so no man can stande or walke in the way of life without faith vvhich is the thing that quickeneth evene true Christian and is vnto him a rising againe from death vnto life through Christ the saviour For even as the body is dead without the soule so the soule is dead without faith and therefore Augustine writeth Super 10. tract 49. auima â—uâ— anima siâ—es est faith is the life of thy soule And againe where the A postle faith that Christ may dwell in your heartes by Eph. 3. 17 faith How should Christ dwell in my heart hee answereth thy faith in Christ is Christ dwelling in thine heart And nowe speaking of this faith that iustifieth the elect of God we must note that it differeth from other giftes of the spirite which in the scriptures haue the name of â—aith that so we may the better vnderstand what that faith is whereby we are said to be iustified and made the sonns of God There is therefore an illumination or inlightning 4 Kindes of faith of some mens mindes to consent to the doctrine of the Gospell and to receiue it for the infallible truth of God for in the gospel they that ar on the stones which Mat. 13. 20. 21. Mat. 4. 16. 17. Luk. 8. 13. receiue the word with ioy but haue no root are said to beleeue for a tune but in the time of temptation they fall away This beleefe or faith for a time is commonly called temporary faith because it is not permanent nor effectuall to iustification but it is a faith that reprobates haue that are yet in the state of condemnation There is also a gift of doinge Miracles which an vngodlie or reprobate man may haue and this is called the faith of miracles of the which 1. Cor. 13. 2. the A postle speaketh if I bade all faith so that I could remoue mountaines and had not loue I were nothinge This faith or gifte maketh no man partaker of Christ Thirdlie there is a generall kind of acknowledging the word of God and the historie of the Gospell to be true and that Christ is such a sauiour of men as the scriptures do report of him and yet he that so beleeueth cannot apply the grace of Christ nor the comfort of GODS promises confirmed in CHRIST to himselfe He cannot beleeue the remission of sinnes to belong to himselfe for CHRISTES sake This is called faith historicall and is common both to the devilles and to reprobate men And of this kinde of faith the Apostle Iames faith thou beleevest that there is one God thou doest well the devilles also beleeue it and treâ—ble Iam. 2. 19. Lastly the faith which the Apostle speaketh of in this text and which is proper to Gods childreÌ„ only is called a pastifying faith because it apprehendeth and layeth hold on the iustification which is in CHRISTIE-SVS Some learned devines make of these 4. sorts of faith but two wherof the one as they cal it is a faith of Christ and this is such as the de vils false Christians haue the other a faith in Christ such as true Christians haue Yet for difference betweene the faith of repiobate men and the saith that devils are said to haue the former kind of faith to wit a faith of Christ is devided of others as we haue hard into a temporary faith a 〈…〉 h of miracles and a faith historicall Nowe the faith in CHRIST which none but the godly areindued with is defined in the 11. chapter of the Epistle to the Hebrewes Heb. 11. 1. to bee the substaunce of thinges vvhich are hoped for and the demonstration of thinges vvhich are not seene It is called the substance or grounde or the state of the soule for that we liue by it I liue faith the Apostle yes not I Gal. 2. 20. now but Christ liveth in me and in that I now liue in the flesh I liue by the faith in the sonne of God VVhen the scripture faith that wee are iustified by faith it signifieth as much as that we are set free from the penaltie of the law and acquitted from the sentence of condemnation For this word iustification is the contrary to condemnation and without Christ it is manifest that all men are in the state of condemnation as it is written like vvise then as by the offence of one the fault came Rom. 5. 18. on all men to condemnation so by the iustifying if â—ne the benefite abounded towarde all men to the iustification of life This is the free gifte of GOD to bee iustified by faith and counted righteous in the sighte of GOD through the imputation of CHRISTES righteousnesse VVee conclude faith the Apostle Rom. 3. 28. that a man is iustified by faith vvithout the workes of the law And againe being iustified by faith wee haue peace toward God through Rom. 5. 1. our Lord Iesus Christ And to the same effect againe being now iustified by his blood we shall be saued from wrath through him Thus we see Rom. 5. 9. how the faith that iustifieth differeth from other faithes which reprobate men and devils are said to haue VVe see also the vertue and propertie of this faith and what it is to be iustified by it But in that we are said to be made partakers of Christ by a right faith we are further to note two thinges in the vertue and quality of this faith that iustifieth I he one is the assurance of our saluation because our sinns are for giueÌ„ vs. The other is the assurance of our glorification with Christ in life eternall for where remission of sinnes is there is also life everlasting Touching the assurance of our saluation we are sure to be saued because we beleeue and are surely Perswaded that the price of our redemption is * Christ hath in his owne person sustere whatsoever was due to our sins hath therby fully â—reed vs froÌ„ the ire of God the curse of the law Of his sufferings I haue else where spoken more at large which iflets were not should haue beene published fully and sufficiently paid For the holy Ghost witnesseth God so loued the world that he hath giuen his only begotteÌ„ son that whosoeuer beleeueth in him should not perish but haue euerlasting life 10. 3. 16. again he beareth witnesse saying the sonne of man came Wherfore to giue his life for the raÌ„some of many or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted of the best translatours for the price of the redemption Mar. 10. 45. of many This assureth vs of full satisfaction made for our sinnes For to ransome or to redeeme is properly vsed to signifie the desiverance of captiues when man for man or life for life is redeemed So Christ being the good shepheard did giue his own life for the life of his sheepe And 10. 10. 11. Gal. 3. 13. thereby hath redeemed vs from the curse of the law when he
he is nothing ashamed of his sinne The sinne of whoredome cometh to the leacherous and to the wanton naminge it selfe sweete loue or a tricke of youth and then it is receiued as a delectable guest and not as sinne which stayeth â—he soule Pride in apparel deceiveth the prowd vaine glorious soule vnder the title of cleanlines and decencte because if it come vnder the name of pride it is more odiouse and is knowne to be sinne Neither is there any sinne so soule or detestable which is not smoothed with some faire name and title to cloake it with all For herein is the deceitfollnesse of sinne and here with are men deceyued and hardened that they sinne as with cart ropes and drinke vp iniquitie like water But woe vnto them saith the Prophet thas speake good of euil and euill of good which put Isa 5. 10. darknesse for light and light for darkensse that put bitter for sweete and sweete for sâ—wre Now if you haue not an evill heart of vnbeliefe call vpon the name of the Lord seeke the Lorde while he may be fouÌ„d seeke the knowledge of his waies while it is called to daie that so you may be able to exhorte and instruct one another and to avoide the deceitfulnesse of sinne before you bee hardened and blinded through the craftinesse thereof let vs nowe â—oâ—e togither and pray The thirde Lecture vpon the 14. verse of faith and of the assurance of salvation and â—verlasting felicitie to the true beleevers 14 For we are made partakers of Christ â—f we keep sure vnto the ende the beginning wherevvith we are vpholden THE Apostle having already prooued by plaine and strong argumentes that Christ is the sonne of God and the Messias that should redeeme Israell and hauing exhorted the Hebrewes to beware of infidelity and disobedience which waâ— the cause that their forefathers perished in the wildernesse whose example he layeth before them in the scripture of the Psalmist before alledged now he declareth howe and by vvhat means we are made true members of Christ and fellow heires with him of the celestiall inheritance We are made partakers of Christ saith he if vvs keepe sure vnto the â—nd the beginning wherewith we are vpholden These words lead vs to speak of faith and iustification by faith In the 6. of Iohn it is recorded that when the people which had seene the miracles of Christ asked what they shoulde doe that they Io. 6. 28. might worke the works of God Christ telleth theÌ„ this is the work of God that yeâ— cleeue in him whoÌ„ ver 29. he hath sent And in the 2. of the Actes those Iewes which had heard the sermon of Peter being pâ—icked in their hearts said to the Apostles men and brethren what shall we do To whoÌ„ Act 2. 37. the Apostle Peter answereth ameÌ„d your liues ver 38. be baptised every one of you in the name of Iesus Christ for the remission of sins And in the 16. of the Acts to the layâ—er or keeper of the prisoÌ„ Act. 16. 30. demanding what he must do to be saued Paule ver 31. Sylas say beleeue in the Lord Iesus Christ These the like placeâ— of scriptures my brethreÌ„ do teach vs principally two things the one is that there is a feare of deatâ— eternall and of Gods iudgements naturally remaining in the hearts of all men according as it is written that for feare of death men are Heb. 2. 15. all their life time subiect to bondage And that is because of sinne and the testimony of a guilty conscience which as wee see vpon any occasion of feare bewraveth that sinne lyeth at the dore The other thing which wee doe heere learne is vvhere the remedie against the strength of sinne the sting of death is to be found namely in the Lord Iesus Christ by beleeuinge in him for among in in there as giuen noâ—e other name vnder heauen wherby we must be saued but by the Act. 〈◊〉 11. name of Christ Iesus who vvas deliuered to death for our sinnes and is risen againe for our instification Rom. 4. 25. As in the time of Moses there was no remedie not cure that could helpe them that were stung with the firie and venemous serpents in the wildernesse but onely the be holding of the braslen serpent which Moses had set vp made the poyson harmelesle Num 21. 9. and saued from death them that were bitten so is there no mediatour nor aduocate in heauen nor in earth nor any oblation or offering of man that can deliuer from the death of the soule and breake the force of the poyson of sinne but onely true faith which is the eie of the soule wherby we behold him that was figured in the brassen serpent and is lifted vpon the tree of the crosse for the health and saluation of all that beleeue This is the wedding garmente which whosoeuer hath not put on is in danger to be cast into vtter darkenesse where shall be weeping and guashing of teeth This is the faith wherby Mat. 22. 12. 13 the iust do liue This is the begining where with wee are vpholde which we must keepe sure vnto the end In the text it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the substaunce And some translate it the foundation of the assurance vvhich foundation is the sounde doctrine of the Gospell of CHRIST apprehended by faith or according to Chrisostomes exposition faith it selfe For that is the organe or instrumente whereby we are made partakers of Christ VVee finde in an other place of this Epistle that the Apostle vseth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heb. 11. 1. definition of faith By this phrase therefore the beginning of the substance vnto the ende is meant nothing else but continuance or perseverance in the faith of Christ according to that to the Coloss 1. 23. If yee continue grounded Col. 1. 23. and established in the faith These and the like places in the scriptures which speake with this conditioÌ„ if ought not to be so vnderstood as if any of the faithful that are elected to life eternal could perish or fall away froÌ„ grace but they do effectually exhort vs to be the more strengthened in the spirit against the weaknes of the flesh the coÌ„tinual al teÌ„ptatioÌ„s of this life that would gueÌ„ch our faith For there are many imperfectioÌ„s in the faith of the godly so long as they liue vpon the earth And the narrownes of our harts is such that we cannot comprehend as wee ought to doe what God will doe for vs but yet the gates of hell and the stormes of this life that neuer put out the candel of Gods elect which is their faith This faith therfore is here called the substance or vnholding or sure standing by a the vse of building for as no building canne stand vvithout a sure substance or foundation to stande vpon
darkenesse of their owne heartes before the light of the truth to examine them selues what ground they stand vpon For there shineth in many now-adayes a goodlie shewe of holines equitie in their dealinges and yet are they enemies to the Gospell glad if they can find occation to do hurt to slaunder the professours therof But if this sinne of wicked frowardnes disobedience to the worde that wee heare were farre from vs then all other sinnes would soone be corrected reformed Wherefore being compassed as we haue with a cloud of many witnesses whose example if we consider them leadeth vs to obedience to the will of God we pray that everie one of you shew the like diligence to the resisting of sinne euill examples of the worlde to grow to perfect knowledge in the word of God while it is yet called to day The sixth and last Lecture vpon the 18. and 19. vâ—rses of the punishment of them that obey not the Gospell though for a time they bee borne with and liue in a flowrishing state What the tokens of Gods iudgements which befal â—n the world 〈…〉 and wherewith soâ—e men are visited should proâ—ite vs the worde of God is the iuâ—ge of men which word is to be obeyed while the day of grace lasteth 18 And to whom sware he that they should not enter into his rest but vnto them that obeyed not 19 So wee see that they coulde not enter in because of vnbeliefe WE haue already heard of theÌ„ which when they heard the word of God from the mouth of his ministers provoked him to anger with their rebelling and murmuring against him where it was noted how great the corruption and wickednesse of mans nature is which provoketh against the wisdome of the holy Ghost setteth more by superstitious vanities then by the worde of eternall life We haue also heard of sinne and the effect thereof The sinnes of the Israelites whom God delivered from the bondage of Egypt were the cause that within fortie yeares in which they abused Gods long suffering they were with diverse plagues destroyed and consumed in the wildernesse And now to declare a further punishment of sinne and rebellion then is the bodilie punishment and the evils of this life the scripture saith here that God sware to them that obeyed not that they shoulde not enter into his rest By which wordes repeated out of the scripture of the Prophet before alledged the Apostle putteth the Hebrewes in mind not of the rest of the land of Canaan which their fathers through disobedience and vnbeliefe had lost but of the rest of the heauenly 〈…〉 salem the everlasting inheritaunce of the Saintes whereof the earthly rest and peace in the land of Canaan as also the rest of the seuenth day was but a type or a shadow therefore he saith If Iesus or Ioshua Heb. 4. 8. had giuen them rest then would he not after this day haue spoken of an other For the Prophet Dauid in his exhortation made long after the possessing of the land of Canaan speaketh of the true and perfect rest which the faithfull do enter into which God hath promised Heb. 4. 3. from the begining of the world to them that obey his voice To be excluded from this rest through vnbeliefe and hardnes of heart is a woâ—full case It is to haue thy portion with dogges Rev. 22. 15. enchanters whoremongers and murtherers idolaters and whosoever loueth or maketh lies The children of Israell to whom the Lord made his power so manifestly knowne in Egypt at the red sea and in the wildernesse were afterward when they sinned most fearfully punished destroied And moreouer as this scripture witnesseth the Lorde swaâ—e that they should not enter into his rest Here is the iust reward of sin disobedience that is to be debâ—rred shut out for evermore from en 〈…〉 ng into the â—ords rest And this is heere declared in that he denyeth vnto those perverse people the signe or sacrament of his grace signifiyng therby that the grace it selfe is denied vnto theÌ„ for the not admitting of those obstinate and vnfaithful Iews into the land of Canaan sheweth that for then vnbeliefe they are not * As no sacrament 〈◊〉 instituted of God without significatioÌ„ of an invisible grace so the taking away of the sacrameÌ„tes importeth a taking away of the grace that was signified thereby howbeit not so but that God may and doth extraordinarily saue some where the ordinary meanes of salvation and the sacraments cannot be had admitted into the perfect and eternall rest figured in the earthly rest of that promised land Which also in an other place the Authour of this Epistle whom we vnderstand to dispute here not of the shadow but of the substance not of the transitorie but of the perpetual rest inferreth with these words they to whom it was first preached entered not therein for vnbeliefes sakâ— Heb. 4. 6. This passeth all the temporary plagues punishments which befall men for their sinnes in this present life And yet this happened to them which in this world were reputed for Gods people for a time were partakers of all the signes tokens of Gods favour Wherefore that no man be deceiued in himselfe and thinke that he standeth fast because he is in the church of God when he is not of the church here we see that as Paule saith to be vnder the cloud to passe through 1. Cor. 10. 〈◊〉 〈◊〉 3. 4. the seâ— to be baptized vnto Moses that is to be partakers of Gods sacraments vnder their captaine Moses to eate manâ—a to drinke of the spirituall rocke which as he interpreteth it was Christ did nothing profite the children of Israel for when they sinned and would not obey nor giue credite either to the comfortable promises or to the fearfull threatnings of God they were ouerthrownâ— in the wildernesse depriued of all hope of the rest promised to the faithfull seede of Abraham These things are written that we might learne vnderstand that our baptisme ministred to vs in the name of the holy trinitie our coming to church our common prayers our outward hearing of the word of God our receiuing of the communion of the Lords supper our names of Christians and whatsoeuer outward signes and markes of Christian religion we haue shall profite vs nothing to attaine eternall rest so long as our hearts be not cleane from the hipocrisie superstion of the flesh so long as we do not crucifie the olde Adam which is wont to rebel against the word of God because it reacheth vs things contrary to our owne wil. Whosoeuer therfore doeth not suffer the words of exhortation doeth not in sinceritie trueth obey the voice of Christ hath no part in the inheritance which is prepared for the sons of â—od notwithstanding that for a time he he partaker of the earthly sacraments and signes of the
2. Pâ—t 2. 9. how to reserue the vniust vnto the day of iudgment to be punished The heathen man as Iustine Martyr alledgeth Iust Mart. in hâ—de moâ—â—â—chia was not ignorant of this â—udgment of the reckoning to come for he speaketh plâ—â—ly therof Sâ—â—ustus et â—mpâ—us eadem conditione futu 〈…〉 rape â—urare frauda misce if after this life there be no difference betweene the iust maÌ„ the wicked then go to catch what thou canst steale deceiue make confusion of all thingâ— sâ—derrarenolâ— but be not deceyued for saith he there is aâ—iudgment in hel beneath which God that is Lord of al things will doe whose name is so dreadfull that I dâ—re not name him Thâ—â— and much more he alledgeth out of Philâ—moâ— other heatheÌ„ writers which by the light of nature did set forth not onely the ommpotency of God the immortalitie of mans soule but also the reward of vertue the punishment of sin after this life how that God which as one of them saith is the eye of equitie that seeth all thinges doeth beare with the euill deedes of men in this life for that they shall come into iudgment hereafter The doctrine of the holy Psalmist is of singular force to this purpose who for the instruction of others confesseth that his fâ—â—tâ— were almost gone that his steppes had wel-nigh slypt Psal 73. â—3 〈◊〉 5. when he saw the prosperitie of the wicked how they thriue in the world and are not in trowble ver 17. 18. 19. 20. as other men but when the Lord opened his vnderstanding he saw the ende of these men namelie that they are seâ—â— in slippery places and are suddenlie destroyed horriblelio consumed as a dreame when one awaketh Iob Iob. 21. 17. 18. testifieth the like both of their momentary prosperitie and of their sudden destruction The seruants of God haue here a singular comfort that they may not be discouraged with tribulatioÌ„ and aduersitie and that they may not at anie time stumble at Gods long patience and benignitie toward reprobate and vniust men seeing that he rewardeth everie maÌ„ according as his deedes shal be though Rom. 2. 6. Rev. 22. 12. he be not hasty in punishing and though he doeth not in this life punish all mens sinnes alike Heere also secure worldlings and such as are slow to beleeue the word of truth may be moued to feare Gods iudgments and by amendment of life to withdrawe themselues out of the sâ—are of the deuill vvhich as the Apostle saith are taken of him at his 2. Tim. 〈◊〉 26. will And now if neither the promises of entering into eternall rest nor the testimonies of Gods fearfull iudgments reuealed against sin and disobedience can moue vs to repeÌ„tance let vs yet make vse of Gods visitatioÌ„s wherwith we heare and see the iniquities of these our dayes to be visited as in all ages God sheweth diuers tokeÌ„s of his displeasure and indignation against the vnrighteousnes and vnbeleefe of men For euerie plague ev 〈…〉 calamitie sudden death burning with fire 〈…〉 ther strange sicknesses famine euerie stood of waters ruine of buildings vnseasonable weather euerie one of these and of the like aduersities as oft as they happen in the world are a sermon of repentance to all that see them or heare therof For whensoeuer God punisheth some kind of sinns or punisheth some men more seuerely then others that haue sinned euen that his punishment is a warning a memento to euery one of vs to looke to our selues and to call to reremeÌ„brance our owne sinns knowing that it is the same God that will take vengeance of eueâ—â—e sinne and transgression of men that he will strike with a more heauie hand if his warning and example of his iustice be not regarded Wherfore to come to our selues We see that beside the pestilence and many other â—ignes of Gods anger where with this land of late yeares hath bene visited the Lord hath now for the space of three yeares together sent scarsitie of bread famine and penurie among vs And shall we thinke that the poore and the helplesse who for the most-part suffer these thinges are sinners aboue the rest that haue not yet tasted of this cup if we thinke so we vtterly deceiue our selues For we are otherwise taught of the Lordes Prophet in these words when the land sinneth against me by committing a trespasse then will I Ezeâ— 14 13 stretch out my hand vpon it and will breake the staffe of the bread therof and will send famine vpon it We see that the Lords hand is after this maner stretched out and that the staffe of bread is broken We see and must needes know that the sinnes of the land are great and that the inhabitants therof from the greatest to the least haue not ob 〈…〉 the voice of the Lord to walke in all his waies and yet we see but some punished with the scourge of hunger and aduesitie The rest that are not yet touched are so farre from repeÌ„tance newnesse of life that as the Prophet saith they drinke wine in bowles and anoynt themselues Amos. 6. 6. with the cheâ—â—â—e oyntments but no man is sory for the afflections of Ioseph Few do weepe or haue that Christian-like affection to weepe with them that suffer afflictioÌ„ And will you still coÌ„tinue in sinne and hardnes of heart shall not the afflictions of our brethren cause vs to feare to turne into the way of truth before that greater plagues be powred out vpon the land euen vpon euery soule that doeth euill and continueth in sinne and disobedience Euery maÌ„ may gather that the calamities of other men do testifie that the punishmeÌ„t of his owne sinns lyeth at the doore As to this effect the heathen Poet speaketh Et tua res agitur paries cum proximus ordet Horatius When thou seest thy neighbours house set on fire thou hast warning to looke to thine owne And for this cause the Lord sometimes cutteth downe the greene tree shewing therby what he will do to the vnfruitful fig tree that keepeth barâ—eÌ„ the grouÌ„d of the vinyard though he let it stand for awhile That no man therfore might sleepe in his sinns or thinke himselfe to be the better man because he seeth other men punished himselfe not touched Christ teacheth vs most plainely by the cruell slaughter of the Galileans made by Pilat by the fall of the Luk. 13. 2. 3. 4. 5. towre vpon the men â—n Siloaâ—â— that the worst men are not first punished but that if God shew such tokens of his iudgments vpoÌ„ some few all other meÌ„ except they amend shall nothing the rather escape his heauie hand for that they be borne with for a time When we see therfore that God haÌ„dleth some men seuerelie and in his iustice we ought to feare examine our selues what we haue deserued so to consider that the loÌ„ger
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 alleadgeâ— by the Apostlâ— writing to the Hebrewes 2 The second Lecture vpon the 12. and 13. verses of the fruâ—t of an evill heart of mutuall exâ—â—â—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 câ—mmon prâ—â—ers 5 The fifth Lecture vpon the 16. and 17 verses of the wickednesse of mâ—ns nature all â—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 theâ— that obey â—â—t the Gospell though for a time they be borne with and liue in a floâ—rishing states what the tokens of Gods iudgâ—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 wilderâ—esse 9 Where your fathers tempted mee proved mee and saw my workes for â—iâ— yeares long 10 When fore I was grieved with that generation and said they erre ever in their heart neitheâ— haue they knowne my waieâ— 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 hâ—th builded Châ—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 thâ—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 pleâ—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 â—â—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 â—nd holy Ghost who inspired the Prophets and holy men and moved theÌ„ to speake as they were taught and directed from aboue according as
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 steppeâ— For as Bulliuger saith if thy forefathers Bulliuget vpon thâ— 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 Tyrâ—â— Luke 10. 14. and Sâ—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 deseâ—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 â—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 theÌ„ 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 coÌ„manded 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 sâ—â—ll bearing with them biddeth them len Num. 1â— â—3 how be it the event and issue of their sending declareth that it came from the peopleâ— disobedience to the word of God for the years in which they did bâ—â—râ— their iniquity in the wildernesse are measured with the number or the daies in the which they had searched out the land of Câ—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 theÌ„ as it is in this text they erre â—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. 2â— your carkases shall sal in this wildernesse c. And so it came to passe for of the sixe hundreth thousand which came out of Egyptâ— 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 â—arables and similitâ—â—es borrowed from earthlie and naturall things which are therefore so much vsed in holy scriptures for ouâ—â— 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
a humane hardening or the hardening of God and the the hardening of man and yet the one of these doeth not harden without the other for God hardeneth not Pharaohs heart but that Pharaohs owne will is the cause of it his hardening proceedeth not from any other but froÌ„ himselfe And therefore the scripture saith that Pharaoh hardeâ—ed his heart Neither for al that Eâ—od 9. 34. doeth Pharaoh harden his owne heart but God doeth it iudicially or according to his secret iudgements for the kings heart is in the hand of the â—ord Pro. 21. 1. But when it is said that God hardeneth the heart we must not so vnderstand it as if God should make that hard which before was softe and tender or of it selfe was not hard For the truth is that all men are borne with a hard heart and darke vnderstanding even with a heart of stone like the Adamant of the which wee haue heard already And for this cause the Lord saith by his Prophet I will take away the stoâ—â—◠〈◊〉 36. 26. heart oâ—â— of your bodie and I will giue you an heart of flesh God therefore is saide to harden the heart when as he denieth his grace and the fire of his holy spirite to molâ—â—fie and soften that which is naturally hard even as when the heat of the fire is denied to the softening of the hard and vntempered waxe This is called of some a prâ—vatiue hardening because God detaineth his grace from men for iust causes which are not knowne to vs. Beside this God hardeneth after an other manner when he doeth not only suffer the heart to remaine in that hardnesle and obduration which it hath by nature but doeth also externally harden it more and more by his ministers For as we may see in 〈◊〉 Pharaoh was made more obstinate hard-hearted by the ministery of Moses and Aaron then he was before hee had heard â—hese men And in these daies we haue too much expetience hereof by seeing vngodly men to become the more froward and malicious the more that they heare Gods worde and are taught by his ministers This is Gods iudicial hardening of the heart whereby in his iust iudgementes hee punisheth the former sinnes of men and for this purpose he commandeth his ministers as it is written Make the heart of this people â—at make their eares heavie Isa 10. shut their eies least they see with their eies and heare with their eares and vnderstande with their hearts and convert that I might heale theÌ„ Here we see how and wherefore God hardeneth the heart Now the humane hardening or the hardening attributed to man himselfe is that which the text that we handle warneth vs to beware of if yee heare his voice harden not your hearts This hardening of the hart is nothing else but a voluntary purpose and intent of man to continue in sinne and not to follow nor obey the doctrine of Gods everlasting trueth howsoeuer it be preached vnto him as hereof we haue examples in king Saule in Iudas in Iuhan the Apostaâ—â— and others ' but specially in Pharach whom the scriptures do set before vs as a notable paterne of a disobedient and hard-hearted man After this maner thhrefore the Israelies in the wildernesle hardened their heartes by grudging and bitter strining against Moses when they wanted water notwithstanding they had the word of the Lord among them This is it Exod. 17. which the Apostle putteth vs in minde of when he saith harden not your hearts as in the pâ—ovâ—â—ation And this is the hardening wherewith man hardeneth his heart even his own perverse will and purpose of sinning wherin he persisteth and so becoÌ„meth the minister of death perdition to his own soule Now the cause of all hardening of the heart is sin and the custome of sinning For Moses saith Phiraoh sinned againe and hardened his hearte Exod. 9. 34. There Pharaohs sinne goeth before the hardening of his heart VVherefore consider how fearefull and dangerous the custome of sinne is it bringeth hardnesse of hearte which denyeth obedience to the worde of God and despiseth his holy ministery and so groweth to fulnesse of sinne the wages whereof is death eternall Let the consideration Rom. 6. 23. of these thinges cause you with feare reverence to hear the Gospel of your salvation and before you come to heare it bee careful as the Apostle exhorteth to cast away euery thing that presseth downe and the sinne that Heb. 12. 1. hangeth so fast on that wheÌ„ the Lord speaketh by the mouth of his messâ—gers you may haue cares to hear hearts to vnderstaÌ„d be in a readmes to heare his voice to say with Samuel speake Lord for thy servaÌ„t heareth Here 1. Sam. 3. 10 we see that as there was a voice hard so there was a readines to hear it Here â—od did speak here man was prepared to heare him But this exaÌ„ple of obedieÌ„ce preparatioÌ„ to heare the Gospell which is more glorious speaketh better thinges then the law is too rare in our age For most men and women though they resort to church and to Christian congregations are yet in the time of divine exercise of the word of God more ready to speake then to heare They are more ready to pray by themselues and to offer vp a sacrifice of their owne superstition then either to heare reading or preaching of the holy scriptures or to consent with one mind to the common praters of the whole church if the time so require yea and some are not content to be thus farre superstitious but wil also giue themselues to read on some praier booke when God speaketh to them out of his booke of life Such blinde devotion of men and private repeating of words out of due time and place must needes be a sacrifice not accepted but reiected of God For it cannot be the fruit of faith because you haue not so learned Christ and whatsoever saith the Apostle is not of faith is sinne Rom. 14. 13 Marke a speciall doctrine of that famous preacher Salomon touching this point take heede to thy foote when thou enterest into the house Eccl. 4. 7. of God and be wore neere to heare then to giue the sacrifice of fooles for they know not that they dâ—â— evill If they know not that they do evil then they do it of ignorance But it is evil saith he and we are taught that Christians must abstaine not onely from evill it selfe but from al appeâ—â—â—nce of evill Yet because nothing is so 1. Thess 5. 22. evill but if it be commonly vsed seemeth to be good and men will needs defend it so to be as in this case some are wont to say that when they giue themselues to pray privatly in the church they doe it that they may be the better prepared to serue God But as the Apostle saith to the Corinthians which came disorderedly to the receiving of the