger of eternal perdition as great part through irreligiousnes and atheisme without either knowledge or true feare of God and a great part through affected ignorance and obstinate frowardnesse in Popish customes wee are to pray dayly that it may please God to wake men out of the sleepe of sinne and voluptuous living and by the power of his holy word still to weaken the kingdome of sinne and of Antichrist and to call those that are to bee called to the knowledge of his trueth while it is yet called To day Your Honours most bounden Oratour HVGH ROBERTS THE CONTENTS OR BRIEFE summe of the Lecture vpon the latter part of the third Chapter of the Epistle to the Hebrewes set downe in order as followeth 1 The first Lecture vpon the 7. 8. 9. 10. and 11. verses of the authoritie of the word of God of the speciall causes why this scripture being part of one of the Psalmes of David is alleadge● by the Apostl● writing to the Hebrewes 2 The second Lecture vpon the 12. and 13. verses of the fru●t of an evill heart of mutuall ex●●●tation and of the dectit fullnesse of sinne 3 The third Lecture vpon the 14. verse of faith and of the assurance of salvation and ever lasting felicitie to the true beleevers 4 The fourth Lecture vpon the 15. verses of the necessitie of hearing the word of God how the bardening of the heart is to be vnderstood and of the errour of praying in the church specially in the time of publique 〈◊〉 or of c●mmon pr●●ers 5 The fifth Lecture vpon the 16. and 17 verses of the wickednesse of m●ns nature all ●en are naturally bent to idolatrie we must imitate the faithfull though they be but few in number or in one age whom God raiseth vp in all ages to confesse his name of Gods long sufferance bountifulnes towards inners of sinne and the fruit thereof 6 The sixth and last Lecture vpon the 18. and 19. versest of the punishment of the● that obey ●●t the Gospell though for a time they be borne with and liue in a flo●rishing states what the tokens of Gods iudg●ents which befal in the world and wherewith some men are visited should profit vs the word of God is the iudge of men which word is to be obeyed while the day of grace lasteth THE FIRST LECTVRE VPON the wordes of the Prophet David alleadged by the author of the Epistle to the Hebrews cha 3. ve 7. 8. 9. 10. 11. of the authority of the word of God and of the speciall causes why this scripture of the Prophet is here alleadged with the application thereof 7 Wherfore as the holy Ghost saith to day if yee will heare his voice 8 Harden not your hearts as in the provocation according to the day of temptation in the wilder●esse 9 Where your fathers tempted mee proved mee and saw my workes for ●i● yeares long 10 When fore I was grieved with that generation and said they erre ever in their heart neithe● haue they knowne my waie● 11 Wherefore I sware in my wrat if they shall enter into my rest IN the begining of this chapter men and brethren beloved in Christ the Apostle that was the author of this epistle exhorteth the Hebrewes or Iewes to whom he writeth to consider Christ Iesus the Apostle high Priest as he faith of our profession of Chrstianisme he compareth him with that great and renowned Prophet of God Moses because the lewes did magnisie the remebrance of Moses by whom God had planted and established both the religion civill government of the people of Israel and therfore it is writen of him there arose not a Prophet since in Israel like vnto Moses who the Lord knewe Deut. 34 10 face to face And for this cause in the ninth of Iohn the Iewes stand so precisely vpon the authoritie of Moses and say we be Moses diseiples To 9. 28. 29. we know that God spake with Moses Now to proue that Christ far excelleth Moses in honour and authoritie the Apostle vseth two notable and familiar arguments The one he draweth from a comparison betweene the builder the house which he h●th builded Ch●ist is the builder of his spirituall house which is the church Moses was but one part of the building therefore Christ is aboue Moses The other from a comparison betweene the heire or the naturall sonne and the servant of his house Christ is the sonne Moses was but a servant therefore Christ is more honourable then Moses Here vpon the Apostle inferreth th●t all the faithfull which professe Christian religion are the house of Christ if they persevere and continue in his grace vnto the end But because without faith it is vnpossible Heb. 11. 6. Row 10. 17 to ple●se God and without the hearing of the word of God faith is not attained and without a good heart there cometh no prosite Heb. 42. by hearing Therefore that they which heare the word of God may be effectually ioined to this building of the house of God and that they may be so prepared to heare this word that it may be so prepared to heare this word that it may not be vnto them a favour of death vnto death but of life vnto life the Apostle ●●leadgeth this scripture out of the Psalmes of David the authoritie whereof Psal 95. he attributeth to the holy Ghost who spake by the Prophets And here we learne that the holy scriptures which we heare or read thought they be named after that Prophet that Apostle or that Evangelist by whom they were ministred or written are not with standing the liuely oracles of God and the very words of the holy Ghost who inspired the Prophets ●nd holy Ghost who inspired the Prophets and holy men and moved thē to speake as they were taught and directed from aboue according as

everie word of God ought to be takē for anoth And this phrase of they shall outer doeth aggravate the threatning For here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a concealing of that that would bee vttered after the maner of men when one through indignation or anger or otherwise moved with some passion of the minde vttereth not out his meaning to a full and perfect serce And the meaning of this is if they shall enter into my rest my word is of no force or I am not to be beleeved when I speake Our saviou● Christ mourning for the Pharises because of the hardnesse of their heartes vseth the same phrase of speech in the gospell by Marke saying● verilie I sa●● vnto you if a signe Mar. 8. 12 shall be given to this nation as if he should saie if a figne bee given them there is no truth in me or let me be a deceiver Thus as M. Beza● wri●eth when God sweareth by himselfe he suffereth his truth In Mar. ca. 8. ver 12. and his glory to bee iudged of according to the words which he assirmeth And what doe these things teach vs forsooth they confirme Gods iust iudgementes to overtake them which harden their hearts and obey not his voice that we therby might be taught to feare brought to obedience For to vs is now preached the same Christian verity and religion that the Apostle preached to the Hebrewes in this Epistle Seeing therefore how fearefully the children of Israell were punished for their provoking and disobeying the word which was brought vnto them by the servant of God Moses how great then shall their punishment bee which harden their hearts set light by that word of grace which was brought into the worlde by the sonne of God himselfe surely as one faith we if we harden our heartes shall be Eralmu● so much the more greeuously punished by how much the greater he is that hath vouch safed to speake vnto vs in his owne person Seeing therfore that Christ the mediatour of the newe testament who by his owne testimony is greater then lonas greater then Salomon and greater then all the Prophets that went before him hath vttered his voice vnto vs with his owne mouth and yet the same voice is heard in our eares howe then shall we escape if we neglect so great salutation Lastly the rest mentioned in this scripture The thirde cause why this scrip-ture is a●leadged of the Apostle in this text to the He-brewes doth notably expresse the rest and promise of God set forth in the new testament as a figure most agreeable to the thing figured For the external rest wheronto the children of Israel were to be brought was the land of Canaan The rest of the gospel is the celestiall Ierusalem the citie of the huinge GOD described in the twentieth and one of the Reuelation into the which none vncleane thing shall enter And now as the murmuring Israelites were depriued of entering into the land of Canaan because they beleeued those tenn men which brought avile slander vppon the land and would giue no credite to the other two Caleb and Ioshua which stood for the truth so we if we go after Baals Prophets false teachers and deceiuers which are mo in number then Elyab or Caleb and Ioshua and so follow the multitude and decline from the truth shall be excluded from the rest euerlasting and shall haue our portion with the multitude of Hyppocrites and vnbeleeuers The Papistes that are against vs do bragg of the multitude of people and nations which haue followed the church of Rome and receyued their traditions but this proueth not the truth to be of their side but rather the contrarie For Christ calleth his church a little flocke And he saith that wide Luk. 12. 32. Mat. 7. 13. is the gate and broad is the way that leadesh to destruction So the whole world in the dayes of Noah consented togeither in vngodlinesse confirmed by the custome of many ages but Noah and his familie is all the Gen. 7. 1. slocke that was CHRISTES and that hadde not consented to the vngodlinesse and custome of those evill daies And L●● alone is founde righteous in a whole cittie of wicked people Caleb and Ioshua even Gen. 19. two men are found faithfull and constant in all that greate multitude of Gods owne people which came out of Egipt And in the reuelation the Lord calleth his seruants my two witnesses as yf they were the fewest in Revel 11. 3. number of all other Now here are two wayes set before thee Yf thou wilt go to hell Follow the multitude and thou art neuer out of the way But if thou wil● enter into life follow the example of good men though they be but one or Luke 13. 24. two amoug many thousand for Christ faith to thee striue because the gate is so straight that it is hard and most difficult to enter in there at Yet harden not thine heart neither regard what thy forefathers haue done before thee but regard and obey the Lords voice and walke not after the flesh but after the spirite and thou arte in the way to that gloriouse rest which remayneth to the people of God purchased with the blood of the mediatour of the newe testament to whom be praise in the church throughout all generations for ever The second Lecture vpon the 12. and 13. verses of the fruit of an evill heart of mutuall exhortation and of the deceitfulnesse of sinne 12 Take heede brethren least at any time their be in any of you an evill heart and vnfaithfull to depart away from the living God 13 But exhort one another daily while it is called to day least any of you be hardened through the deceitfulnesse of sinne THese wordes my brethren haue a relation to that scripture which continueth from the seventh v●●se of this chapter to this twelfth verse of the same taken out of the Psalme of David as an excellent sermon of the holy Ghost and so applied by the Apostle to declare as you haue heard that the authority of men and examples of fathers can be no ground nor stay of faith or religion to any man because the best of thē haue erred as al those fathers of the Hebrews who after they had seene the glory of God and were delivered out of Egipt with signes and wonders even the whole company of them two or three men excepted provoked God in he wildernesse and would not beleeue the worde which was preached vnto them VVhere we haue also learned that if Moses the servant of the house and the lawe given by him could not bee despised without punishment for they which obeyed not were deprived of the promised rest and overthrowen in the wildernesse much more shal they bee punished which will not heare the sonne of whom Moses did beare witnesse and whose voice inviteth to a more glorious rest then the earthly rest of the lande of

they lived wee shall finde nothing whereof wee may glorie For indeede it was the Egypte of superstition and spirituall darkenesse and therefore as * Deering vpon the epistle to the Hebr. lect 24. one hath lefte in writing vpon this Epistle to the Hebrewes if wee goe after Baalims vvhich our fathers haue taught vs wee shall bee fedde vvith the wormwoode vvhich our fathers haue leaten Yea let vs assure our selues vvee shall bee beaten vvith more stripes then our fathers if vvee will wittinglie treade in their steppe● For as Bulliuger saith if thy forefathers Bulliuget vpon th● Apoc. set 35. bad had the like opportunitie vvhich then neglectest vvhat a space vvould they haue runne afore thee And therefore as it shall bee easier for Tyr●● Luke 10. 14. and S●lon at the day of iudgemente then for them that heard Christ and saw his miracles and were not the better therefore so I may say it shall be easier for our forefathers at that day then for them which bring forth no good fruite nor make profession of the trueth beeing preached and made knowne vnto them vvhich hath not beene so revealed to our fathers as it is now to the people of our daies The seconde cause why the Apostle reciteth 2 this scripture of David is that with the example and punishmente of them that tempted and hardened their heartes in the dese●te hee mighte terrifie the Hebrevves and make them more carefull to receiue the vvordes of exhortation and to obey the voice of Christ the mediatour of the new testament whose voice as he is greater then Moses so shall they draw vpon them great erpunishment which neglect to heare it The children of Israell of vvhom mention is heere made after they vvere delivered out of Egypt by Moses for al that they had seene the works of God his miracles which he wrought for them in Egypt at the redde sea yet they tempted him in the wildernesse and doubted of his ●goodnesse and providence towardes them and said is the Lord among vs or no because they had not Exod. 17. 7. water at their pleasure This was the provocation which is here mentioned wherewith the Lorde God was tempted in the vvildernes of his own people after that he had delivered thē out of the hands of their enemies And againe when they should haue gone out of the wildernesse into the land of Canaan to possesse it and to dwell therein where they should haue had rest peace and prosperity yet they beleeved not the worde of God * The chil-dren of Israel are cōmanded to goe vp and possesse the land which God had said before them but they say they will sende men to search out the land Deur I. 21. 22. and therefore the Lord s●●ll bearing with them biddeth them len Num. 1● ●3 how be it the event and issue of their sending declareth that it came from the people● disobedience to the word of God for the years in which they did b●●r● their iniquity in the wildernesse are measured with the number or the daies in the which they had searched out the land of C●naan Num. 13. 14. 33. 34. but sent twelue men a man out of every tribe of the children of Israell to search the land to know what maner of land it was and whether they might obtaine it or no as if the living God and Lorde of the whole earth which had done so many thinges for them shoulde not nowe bee able to subdue their enemies and to giue them the land according to his promise And when the twelue men returned after fortie daies from searching of the lande and brought with them of the fruite thereof to shewe to all the congregation of the children of Israell tenne of the twelue brought vp an evil report slander vpon the land to these ten men the whole assembly gaue credite and their words to them seemed to bee true And therefore they murmured against Moses and Aaron and would haue made a Num. 14. new captaine to bring them againe vnto Egypt but Ioshua and Caleb two of the twelue that had searched the land al the multitude would haue stoned with stones for the truth sake which these two men reported of the land because they perswaded the people not to rebel against the Lord. Thus the Israelites that came out of Egypt tempted the Lord in the wildernesse and provoked him to anger by following the counsels of their owne harts therefore the Lord saith of thē as it is in this text they erre ●ver in their hearts and what was then their punishments as I liue saith the Lord I wil surely do vnto you even as ye haue spoken in mine ears Num. 14. 28. 2● your carkases shall sal in this wildernesse c. And so it came to passe for of the sixe hundreth thousand which came out of Egypt● and vvere able to discerne betweene good and evil none but two men Caleb the sonne of Iephiumeth and Ioshua the sonne of Nun which constantly as the scripture saith followed Num. 32. 12 the Lord did enter into the land of Canaan to inhabite it all the rest were consumed in the terrible wildernesse according to the worde of the Lord for Moses saith and the Lord was Num. 32. 13 very angry with Israell and made them wander in the wildernesse fourty yeares vntill all the generation that had done evill in the sighte of the Lorde were consumed And here the text saith therefore I sware in my wrath if they shoulde enter into my rest Where it is said in my wrath we are to vnderstand that God who is a spirite immortal infinite and incomprehensible with whome is 1am 1. 17. no variablenesse neither shadow by turning is not subiect to any of these passions which the scriptures seeme to attribute vnto him as wrath ielousie greefe repentance and the like But these things are figuratiuely applyed to God after the manner of men for our vnderstandinge sake vvhich are not able to conceiue of heavenly things without metaphors allegories ●arables and similit●●es borrowed from earthlie and naturall things which are therefore so much vsed in holy scriptures for ou●● learning And heere by the name of wrath or anger is set foorth the determinate sentence of Gods eternall iustice against sin and disobedience And when it is said that he sware it teacheth vs feare and consirmeth to vs that Gods threatnings fall not to the grounde without Augustine in Psal 95. full effect For as Aurelius Augustine saith vpon this place iurantem hominem debes timere thou oughtest to feare when a man sweareth least for his oths sake he should do that which is * As Herod did Mar. 6. 26. when he caused Iohn Bapsist to be beheaded against his will howe much more saith he oughtest thou to feare when God sweareth who can sware nothing rashlie his oath is a sure confirmation Wheras in deed as another father saith