and Glory Amen The ISRAELITES Passage Heb. 11.29 By Faith they passed through the Red Sea as by dry Land which the Egyptians assaying to doe were Drowned HEre is another Passeover The former a Feast this a Journey The former Sacramentall this reall The former as a Memoriall of the Angels passing by Israel in the Egyptian Plague in this Israel passed from Egypt the Place of their Captivity and advanced towards Canaan the Land of their Inheritance For it was By Faith they passed through the Red Sea c. The First Part. The onely Terme or Particle which in this Passage needâ— Explication the rest being a plain Narrative of matter of Fact is that Relative they whether this take in it's circuit every individuall Israelite which passed or it relates onely to the Majority and greater number of the Passengers or it belongs onely to some few peculiar selected and approved Persons among them whose Faith found and procured a Passage for the residue It is true That in the greatest latitude and largest extent this they must not be understood of every single Israelite nor in the more restrained sense of the Major Part but it must be conceived in the most narrow and strictest acceptation for some select ones all Israel passed upon the credit and Faith of a few of them For though the Apostle expresse it at first with the universall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all passed 1 Cor. 10.1.5 yet to prevent mistakes he passeth an exception in that antithesis ver 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many the majority of them could not passe for faithfull ones and be approved For for their insidelity they were overthrown in the Wildernesse all of them onely to make a number two were excepted Ioshuah and Caleb Numb 26.65 all the rest fell under Gods displeasure though God was pleased to accept the Faith of those two faithfull persons for and reward it with the Deliverance of the whole Collective Body The Second Part. 1. Faith is efficacious to Beleevets not onely in their personall capacities as they are single Beleevers but also in their Politick as members of a body See 2 Kings 22.19 Isay 65.8 I will spare a whole cluster for one or two servants of mine The Faith of a few a small few conduceth to the advantage of many of a little part two Persons conveys influence on the whole With God Denominatio non sumitur à majori sed à meliori parte as the first fruits consecrates the whole masse a little leaven leaveneth the whole lump so a few Saints makes a whole Church a Church of Saints though the many among them be wicked 1 Cor. 1.2 The Church of Corinth a Church of God though a mixed Church or else the Apostle had not taken cognizance of it nor censured those Tares among the Wheat For he professeth He had nothing to doe with them that are without Extra Ecclesiam 1 Cor. 5.12 though many haereticall many wicked contentions Schismaticks in that communion yet a Church of Saints cap. 1. ver 2. even the very incestuous judged by Saint Paul a Member of the Church else he had not judged him and his uncleannesse no way defiled the whole for he saith positively of the whole but ye are washed 1 Cor. 6.11 even a Brother may be a Fornicator c. 1 Cor. 5.11 and so remaineth till censured by the Power of the Keyes and even then because Excommunication is not for Destruction but for Edification not for Excision of the Member but Medicine if he reform of a Brother from us he is become one of us not de novo being Created but Restored after his lapse and recovered 2. When the Faithfull are in straits not knowing which way to turn Faith directs and conducts them It saith Stand still see the salvation of the Lord Exod. 14.13 Thy Rod and thy Staffe they comfort me saith Dauid Psal 23.4 When Israel was pursued by Pharach and opposed by the Red Sea Faith made a way through the great depths And such was the resolution of Hezekiah 2 Chron. 32.7.8 Be strong and couragious be not afraid nor dismayed for the King of Assyria nor for all the multitude that is with him for there be moe with us then with him With him is an arm of flesh but with us is the Lord our God to help us and to sight our Battels And the people rested themselves upon the words of Hezekiah King of Iudah Faith opened the belly of the Whale and found Ionas a passage thence Ionah 2. It opened the Iron Gates of the Prison Acts 12. and discovered to Peter a way to escape The Vallyes and Mountains shall be divided into Rivers and Fountains for Beleevers Isay 41.18 and these Rivers shall be for passes and safeties Isay 4.1.2.3 God will suspend the activity of the Elements that the fire burneth them not Dan. 3. the waters drown them not as here God stilloth the madnesse of the people the noyse of their waves Psal 65.7 Isay 17.12 stoppeth their fury that they prevail not and like the enraged Sea overflow not and swallow all up for so these mighty waters would doe if like the Sea they were not bounded 3. They passed and their Passage was smooth and plain they passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by dry Land to re-mind us 1. That to the Almighty all wayes are equally feasible and easie the Night and the Day Sea and Land are both alike he hath the same power over both he can provide for his people in the Wildernesse as well as Canaan Thou which hast shewed me saith David Psal 71.19.20 great and sore troubles I shall have thy passe and safe conduct for thou shalt quicken me again and shalt bring me up again from the depths of the Earth 2. That the whole Universe is absolutely and arbitrarily subject to the Almighty our God is in Heaven and he saith the Psalmist hath done whatsoever pleased him in the Earth the Sea and the great deeps Iob extends his Soveraignty and Supreme Jurisdiction beyond the circuit of the Sun and Moon to every quarter and corner part and parcell of the worlds great frame Iob 26.6.7.8.9.10.11.12 God is every where and his power ruleth over all Mountains and Vallies Deserts and Champania's if we be Israelites indeed in whom there is no guile he will provide for us in the one as well as the other Patria est ubiâ—â—nque vir fortis sedem eligerit was the determination of an honest Heathen It is far more certain every place is a pleasant comfortable and acceptable seat to a sincere Christian for the all wise God who ruleth all is his God and Guide he will never fail nor forsake them who put their trust in him Psal 125.1.2.3 4. The Egyptians made the like attempt yet they had not the same successe their assault and enterprize proved fatall so experimented is that of David Psal 11.5.6 The Lord tryeth the Righteous they have their tryalls and shall first have
you have both the Maine Sea represented wherein you may safely Sayle And you have the dangerous Rocks and Shelves of Sands Delineated that you may avoide So the holy Writ doth deeypher and approve what is exemplarily good in those God is pleased to instance in That their light might so shine before men that they see their good works c. That whatsoever things are lovely or of good report if there be any vertue or if any prayse to think on them Phil. 4.8 and it sets forth their infirmities and prejudices that we may learne to beware of them that we presume not too much on our own abilities or on former assistances lest God substract his Grace from us and leave us in our own hands and then indeed we shall be in a sad and miserable condition Therefore let us in all humility be jealous and suspitious of our hearts least they be hardened through the deceitfulnesse of sinne and consider our selves as the Apostle fore-warnes Galat. 6.1 And let us thus reason with our selves these though honoured with an infallible Testimoniall a Testimoniall from Heaven for their Faith have fallen therefore let us feare and walke circumspectly and be alwayes on our guard Gedeon made an Ephah of Gold Sampson defiled himselfe with Concubines Iephthah probably Vowed rashly and performed it more sinfully If these fell so grossely let not us flatter our selves with a conceit that we cannot sinne but rather frequently and feriously consider and re-minde the Apostles Exhortation Let him that thinketh he standeth take heed lest he fall 1 Cor. 10.12 Secondly We may learne hence to pay our Vowes unto the Lord This Saint Augustine hath afforded us Habet hie error aliquam laudem fidei quia Deum timuit ut quod voverat redderet c. If any err in the simplicity of his heart fearing truely lest he should offend God as Iephthah feared to break his Vow and provoke him I dare not conclude him wicked but shall rather with St. Augustine pitty and pray for his innocent mistake God when he declares that he will not be mercifull to them who offend of malitious wickednesse doth thereby intimate that an innocent errour and a well-meaning mistake may obtaine mercy If God did not take us with our pre judices and frailties what would become of us how could we escape but blessed be our good God who will receive the weake in Faith he commends that to us and that shews he will doe it he remembers that we are but flesh and in the midst of judgement remembreth mercy towards them who sincerely feare him The next in the Roll is David who in his Person was an eminent and illustruous Instrument of Gods glory and his Peoples good and therefore had that high Prerogative granted besides the Charactar of his Faith to be a Type of Christ And yet I conceive that David is here to be undestood in his Politick capacity as he was the Chiefe King of Israel and so under David the Apostle comprehends and by David understands all the whole Succession of Pious Kings and Princes who were Nursing Fathers to Israel By the way I shall shortly re-minde you of one great remarkeable evidence of his Faith among many that when he had but small subsistence for himselfe yet he carefully and bountifully provided for the House of God when he was in great want a shame to those who in their great fulnesse let Gods Service sterve and his Place of Worship decay and straits yet nothing must be wanting such was his Zeale to Gods House and Worship You shall finde the Record 1 Chron. 22.14 Now behold in my trouble as our commonly used Translation in my poverty as the Genevah Bible in my affliction as Junius in his trouble poverty and affliction he was Zealous to promote and advance Gods Service He would put his Arme as farr as it could stretch he would not draw back upon common Pleas or pretences and as much as he could he would doe good to the House of the Lord. The last expressely nominated is Samuel and as under David was comprehended all holy Kings so under Samuel is contained all holy Prophets who is supposed first to Plant and Erect that Society and then to Rule and Governe it from 1 Sam. 10.5 10. And for this reason because he was the Founder and the Rector or President of that Colledge Saint Peter reckoned the ordinary discent of the Prophets from him saying Yea and all the Prophets from Samuel and those that follow after Acts 3.24 And upon the same score here it is said Samuel and the Prophets Caetera de genere hoc adeo sunt multa loquacem delassere valent ue te moror audi quo rem deducam You have seen the men Now see their works as were the men such was their strength their strength in undertaking and performing noble Attempts and Acts and their strength in under-going and holding out against all not onely difficulties and dangers but also all sorts of sufferings and losses Their works follow them which hath both purchased for them glory in Heaven but also procured for them a never dying name and memory on Earth O how great is thy goodnesse which thou hast layd up for them that feare thee which thou hast wrought for them that trust in thee before the Souns of Men Psal 31.19 glory and honour enough even to satisfie the most boundlessely ambitious spirit But to begin with their Works which thus followed them Though it cannot be verified That every one of these mentioned Worthies did all the mighty Works which are here Related yet it is true of all of them that they did some one or other of these noble Acts or what was equivalent for worth or excellency to them For Suppose that through Faith all of them did not subdue Kingdoms yet some many of them did as the Isaelites under the Conduct of Joshuah and the Iudges Iosh 11.12 c. and Iudges throughout and David 2 Sam. 8.1 c. reduced thirty one Kingdoms in the Land of Canaan subjecting them to their Laws and Governing them accordingly And this was thus applicable to these present Hebrewes if before the Israelites could be peaceably Possessed of Canaan and setled there they must encounter many difficulties then Per varios casus per tot diserimina terum then they may conclude it to be their condition not to be secure that they should find no opposition in their way to Heaven many enemies to stop them in their way and these not sleight or contemptible but Potent as well as Numerous and if through Faith then not by frand and force the Weapons of the true Israel of God are Spirituall and the War they manage against the rebell world to reforme not to ruine it is Spirituall and so hath the truth and denomination of an holy war 2 Cor. 10.4 for they subdued Kingdoms not by injustice but by Righteousnesse Thus it follows They wrought righteousnesse not by
10.5 as the elect of God holy and beleved and so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created in Christ Jesus unto good Works Ephes 2.10 that is done in respect and regard to our selves this with reference and relation to God This indeed is that which both constitutes and denominateth an act the work of Faith that it is both truely done and truely said to be done by Faith that it is done in obedience to God submission to his will and in order to his glory The same act for the substance may be both morall and spirituall that which differenceth them is the manner and end of doing for some good things are done by a common light of Reason and with a freedom and ingenuity of Spirit and those are heroicall noble actions and it's generosity some with respect to humane society neighbour-hood and conformity to the Laws of that place where they live and these are civill morall actions and it's civility or policy some are with sincere affections to God and obedience to his will and word and those are Divine Spirituall actions and it's Faith and Religion which enjoyns and requires these Aug. lib. 19. de civit Dei cap. 25. throughout 3. But this act of Moses was both morally good for when he was at years he undertook the cause of the oppressed it was heroically good for then also his Reason was at the full and he did work freely and generously it was spiritually good because then also he knew it was the will of his God and he did it faithfully Reason told him the enterprize was both just and honourable and so morally good reason conducted by religion ascertain'd him it was both just honourable and holy and so divinely good And therefore it is added When he was at years 4. When he was at years when his reason was ripe and his faith active and stirring or come to maturity full forty years of age Acts 7.23 For had Moses refused those offers of Pharaohs Daughter c. in his Infancy and tender age it might have been interpreted folly and childishnesse or if after in his minority and lesse discerning age weaknesse and inexperience or if upon the perswasions of his Parents this at the best would be called good Nature at the worst be taken for Indiscretion or vain glory and so still he might be supposed to refuse he knew not what nor why And very likely thus or some one of these wayes it was censured at Court and he esteemed a rash unfortunnate fellow that stood in his own light and hindered his own preferment But as Luther in another case aliter Romae c. so here they were of one Opinion at Court it was thought otherwise in Heaven For Moses was now of a very discerning Spirit being in full height and vigor both of body and mind a great observer of causes and of great abilities to distinguish and separate betwixt the precious and the vile having all advantages to improve his judgement and sufficient opportunities to ballance every thing aright to take and make an exact account of wisdom and folly of a moment and Eternity so that this act of his reprobation and election was not conjecturall upon peradventures or surmises but prudentiall not upon any humane consideration of case pleasure profit or honour c. but upon conviction of conscience not of a scrupulous conscience guided by light and undiscussed Arguments not througly weighed or not right set with an even hand neither by an erronious mistake of good for had nor an opinionative complyance with the examples and conceits of others but of conscience rightly enformed walking exactly according to it's Rule Jesus Christ our Lord would have engagers and subscribers to his Discipleship and Government to ponder and to consider before hand what they are resolving whether they can endure the contempts and hatreds of the world the common attendants of his service whether they can be content to follow and take part with that persecuted Prince the King of sufferings and his little Flock his despised sequestred plundered Subjects les = t in the conclusion they prove like that ridiculous Husband who begun to built without proportioning the charges and his abilities or comparing the expences and his revenues Good Works ought also to be well done with sober advise and religious prudence lest they lose their value and degenerate into indiscretions rashnesse or heat of spirit and therefore the circumstance of time is signanter dictum is taken for a further proof of Moses his Faith When he was at years For 1. Youth is suspected and commonly if that Age produce any good Fruit it soon decayes and if it follow not the vanities of the World it is much under restraint And therefore Aristotle resolves That a young man was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit hearer of the severer precepts of morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually with them passion and vanity rules all and commands in chief and with them there is an impetus or fervor their passions are violent and head-strong 2. As this clause was added to shew it was a dis-passionate act not moved thereto by any youthfull heat or incitation so it was unprejudicate directly contrary to those prejudices his Education might have infused into him Passion and prejudice are two great tyrants and where these sway Reason and Religion are excepted or exiled and youth is most subject to passion and Education most apt to beget and breed a prejudice and so these words may seem to be inserted both to denote that as this act of Moses was no passionate fit or pange of Youth so it could not be an effect of his Education for this should have biassed him the other way as being all his minority trayned up in Pharaohs Court and tutored in the Egyptian Learning Strange it was his Piety should thus crosse his Education that in the confluence of worldly satisfaction if they deserve that expression he should contemplate the excellencies and perfections of the Eternall Reward For Quod semel est imbuta c. Education especially unto what also we are naturally inclined as all are to folly and vanity hath a great influence on our after dispositions and conversations And those sollies we have been acquainted with in our softer Age we after fancy and dote on and therefore to move in a direct opposite course to Nature and it 's second Education which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new acquired Nature whereby sin and the world takes possession on us must needs argue great strength of Religion and holy affections by reason of that received Rule intus existens c. and this was Moses his case 3. Had Moses done this in his old Age it might have been conceived dulnesse or policy or dotage and therefore also might these words be used For we reade of severall Princes indeed who have deposited their Robes of Majesty surrendred their Crowns and become reclase Hermits yet this course of
rationall creatures and therefore proposeth rationall methods to engage us to accept his Grace rationall punishments and rewards because we are to deal with a righteous Judge Who will render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternall life But unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Rom. 2.6.7.8 11. It s the Observation of Theoph. Moses accounted it a sin not to suffer with the people of God and unlesse it were a sin not to be sensible of the sins and sufferings of his Flock God would not have caused a mark to be set Ezek. 9.4 nor upbrayded and threatned their either dulnesse or hardnesse of heart who grieved not for the afflictions of Joseph Amos 6.6 nor the Apostle required us to be kindly affectioned and this to be expressed as in others so in this Duty to weep with them that weep Rom. 12.15 12. I shall adde one more from Haymo Quando quisque c. in suffering times and condition look and remember the promised reward and these Texts Mat. 5.10.11.12 Blessed are they which are persecuted for righteousnesse sake for theirs is the Kingdom of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falfly for my sake Rejoyce and be exceeding glad for great is your reward in Heaven for so persecuted they the Prophets which were before you Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 2 Cor. 4.16.17.18 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory While we look not at the things which are seen but at the things which are not seen for the things which are not seen are Eternall Promises though alwayes necessary yet most usefull in extremities The Third Part. O Lord God of infinite excellencies and mercies who sent thine onely Son holy Jesus to redeem us from an intollerable servitude the commanding and condemning power of sin and to teach us an holy Religion to despise the world the pomps and vanities thereof and the sinfull desires of the flesh strongthen us by thy grace that as we would accept of thy Son for our Saviour so we may follow him as our teacher refusing the glories and treasures of this Egypt this land of darknesse wherein all things shall be forgotten choosing the better part which shall not be taken from us esteeming our Adoption to be called the Sons of God the highest honour the mercies of God and merits of Christ the most desireable treasury the Kingdom of Heaven the best Inheritance the glory and joyes of Heaven the onely satisfactory pleasures the most happy exchange to give or lose all for the fruition of Christ make us to covet the best things And to this end make us wise and prudent in our choice to be men in understanding to approve what is excellent being filled with all spirituall understanding not to be ashamed to suffer for well doing to count it all joy when we are called to endure affliction with the People of God and to beare in our bodies the marks of the Lord Jesus Sanctifie them to us by thy grace attend them with thy spirit and reward them with thy glory Satisfie our Soules that we may tast and see how gracious the Lord is even in those his dispensations and fill them with the apprehensions of the excellencies and preciousnesse of the promises in Jesus Christ that we may resolve with David Whom have I in Heaven but thee and there is none on Earth we desire besides thee That like as the Hart c. Break O Lord we pray thee the powers infatuate the policies of the persecutors of thy Church Bring her out of Egypt and leade thy People by the Hands of Moses and Aaron Sanctifie all their sufferings and conduct them to the heavenly Canaan to live with their Lord unto all Eternity to whom be honour and power might majesty and dominion for ever Amen MOSES his Courage Heb. 11.27 By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible MOses had before mastered the false hopes of Egypt now he is to encounter with the foolish fears thereof and having quit himself of the right hand assaults of the World its allurements objects promises he is now to conquer the left hand temptations threatnings force and fury of Pharaoh and his Host the Gyants and Sons of Anak and by Faith in Christ he is in all these more then Conqueror For the Discourses and Reasoning of Faith first taught him to sleight Pharachs Court then his Power First to conquer himself and Fortior est qui se quam qui fortissima vincit and then his and the people of Gods enemy It first instructed him with Piety and then furnished him with Resolution and Courage For By Faith he forsook Egypt not fearing the wrath of the King c. The first Part. Moses did twice forsake Egypt The first time was as was last Recorded When at forty Years old he fled into Midian Exod. 2.15 The second time was when that after Egypt was smitten in every quarter he and the whole Body of the Israelites departed thence And upon this difference of time a question ariseth which time the first clause here in the Text relates unto Some will have the former to be referred unto here as Iun. Paral. lib. 3. because the Apostle in this Historicall computation strictly observeth the circumstance and order of time through all the fore-going and subsequent instances And it 's clear Moses celebrated the Passe-over before the second time which yet is after related here in the following verse and therefore it cannot relate to this unlesse we invert the Order And also because in the 29. ver the Peoples departure out of Egypt is set by it self as a severall and distinct instance of Faith from this here Others conceive it to be meant of the second time for if the former were here considered the Apostles Position here seems to contradict the Historicall Natration Exod. 2.14 where it is said He feared and fled Others as the most judicious Calvin understand it of both times tam de priore quam secundo For though it be said that at the first he feared yet this fear was a fear of prudence he had not strength to oppose Pharaoh and so he could not he had not as yet sufficient authority and so he might not not of difference or the event that God would not preserve him from Pharaoh if he used the most safe course for his preservation and reserved himself for a
and their dwelling places to all Generations Psal 49.11 but even here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Families and Houses falls some sodainly as by a marked open judgement signally others insensibly piece after piece but at length totally they having either their ground-work in blood or their structure by fraud sacriledge and perjury Zach. 5.3.4 Habb 2.9.10.11.12 Ier. 22.13 c. If then we will have our Families to stand and Houses to continue endeavour to demolish and pull down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fortresses and strong holds of sin cast down every imagination which exalts it self against the Knowledge of God break and weaken the power of lust otherwise still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unmortified sin will down with all follow that counsell Break off your sins by Repentance while we have the Priests of the Lord lifting up their Voyces like Trumpers and alaruming us thereunto Deale with our sins as Joshuah with Iericho destroy all leave none alive no reserved beloved bosom sin no accursed thing lest the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall on us as on the Israelites Iosh 7.13 and as there was a curse upon the re-builders of Iericho to which the Apostle alludes Gal. 2.18 If I build again the things which I destroyed I make my self a transgressour So for fear of this curse let not us destroy sin to day and build it up to morrow repent to day and call it in to morrow falling away afterward from Repentance Heb. 6.5 turning from the holy Commandement 2 Pet. 2.21 but finish and perfect this work till we come to the Hevenly Canaan 5. As Iericho fell and was destroyed by the sound of the Trumpets and was after burnt to nothing so at the last day the whole World at the sound of the Trumpet and the Voyce of the Arch-Angel shall be destroyed and burnt with Fire 2 Pet. 3.10 and it is our part to remember the Apostles inference there ver 11.12 Seeing that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godlinesse Looking for and hasting unto the comming of the day of God wherein the Heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Let us strive to escape though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by fire 1 Cor. 3.13 that we be not condemned with the world let us now hearken to the Voyce of God and the sound of the Gospel denouncing woe to them who know not God and that obey not the Gospel of our Lord Jesus Christ 2 Thes 1.8 calling us to repentance proclaiming to us pardon if we repent inviting us to obedience and promising us a great reward in Heaven For which let us Pray The Third Part. O Most holy Lord who hast made all things by an infinite wisedom in a most wonderfull and decent order and by the same wisedom and in the same order hath made thy self a Church among the sons of men and therein instituted holy Orders Rites and Offices Sanctifie those whom thou hast called to those Orders and separated by thy truth thy Word it is truth and preserve them for the carrying of the Ark the government and guidance of the Sanctuary Keep thy holy Offices and Rites from contempt and prophanesse and when we addresse our selves to thee in the dutifull observation of them grant we may lift up holy hands and pure hearts we be diligent to entertain and welcome all opportunities of holy living and while the Gospel calls us to Repentance to pull down the strong holds of sin and Satan and to run with patience that Christian race which is set before us even to run so and untill we obtain even till we be admitted and received into the Heavenly Canaan Make us frequently and seriously meditate upon the day of death and of judgement that we may apply our hearts to wisedom that so we be not condemned with the World but may escape and be saved for thy mercies O Lord God and for thy merits O Lord Jesus Christ to whom be Prayse for ever and ever Amen RAHAB Saved Heb. 11.31 By Faith the Harlot Rahab perished not with them that beleeved not when she had received the Spies with peace RAhab seeing the great Miracles of mercy which God had declared in behalf of the Israelites and hearing of those large Concessions and Grants which God had demized to them proved a Convert and turned a true Israelite indeed And God was pleased to reward this her Faith with a Deliverance from that common destruction which befell her fellow Citizens and with a communion of those blessings which attended her now approved and selected Party For By Faith the Harlot Rahab perished not with them that beleeved not c. The First Part. And in this there are these following severalls to be considered and cleared 1. The Jews and Rabbines quarrell with the Attribute the Apostle gives here to Rahab of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot conceiving the appellative and expression to be odious and dishonourable and affirming That the Word signifies not an Harlot but an Hostesse and this they confirme from the Version of the Chaldee Paraphrase Reading it Rahab an Hostesse But supposing the Hebrew word Zonah to signifie an Hostesse yet it is most certain that in Scripture it is used most frequently in the worst sense as Ezek. 16.41 1 Kings 3.16 and it is the Toar Foeminine Adjective from the root Zanah which in the first sense signifies to commit Whoredom and is indifferently taken for Fornicari tam animo quam corpore Spirituall and fleshly Fornication Deut. 31.16 Ezek. 16. Numb 25.1 Lev. 19.28 and because of both these acceptations of the word though the latter be more proper Juneus interprets it Meretricis cauponae a certain Hostesse an Harlot or Harlot Hostesse and so the Jews quarrell will in this be but malitious and groundlesse And for that other pretence That this Attribute of disgrace should be a disparagement to those holy Persons and that chaft Matron Sarah pre-mentioned in this Catalogue this will appear to be vain also and nothing If we remember 1. That the Apostles did not conceive it any dishonour for Matthew the Publican to be received into their Order nor did they think much that Paul the Persecuter and blasphemer was joyned in Commission with them 2. It is so far from being matter of envy or grief to any sanctified soule That an humbled penitent finner should communicate of that grace and mercy which it hath received that it is plentifull matter of joy and gladnesse for every true convert rejoyceth when there are supernumeraries when there is dayly some added to the Church and the number increased both because every such is an Advocate at the Throne of Grace for such and it must be great satisfaction and delight to have their Petitions granted and also because If there be joy in Heaven over one sinner that repenteth Luke 15.7 then in every
exemplary Piety Christ hath afforded himselfe and others examples to us that we for him to his glory and to others for their good might likewise be examples It was an excellent expression of Fulgentius in his African stile which he useth to shew the power of examples in Superiours Conversio potentium multùm militat acquisitionibus Christi that is The conversion of men in Authority and such are all those severall capacities fights powerfully for the possessions of Christ or it purchaseth much to Christ for such as these saith he it is in the 6. Ep. de Con. ad Theed either ruine many with themselves or else save and therefore either great punishments attend them if they prove Male imitationis laqueum Instruments of evill example or else great Glory if they be eminent in holy conversation For so he goes on applying this to that particular case he speaks on and holds a perfect Analogy in the other Quis non parvum c. Who will not despise and neglect his poor Cottage when he seeth a Senatour neglecting his stately and spatious Palaces for Christs sake Who will not forsake the World to purchase Heaven when he sees a Consull of Rome leaving all to follow Christ despise Earth and make provision for Heaven And now that the Example of these others and many since may draw us to an imitation of their Graces and Vertues and that we may be exemplary to others to provoke them let us addresse our selves to the great exemplar for grace and strength both to leade others who are under or equall to us and follow Christ and others who have gone before us For Hac itur ad superos this is the way walk in it even the way to him who is the way the truth and life And therefore let us Pray O Almighty and Soveraigne Power who by an infinite all wise goodnesse dost Governc all things in Heaven and Earth and hast and dost order all even the worst things for the glory of thy Name and the good of thy People Be thou favourable unto thy Church thy little Flocke be thou a refuge to it till all tyranny be over-past a sure defence and shield in peristous times to thy People that they may know how to be abased and how to abound how to be full and how to be hungry learne them in every state therewith to be contented Vnder Persecution make them resolved and joyfull under chastisements make them resigned and humble submissive and godly sorrowfull that they be sanctified to them under tryalls make them faithfull and constant considering and exercised thereby to bring forth the peaceable fruits of righteousnesse In prosperity and fulnesse make them moderate humble joyfull and thankefull abounding in every good worke make them great Examples of Piety provoking one another unto good works in an holy emulation And that both states and conditions of life may be blessed to them make them followers of Jesus Christ the Captaine of that holy profession to walke in the foot-steps of his most holy life though by unequall treadings and to be followers of the blessed Saints departed Patriarkes Judges Kings Priests Prephets Apostles Confessors Martyrs as they also of Christ that we may be partakers with them and those that follow us at the last of a glorious resurrection to eternall life Graent therefore gracious God that with all purpose of heart we cleave and adhaere to thee with satisfied and contented spirits in every state rely and depend on thee evidencing our faith by faithfull actions or constant sufferings At all times to yeeld a ready sincere obedience to all the commands of Christ And when it is our Childs portion to be repreached spoyled tormented for the name of Christ to possesse our soules in patience and to wait continually on him Make us to conforme to the Iustitutions and Disciplice of holy Iesus and pursue the wayes of godlinesse with all passion and perseverance that no worldly discouragements or sadnesses no worldly hopes nor carnall delights distract or disturbe us in the duties of our high calling but that we adde to Faith Vertue to Vertue Knowledge to Knowledge c. perfecting bolinesse in the feare of the Lord till we arrive with the Saints perfected at the perfection and glory with our Lord Iesus the author and fiuisher of our Faith to whom be glory now and for evermore Amen The Conclusion Confirmed and Continued Heb. 11.39.40 And these all having obtained a good report through Faith received not the Promise God having provided some better thing for us that they without us should not be made perfect ALL these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Abel till your late Predecessors of this last Age the Maccabces if the induction be good it must be Universall and therefore the Conclusion is Univerfall all both expressed and understood all beleevers the totum aggregatum the whole company of Beleevers and every single Individuall of that company have subsisted by Faith and by Faith onely Without Faith none could have pleased God by Faith all did Without Faith none could look for a City by Faith all did Therefore the Induction helds and proves the first Hypotheset Faith is the substance c. And without Faith it is impossible to please God c. For if there were another Principle of subsistence besides Faith if any other originall Instrument of pleasing God or if any one instance could be produced to evidence the other part of the contradiction viz. That it can be proved that any without Faith did hope c. or did please God then the producing of any such Principle Instrument or Instance would altogether invalidate the force of the Induction and it could not be Argumentative to conclude these Positions thus affirmatively asserted But now this Note of Universality all clears the proofs and makes the Iuduction firme and sure to all intents and purposes All who have subsisted c. have pleased God have done it by Faith and none can be brought from the beginning of the World till this present Day to the contrary Therefore Faith is the substance c. And without Faith it is impossible to please God And for a confirmation of both premises we have good evidence for all these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testimonio fidei probati were proved and tryed persons for their Faith and they carryed it and passed and were by an Instrument of approbation attested so to be and by speciall order their Faithfulnesse and Piety was recorded commended and proposed to Posterity for imitation and this order was both from God and his Church And therefore Bezae reades Testimonium adepti they obtained a full and just Testimoniall God and the Church of God freely gave it them and subscribed it Certainly they that honour God God will honour them 1 Sam. 2.30 for he will make their Names greater then that of Sons and Daughters they shall not onely enjoy the advantages of common rights and interests but those who who
have been eminent and highly exemplary for their piety and charity and patience shall have higher Priviledges more honourable and glorious rewards for their Portion This our Saviour declareth when he assureth That he that receiveth a Fropket quâ talis in the name of a Prophet or upon this account that he is a Prophet shall receive a more then ordinary a Prophets reward Mat. 10.41 that sure must be some speciall eminent reward over and above what God bestows on other men Which seems also to be implyed in that Prerogative Royall stated on the Apostles and setled on them Mat. 19.27.27 and Luke 22.28.29.30 for in both these places the peculiarity and eminency of the reward is expressed though the quality thereof be not For supposing the twelve Tribes to be in a condition of happinesse it will necessarily follow That they who fit upon twelve Thrones to Judge that is certainly to Rule and Govern them must be in an higher degree of dignity and preheminence then those over whom they are set whatsoever that dignity or preheminence be whether in the administration of Christs Church militant or triumphant the former of which St. Austin inclines to For as God hath declared against all unbeleevers and hypocrites Deut. 29.29.20 that he will put out their name from under Heaven make their memories to perish or to rot and stinke so for all sincere converts God hath assured an high glorious and honourable memory Deut. 26.10 Thus it is expressely reported of Jeshua Josh 6.27 and of David 2 Sam. 7.9 I have made thee a great name like unto the name of the great men that are in the earth Now as God doth honour his faithfull servants living and dying so doth the Church of God likewise There may be Idolatry and vanity in giving unto Saints present or departed that honour or any part or parcell thereof which is due to God alone as Invocation and Adoration It is but piety and duty to speak honourably of the worthy acts and sufferings of Saints deceased and keep them in perpetuall remembrance such honour have all his Saints to be commemorated by succeeding generations which it the certain ground of Christian solemne Festivities to praise God for raysing up such Instruments of his glory and his peoples good and to pray unto God that we may imitate their holy Faith and so to follow their holy examples that we may be pertakers with them of a joyfull resurrection Far he it from us not to allow them that which God hath granted the mention and memory of their holinesse and what the Church of God hath thus practised The Iewes when they make mention of any of their deceased Worthies use a Forme of honourable remembrance taken from that definitive Sentence of Solemon Prov. 10.7 Memoria justi sit ad benedictionem vel in benedictione The memory of the just is blessed and if we will rightly conceive what this blessednesse means or wherein this blessing consists The Septuagints Transtation will help to clear unto us for they thus resolve it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the memory of the just is with prayses And then the sense is obvious the memory of the just is blessed that is to be commemorated and remembred with prayses Thus Moses was remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their solemnt offices of prayse Eccl. 45.1 and so of these all or most of them Eccl. 46.11.12 and so of Judas Maceabeus 1 Macc. 3.7 Neither hath the Christian Church fallen short in this kind and that in the better and Primitive times witnesse their anniversary remembrances of the Saints departed their Festivall dayes their Panegyricks or commendatory Orations and that immemoriall custome when the holy Communion was Administred to commemorate the Patriarks Prophets Apostles Evangelists Confessors Martyrs and all this according to the Psalmists assertion Psal 112.16 The righteous shall be in everlasting remembranse and that both with God and man With God to reward with Man to celebrate with God to glorifie him with Man to declare his righteousnesse as they wrought or suffered for righteousnesse so it endureth for ever they attested and gave testimony to saving Truths the Truth shall give Evidence for them their Prayers and their Almes goe up for a memoriall before God But from hence to return we may observe where the strength of an Induction lyes not in some single seattered or dispersed prooses or instances but in a full body of them united together especially if an Induction be made use of in the concerns of Religion and Religious Truths and Observances For in this case those Truths and Observances are not sufficiently attested nor convincingly proposed which have onely the determination and approbation the good report of some one or more particular Churches because a Church of any one denomination is fallible hath no assurance that she may not sayle or that the Candle stick should not be removed from her no Nationall Church hath a Promise for a perpetuall existence that is though a Pure Holy Orthodoxe Catholique and Apostolicall Church at this time should continue so unto all successions and Ages in the same purity and perfections As for instance we may not conclude this observation to be a Catholique observation or an observation of Faith because the Roman Church practiseth and under curse or Anathema exacts or imposeth the observation thereof For though some of her observations and determinations in that kind may be truely Cotholique yet we are not so to esteem them barely upon her report but because she holds them in communi with the Catholique Church For that the Roman and Catholique are convertible we are not bound to beleeve because the Romanists beleeve so and give us their word for it we may lawfully demand their proofes and till these he convincingly and cogently produced we may lawfully leave them to the poor fallacy of begging the Question Neither may we resolve this Tenet of the Romanists is de fide an Article of the Christian Faith because they hold and maintain it and obtrudes the beleefe thereof under the sentence of Excommunication both because they are not the onely Catholiques that is assertors of the Catholique Faith their Church is not the Catholique Church but of a confined limited Communion and Iurisdiction And for them to pretend and assume their Church to be the Catholique without proofe is still to beg the Question and because every particular and so that Church may erre and de facte hath erred as well in her Tenets as Observations and departed from Catholique Verities as well as Practises But now if the Tenet be demonstrated to a Tenet of the Catholique Church truely so called that is all these the people of God beleevers of all Ages have thus taught and beleeved taught and practised this demonstration engages and commands our perswasion and obedience For it is not imaginable that all these being qualified as the all these here in these words constant practisers and faithfull sufferers for their beleife
on the Crosse to his justice should be as available to them as to us and the merits of Christs death as imputable to them as to us And upon that account God accepted these all as his Redeemed ones Even as an honest Creditor will release his Debtor when a faithfull Solvent Surety or undertaker makes satisfaction or gives security to content and according to desire and demand And as Jesus Christ was yesterday and to day and for ever Heb. 13. so the vertue of his death is Eternall both à parte ante and à parte post is from and to all Eternity But besides all this premised we have expresse Evidence for our Plea and Cause for the precedent Verses of this Chapter where it is set down in plain Language that some of these all had passed from Earth to Heaven and particularly instanced in Enoch and Elijah and it s said of Abraham that he looked for a City and that sure was a free Priviledged Place conspicuous eminent and glorious not a close dark hole or Prison and of the Patriarkes that they aymed at Patriam Caelestem an Heavenly Country and that jam tum illis paratum even then prepared for them Heb. 11.10.16 And hereupon Haymo thus concludes Nunc verò quiescunt in animae in heatudine Regui Caelestis ineffabili laetitia perfruontes It seems this conceit of the present Romaniscs was not at that time a Catholike truth or else he was mistaken The second is that of some of the Ancient Fathers who referr this common perfection to be received solely to the day of the Resurrection supposing That no Soules enter into Heaven or enjoyes the beatificall Vision till the day of the generall Resurrection But although the souls be extinguished at the time of their separation from the Body yet they did lye in seeret receptacles in a profound or deep sleep untill the Resurrection doing nothing suffering nothing in the mean time but onely the delay of their Glory For so some of them conceive That Heaven shall not be opened till the day of Judgement unlesse to a few priviledged persons And of this opinion was Irenous Iust Martyr Tertull. August Ambrose Iohn 22. and the Greeke Church still maintains it The Text upon which they ground this perswasion is Apoc. 6.9.10.11 I saw under the Altar the soules of them that wore slain for the Word of God c. Indeed there are severall Expositions of this place Some making it Allegoricall Others Figurative c. Whatsoever the true meaning is Certainly the Text strongly proves the Immortality of the humane Soules by their subsistence after separated But whether their Conclusion let others judge Indeed some later Divines have moderated the supposition Neither with the Romanists dooming their soules to inferior Vaults if not infernall Nor placing in severall resting receptacles yet withall allowing them no residence in Heaven the Throne of Gods Glory But they pretend they are carried into Abrahams bosome or which is all one with them to Paradise thus distinguishing Paradise from Heaven which distinction they attempt to prove from these following places of holy Scripture First from Luke 23.43 To day shalt thou be with me in Paradise From which words they thus argue how concludingly let others examine That Paradise must needs import a Place or Seate of blessednesse because it is promised as a mercifull reward and favour and this reward the enjoyment of the society of Iesus yet Heaven it cannot be because that Kingdom of blisse was not opened till Christ made the first entry and took Possession thereof at his Ascension when he was solemnly inaugurated intoch is Kingly Office And so they Expound Christs descent into Hell to signifie a state of separation or common receptable of Spirits so that with them both are Seats of Glory but the one far excelling the other And this they in the second place strengthen from 2 Cor. 12. supposing Saint Paul had two Revelations One When he was caught up into the third Heaven The other When into Paradise which say they was the place from whence Laezarus his soule was called back But that the chief and highest degree of blisse is reserved for the last day they infer from Mat. 13.43 and 25.34 2 Tim. 4.8 But the now common received opinion which is all I adde by way of censure is That all the soules of the saints departed goe straightwayes to Heaven upon their separation To this purpose compare Heb. 10.19 with Heb. 12.22.23.24 which words seem to have this sense The spirits of the just could not be perfect unlesse they were in Heaven enjoying the society of God Christ and the Angels and by enjoyment of these their being in Heaven is concluded So 2 Cor. 5.1 If our Earthly Tabernacle c. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have immediately thereupon a building of God c. as soon as the Tabernacle is dissolved Otherwise the Apostle would not have said we have but we hope or expect and to expect is but in reference to a reversion to have supposes Possession For here we hope for Heaven we have it not and here we desire we may have For so it follows ver 2. In this we groane c. Yet we would not have desired to be uncloathed ver 4. but upon this account and assurance That as soon as we were uncloathed we would be cloathed upon that mortality might be swallowed up of life And further yet We are willing to be absent from the Body that we might be present with the Lord ver 8. of the same Chapter Hence St. Paul saith Phil. 1.23 I desire to depart and to be with Christ And St. Stephen when he dyed thus Prayed Lord Iesus receive my spirit Acts 7.59 and he Prayed so because he beleeved for this was a Prayer of Faith Iesus would receive his Spirit But super totam materiam we shall anon find as hath been proved and shall be further that waving the supposition upon which this second judgement is given it yet comes neer the mark and the truth if it be not the truth it selfe And therefore we passe to the third The third is that which is commonly asserted by most of the Writers of the Reformed Churches who apprehend this promise to relate to Christs Incarnation and with these the words are thus Paraphrased they obtained not the promises that is The promised Messas had not in their times assumed the humane nature and become flesh So Beza Non obtinuerunt they obtained not that is Eminus viderunt Christum they looked for Christ to come they saw him as Abraham afar off So Major Non sunt consecuti promissionem viz. promissum semen mulieris the promised Seed of the Woman And so Calvin Iunius Piscator and certainly their judgement herein is true the dispensation under Christ more glorious then that under the Law and greater perfections received and better provision made by Christs comming then was before insomuch that our Saviour affirmeth