thou not often looke upon it The world is the admirable picture of God Almighty in whom the treasure of all wisedome is hidde therefore let us behold it with admiration If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making or if the goodly Temple that was of Salomons setting up were now to bee seene we would runne and ride many a mile to take a view of it The frame of the world set up by the wise high and eternall God surpasses them all yet we goe through it we looke upon it and it never carries us to the contemplation of the wisedome and power of GOD. The reason is because it is so common and ordinary a sight They that come first to London and looke on Pauls and Westminster upon the faire Tombes and costly ornaments that be in them are ravished with the sight of them but if they have beene there long they passe by them and regard them not So is it with us because we see the Sunne Moone and Stars the glorious curtaine of the heaven the birds of the ayre fishes of the Sea beasts of the field the goodly coate of the earth dayly which is better arrayed than Salomon was in all his royaltie because these are common they are not esteemed of us Let us remember they be the handy worke of God a glasse wherein we behold the everlasting God-head and in that respect let us view diligently and bee brought to the knowledge the feare and love of God by it that hath made all these things for our sakes VERSE 11. AS CHRIST had no beginning so he shall have no ending The heavens shall decay but not he Thus CHRIST is eternall without beginning and ending who as he is the beginning of the world being before it had a beginning So hee is the end of it who shall continue when it hath an end 2. He is immutable They are young and old so is not Christ he remaines alwayes in the same estate and condition All garments in the world in the end waxe old Deut. 29.5 So the whole fabricke of the world there is not that cleerenesse of light in the Sunne and Moone that there was not that force and strength in the Starres the earth is not so lusty and lively Old things are not wont to be had in any price or estimation who cares for an old paire of shooes that bee not worth the taking up Who regards an old Coate that hath no strength in it but is ready to be torne in pieces Who will give much for an old house the timber whereof is rotten and it is ready to fall on his head Now is the last age of the world it hath continued many thousand yeeres it is now as an old house an old garment that cannot last long therefore let us not be too much in love with it There was some reason why in former times when this building was new and strong when the coate and garment of the world was fresh faire and of good durance that men should set their affections on it but now when the beauty and strength of it is gone why should we be enamoured with it Let us use it as if we used it not and let us long for that day when both the heavens and the earth and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory the heavens are most fitly resembled to a garment Observe the similitude and dissimilitude 1. A garment covers a man So doe the heavens 2. The substance of a garment must be before as Silke Velvet Cloth else you can make no garment but CHRIST made the heavens of nothing 3. A garment must have a forme or fashion So has this an excellent one 4. A garment stands in need of mending we need be at no cost nor labour in mending of this garment but CHRIST by the power of his providence upholds it VERSE 12. NOw this vesture of the heavens is spread abroad and cast as a mantle about us then it shall be folded up Esay 34.4 And all the host of Heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shal fall down as the leafe falleth from off the Vine and as a falling figge from the figge-tree but CHRIST yesterday and to day the same for ever there is not a shadow of turning in Him He is the same both in respect of His essence and promise Properly to speake CHRIST hath no yeeres In the first or fortieth yeare of such a Kings reigne but CHRIST reigneth without yeares This is spoken onely for our capacity Such a King reignes so many yeeres and in the end hee dyes but Christs yeeres never faile The world it shall be changed Plato lighting on the bookes of Moses affirmed that it had a beginning but would not grant it should have an ending which opinion of his Aristotle confuteth for Omne genitum est corruptibile Democritus Empedocles and Heraclitus held that it had a beginning and shall have an ending yea some of them did speake of two destructions of the world the one by water the other by fire There shall not be consumptio but mutatio renovatio mundi 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeteribunt Marc. 13.31 Non peribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit 1 Cor. 7.31 Non interit 2 Figura mundi non natura 1 Cor. 7.31 the fashion of this world passeth away 3 As the old world perished by water so shall the new by fire 2 Pet. 3.6 but the substance of that perished not no more of this 4. It shall be delivered onely from corruption for the which it sigheth 5 There shall be new heavens and earth 2 Pet. 3.13 Apo. 21.1 6 As our bodies shall not perish but be changed of corruptible made incorruptible 1 Cor. 15. And as it is in the little world of mans body so it is in the great world Vid. Aug. lib. 20. de civ Dei cap. 14. 16. CHRIST remaines ever without any change or alteration either in respect of His promise or essence which may cause us both to put our trust in Him to believe whatsoever He hath sayd and to depend on Him as a strong and unmoveable pillar Kings and Princes dye our friends dye our fathers and mothers that were our stayes are taken out of the world but CHRIST the King and protectour of the Church continues for ever King Henry the eight is dead who banished the Pope out of England That worthy Prince Edward another Iosiah and favourer of the Gospell is dead Queene Elizabeth that famous Queene the wonder of the world while she lived a carefull and loving nursing mother to the Gospell is dead King Iames of Blessed memory a great Patron of the Church a just and a peacefull Prince is dead Yet CHRIST lives still His yeares faile not and He will alwayes provide for his Church and children When we heare any ill
practise that which wee heare And this faith will appeare by working 1 Thes. 2.13 it will worke a change and alteration in your whole man VERSE 3. ON the other side it profits us that believe for we enter into his rest He doth not say shall but doe He that believeth in me hath eternall life he doth not see it a farre off as Moses upon the top of Pisgah viewed the earthly Canaan but enters not into the boyling lead of Purgatory but into spirituall and everlasting rest As infidelity is the bar to keep out unbeleevers So fidelity is the gate or doore whereby we may enter into heaven Act. 16.31 Rom. 3.28 This may seeme to bee unfitly alleadged By consequent it prooves that believers enter in for if unbelievers doe not then by the law of contraries believers doe And if the former words be included in a parenthesis these doe fitly follow as a confirmation of that which was in the latter end of the former verse it profited them not because it was not mingled with faith How prove you that As he said c. thus it doth excellently well agree Hitherto the dehortation hath beene propounded Now hee comes to prevent an objection that the Iewes might make which was indeed the only shelter they had to flye unto This rest that David speaketh of is the land of Canaan which some of our fathers missed of because they would not believe God What is that to us We believe in him and are at this day of a long time seated in the land of Canaan therefore we are none of those unbelievers thou needest not to be so fearefull of us To that he answers nay this rest is a spirituall and an heavenly rest and that he prooves by two divine testimonies one out of Genesis about Gods Sabbath the other out of the Psalme before cited The rest of that Sabbath he introduceth by a narration of the cause why God kept it It is perobscurus locus as Beza well observeth a defective speech something must be supplyed And verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is particula asseverantis as well as adversantis the workes being finished from the foundation of the world this rest that we speake of was fore-signified Here we may behold the end for the which God Himselfe kept a Sabbath namely that we might perpetually commemorate the Creation of the world The Lord might if it had pleased Him have made the world in a moment yet he took sixe dayes to the making of it that we might deliberately consider of his wonderfull workemanship and then rested the seaventh day making it a type of our eternall rest with him in heaven But here a question may be moved whether all Gods workes were finished at the beginning of the world whether all were made within the compasse of these sixe dayes or not 1. What say you to the soules of men Is there not a dayly creation of them they come not ex traduce they are not traduced and conveyed unto us by the seede of our Parents for they are only the fathers of our bodies not of our soules and the spirit returneth to God that gave it God makes soules every day therefore all his workes were not finished from the foundation of the world The answer is easie They were in specie from the beginning though numero they bee augmented every day They were not all created at the first in heaven and put dayly into bodies according unto Gods discretion and appointment but God maketh them continually yet the same species the same kinde of creature was from the beginning 2. What shall wee say to Mules It was a long time many hundred yeeres before they came into the world Gen. 36.24 1. The Hebr. word is ambiguous Iemim of Iam the Sea Hee found waters standing pooles in the wildernesse like to Seas above the expectation of men 2. Let it be translated Mules yet the meaning may be hee was the first that found them in that countrie whereas they might be in the world before 3. Though they were invented by this man yet the matter of them was made by God in the beginning Thirdly what shall we say to those creatures that ryse of putrefaction they were materialiter potentialiter though not actualiter from the beginning All things were either in materia or in specie from the beginning of the world There were no houses no ships no Townes nor Cities at the first yet the matter whereof they be framed was prepared to mans hand by God and he gave man wisedome for the framing of them VERSE 4. HOw doth that appeare For He that is God He is not curious in the naming of the place it was well knowne to the Hebrewes being daily exercised in the Scriptures Now by that was prefigured that rest when we shall rest with God in his kingdome As God for our capacity laboured in the creation of the world rested afterwards delighting himselfe in the contemplation of the workes that he had made So when this life is ended we shall rest from all our labours and enjoy eternall quietnesse with him Therefore this shewes that it is not a carnall but a spirituall not a temporall but an eternall rest that is here entreated of Did God rest from all his workes How is it then that our Saviour saith my father worketh hitherto There be the workes of preservation and of creation The high and eternall God is not idle since he made the world His eyes are over all the ends of it beholding the evill and the good He is the Rector of the Vniversity of the whole world nothing comes to passe without him A Sparrow fals not to the ground without his will He disposeth still of all things and doth whatsoever he will in heaven and earth and in all deepe places but as for the workes of creation he hath rested from them all nothing now is created new Then all things throughout the wide compasse of the world are the workmanship of God He spread the heavens above our heads as a Curtaine he laid the foundation of the earth he made the roaring sea the birds that flie in the ayre the beasts that walke on the earth the fish that play in the Sea the Angels in heaven and men on the earth are his creatures O how wonderfully am I made sayes the Psalmist Therefore let us all glorifie our Creator in whom we have our life breath being and moving We especially that are Lords over GODS creatures let us magnifie him above them all Neverthelesse a lamentable thing to consider we dishonour him above all the Birds of the ayre the Beasts of the field the Sunne Moone and Stars are more dutifull in their kinde than we be O the unthankfulnesse of sinfull Man This place againe which we have in hand doth intimate so much unto us VERSE 6. WHich he proveth first by the event verse 6. Some must enter in because of Gods promise 2 Cor.
Gospell of Christ are now changed they now receive Mahomet for their God and Saviour England which was once rude and barbarous is now become civill and religious The time was when Church-men were the greatest men in this kingdome now the Lawyers carry all away but that naile of the Cart wheele which is now aloft may hereafter be in the dirt Daily experience teacheth us what changes there be in townes and citties A towne that had many wise and grave governours in it hath now scarce any that will looke to the government of the towne A towne which a whyle agoe was wealthy a great number of rich men in it in the turning of an hand becomes poore and beggarlie Men themselves change sometimes they love sometimes hate sometimes they are whole sometimes sicke one while in their thousands as Iob was shortly after scant worth a Groat Here is nothing but changing The Leviticall Priest-hood was changed and there shall be a change of the Ministery of the Gospell too the time shall come when as there shall be no Churches to goe to no Scriptures to read over no Ministers to preach to us and shew us the way to heaven for when wee be in the celestiall Ierusalem what need shal we have of the Ships and Charrets that carry us thither when we be in heaven we shall not need the ladder of the Ministery to climbe up into heaven Nay there shall be a change of the world it selfe the earth whereon wee tread shall bee changed this earth shall be burnt with all the workes thereof the Sunne the Moone the Starres the goodly firmament over our heads shall be changed they all waxe old as doth a garment and as a vesture shalt thou change them yet here is nothing but labouring for these changeable things these reeds feathers weather-cockes these fading flowers are the chiefest things wee seeke after there is moyling and toyling for these men are at daggers drawing for them all our striving and contending is about them as for the favour of God in CHRIST the blessed hope of our election and salvation in the kingdome of heaven few strive for them Peradventure wee wish to bee in heaven as Balaam did but we strive not for it as we ought to doe all that we hunt after is silver and gold houses and lands the trash of this transitory world but we seeke not for that which is unchangeable and lasteth for ever In other things wee cannot away with change we would not willingly take a piece of Cloth which wee know will change the colour We all know that this miserable world will change colour the glory thereof will fade away yet we are most greedy of it Who will buy an house that hee knowes will change and that speedily that stands to day and is ready to fall to morrow Such an house is this world yet there is nothing but beating our braines about it all things in this world are changeable therefore let us love them and use them as if we loved and used them not Let us especially long after that change when Christ shall change our vile bodies and make them like his glorious body where wee shall remaine with him without change for ever and ever VERSE 13. THe law being taken away with the Priest-hood hee comes againe to proove the change of the Priest-hood à pari The Tribe is changed therefore the Priest-hood The Leviticall Priests were all of the Tribe of Levi this is not of that Tribe but of another To whom these things are referred as to their scope and marke Spoken in the Psalme that is the promised Messias for the Iewes themselves confesse that the Psalmist speakes this of him Matth. 22. ver 46. Is partaker of another Tribe As the Levites did None of that Tribe did therefore he could not Did so much as draw neere to the Altar gave themselves to the Altar medled with the Altar Temple or Ceremonies All the Priests in the time of the law were of the Tribe of Levi Our Saviour Christ is a Priest as the Scripture testifieth of him thou art a Priest for ever after the order of Melchizedec yet he is not of the Tribe of Levi therefore that Priest-hood is abolished and Christ's Priest-hood is to continue another Priest is risen up that is not of the order of Aaron Christ pertaineth to another tribe whereof none served at the Altar The Altar being a principall part of the Leviticall service is put for the whole All the lawfull Ministers of the Old Testament were of the Tribe of Levi this is an axiome in this place Sundry of the Pharises which were interpreters of the Law were not of the Tribe of Levi. Saint Paul was a Pharisee yet of the tribe of Benjamin notwithstanding our Saviour wills the people to heare them therefore though Ministers are not such sometime as were to be wished yet so long as they preach sound doctrine they are to be heard that by the way What though he appertaine to another Tribe yet he may be a Priest after the order of Aaron nay for none of this tribe served at the Altar Every one in the Common-wealth of Israel might not bee a Priest though the Messiah came of the Tribe of Iudah yet none of that Tribe might serve at the Altar In an armie every one must keepe his station the common Souldier must not bee a Captaine unlesse he be called thereunto a Bow-man must not be a Bill-man unles he be appointed thereunto So is it in a well ordered estate every man must not presume to expound Scripture to Minister the Sacraments to bee a Preacher unlesse hee bee called as Aaron was Vzzah put his hand to the Arke when it was in danger of falling but hee was stricken with sudden death Vzziah being a King presumed to offer incense but he was a Leaper for it all the dayes of his life Then what malepart boldnesse is it for a private man to step up into the Pulpit and to take upon him without warrant to be as GOD's mouth to the people Yet some in a jolly humour have done it whom God hath punished one way or other None of the Tribe of Iudah served at the Altar Let every man abide in that calling wherein God hath set him Let us serve in those places which GOD in wisedome hath allotted to us But though they served not at the Altar yet they served in other functions none of what Tribe so ever of what condition soever must bee idle wee must all serve God in some place or other Some serve as Kings it is a service to be a King The Philosopher calls a King Servum publicum and the Lord himselfe calls David his servant when hee was a King Nebuchadnezar that mightie Monarch was Gods servant Some serve as Counsellours to the King for the good of the common-wealth some serve as Iudges some as Lawyers some as Merchants Clothiers Weavers Husbandmen c. We must all serve
hath borne the sinnes of us all therefore let us not feare death 2. It is but a sleepe Lord if hee sleepe then shall hee doe well enough Men are refreshed after sleepe so we after death Apoc. 3.14 13. There bee two benefits which wee shall receive by death 1. Wee shall rest from our labours Here wee are like Noahs Dove wee can finde no rest either day or night wee shall rest from the workes of our calling Now indeed wee are early up in the morning sit up late at night and eate the bread of carefulnesse all the day long but then wee shall rest from that toiling and moiling wee shall rest from the workes of piety and Religion All that wee shall doe then will bee to sing Hallelujahs to our blessed redeemer Wee shall rest from sinne wee shall no longer cry out like tyred Porters Oh wretched man that I am who shall deliver mee from this body of death We shall rest from all miseries and sicknesses cry out no more my head my head nor complaine of troubles in our selves Wives Children or servants Wee shall rest from weaknesses and infirmities Now wee eate drinke sleepe c. but then wee shall eate of the tree of life which is in the midst of the Paradise of God and never hunger or thirst any more 2. Their workes follow them our labour is not in vaine in the Lord. The almes of Cornelius the garments of Dorcas the Centurions Synagogue a Cup of cold water given in CHRIST 's name shall be rewarded so that we may sing like a Swanne before our death as St. Paul did 2 Tim. 4.8 henceforth there is layd up for mee a Crowne of righteousnesse which the Lord the righteous Iudge shall give mee at that day and not to me only but unto them also that love his appearing 4. Comfort against death is a glorious resurrection Iob 19.25 26.27 Phil. 3. Christ's glorious body Our bodies putrifie in the earth yet there is not an end of them We have praeludia in the Old and New Testament the Widow of Sareptas Son raysed up by Elias the Sonne of the Shunamitish Woman by Elisha In the New Testament Christ raised up three the one in domo Iairus daughter the other in feretro on the Beare the Widdowes Sonne of Naim the third in Sepulchro that was Lazarus which had lyen foure dayes and began to stincke all which are pledges of our resurrection The same God that raised them up will raise us up at the last day Death goes not alone there is one that followes her and that is judgement Iudgement either of absolution for the godly come yee blessed of my Father or of condemnation for the wicked goe yee cursed into c. If there were no judgement after death the godly of all others were most miserable and if no judgement the ungodly were the happiest men But let us know that after death comes a judgement one way or other salvation or damnation We must all appeare before the judgment seate of Christ c. The drunkard must give an account of his drunkennesse the covetous man how he hath imployed his riches we must give an account of our oppressions thefts secret or open of our negligent comming to Church and contempt of the Word of God Let this cause us with a narrow eye to looke into our lives let us judge our selves in this world that wee bee not condemned hereafter Yet there bee a number in the Church that thinke it a scare Crow and make a mocke at this judgement as the Athenians did at the resurrection Acts 17.32 they will believe the Assizes at Bury and in other places but count this a tale of a tub Felix though a wicked man trembled at it Let us all tremble at the naming of this judgement Let it be a meanes to pull us from sin and to make our peace with God in this world that we may stand without trembling before the Sonne of man Iudgment followes upon the neck of death either come thou blessed or goe thou cursed The good thiefe the same day he dyed was with Christ in Paradise that was his judgment the rich man the same day he dyed was in hell in torments that was his judgement Wherefore whilest wee have time let us repent while God giveth us a breathing time on the face of the earth for when death commeth it is too late then there is no mercy but judgement to be expected While we be alive Christ knocketh at the doore of our hearts with the hammer of his Word if we will open to him he will sup with us and we shall sup with him in the kingdome of glory but if now we shut him out and will not suffer him to enter he will shut us out and though we cry Lord Lord with the foolish Virgins he will not open to us VERSE 28. AT the which offering he dyed To take away not existentiam peccati but reatum dominium paenam Of many Matth. 26.28 he dyed for all sufficienter What is CHRIST dead and gone then wee shall never see him againe Yes he shall appeare in the heavens with his mighty Angels Without sinne Why the first time he appeared without sinne for He knew no sinne I but then hee came with his fraile body to offer up for sinne Verse 26. Now he shall appeare with no more sacrifice for sinne Then he came as a Lamb to be slaine for sin now as a King and a Lion Then he came as a Priest with a sacrifice to offer now as a Iudge to sit on the Throne To the salvation of the godly but to the damnation of wicked and reprobate men Here is another argument against the Masse Men may as well dye often ordinarily as Christ be offered up often As this is an unmoveable truth that a man ordinarily dies but once So this is a firme position in Divinity that CHRIST can be but once offered properly But to whom shall the day of Iudgement be comfortable to them that are weary of the loade of sin and looke for their deliverer Phil. 3.20 Tit. 2.13 2 Pet. 3.12 The mother of Sisera looked out at a window for the comming of her Sonne So we the spirituall mother brethren and sisters of Christ must looke out at the window of our hearts for him A Woman lookes for her Husband and we look to our money our Sheepe and Oxen but we looke not for Christ. It is to be feared if he were a comming we would entreat him to tarry still and say with the devills why art thou come to torment us before the time hee is our deliverer let us looke for him as faithfull servants for their masters and say come LORD IESU come quickly The second comming of CHRIST is here notably described 1. He shall come potenter because it is said he shall appeare 2. Innocenter without sinne 3. Finaliter to them that looke for him 4. Vtiliter to salvation He
shall we passe through it Christ himselfe will be our leader in it As hee is both the sacrifice and the Priest so he is the way and the guide the way Hee doth not say an High-Priest but simply a Priest because there is no other sacrificing Priest save CHRIST in the New Testament Not a small one but a great one great in person being God and man great in power for heaven and earth are his great in goodnesse and mercy that will have compassion on our weaknesse and if we happen to faint he will support us by the way For his superiority and preheminence over the house of God that is the Church 1 Tim. 3.15 Heb. 3.6 Moses was over the house of God yet as a servant Hebr. 3.5 Christ as the Lord and King the commander in the house he over a part of Gods house in Iudea Christ over the whole house dispersed over all the earth All Ministers in some sort are over the house of God Who is a faithfull servant that his Lord may make rule over his house that bee over you in the Lord 1 Thes. 5.12 So Moses was over the house Yet a great difference betweene them and Christ. A noble man is over his house and his steward is over his house Christ as the Lord and owner of the house wee as his stewards to give you your meat in due season A singular comfort to all that be of this house that such a one as Christ is over it Some houses have tyrannicall governours which scrape all to themselves and have no care of them in the house Christ is not such a one he hath a loving and fatherly care of all in the house Some householders would provide for their house and cannot they want ability Christ Iesus that is over this house is both able and willing to provide all things necessary for us Therfore let us be of good comfort we shall not want the thing that is good The Church is God's house All England is the Kings dominion White-Hall is his Chappell so all the world is Gods empire but the Church is his house therefore let us behave our selves wisely and religiously in the house of God Will any make the Kings house and Ale-house to quaffe and swill in A brothel-house to commit adultery in and shall we that be in the Church the house of God be drunkards adulterers wicked and lascivious livers As wee bee in Gods house so let us demeane our selves accordingly VERSE 22. HAving such a wise loving and mighty Priest let us come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely to God by him by the invocation of his name asking boldly all things necessary for this life and the life to come as also let us draw neere to him by an holy life and blamelesse conversation They that make an outward profession and deny him in their lives are farre from him the others are neere and walke with God as Enoch Some interpret it Let us draw neere to that heavenly Sanctuary which is opened to us whereunto we draw neere with a true heart But especially this is to be understood of prayer This drawing neere is not so much with the feete of our bodies as with the feete of our soules The way whereunto is chalked out to us and wherein our High-Priest directeth us for it must have relation to all that went before Now we draw neere to heaven by prayer and an holy life A true heart voyd of hypocrisie and dissimulation for God heareth not hypocrites though they make never so goodly a shew and have never so glorious words 2. An assured faith which purifieth our hearts Act. 15.9 there must be no doubting in faith Iac 1.6 Though thou beest as tall a man as Saul yet thou art not the neerer to heaven but if thou sendest many prayers to heaven and hast thy conversation in heaven then thou drawest neere to heaven Being sprinckled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to our hearts from an evill conscience There was a sprinckling water in the time of the Law made of the ashes of the red Cow wherewith the people were sprinckled Num. 19.9 their bodies were sprinckled with that but our soules must be sprinckled with the bloud of Christ. From an accusing conscience that our sins are washed away in the bloud of Christ. We should have no more conscience of sin Heb. 10.2 our consciences should no longer pricke us for sin because being justified by faith we have peace with God and there is no condemnation to them that are in Christ Iesus This afterwards breedeth sanctification 1 Pet. 1.2 There be many false-hearted wretches in the world such as Iudas was that kissed Christ and betrayed him at the same time there bee many that pretend love to religion and yet have none in them such were those Ezek. 14.1 Such were the Pharisees whited tombes and painted Sepulchers such were the Sadduces that came with a notable glosse to our Saviour Christ and there is a number of Hypocrites at this day that maske under the Vizard of Religion He that made the heart knowes the heart and will one day discover them to their shame Therefore if we draw neere to God let it be with a true heart least hee say to us as to them this people draweth neere to mee with their lippes but their hearts are farre from me If wee be falsehearted men though we carry never so glorious a shew God cannot abide us but if we be true-hearted men though there be many weakenesses and infirmities in us he will accept us in Christ Iesus Behold a true Israelite said Christ of Nathaneel There bee true Israelites and false false cloathes glasses clockes c. Faith is like the Moone sometimes at the full sometimes in the wane But seeing Christ hath merited our salvation God hath promised for Christ's sake to bestow a kingdome on us therefore let us not doubt of it That is to doubt of the sufficiency of Christ's merit and of the Word of God How shall wee come to this full assurance If our hearts bee sprinkled from an evill conscience by the bloud of Christ. By nature have we all bad consciences accusing us for sinne In many things we sinne all All those sinnes lye as an heavy loade on our consciences and make us to cry out ô my sinnes they will not suffer mee to bee quiet day nor night but being sprinckled in our hearts with the bloud of CHRIST we shall no more be vexed with the sting of an evill conscience because Christ hath dyed for all our sins Happy are they that be thus sprinckled Our hearts being sprinckled from an evill conscience our bodies must be washed with pure water It is not enough to have a good soule to God-wards though that is the chiefe but our bodies also must be washed with the pure water of the HOLY GHOST Our eyes must be washed from unchast lookes our eares from rash receiving of reports one against another our
people I have beene ample in this text heretofore I will now bury it in silence But Christ is the Mediatour of the Gospell the which hee hath established with his owne bloud The Heretiques called Melchisideciani made Melchizedec our Mediatour Epiphan contr haeret l. 2. tom 1. Some Papists will have all the Angels and Saints in heaven to bee our Mediatours together with Christ. Aquin. p. 3. q. 26. art 1. He freely confesseth that Christ is our Mediatour simpliciter perfectivè yet the Angels and Saints also must bee our Mediatours dispositivè ministerialiter They are much beholden to this distinction of principall and ministeriall some unskilfull physitions give one drinke or one medicine for all diseases so these men apply this distinction of principall and ministeriall to salve up all soares among them Christ is the Chiefe Head of the Church the Pope is a ministeriall head under him So Christ is the principall Mediatour Angels and Saints are ministeriall Yet if a woman should heare she had a Chiefe husband and a ministeriall husband she could hardly indure it 1 Tim. 2.5 One God one Mediatour they might as well say there is one Principall God but many ministeriall Gods under him as to say there is one Chiefe Mediatour and many ministeriall and he tels us who it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee alone and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mediatour betweene God and man must be both God and man hee must have aliquid simile Deo aliquid simile hominibus sayes Saint Aug. confess l. 10. c. 42. That hee may mediate betweene them both If he were onely man hee could not goe to GOD if hee were onely GOD he could not goe to man As for Angels they be neither God nor men therefore they cannot be our Mediatours As for the Saints in heaven they bee halfe men they have soules but as yet they have no bodies and they are not God therefore they cannot bee our Mediatours Nay properly to speake the Holy Ghost the third Person in the glorious Trinitie cannot be our Mediatour for though hee be God yet hee is not man much lesse can the Angels and Saints bee our Mediatours There is but one Mediatour of the new Covenant and that is Christ Iesus who being GOD above all blessed for ever vouchsafed likewise for our sakes to become man The Mediatour of the new Covenant hath established the Covenant with his blood It is Christ alone that by the bloud of hit Crosse hath set at peace all things in heaven and in earth Col. 1. Therefore hee is the onely Mediatour of the New Testament No Testament is of force without the death of the Testatour Let them proove that any dyed for us besides Christ and then wee will acknowledge other Mediatours As hee trode the wine presse alone so hee is Mediatour alone it is sacriledge to adjoyne others to him Therefore as he tooke the paines alone so let him have the honour alone Heaven indeed is opened by Christ but wee are sinners we shall not be admitted into it Yes for our sinnes are washed away in the bloud of Christ. Where 1. Sanguinis larga effusio 2. Effusi excellens utilitas The bloud that speaketh better then that of Abel Oecum 1. In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Oecum referre it to Abel not to his bloud 2 Hebr. 11.4 hee is said Yet to speake It comes all to one reckoning Saint Chrys. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number The bloud of Abel spake well in his kinde it is meete that sin should be avenged but this speakes better in his kinde to the joy and comfort of us all 1. Abel spake on earth this in heaven 2. That spake against Cain and Elias made request against Israel Rom. 11.2 This speakes for us all 3. That was the bloud of a meere man this is the bloud of him that was both God and man 4. That cryed murder murder my brother hath murdered mee this cries I have beene murthered and killed for my brethren 5. That did Tsagmah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamare send forth an hideous cry this doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake sweetly to us that did cry after a terrible manner this doth speake after a more joyfull manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more splendid more significant more sweete and comfortable A cry is fearefull and lamentable so is not a voice 6. Abels bloud had no power of cleansing this hath it washeth us from our sinnes This Saint Ambrose paints out in most lively colours Ille vindictam clamavit hic indulgentiam Ille peccatum fratris accusat hic peccatum mundi remisit Ille prodidit crimen hic texit as it is written Beati quorum tecta sunt peccata Ambr. de fuga saeculi c. 5. Blessed are they that are come to the sprinkling of his bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsanguinis aspersionem Hebr. 10.22 v. 19. Hebr. 9.13 Exod. 12.22 As the bloud of the lambe was sprinckled with a bunch of hysop on the doore posts of the Israelites and they escaped the destroying Angel so Christs bloud sprinkled on our consciences the devill that Abaddon hath nothing to doe with us Let the Papists glory of the bloud of Saint Thomas By the bloud of Saint Thomas which hee for thee did spend grant we may goe whither Thomas did ascend Let them magnifie the bloud of Saint Peter Saint Paul Saint Iames. Nay Let them magnifie the bloud of their Pseudomartyrs yet we will rejoyce onely in the bloud of Iesus wherewith we are washed from our sinnes By which we have an entrance into the most holy place O sweet Iesus that would dye for us The Master for the servant the Creator for the creature he that knew no sin for miserable sinners O the unmatchable love of Iesus that sheddest thy bloud for thine enemies Many and grievous are our sins moe in number than the hayres of our head as red as crimson and skarlet but Lord Iesus wash them away in the bloud of thy sprinkling and then I shall be found whiter than the snow that I may stand without trembling before thee at the dreadfull day of judgement Generosus animus magis ducitur quà m trahitur a good nature will sooner be moved with loving perswasions than drawne with threatnings GOD hath beene more gracious to us than to them They had the tart vinegar of Gods judgements we have the sweet oyle of his mercy they came to Moses that terrified them with the curse and malediction of the Law we are come to Iesus
joy which they cannot doe if you be peevish perverse and froward therefore submit your selves to them What though wee grieve them what care wee will such a thing grieve him hee shall be sure to haue it then we will doe it for the nonce Some are at this passe But you shall have no benefit by that you hurt your selves more then them Vnprofitable 1. in this life and that two kinde of wayes 1. being grieved they cannot discharge their ministerie so well to your edification they cannot studie so well preach so well as otherwise they might doe and that makes against your profit The worse they preach the worse it is for you They cannot till the ground of your hearts so cheerefully they cannot build you up as an house to GOD so comfortably as it were meete Thus you gaine nothing by grieving of them but loose by it Griefe overthrowes any worke a clothyer cannot labour in his calling well that is grieved Griefe hinders any man much more a Preacher It deprives him of his sleepe and makes him unfit for any thing 2. The Preacher and Pastour being grieved must needs powre out his griefe into the bosome of GOD Almighty whose workeman hee is hee cannot but complaine to God of it Lord what untoward people be these and doe yee not thinke God will take his cause into his hand looke upon the griefe of his steward and by one meanes or other by the pestilence sword famine plague the people for it that are the Authours of his griefe therefore grieve them not You shall finde it very unprofitable for you in the end 2. It shall bee unprofitable you in the life to come if yee repent not of it CHRIST will say to all them that have opposed themselves to his Ministers come you are they that haue vexed my servants depart from mee I know you not Therefore so behave yourselves that they may performe their Office with joy not with griefe In grieving of them you grieve the Holy Ghost and Christ too It is not wee that speake but the Spirit of Father that speaketh in us If wee bee grieved hee is grieved and as Christ said to Saul Why persequutest thou mee So hee sayes to all peevish persons that set themselues to grieve his Ministers Why grieve yee mee Yee shall finde the incommoditie of it in the end Therefore grieve them not give them all the encouragement you can that they may doe their dutie with joy to the Salvation of you all In the former verse hee enjoyned Obedience to their Spirituall Governours now hee requires their prayers for them 1. He requests their prayers 2. hee affordeth them his prayers verse 20. In the former 1. the suit is propounded 2. prosequuted verse 19. In the propounding 1. what they are to doe 2. why they are to doe it VERSE 18. BY all probabilitie it was Paul and the rest of the Ministers that were with him that put up this grace to be prayed for 1. Wee will pray for them whom wee love most Wee are not commanded in the Word of GOD to love any so dearely as the faithfull Preachers Have them in exceeding love sayes the Spirit of GOD. Excesse is dangerous in all things yet wee must exceede in our love to the Ministers Paul hath exceeded in the choyce of his Word and wee must exceede in our Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly had beene enough yet hee abounds above that hee puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee could not goe higher Above all abundance in love Wee love them best that doe most for us The Preachers doe more for us then any in the world under GOD. Our Fathers give us our bodies but not our Soules they make both Soule and body new creatures in Christ Iesus Our Fathers bring us into the light of this world which wee must one day loose againe they bring us to the light of the heavenly Ierusalem which wee shall enjoy for ever these then are most to bee loved therefore most to bee prayed for If that heathen King and mighty Emperour did thinke himselfe more beholden to his Schoole-master then to Philip his Father because from the one hee had his Esse from the other his benè esse Truly wee are more to praise GOD for the Preachers by whom wee are made new creatures in Christ Iesus and Citizens of Heaven then for our earthly Fathers by whom wee are made Citizens of the earth 2 We pray for you we sequester ourselves from worldly businesses that wee may give our selves to the word of God and prayer Acts 6. there is never a day but we pray for you wee count it sinne with Samuel to cease praying for you therefore pray you for us Vnum orare pro multis is a great matter and requires much boldnesse and confidence sayes Chrys. But multos orare pro uno nihil est onerosi When one man prayes for many oratio fit unius virtutis intuitu when many pray for one oratio fit multitudinis concordiae intuitu qua Deus ubique potissimum placatur Multi animi dum unanimes congregantur fiunt magni therefore you being many may more boldly pray for us then we for you 3 There is singular use of the Preachers Acts 16.17 we are GODS Torch-bearers that carry the flaming Torch of the Word of God before your eyes to shew you the way to the Kingdome of Heaven They are the Charets and horsemen of Israel Without us ordinarily you cannot be saved how can they heare without a Preacher Saint Peter saved three thousand Soules at a Sermon Saint Paul saved Sergius Paulus the Proconsul Dionysius a Iudge of Mars street Damaris a noble Gentle-woman and sundry others and ordinarily not one man or woman can goe to heaven unlesse a Preacher carry him on his shoulders not one sheafe can get into the barne unlesse a harvest man do carry it and thou canst not bee carryed as a sheafe into the barne of the Kingdome of heaven unlesse some of CHRIST's harvest men carry thee thither therefore pray for them 4 If we doe well the profit is yours postulamus quidem ut pro nobis oretis totum autem fit pro vobis in vos istae divitiae redunda bunt Chrys. If a Nurse have a full dugge it is the better for the Infant If the householder have refertam villam they shall fare the better that be in the house If our gifts of wisedome knowledge discretion of love zeale c. encrease the commoditie shall be yours Then pray for us and that heartily in the Church and in your houses that the Word of God may runne may have free passage may have nothing to stay the running that it may be glorified throughout all England to the joy and comfort of us all Pray for the Reverend fathers of the Church that they may use the Sword of authority which God hath put into their hands to the cutting
the Church are Christs afflictions 500. who afflicteth and the use of afflâ—ctions 548 549. the difference of afflictions and punishments 549. we must not onely take but endure afflictions 550 two reasons to incite us to endure afflictions ibid c. the benefits of afflictions 555. the sharpenesse sweetnes of afflictions 556. the after-reward 557 afflictions not to be imputed to Planets Dogge-dayes or secondary causes 559 Age old age is to be reverenced Almes It is a singular worke above others 18 19. an excellent example in Nazianzens mother 19 20 Alone the evills of being alone 537 Ambrose Theodosius praise of him for being the onely Bishop 573 Amen what it signifieth 46 Anchor or ancre hope and an ancre compared 243. our angre is in heaven 245 Angels they are inferiour to Christ in divers respects 62 63 65. compared to fire 65. their nature and offices 75 76. God used much their ministery 80. why Christ tooke not on him the nature of Angels but of Man 110. their number order wisedome power and office 574 575 c. whether every one of Gods elect have a particular Angel 577.578 Anger wee must not continue in it 27 28. It should be but like the sting of a Bee but not like the sting of a Serpent 28. who doe provoke God to anger 140 Annointing divers good observations from Christs being annointed 67 68. vid. Oyle or Oyntment Apostacie Wee must beware of it 435 Application It is the propertie of faith to apply God to our selves 11 Arke it is a representation of the Church 334 451 Ashamed We must not be ashamed of our Religion 410. not of our heavenly Father 470.471 Assurance assurance of salvation how had 581 B. BAbes how wee should be babes and wherein strong men 204 Baptismes why the word is used in the plurall number 209. The red-sea and baptismes paraleld 511 512. Bastards many brands of infamie laid on them 551 Beauty it is a good blessing but not too much to be doted on 492 493 c. It is the inward beauty that God accepts of 493 Birth Birth-right Its appurtenances and why so called 564 Blessing it is double 1 proper 2 improper 270. the Papists ascribe too much to the Ministers blessing ibid the Parents blessing is highly to be regarded 483. children should so behave themselves as to obtaine it ibid. Bloud Christs bloud is the price of our Redemption 352. what it teacheth us 353. a double benefit by the bloud of Christ. 356 the bloud sprinkled on the people significant 364. of resisting unto bloud 546. how Christs bloud speaketh better things than the bloud of Abel 588. how wee should prize it 624 Body how our bodies are tabernacles 310 311. so is Christs 349. the bodies of the Saints are holy things 39â— with them we must draw neere to God also 408. the body not to be neglected 637 Boldness Minâ—sters may be bold in the execution of their office 20. the boldnesse of Christians through Christ. 403 Bondmen two kindes of them 599 of what kinde of bondmen we must be mindfull ibid. Booke All the Scriptures make but one booke 392. Christ is to be found onely in that booke 393. excesse of bookes condemned 680 Borne first-borne the Church so called 500. the many dignities of the first borne ibid. Bowels what is meant by the bowels of the Saints 18. a good lessen from them 28. the bowels of Gods Saints are refreshed divers wayes 40 Brother all the faithfull are brethren 4. three duties to wit of love accord and support implied in the word brother 4 5. Donatists were angry with Saint Augustine for calling them brethren â—0 a brother is more than a servant 33 34. the spirituall brotherhood is to be preferred before the naturall 34. Christ hath many brethren and that in a manifold respect 102 103. wee should doe nothing that might shame this brotherhood of Christs 103 Buriall we must not be too curious about our burialls 490 Burthen sinne is a heavie burthen 61 C. CAlling it is most requisite in all things 197. examples of Popes that came into their Popedomes without a calling ibid our calling is 1. of God 2. of the Church ibid. none must praech without a calling 280. a twofold calling 361 Censer the golden censer what it signifieth 330 331 Censure Censurers Wee must beware of rash censuring 517 Ceremony All true Churches agree in substance of Religion though not in ceremony 327 Changing In the world there is nothing but changing 278 Cherefulnesse God loves it in all our doings 30 Cherubins their signification and what they are 335 Child Children All the faithfull are Christs children 105. and so the Preachers that convert them ibid. the use of it 106. God hath a care of his children when they are dead 441. A multitude of children a blessing of God 463. how deare they are to their parents 478. examples ibid. we must take heede of doting on them ibid of their education and wherein it consists 668 Children their education in what it stands 668. they must be catechised ibid c. they must be taught manners 669 Christ described three wayes 1. a dignitate 2. a charitate 3. a Sanctitate 9. All things were made In For By Christ. 58. how he resembles the person of the Father 59. The comforts comming to us by his sitting at the right-hand of God 62.63 six arguments to prove Christ to be above the Angels 63. the proofe of it 62 63. his Throne and Scepter 66 67. Christ is a builder heaven and earth is his workemanship 71. Christs similitude and dissimilitude with a garment 72 73. hee is without change 73. Christ is Lord Iehovah 87 88. his death sufficient to all but efficient onely to beleevers 94. why Christ tasted of death for us 95. he is our onely Sanctifier 100. his Incarnation described and applied 106 107. c. the difference betweene his and our nature 107. how he was like unto us in all things 111. Christ-masse how it is now kept 112. he is our friend in the court of heaven 114. Christ is our Prophet with foure reasons why we should attend his prophesie 114 115. how Christ is denied 673. Christ two inducements to attend to Christ. 116 117. wherein Christ was both alik and unlik above Moses 117 118. the difference betweene Christ and Moses 120. Christs entrance into rest is an assurance of ours 153. how Christ descendeth to the lowest of his brethren 188. an excellent example to great ones to doe like wise 189. hee suffereth with his ibid. how Christ ruleth 252 he is our peace ibid. Christ in his Priesthood excelleth all Priests 274. Christ prefigured by Melchizedec in many circumstances 275. his Priesthood is above all others 276. the use of Christs being called the Lord Christ 282. Christ a Priest after the similitude of Melchizedec how 283 284. Christ is our suretie in the covenant betwixt God and us 294. Christ how hee maketh intercession for us 298
distinguish betweene Faith and presumption 139. It is Faith that makes the word profitable 147. Faith inlayd with Charirity is the Queene of vertues 233. wee live by Faith 434. Faith makes heaven evident to us even in this life 436. It hath an Eagles eye 437. It is above Sense and Reason 446. the commendations of Faith is by its fruite 447. It leapes over difficulties 451. Faith makes us Heires and what Heires 45â— God will exercise our Faith patience 459. Faith commended 509. Faith is the best weapon to goe to warres withall 531. No righteousnesse but by Faith 527. a checke for such as boast of it without Faith ibid. Feare how Christians must Feare how not 45 146. of foure sorts of Faith 146. why men feare and quake 570 571. we are too much affraid of men 618 Fellowes we are Christs Fellowes divers wayes 67. we must love both common and christian Fellowship 413 414. sundry motives to love the Fellowship of the Saints 414 415 Fire Angells compared to Fire 65. how God is a Fire 594. of Fire Temporall and Eternall ibid. Gods patience like Fire ibid. Flesh Christs Flesh called a Vaile 404 Fly of Moses Flight 504. and with what wings wee may Fly 504 505 Footestoole the godly are the wickeds Footestoole here but hereafter they shall be theirs 74 75 For the word interpreted and diversely accepted 193 Fornication held alike veniall by Pagan and Papist â—65 It is so sweete a sinne as that God hath provided for it but sower sauce 565. Reasons for avoyding it ibid. a drunkard will be a Fornicatour ibid. Forsake God will never forsak us though for a season he withdrawes himselfe from us 617 Friend Christ is our best Friend in the Court of heaven 114. the joy in meeting of Friends 682 G GAjus his name 683. three of the same name ibid. Garment the similitude and dâ—ssimilitude of Christ with garment 72 Gideon his facts and fame 52â— 523 c. God hee is to bee praised for all things 10 11. he is not the Author of sinne 31. no grace but from God 67. God is the efficient and finall cause of all 97. All things are for him 98. We must trust in God in all calamities 104. how many wayes men tempt God 128 129. God is subject to no change 129. how God sweareth we may lawfully doe it 132. two things cause God to doe it ibid. with whom God was grieved 142. the knowledge of God is unspeakeable 184.185 Gods permission is a helping 213. Gods Immoveablenesse is one strong pillar 242. God and nature never did any thing in vaine 276. God cannot repent 293. God hath two hands 426 427. A fearefull 〈◊〉 to fall into the hands of his Iudgement and Iustice. 427. how God is father of Spirits 553 Godly Vid. faithfull they are oft nivolved in temporall plagues 508. they onely in safety 533 Good Goodnesse the commoner the better 17. Wee must acknowledge the Good that is in others ibid. what they be that doe deserve the name of Good things 348 349. we must doe Bonum bene 689. well enlarged by S. Greg. ibid. c. fond excuses for not doing good workes answered 691 692. the next way to bee famous is to be full of good workes 692 Gospell It is the common cause and it should touch us all 29. examples of them that did meane but good offices for the Gospell sake ibid. how God himselfe is a witnesse to the Gospell 84. Why the Gospell was adorned with many Miracles 85 the Gospell compared to a Bell. 115. It s Antiquity 121. how the Gospell was to our forefathers and how it is to us 147. It is not received of All. ibid. why the Gospell doth no good to some ibid. the Gospell more excellent then the Law though the Law came before the Gospell 287 288. the Gospell is profitable many wayes 288 289. It is above beyond the Law 290. The Gospel is a time of reformation 345. Gospell we should be content to forsafe all our goods for the Gospells sake 430 Grace it is to be desired and esteemed of as worthy of the first place 8. It is to be wished to all and to bee preferred before all things 46. All Grace is from God 67 H HAlting a threefold Halting 558 Hands Imposition of hands why used 209. God hath neither right nor left hand 396 396. the use of Christs sitting at the right hand of God 397. God hath two hands 426 427. a fearefull thing to fall into the Hands of Iustice. 427 Harden how God doth harden mens hearts and how men doe harden them 125. wee harden our owne hearts ibid a disswasion from hardning our hearts 126 Haste we must hasten in the way of Godlinesse 145 Health how to be prized 686. c. Hearing wee must heare attentively 78. foure things to bee done after hearing 79 80. wee must heare with our hearts 125. rules for hearing 182. dulnesse in hearing how caused 2O3 Heart there must be a cheerefull heart in all our doings 30. we must heare with our hearts 125. how God and men doe harden the heart ibid. we must carefully looke to our hearts 135 Heaven the joyes of heaven why called Powers 215. It is a holy place 353. heaven is better than Earth 470. It is our onely Citty 573. and how ours 574 Hebrewes whether that Epistle to the Hebrewes be S. Pauls â—9 reasons proving it 50. in what tongue it was written ibid. a great argument of theirs answered that are of another opinion 83 High-Priests Christ hath all things that belong to a High-Priest 193. Vid. what an High-Priest Christ was 299 3OO the use of it 300 301. the excellency of the High-Priest Christ Iesus above others 306 Heires how wee are heires by Christ 56. It is the Saints dignity and they neede not feare want 242 Hold wee must hold fast our profession 187 Holy we must be holy as Christ is holy 300 301. no Saint but hath his sinne 306 307. the holy of holies what 331 Holy Ghost the Author of the Scriptures 124. the sinne against the holy Ghost described 214. why it is called the sinne against the holy Ghost ibid. what falling away it is that is the sin against the holy Ghost 215. the conditions or parts and points of this sinne 216. the grievousnesse and equity of that sinne ibid. the sinne against the holy Ghost described comparatively 219. the holy Ghost is in the Scripture 341. It is called water 409. the opening of the sinne against the holy Ghost 417. ignorant persons cannot commit this sin 418 a full definition of this sin ibi 422. fearefull examples of this sinne 423. Honour It comes neither from the East nor the West but from God 486. A double use of it ibid. c. Hope unto faith must be annexed Hope 122. how Sathan seekes to overthrow our Hope 123. hope compared to an Ancre 243. excellent uses of hope 244. a distinction of Sperare IN and Sperare PER. ibid.
and Alypius writ Domum vestram non parvam Christi ecclesiam deputamus We account your house no small Church of Christ Eusebius reports of Constantine that he had in his Pallace the forme of a Church singing of Psalmes and himselfe would begin the Psalme reading of Scripture prayers Oh that all Christian families were like to these Saint Bernard findes fault with Eugerius that the lawes of Iustinian made a greater noise in his Pallace then the lawes of GOD. Suffer no unchastitie no indecencie to reside in the countenance in the habite in the gate of those that be about thee Inter mitratos discurrere calamistratos non decet it is not comely to see uncomely heads among them that weare miters upon their heads Catharinus being himselfe a Bishop is not afraid to say that Philemon vir saecularis a secular man shall rise up in judgement against us the Prelates of the Church who had turned his house into a Church A worthie patterne for all to imitate There is much crying for reformation let every man reforme himselfe and every house-holder his familie then soone would there be an happie reformation in Church and Common-wealth We have had the persons in the salutation there remaines now the matter of it which conteines in it three things Donum datorem mediatorem the gift the giver the Mediatour The gift is double primum ultimum the first which is grace the last which is peace the one is causa fons bonorum the cause and fountaine of all good things the other finis perfectio bonorum the end and perfection of them all Grace first the undeserved love and favour of God By nature we are out of favour with him the children of wrath All have sinned and all stand in need of the favour of God It is a sweet thing to have the favour of Princes yet that is mutable Mephibosheth had Davids favour but he was wounde out of favour Athanasius had the favour of Constantine but he lost it 1. God is immutable not so much as a shadow of turning in him 2. They can pleasure us but with fading things God with durable 3. They dye God lives for ever 4. They can doe us no pleasure when we be dead God can for all live to him he can raise us up againe and set us in heavenly places with Christ let us all sue for his favour The next is peace flowing from the other 1. All kinde of prosperitie especially the peace of Conscience that surpasseth all There is the worlds peace that worldlings have their eyes sticke out by reason of fatnesse they are not in trouble as other men they have more than heart can wish they dye and that peace dyes with them There is CHRISTS peace being justified by faith wee have peace with God through IESUS CHRIST our LORD That is the comfortable peace indeede Is it peace Iehu said Iehoram What peace when as the Witchcrafts and Adulteries of thy Mother Iezebel are yet in great number What peace can a man have when as his sinnes boxe him continually and will not suffer him to bee quiet As the Ghost of NERO his Mother tormented him There is no peace saith God to the wicked he is like the raging Sea foaming out dirt and mire When Herod entended to make Warre with them of Tyrus and Sydon they sued for peace by Blastus his Chamberlaine God Almighty intends to make Warre against us for our sinnes let us sue to him for peace by Christ Iesus who by the bloud of his Crosse hath set at peace all things in heaven and earth Augustus Caesar wished three things to his Son the favour of Pompey the boldnesse of Alexander and his owne fortune Let us wish these two things to all that wee love grace and peace From whom From GOD our Father All the Persons in the Trinitie are our father CHRIST is the everlasting Father the Holy Ghost is our Father I will not leave you Orphans fatherlesse the comforter shall be a father to you They may all be here comprehended Vbi una persona Trinitatis auditur ibi tota Trinitas intelligitur Every good gift and perfect thing commeth from above even from the Father of light from him comes grace peace and all other good things let us all put up our supplications to him By whom He is described three wayes à Dignitate à Charitate à Sanctitate For his dignitie he is the Lord for his love he is IESUS and a Saviour for his Sanctitie he is Christ the anoynted above all CHRIST is the Conduct pipe whereby all blessings are conveyed to us he is the heyre of all we Coheyres by him hee is primarily beloved we secondarily in him and for him As the oyntment powred on Aarons head went downe to his beard and the skirts of his garment So the oyle of gladnesse powred on Christ our head came downe from him to us all we have nothing without him he is to be magnified for all Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus every word is an oratour to plead for him 1. The name of Paul which was renowmed among all 2. The estate of Paul a Prisoner and that of Iesus Christ he may not stop his eares against the crie of such a prisoner 3. Not hee alone but Timothie too Et vis unita fortior 4. Hee is his dearely beloved he may not deny him that loves him so dearely 5. He is his fellow labourer and he must give him leave to labour with him in this businesse 6. Hee puts in the Woman too this night-raven even in bed may sing a sweet note for Onesimus 7. Archippus being appointed their Pastour cannot easily be rejected 8. The whole household will speake a good word for their old fellow servant 9. The name of grace must needs make him to deale graciously with Onesimus Philemon had the forgivenesse of his sins by the grace of God that must induce him to forgive his servant as God of his meere grace and mercy had forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate thy heavenly Master in this it is Chrysostomes observation VERSE 4. Wee have dwelt something long in the porch yet no longer then necessity required let us now enter into the house and come to the substance of the Epistle Where first there is the subject of it secondly the conclusion of it Verse 21. The subject of it is an earnest suit for Onesimus Where 1. There is the foundation whereupon his suit is built 2. The commencing of the suit or supplication to him for Onesimus 3. The foundation is the graces wherewith PHILEMON was beautified they are expressed in a thanksgiving wherein these circumstances are to be considered 1. Cui to whom he gives thankes 2. Quando when he gives thankes 3. Super quo for what hee gives thankes for his love and faith Where
Gods Councell as the Preachers be at this day the Iewes were honoured that God would speake to them by them but to us hee hath spoken by his onely Sonne therefore our honour is the greater we are set in an high chaire of dignity above them happy are the eyes that see that which we see Many Prophets and Kings have desired to see these things which we see and have not seene them God give us grace to use our happinesse to his glory and the salvation of us all In this the Old and New Testament are equall God is the Author of them both God spake by the Prophets then and he speaketh now by his Ministers The word of the Lord the burthen of the Lord thus saith the Lord. These were the preambles of all the Prophets God spake by the mouth of David as he spake by the mouth of all his Prophets So God speaketh by the mouth of the Preachers at this present day It is not you that speak but the spirit of your Father which speaketh in you Wee are the Ambassadours for Christ as though God did beseech you by us When we teach God teacheth when we exhort God exhorteth when we reprove sinne God reproveth sin It makes no matter what the man be that speaketh so as he be the lawfull Minister of Christ God speaketh by the man when the man speaketh Gods word When the Ambassadour of the King of Denmark of France or any other Countrey speaketh in the Court the King speaketh whose person he doth represent when my Lord Chiefe Iustice gives the charge at the Assizes the King gives the charge for he sustaines the Kings Person and is a Commissioner for the King so when the Preacher speakes in the Pulpit when he in Gods name gives a charge against pride malice c. God himselfe speakes and gives the charge Oh that this were imprinted in the hearts of all that come to Church the Preacher is a man as thou art but God speakes by him and if thou despise him thou despisest God that speakes in him VERSE 2. WE have seene the estate of them in the time of the Law Now let us take a view of our condition under the Gospell Theirs were the first dayes ours be the last In those that were the first dayes some new Doctrine was daily to be expected but in these last dayes GOD hath opened to us his whole counsell there is no mint of any new Doctrine to be looked for now nothing but the second comming of our SAVIOUR CHRIST is to be expected which hath revealed the whole will of his Father to us If an Angel from Heaven preach any other Doctrine than that which wee have received in these last dayes let him bee accursed 2 In the last dayes there is greatest aboundance of knowledge In the last dayes I will powre out my Spirit on all flesh GOD then was sparing of his Spirit he sent it downe by drops but now he powres it out upon the Church they had the Moone-light we have the Sun-light Therefore if we be ignorant our condemnation shall be the greater as GOD knowes a number of ignorant persons are in this glorious light of the Gospell yea in those Towns where the Candle of Gods Word hath shined brightly these many yeares together The preaching of the Word is a well of water but we will not come with our buckets to fetch water at this Well or if we doe we come with riven buckets the water runs out by and by 3 These last dayes wherein we live are the most dangerous sinne overfloweth with a full streame In the last dayes perillous times shall come Never did sin shew her selfe with such a brazen face as it doth now Men now stick not to set themselves against the Word of GOD it selfe to call the authority of the Scripture in question whether all things be true in it or not To band themselves against the Preachers if not openly yet secretly and to pull downe if possible the Church it selfe these be the last times wherein we live GOD keepe us in them by his holy Spirit 4 Seeing they be the last dayes let us not be so much in love with them Will any be bestowing great cost on his house the last day when he is to goe out of it These are the last dayes of the world wherein we are ready to be turned out of the house of this world therefore let us not be inflamed too much with the love of it In the first dayes when they entred first into the farme of the world they might be merry and jocund we live in the last dayes when we cannot have long to tarry in it therefore let us not be glewed and wedded to it let us use this world as if we used it not for the fashion of this world fadeth away in these last dayes let us so live that whensoever Christ comes to judgement we may meet him joyfully in the Ayre and be translated with him into his kingdome of glory Spoken unto us 1. To the Apostles first that saw and heard him then to all Christians His must be understood Mat. 21.37 But last of all he sent unto them his Son in his Sonne Col. 2.9 For in him dwelleth all the fulnesse of the Godhead bodily The which Sonne speaketh to us by his Ministers to the worlds end they had servants to speake to them but God hath spoken to us by his Son yet even his Son is little regarded Many of the Pharisies knew him to be the Son of God this is the Heire yet they said come let us kill him I am perswaded if CHRIST were now alive and preached many yeeres together in this Towne yet there be some so maliciously set against the Word and the preachers of it that they could finde in their hearts to kill him Hee that heareth you heareth me and he that goeth about to kill them goes about to kill CHRIST too What a vile age doe we live in What manner of Son not adopted but naturall 1 Heire The Son is the Fathers Heire he hath a right and interest to all his Fathers goods and lands when his Father is dead he hath the same power lordship and authority over all that his Father had So Christ Psa. 2.8 Iohn 16.15 Ioh. 17.10 Yet God his Father never dieth He is Heire as God and Man the King and Mediator of the Church All power is given unto mee in Heaven and Earth God appointed Him He did not intrude Himselfe He was not appointed Heire because being in time made He deserved it by His holy life as Photinus said not only Heire in time but with the Father before all times Of all Of all persons as well as of all things CHRIST hath a right to all he that taketh away any thing bequeathed to the Heire by the Will and Testament of his Father robs the Heire and is guilty of theft if we goe about to take
we know the Sunne by his brightnesse so the Father by Christ. And the expresse image of his person The former did shew that CHRIST was of the same nature with the Father but this that he further resembleth the person of the Father every Sonne is of the same nature and essence that his Father is of but every Sonne is not like the person of his Father in stature countenance voice gesture c. Whereas there is nothing in the person of the father but it is expressed in lively colours in CHRIST not a painted forme but an engraven forme As if a mans picture were taken in brasse or Waxe all the lineaments of his face hands and the rest of the parts of the body might evidently be seene in it he that beholdeth the one beholdeth the other Col. 1.15 Io. 14.9 the eternity of the God-head his wisedome power justice and goodnesse may be seene in CHRIST This is the third argument to prove the deity of CHRIST and it is drawne from the identity of the divine essence Hee that is the brightnesse of Gods glory and engraven forme of his person is GOD but CHRIST is the brightnesse of GODS glory and engraven forme of his person Ergo He shewes him in the fourth place to be God by the worke of preservation He that beareth up the world by the mighty power of his providence is God Exod. 15.13 Isai. 46.3 Deut. 1.31 Cap. 32. v. 11. but Christ beareth up the world by the power of his providence Ergo hee beareth it up else it would fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling all things Yet the metaphor is significant Christ beareth up all things in heaven and earth There were two pillars that bere up the house where Sampson played and the Philistims were assembled together but Christ is the only pillar that beareth up the house of the world The Poets write much of one Atlas that bore up the heavens with his shoulders but our Saviour Christ is the true Atlas that beareth up heaven and earth As he made the world so he beares up the world and keepeth it up from falling If it were not for him the Sunne Moone Stars and all the host of heaven would fall to the ground if it were not for him the birds of the ayre the fishes of the Sea the beasts of the field would drop away in a moment the earth would sinke downe under our feet the Sea would overflow his bankes and drowne us all Our Saviour Christ beares up all in regard of their nature he beareth up the Devils themselves and all his instruments in the world he does not beare them out in their wickednesse but hee beareth up their essence In him all live breath and have their being But more particularly in love and mercy he beareth up his children and the members of Christ as a father beareth his Sonne and taketh him up into his armes so doth he those whom he hath adopted in Christ Nay as a mother beareth the infant so doth he us as an Eagle fluttereth about her young ones so the Lord beareth us on his wings This may bee a singular comfort to us all wheresoever we be on the water or on the land in the day or night though we be among the thickest of our enemies nay among Devills yet the Lord Iesus beareth us in his hands and none can take us out of his hands This should cause us all to stand in aw of him to be afraid to displease him Will any be so madde as to make holes in the ship that beareth them Will any hew downe the pillars that beare up the house Shall a child scratch out the eyes of the nurse that beareth him Our Saviour Christ beares us up all therfore let us not like rebels fight against him by our sinnes let us please him all that we can by whom wee are borne up They of Tyre and Sydon sought Herods favour because their land was nourished by him all men throughout the wide compasse of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrills of us all if it were not for him Kings Princes Noblemen Gentlemen Merchants Clothiers Rich and Poore depend upon him if he take away his hand we are all gone Therefore let us serve him with all our might that beareth us up with his mighty word It is not our riches our Silver and Gold our Sheep and Oxen that can beare us up then the rich man would never have dyed It is Christ that upholdeth us all Let us all therefore feare and reverence him wee especially that be his Ministers of whom he hath such a fatherly care being the watchman and keeper Let us above all others glorifie this GOD that beareth us up by the hand of his power and mercy The fifth argument to prove the deity of Christ is drawn from the worke of redemption He that hath purged us from our sins is God But Christ c. This is spoken of whole Christ His humanity was the instrumentall cause of this purgation his deity the efficient We are purged by the word as by an instrument applying this to us and by the Sacrament of Baptisme sealing it up in our hearts Ephes. 5.26 but by the bloud of Christ Meritoriè Acts 20.28 by the oblation of his owne body and the shedding of his owne bloud not by an Angell not by the co-operation of our merits with himselfe Not of His owne for He knew no sin but ours that are bred borne and brought up in sin of all our sinnes He hath not left one unpurged Not by our selves nor by Angels Here the slie and nice distinction of the Iesuits is taken away which they invented of late to make us beleeve that by the Doctrine of Merits they derogate nothing from the glory of CHRIST Indeed they say that we may make satisfaction for sin and merit Heaven yet it is not we that doe it but Christ by us not our workes simply in themselves but as dyed in the bloud of CHRIST Our merits are Christs merits and therefore they may deserve Heaven I but Christ hath purged our sins by Himselfe not by our selves he hath done it by his owne bloud immediately not mediately by our workes dyed in His bloud therefore that is a meere delusion to mock the World withall This is a singular benefit that we receive from Christ a purgation from all our sins Sin is an heavie load and importable burthen a man had better have a mountaine than one sin hang on Him Hence it is that they cry O ye hils fall on us In what a pittifull taking was Iudas when he felt the horrour of his sin not purged by the Lord Iesus How did he houle and cry I have sinned and at length tooke a rope and hanged himselfe There is no torment to the torment of sin this is in a manner the only hell
though we be never so rich have never so many bags of gold and silver lye on beds of downe have never so many friends and Physitions about us yet if the worme of conscience lye gnawing on us for our sins our murders adulteries drunkennesse c. That we have no hope that Christ died for them in what miserable case are we The Hypocrite would give 1000. Rams 10000. Rivers of Oile the fruit of his body for his soule as a man that is dangerously sick would give any thing for health so a man that is oppressed with the burthen of his sins would give any thing that they were removed Now CHRIST IESUS alone hath purged us from our sins Apply this purgation to thy selfe by the hand of a true and a lively faith and then thou art a happy man if CHRIST had not purged us from sin we had fried in hell for ever Therefore let us magnifie the Lambe that was killed for us and give prayses to him for ever Worthy is the Lambe who hath purged us from our sinnes to receive power and riches and wisdome and strength and honour and glory and blessing Againe hath Christ purged us from our sinnes and shall we tumble in them Hath the Physitian purged thy body and made thee whole and wilt thou by ill diet make thy selfe sick Christ the heavenly Physitian hath purged us from sin that made us sick to death and shall we run into sin againe O that men would effectually consider of this great benefit the purging of our sins by Christ Who hath purged us not an Angell but the Son of God with what hath He purged us not with the bloud of Martyrs but with His owne bloud to what end hath He purged us not that like swine we should still wallow in the myre of our sinnes but that we should be an holy Nation a royall Priest-hood a peculiar people to Himselfe zealous of good workes Therefore as CHRIST hath purged us from our sins so let us hurle away our sins and have nothing to doe with them least we crucifie againe the Lord of life That proverb is knowne to us all the Hogge to the myre a Hogge is washed cleane and faire he runs into the myre againe what a filthy sight is that So it is for one whom Christ hath purged from sin to returne to them againe a Dogge to his vomit Who can abide to see a Dogge take up that which he hath cast out of his belly and a loathsome sight it is to see men daily yea hourely to take up the Vomit of their old sins againe How hath Christ purged us from sin when as sin still remaineth in us all If we say we have no sin we deceave our selvs c. The answer is easie there is in sin materia forma the matter still remaines to exercise us withall but the guilt that is the forme of sin which gave an esse to it that is taken away by Christ. In so much as we may say death where is thy sting hell where is thy victory the strength of death is sin but thankes be to God which giveth us the victory through our Lord Iesus Christ. The sixth and last Argument to prove the deity of Christ is taken from His exaltation which is fitly inferred upon the former humiliation He that sitteth on the right hand of the Majesty on high is GOD but CHRIST sitteth on the right hand of the Majesty on high Ergo. He doth not say standeth that belongs to Servants and inferiors but he sitteth Kings Senatours Iudges sit when they heare causes He sits not at the commandement or appointment of another but of Himselfe He knowes His place and takes it not at the left hand but which is higher at the right hand His fathers equall Regia majestas the Kings Majesty is more magnificent then to say the King Prov. 25.27 Scrutator majestatis opprimetur à gloria Heb. 8.1 We have such an High Priest who is set on the right hand of the throne of the Majesty in the heavens Christ could not purge our sinnes but by dying He was faine to shed His bloud and to dye for us yet He rose againe ascended into Heaven and fitteth on the right hand of the Majesty on high Out of this we have two notable comforts 1 If Christ sitteth above in the highest places then he beholdeth all things here below A man that is upon the top of some high Tower may see farre and Christ being in the high Steeple and Tower of Heaven can see all things on the earth He that is upon the top of an high Tower may see men but he cannot discerne who they bee Christ sees them and discernes them too If the wicked bee laying of plots and snares against His Children Christ being in Heaven sees them and in due time will overthrow them and He that sitteth in Heaven laugheth them to scorne This is a singular comfort that our Head King and defender is in Heaven and hath equall Power Glory and Majesty with God If thou hast a friend in the Court that sits daily by the King and is in favour with him wilt thou care for any in England we have a friend that siteth on the right hand of God and hath all power in Heaven and earth therefore let us feare nothing he will keepe us none shall doe us any harme but it shall all turne to our good in the end 2 As Christ sitteth in the heavens so we shall one day sit there with Him Many shall come from the East and from the West and from the North and from the South and shall sit downe in the Kingdome of God Yee shall sit on the twelve Seates and Iudge the twelve Tribes of Israel Which is not spoken of all the Apostles for Iudas never sate there nor yet of the Apostles onely but of all Christians Know yee not that wee shall judge the World wee shall one day sit in Heavenly places with Christ wee sit there already in our head but we shall likewise sit there in our owne persons with our head Let this comfort us against all the calamities of this life here the children of God are oftentimes made the wickeds footstooles they sit on them and tread on them no reckoning is made of a godly man A rich man that is a common drunkard and whore-master shall be more esteemed of by many then a godly poore man Here they sit as forlorne persons none regards them Many times they sit weeping and wayling for their sinnes for their children for crosses in goods in bodies in good name the wicked deriding them jesting at them making songs of them in the Ale-houses but let this comfort us against them all how contemptible soever we sit here wee shall sit with CHRIST IESUS though not in that degree of glory yet in the same kingdome of glory with him for ever VERSE 4. THe Iewes in generall were bitter enemies to Christ
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
humanity of God in respect of His deity because He was the first begotten of Him before any creature was Col. 1.15 He is unigenitus respectu naturae primogenitus respectu dignitatis The first begotten had a priviledge above all his brethren So had Christ In Hebr. elohim which may bee applyed to the Angells or Magistrates the Seventie expound it of the Angels which hee followeth Divine worship is proper to God Matth. 4.10 CHRIST must be worshipped Ergo He is God 2. The Angels must worship Him therefore they are inferiour to Him Not some but all the highest of them all God alone is to be worshipped thou shalt worship the Lord thy God There is a civill and humane worship that may bee ascribed to men So Abraham worshipped the Hittites in bowing himselfe to them So Iacob worshipped Esau in bowing to him seven times Thus the Subject may be said to worship the Prince when he kneeles to him in token of reverence thus the Husband is said to honour the Wife as the weaker vessell which is counted a kinde of worship but divine worship is proper to God alone Saint Paul and Silas were worthy men yet would not bee worshipped by the Lycaonians when they were about to offer Sacrifice to them as if they were Gods they rent their clothes and would none of it Saint Peter was a famous Apostle yet he would not bee worshipped nay the Angels themselves refuse divine worship Reve. 19.10 none but God must have a divine worship given to Him Then how sharply are the Papists to be reproved that worship the images of our Lady and other Saints Nay what a presumptuous man is the Pope that will have Kinges and Princes fall at his feete He takes on him to command the Angells of Paradise even they also must worship him They pray to images they offer to images they expect ayd and Succour from them What could they doe more to God Himselfe They praise their Idols for benefits received Christ is worshipped and that by the Angells the highest creatures of all therefore He is God 1. Laud and magnifie Him subject your selves to Him as to your Lord and Master acknowledge Him for your King So they doe in the Apocal. they cast downe their crownes at his feet they sing praises to him Day and Night Now if the Angels worship Christ shall not we men that be dust and ashes worship Him If the Lords of the Privie Councell stand bare to the King shall not we silly men of the Country doe it The Angels that dwell in the Court of Heaven with God worship Christ and shall not we on earth doe it Let us worship Him and Him alone let us not worship our gold and silver as Covetous men doe and come within compasse of Idolatry let us not worship our pleasures as Epicures doe and make their bellies God but let us worship Christ as the Angels doe If thou lovest any thing more then Christ if thou fearest any above Christ if thou trustest to any more then to Christ thou art not a right worshipper of the Lord Iesus We worship Christ with our lips we have His Name in our mouth but we worship Him not with our hearts and lives A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head put a reede in stead of a Scepter into His hand cloathed Him with a purple garment and in the end did nothing but mocke Him So wee talke gloriously of CHRIST and of His Kingdome in words wee professe Him to be our King but wee doe not worship Him in truth and sincerity and serve Him in holinesse and righteousnesse as we ought to doe VERSE 7. Î Ïὸς for πεÏὶ ad for de unlesse it be in regard of the antithesis verse 8. or quod ad angelos attinet It is an other argument taken from the Angels whereby he proves Christ to bee Superiour to them The Son is greater than the servant Christ is the Son the Angels are servants Ergo. Hebr. createth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which useth for it is ad usum adhibere Beza translates it which made his Angels windes and his ministers a flame of fire which useth them as windes and lightning 1 The Angells are Created Christ is the Creator 2 They be finite Spirits He an infinite Spirit 3 They be messengers Christ the Lord that sendeth them Spiritus est nomen naturae angelus officij ex eo quod est Spiritus est ex eo quod agit angeus est Mat. 4.11 His Angells Spirits of a lively and swift nature not flesh which is lumpish and heavy They all agree together have one minde in praysing God and doing good to the faithfull and elect of God therefore there needs no superiority among them as there doth among men that are of jarring dispositions One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time as the Subject is sent Embassadour from the Prince for the time And His Ministers a flame of fire 1 Fire is lightsome and strikes a terrour into men so doe the Angels when they appeare 2. Reg. 6.17 they be called Seraphim urentes ab ardore seu inflammatione Esay 6. 2 Fire is of a subtile and piercing nature So are the Angels they are quickly heere and there 3 Fire consumes and burnes up so doe they the wicked our enemies This is the greatest honour of the Angells to be Gods Ministers and Messengers So must we count it the greatest dignity of all men on the face of the earth Though thou beest a rich trades-man a wealthy Merchant a gentleman of great revenewes a Knight a Lord or a King yet the most magnificent stile thou canst have is this to bee GODS Minister and Servant to be his messenger and to goe on his errands As the Centurion said of his Souldiers I say to one goe and he goeth c. So God has Angels under him If he say goe they goe The counsell and Parliament house have their messengers whom they send into all quarters of the land So the high Court of Parliament held in heaven hath his messengers namely the Angels whom God sendeth into all the world Let us be his Ministers and messengers as the Angels bee let us not bee the Devills messengers for to runne on his errands if he say dwell in malice kill thy brother c. Let us not doe this but if God injoyne us any thing let us be his messengers We say in the Lords prayer thy will be done in earth as it is in heaven the Angels in heaven doe the will of GOD with all cheerfulnesse so let us doe on the earth VERSE 8. HE doth not call him his messenger or Minister but he gives him his owne title and here he speakes of his authority In his throne is signified his inauguration into his kingdome by the scepter the administration of his kingdome That Psalme is first to
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
newes that such and such be gone such wise Counsellours such godly and religious common-wealths-men be gone let us in some measure grieve at it the faithfull dye and no man considers it that is not well There should not be such blockishnesse among us yet let us not be too much daunted at it let this be a castle of refuge for us to flye unto Iesus Christ our Captaine keeper and defender remaines for ever He is the same and His yeares never faile Now as the head remaines for ever so shall we that be His members our soules never dye at all but are immediately in Paradise with Christ our bodyes though they dye putrifie in the Earth and and there sleepe for a season as in beds yet they shall bee raised up at the latter day wee shall meete CHRIST in the ayre and remaine with Him for ever Let this be a singular comfort to us all VERSE 13. NOe Angell sitteth at the right hand of God CHRIST doth Ergo. That Psame 110.1 must needes bee understood of CHRIST 1 S. Peter expoundeth it of Him Acts 2.34 2 That verse 4. cannot bee applied to David he was no Priest all the Priests were according to Aaron not Melchizedec none of them were for ever 3 The Pharisees are mute when CHRIST presseth them with this testimony Matth. 22.46 Whereby it is evident that all tooke it as confessed that this Psalme was meant of Christ. 1 God the Father honours Him with the title of Lord therfore He is God equall with Him 2 Hee places Him at His right hand as His equall Ergo. Til 2 Sam. 6.23 Matth. 1.21 it denotes continuationem temporis then thou shalt sit quietly with me for ever Foot-stoole that is extrema subiectio 1 Cor. 15.24 25. As Christs enemies shall be made His foot-stoole so shall ours be for His enemies are our enemies the Captaine and the Souldiers the Head and members have common enemies Wee are here the foot-stoole of the wicked but the time will come when they shall bee our foot-stoole The Israelites were the Aegyptians foot-stoole on the earth they drowned their children they oppressed them with many burdens but they shall bee their foot-stoole in heaven The wicked now for a short time may domineere over the godly they may make long furrowes on their backes put them to much slavery they may feede them with the bread and water of affliction as Achab did Micaiah they may cast them into stockes prisons and dungeons as they did Ieremiah they may spit on their faces as they did on the blessed face of our Saviour CHRIST they may rayle on them with reprochfull termes as Shimei did on David they may gibe and jest at them mocke and deride them as base Varlets did Iob whose Fathers he disdained to set with the dogges of his flockes and as impudent wretches doe now a dayes even at the Preachers and Ministers themselves stone them saw them in pieces put them to the sword and fire But let us bee of good comfort we shall one day be Lords over them they shall be our slaves and vassals yea the Lord will tread Satan and all of them under our feet and make them our very foot-stooles the gates of hell may avayle but cannot prevaile against us we shall be Conquerours yea more than Conquerours over them all This Hamans Wife her selfe could see If Mordecai be of the Iewes seede If he be a faithfull man appertaining to CHRIST thou doest but strive against the streame to set thy selfe against him be thou never so great never so mighty never so malicious thou shalt be his foot-stoole in the end let this encourage us against all enemies whatsoever VERSE 14. YEe have heard what CHRIST is Will yee know what the Angels be for their nature they be spirits yet created and finite for their office Ministers Officers Apparitours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publike ministers for the publike good and benefite Servants not Lord as CHRIST is sent forth at the will and commandement of an other CHRIT is sent into the world yet as a Sonne not as a servant of his owne free will not by the simple authoritie of an other as the Angels be All Angels are Ministers Some are not ministrantes some assidentes as Dionysius collecteth Dan. 7.10 They all stand about GOD expecting his pleasure to be sent by him They are principally for the elect they are occupied about the wicked as an Angell destroyed the hoast of Senacherib and slew Herod but it is for the godly their sake Psal. 34.7 Psal. 91.11.12 They minister to God as their Lord and Master to us as their fellow servants at the appointment of the Lord. Sometimes they are sent to instruct the godly in the will of God as Isaiah 6. to the Prophet in the Apocalyps to Iohn to Cornelius to the Shepheards c. Sometimes to deliver them out of danger as Lot out of Sodom Peter out of prison to carry Lazarus soule into Abrahams bosome 1. Here wee may see that the name of a Minister is an honourable name the Magistrate is a Minister the Angels are Ministers CHRIST himselfe was a Minister even the Minister of circumcision when hee lived on the earth Some prophane fellowes there be that thinke basely in their hearts and speake irreverently of the Ministers I tell you it is an Angelicall name an high and magnificent title Is it not an honourable office to serve the King or the Queene We that be the Ministers are servants to Christ the King of Kings and to his Church the Lambes Wife therefore thinke highly of us because of our office Is it a grace to the Angels to be called Ministers and shall it be a disgrace to us Nay we will glory in it and shame shall light on them that contemne the Ministers of CHRIST 2. Whose Ministers are the Angels They be our Ministers they Minister for our sakes and what be we in comparison of the Angels They are spirits we flesh and bloud they holy wee unholy they immortall we mortall they in heaven we on earth yet they be our Ministers they Minister to CHRIST as to their Lord and Master to us as to their fellow servants But what an honour is this to wretched and sinfull man that the Angels should be his Ministers As if the King should command an honourable Lord of his privy Counsel to waite on a poore man in the Country to conduct him from the Court to his owne house the Angels are of Gods Court in heaven and see his face continually Wee are sillie wormes on earth yet the Lord hath appointed them to attend on us to be our nurses to carry us in their armes that wee dash not our foot against a stone Let us praise and magnifie God that hath provided such keepers for us What is man O Lord that thou regardest him thou hast made him a little lower nay a little higher than the Angels The Angels are our Ministers but
we are not the Angels Ministers This is thy gracious goodnesse towards us thy name be blessed for it for ever and ever Whether he have appointed to every one of us a particular Angell or not let us not be too curious in the discussing of it this is comfortable for us that wee have many Angels to Minister to us Their Angels saies CHRIST of those that believe in him not their Angell not one Angell but many carryed Lazarus his soule into Abrahams bosome 3. What an unspeakable comfort is this for us What a Tower of defence against Satan and his Angels The Devill compasseth the earth to and fro hee walkes up and downe like a roaring Lion seeking whom he may devoure and there be many 1000s of devils there were a legion in one man These by Gods permission raise up tempests stirre up extraordinary windes blow downe houses Nay if God did not bridle them they would quickly teare us all in pieces but let this be our castle to flye unto as there be bad Angels to hurt us so there be good Angels to defend us There were Charrets and horse-men of fire round about Elisha and the Angels of God though we cannot see them with our eyes pitch their Tents round about us these be stronger than the Devill and his angels because they never sinned and have God on their side In the time of Popery the people were much deluded with the walking of spirits they durst not go through a Church-yard in the night for feare of them Sundry are afraid of Fairies and of ill spirits that haunt their houses no doubt but the evill angels are busie in all places yet let us feare none of them all we are guarded with the celestiall guard of holy Angels that are able to protect us from them all especially Christ Iesus is on our side which is above all Angels he sits at Gods right-hand hath all power in heaven and earth he will preserve us from all dangers in this life and bring us to his everlasting Kingdome in the life to come 4 Seeing that God hath ordained the Angels to be ministring-spirits for our sakes which undoubtedly looke carefully to their charge seldome or never are they absent from us some or other are present with us continually Let us do nothing that may grieve these Heavenly Spirits let the Women be covered because of the Angels So let not us sweare and blaspheme the Name of God c. because of the Angels Men would blush to commit filthinesse in the presence of an honourable Personage the Angels are alwayes present with us therefore even in respect of them let us absteine from sin CHAP. 2. IN the former Chapter the Author as in a Glasse shewed the Deity of CHRIST and both simply and absolutely ratified it Now he applies it to them to whom he writeth Where 1. An application 2. A transition to his humanity In the Application 1. the Vse 2. the Reasons whereby it is pressed 1. From the incommodity 2. From the punishment set forth by a comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsomuch as CHRIST the Author of the Gospell is not onely above the Angels but is the high and eternall God being the naturall Son of the everlasting Father and engraven forme of his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought So then it is not left to our discretion we are tied with the bond of necessity to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend our mindes that the things may be imprinted in our hearts and practised in our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more aboundantly We should abound more in hearing attention and practice than they did in the time of the Law we should excell them by a more rare and singular attention for though the things are the same yet the party is not the same by whom they are delivered It is not enough to heare Sermons every weeke which is good and commendable but we must yeeld a diligent attention to the things that we heare we especially now in the time of the Gospell when God speaketh to us by his owne Son The people were bound to heare attentively in the time of the Law when the Prophets of God spake to them but much more are we when the Son of God the Prince of Prophets the Prophet of the Prophets speakes to us All Samaria gave heed to Simon Magus that bewitched them and lead them to the Divell and shall not we give heed to Iesus Christ that labours to carry us to Heaven Doe not onely heare but attend to that which ye heare Take heed how ye heare whether loosely or carefully profitably or unprofitably Lydia attended to the things that Paul spake Acts 16.14 We must not only heare the Preacher but attend to the things which he uttereth An Infant doth not only take the dug into his mouth but he sucketh at it and that with greedinesse So we must not onely lye at the big of the Word but we must suck sweet doctrines and heavenly instructions from it The ground that receives not the seed into it will never be fruitfull if it lye aloft and be not hidden in the bowels of the earth it can never yeeld fruit so when the seed of the Word is sowne if we doe not marke it and lay it up in our hearts hide it within us as David did the birds of the Ayre that is the divels that flie up and downe in the Church will pick it up and run away with it Therefore let us diligently give heed to the things which we heare hearing is good and they be commended that heare yet that is not sufficient a diligent attendance must be given to that which we heare When Christ reades a Divinity Lecture to us we that be his Schollers must attend to it It is said of the people that they hung on Christ watching the words that came from his mouth ready to receive them before they came so with all care and diligence we must hang on the Preacher marke his words and be ready to receive them into our eares and hearts even before they are delivered so eager should we be of the Word Especially now in the time of the Gospell what attention is there in the Starre-Chamber when the Lords of the Privie Counsell speake But if either the Prince or the King himselfe make an Oration then there is wonderfull attention In the time of the Law the Prophets spake which indeed were of Gods counsell by whom God revealed his will to the people but now the Prince of peace the everlasting Counsellor the Kings owne Sonne that lay in his owne bosome in whom all the treasures of wisdome are hid speaketh to us Therefore let us listen with all diligence to the things which he speaketh And how doth Christ now speak Not daily from Heaven as he did to Saul but by the mouth of his Ambassadours He that heareth you heareth me will ye have an experience of Christ that
crany to escape by but we shall find none he makes them Iudges I appeale to your owne selves Iudge you He doth not say if we contemne secretly or openly but if we neglect The carelesse neglect of the Gospell shall pull damnation on us He doth not say so great a word as before but so great salvation A glorious and comfortable title which cannot be ascribed to the law that killeth it doth not save Saint Paul calls the law a killing letter the ministration of death and of condemnation but the Gospell sayes It is the word of salvation Act. 13.26 The power of GOD to salvation Rom. 1.16 So that they which contemne it contemne their owne salvation So great as can not be expressed by the tongue of men and Angels wrought by so great a Saviour Tit. 2.13 So great as eye hath not seene eare heard neither entred into the heart of man to conceive not a saving of us from our enemies in this world but of soule and body from the Devill death and damnation in the world to come Great also in eternitie and durance for it shall never have end The greatnes of this salvation is amplified three kind of wayes 1. By the first Preacher and divulger of it 2. By those worthy instruments that succeeded him 3. By the miracles wherewith it was graced That which wee heare is salvation a matter of great weight and singular importance therefore let us not neglect it If a man lye in a deepe pit ready to be drowned and one come to him offering him his hand to pull him out will he not listen to him The preaching of the word is Gods hand to pull us out of the pit of hell and shall wee neglect it If a man tell thee of a Lord-ship which thou mayest have for a little money wilt thou not give him the hearing We bring you tidings not of an earthly Lordship but of an everlasting kingdome which you may have without Gold and without Silver only reaching out the hand of faith to apprehend it and shall we turne away our eares and not regard it How shall wee escape if wee neglect so great salvation When men are at a play they will be attentive and the preaching of the word whereby we may be saved in the life to come is had in small estimation What a lamentable thing is this This must needs pull the wrath of GOD on us Wee count it a small matter to neglect the Word of GOD yet they that doe it shall hardly escape the vengeance of GOD how shall they escape sayes the Apostle Certainly with great difficultie therefore let us be diligent hearers of it The threatnings of Angels if despised were severely punished and shall not the threatnings of the Sonne of GOD in the ministrie of the Word The Preachers in the name of CHRIST thunder out GODS judgements against swearing profanations c. A number heare them and are no more moved than the stones in the wall but GOD will meet with such they shall hardly escape GOD will one way or other make them feele the smart of his heavy hand there is no way of escaping for them Therefore let us with reverence tremble at the word Which at the first began Having taken a beginning to be preached by the LORD which brought it first out of the bosome of his Father he did not introduce it into this world by stealth secretly as heresies and phantasies are wont to be but openly Christ alwayes taught in the Synagogues and in the Temple The Lord. That is the LORD IESUS the LORD of heaven and earth The LORD often so called not by Angels as the Law but by the LORD the naturall SON of GOD not by mortall men as Plato Aristotle c. In this respect the Gospell should be most welcome to us The LORD IESUS Himselfe was the Preacher of the Gospell he went up and downe through Citties and Townes preaching the Gospell The first Sermon hee made was in Nazareth where hee was brought up from thence he went up to Ierusalem c. CHRIST was a Preacher and shall we thinke basely of Preachers Was it not an high office which the Sonne of GOD will take on him CHRIST would not be a King be refused that then what wretches are they that will rayle on Preachers gibe and jest at them make songs of them Reverence the Preachers seeing CHRIST Himselfe was a Preacher And was confirmed unto us c. Some expound it thus and after them that heard it of Christ it was confirmed to me that is after it was preached by CHRIST and the first Apostles that heard him on the earth it was confirmed to me also as a later Apostle yet one that heard and saw CHRIST from heaven rather Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians to whom the Gospell was confirmed by the miracles of the Apostles or by the Apostles that heard Christ. Or he doth not speake here of his doctrine as if he received that from the Apostles but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles which was no disparagement to him This is the strongest argument to perswade some that this is none of Pauls Epistle Saint Paul is wont to stand stiffely on the reputation of his Apostle-ship hee had his doctrine not from men but God he was not inferiour to the chiefest Apostles whereas the Author of this Epistle was one of the Apostles Schollers he had the doctrine of the Gospell not at the first hand but at the second This may be answered diverse kinde of wayes 1. Both these may well bee applyed to Saint Paul the LORD IESUS first preached the Gospell to him from heaven when he called him and he was confirmed in it by Ananias 2 It may be a rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in divine and prophane writings when as the speaker assumes that to himselfe which is proper to the hearers and by a Synecdoche includes himselfe in their number as the Penman of this Epistle sayes how shall wee escape if we neglect so great salvation yet he was none of them that neglected this salvation Heb. 10.26 Yet he did not commit that wilfull and horrible sin against the Holy Ghost Paul 1 Thes. 4.17 sayes We that are alive yet he was not alive at Christ's second comming so though he say which was confirmed to us yet he speakes in the name of the Hebrews not of his owne as 1 Pet. 1.12 where S. Peter seemes to exempt himselfe out of the number of the Apostles yet he was one 3 S. Paul by conference with the Apostles that heard Christ preach when he was on the earth might without any disparagement to him be the more confirmed in the truth of the Gospell 4 He doth not say he was confirmed but the Doctrine was and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not the persons but the
subject to CHRIST Ergo he is God The proposition is laid downe Verse 5. Where the negative part alone is expressed but the affirmative is to be supplyed Not to the Angels but to CHRIST which is the heire of all things the Lord of the whole world The assumption is layd downe Verse 6. Which is confirmed by a testimony out of the Psalmes Where 1. The allegation 2. The application of it In the allegation an admiration of the goodnesse of GOD. 1. The dejection of man 2. His exaltation by his neerenesse to the Angels by his dominion over all creatures In the Application 1. An exposition 2. An anticipation VERSE 5. NOw hee comes to the confutation of them that opposed themselves to the Deity of CHRIST wherein we have two things 1. A constant holding of the conclusion that CHRIST is GOD. 2. An overthrow of the argument against the Deitie The conclusion soundly and largely ratified before is confirmed by a new argument if the world be subject to CHRIST not to the Angels then he is God superiour to the Angels but the world is subject to him not to the Angels ergo Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be supplyed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to subject in a military ranke or order when as the whole armie is subjected to one captaine leader or governour as the Church is to CHRIST Whether hath this coherence with that which went before or with that which followeth after Some thinke it is a proofe of that Verse 3. That CHRIST was called Lord. The world is subject to him therefore hee is Lord of all Others that it is a confirmation of that in the former Cha. concerning Christs superiority over the Angels It may have dependance on the words going before for he doth all things according to his owne will in regard whereof he hath subjected the whole world to his Sonne not to the Angels It is rather a patheticall introduction of the maine conclusion which still he keepeth in mind and prefixeth as a firme foundation the adversaries with all their cunning are not able to shake say what they will yet Christ is God for he hath subjected the world to him As for the Lord they deliver that first as the ground of all What is meant by the world to come Some expound it of that time and part of the world that is to come since the publike preaching of the Gospell till Christs second comming In the former time of the world while the Law was in force Moses and the Angels seemed to beare sway by whom the law was delivered but the world to come in the time of the Gospell God hath subjected to Christ not to the Angels Others interpret it of the world to come after the day of judgement In this world the Angels seeme to have rule they be the governours of the world Satan is the Prince of the world but in the world to come the Angels shall have nothing to do that shall be wholly subject to Christ alone Yet the Apostles meaning seemes to be more generall the whole world both present and to come is subject to CHRIST he hath all power in heaven and earth and Eph. 1.20.21 Phil. 2.9 and the Apostle alleadgeth out of the Psalme Verse 8. that all things are put in subjection under him The world in generall is said to come in respect of CHRIST which was from all eternity CHRIST was alwayes the everlasting Iehovah Before Abraham was I Am but the world in time was to come Now this world to come with all things with all creatures contained in it above and beneath hath the LORD subjected to CHRIST not to the Angels ergo he is God above the Angels and all other creatures Thus our Saviour Christ the second Adam is said to come in regard of the first Adam that went before him Rom. 5.14 So the world is said to come in respect of CHRIST that went before the world By the world to come is meant the whole company of Gods elect that shall be gathered together in the life to come the which is termed the world to come because both the number and perfection of them is to come the whole number not yet being accomplished in this world nor having aspired to perfection This agreeth with that which went before if we neglect so great salvation which is reposed for us in the world to come the which world God hath subdued to Christ that he may be the King of the Church and reigne for ever Whereof we speake in this our treatise shewing that all things are subject to Christ who is not only superiour to the Angels as he is God alone but even as he is God and man the mediatour of the Church VERSE 6. THen he comes to the Argument which the adversaries used for the overthrow of CHRISTS Deity Man is inferiour to the Angels CHRIST was a man therefore inferiour to the Angels The proposition they proved out of the Psalme What is man thou hast made him a little lower than the Angels To this hee answereth .i. confessing Christ to bee a man and in regard of humane infirmities his death passion c. inferiour to the Angels yet the same man Iesus Christ being God too is advanced above the Angels The proofe of the proposition One sayth in a certaine place c. Why doth he shoote at rovers not at pricks Hee speakes not this in contempt but. 1. Because the Psalmes were well knowne to the Iewes above other portions of Scripture being sung continually at home in their houses and publikely in their Synagogues therefore Saint Paul thinkes it needlesse to name the place which was common and triviall among them all One sayes you know whom I meane I need not to name any 2 Peradventure it was doubtfull who was the Penman of the Psalme whether David Asaph or one of the Sons of Chore therefore S. Paul sayes generally one saith it makes no matter who he was the Holy Ghost being the author of the Psalme 3 Hee did not well remember at the present what Psalme in order it was therefore hee contents himselfe with a generall allegation Many now a dayes take a pride in quoting the very Chapter and Verse S. Paul was not so scrupulous no more were the ancient Fathers they thought it sufficient to cite Scripture oftentimes not naming the Book out of the which the testimony was desumed And indeed it was a long time before the Scripture was sorted into Chapters of late yeeres was it divided into verses Let us be sure to 〈◊〉 the Scripture aptly and fitly and let us not be curious about chapter and verse which were but of late invention Here you have an admiration of Gods goodnesse towards man What is man Aenosh of Anash indoluit aegrotavit a receptacle of all miseries or of Nashash oblivisci he hath forgotten thee yet thou hast not forgotten him or the son of Adam the progeny and
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
meanes that as man by sin had deserved death so by the death of a man he should be redeemed from sin and death The necessity of Christs incarnation he proves first from the end of it He that by suffering for men was to bring men to salvation must be man Christ by suffering for men was to bring men to salvation ergo Christ was to bring many to glory This he could not do but by afflictions and namely by death it selfe for the Crosse must goe before the Crowne therefore it was requisite that in our humane nature he should first suffer It became this was most comely fit and convenient for him namely that God ver 9. which so graciously gave his Son for us that is God the Father by whose grace and mercy Christ died for us It became him for the better illustration of his owneglory for a more lively demonstration of his mercy and justice to the world of his mercy in not sparing his owne Son but giving him up to the death for us of his justice in punishing the sins of the world so severely in his owne Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words are to be referred to Christ not to God the Father 1. They are affirmed of him in Scripture 1 Cor. 8.6 Col. 1.16 2. Before hee spake of his humiliation it was meet to premise something concerning his glory power and dignity 3. For so much as it is said he was to be perfected through afflictions by afflictions to mount up to glory that concerning his Deity was well premised that we might know it was no new glory which he took but that which hee had from all eternity as hee was GOD Ioh. 17.5 It became God the Father to perfect the Prince of our salvation through afflictions for whom are all things and by whom are all things after he had brought many children to glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made them willing by his holy spirit Wee are said also to be drawne Sed trahit sua quemque voluptas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syntaxis might better be referred to CHRIST than to the Father otherwise the participle should have beene in the dative case to agree with the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the accusative case It ought to bee translated thus for it became him for whom are all things and by whom are all things to consecrate the Prince of their salvation through afflictions bringing many Children to glory Children not friends but Children begotten by the word made the Sonnes of God by faith Iohn 1.12 knowne by the spirit Rom. 8.14 Not a few but many for he is a powerfull SAVIOUR many shall come from the East c. Not all men because all imbrace him not being offered to them Sundry were called to the feast that came not To glory in the kingdome of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it Sanctifie because of the next Verse but the words are diverse To perfect CHRIST is said to bee perfected because after his suffering hee was glorified in his Humanity as well as in his Deitie CHRIST his afflictions are so farre from being a shame or ignominie to him that they bee solemne rites or sacred ceremonies whereby he was consecrated Bishop of the universall Church Through afflictions in the whole course of his life especially at his death and passion The Arch-duke the Captaine the leader in whose steps wee are to tread the Author of their salvation Acts 3.15 If CHRIST had not become man afflicted and put to death he could not have carryed men into the kingdome of heaven for a purgation must be made for the sinne of man by the fiery furnace of affliction and especially by death therefore it became Christ to be made man too though he were God GOD is the efficient and finall cause of all 1. There is nothing but it is by GOD the Host of heaven the Sunne Moone and Starres are by him the birds of the ayre the fishies of the Sea the beasts of the field the greene and flourishing coat that the earth hath is by him All men yea Angels even the Devils themselves are by him not as Devils .i. malicious accusers of the Saints but as they be invisible and immortall spirits all are by him nay to proceede a little further and yet to keepe our selves within compasse of sound Divinity sin it selfe is not without the providence of God it is not à Deo creante sed disponente he disposeth of all the grosse sins that be in the world to his owne glory as a wise Physition makes a good use even of poyson in his confections Furthermore as all things are by GOD so all for him all serve his holy will and blessed pleasure some unwillingly some willingly GOD makes Satan and his instruments to be for him whether they will or no but the faithfull are willingly for him and serve him with all cheerefulnesse Let us remember that wee our selves and all that we have is for God he made us he redeemed us with the bloud of his Sonne therefore we are his not our owne our wit wealth honour worship learning our soules our bodies our eyes tongues hands feete all are for him with all that wee have we must glorifie him Our tongues are our owne sayd the wicked that is false all that we have is Gods therefore all must be at his commandement The pot is for him that made it and the servant must be imployed about his Masters businesse he must be his masters man not his owne therefore as we were created by God so let us be wholly for him Now it became this high and mighty God for whom are all things and by whom are all things which worketh all as seemeth best to him to consecrate the Prince of their salvation through afflictions bringing many children to glory CHRIST brought them to glory which he could not doe but by enduring many afflictions 1 Here we see that CHRIST could not bring us to heaven without innumerable afflictions which our sinnes had deserved he himselfe knew no sin but he was afflicted for our sins And indeed he was wonderfully afflicted for them from his cradle to his grave A man of sorrowes as the Prophet termeth him he was borne not of a wealthy Lady but of a poore woman base and contemptible to the eyes of the world at his first comming he was not laid in a costly Cradle but in a Cratch not in a Chamber well furnished but in a Stable borne in Winter and in the night when he was an Infant banished into Egypt hee wrought as is thought in the trade of his Father and was a Carpenter he had not a hole to hide his head in women were faine to minister to him of their owne substance as he went up and downe preaching the Gospell he had not bags of silver and gold about him but was faine to send to the Sea for a peece of 20d.
and Spirit in this life that wee may have entrance into the holy Hierusalem in the life to come If CHRIST and we are all of one much more are we among our selves A King and a beggar are of one a rich man and a poore man are of one a faire and beautifull man or woman and they that want beauty are of one we descended all of Adam and were taken out of the dust of the ground therefore let us not insult one over another GOD for a season hath advanced one above another the Magistrate above the Subject the Father above the Son the Rich man above the poore man and every one is to be honoured according to that place whereunto God hath exalted him yet if we look back to our originall to the stocke from whence we are taken we are all of one The Wax that hath the print of the Kings seale on it is the same in substance with the waxe that hath the print of the seale of a meane man yet it is honoured in that the Kings seale is set on it So we are all of one weake and waxie nature save that it pleaseth God to set a more honourable print upon one then on another Therefore let us not thinke highly of ourselves and contemne our brethren but submitte to them of low degree using the greatnesse that GOD hath given us to the glory of the Giver Seest thou a poore Lazarus full of sores desirous to bee refreshed with the crumbes that fall from rich mens bordes Contemne him not in thy heart he and thou though thou farest deliciously every day and rufflest out in silkes and velvet are both of one This he proveth by the relatives They that be brethren come of one Father and Mother CHRIST and wee are brethren therefore we are of one of one Adam which is our Father and of one Mother which is Eve Whereas some interpret it of one God of one heavenly Father it is impertinent to the Text. He doth not simply say they are his brethren but hee is not ashamed to call them brethren Prov. 19.7 All the brethren of the poore doe hate him how much more doe his friends goe far from him He pursueth them with words but they are wanting to him But Christ thought it no disparagement to his glorious Deity to call men his brethren Though there be wonderfull ods betweene Christ and us hee the Creator we the creatures hee the LORD and Master we his servants he without sinne we defiled with sinne in Soule and body he mervailous rich heaven and earth being his we poore men of our selves not worth a groat yet Christ is not ashamed to call us brethren If a man come once to be Lord Major of London hee will scant acknowledge his poore brethren and Sisters when they come to him Christ is not a Lord for a yeere and a day but an everlasting King yea the King of Kings yet he vouchsafes to call us brethren One Iudge will call another brother and if he be a Sergeant he shall have that name but every pettifogger and paltrie Lawyer shall not be the Iudges brother yet Christ the Iudge of the whole world calls us all brethren O the humility of Christ and the dignity whereunto he hath advanced us VERSE 12. THis he proved out of the Psalme 22.22 Many things in that Psalme are in the New Testament applyed to CHRIST as Verse 1. Verse 16. Verse 18. The Prophet speaketh this of himselfe that when GOD had delivered him from his enemies he would declare his name to the people which were his brethren though GOD had exalted him above them But prophetically also he speaketh of the Messiah after that CHRIST was delivered from Satans fury and the rage of his instruments from the power of death and of the grave hee would declare the name of GOD to his brethren This he did while he was alive Ioh. 17.6 but especially after his resurrection when hee sent his Apostles to preach the Gospell to all nations CHRIST was not only the Author and matter of the Gospell but he was also the proclaimer and Preacher of it he declared it in his owne life time by himselfe after his Ascension by his Apostles The name that is the power mercie and goodnesse of God By brethren here are understood not the Apostles or faithfull onely though they in more speciall manner bee the brethren of CHRIST Matth. 12.49 Ioh. 20.17 but all men generally for CHRIST and all men came of one which is Adam and were made by one God Mal. 2.10 CHRIST will not declare his name in a corner but in the middest of the Church In the middest of the Church among the rest of my brethren as fellow singers Christ did sing with his Disciples after the supper he prayed worshipped and sung as we doe CHRIST hath many Brethren 1. All men in respect of our humane nature which Christ assumed to himselfe are his brethren hee a man as all are 2. In regard of Country and lineall descent the Iewes are his brethren of whom Christ came according to the flesh Rom. 9.5 Deut. 18.18 3. In respect of consanguinity the kinsfolke of CHRIST in the Scripture are called his brethren Iames the brother of the Lord that is the kinsman of the Lord. 4. In respect of the Ministery the Preachers of the Word are CHRIST his brethren for hee was a Minister and Preacher of the Gospell as we are although in gifts and graces he excelled us all as the Sunne doth the Starres But more neerely and properly the faithfull are his brethren being made the Sonnes of GOD by faith in CHRIST IESUS I goe to my God and your God to my Father and your Father Ioh. 20.17 1. As CHRIST is not ashamed to call us brethren so let us doe nothing so neere as wee can that may shame this our Brother Is it not a shame that the Kings brother should bee a common drunkard whoremaster or such like Doth not the King take himselfe disgraced by it And shall wee that are Brethren to the King of Kings take such courses as that great ignominie should redound to CHRIST by it As hee is not ashamed to call us brethren so let us doe nothing that may pull a shame on him and his Gospell 2. Can a brother that is a wealthie man of faire revenewes and ample possessions see any of his brethren goe a begging will hee not rather receive him to his owne house and set him at his table CHRIST which is the Lord of heaven and earth is our brother therefore let us feare no want so long as wee feare him This may be a comfort to us in all our calamities that CHRIST and we are brethren VERSE 13. AN other argument to prove the humanity of Christ it is drawne from the effects Christ putteth his trust in God therefore he is man Hee that trusteth to another is inferiour to him to whom hee trusts the party whom he makes his pillar
death the wages of sinne is death Rom. 6.23 First hee entises men to sin and then he hath power and autoritie from God to give them the wages they have deserved that is death thus he has the power of death as a thiefe and murderer Not to hold us in suspence he names him the Devill who compasses the earth to and fro ranging up and downe like a roaring Lion seeking whom he may devoure 1 Pet. 5.8 There be three that have the power of death God Man and the Devill 1. GOD He strikes men dead and that suddenly he rayses up from the dead as Hannah speakes in her song The Lord killeth and maketh alive he bringeth downe to the grave and raiseth up 1 Sam. 2.6 hee hath supremam potestatem Gods power is immediate absolute and unlimited 2. Man a King or a Iudge hath the power of death As Pilate said to our Saviour Iohn 19.10 Knowest thou not that I have power to crucifie thee and have power to release thee True man hath a delegatam potestatem 3. The Devill hath power that is rule and empyre sed consequutam potestatem tanquam carnifex he may not kill us at his owne will and pleasure no more than the hangman may execute a malefactor at his will but according to the appointment of the Iudge VERSE 15. NOw he comes to the second end of Christs incarnation and death that hee might deliver us from the divels hands non liberaretur humanum genus nisi sermo Dei factus esset humanus August Deliver them set them free quaking at the cogitation of death in regard of eternall damnation which it brought with it for their innumerable sinnes whereof their owne consciences accused them Deliverance is a comfortable thing most welcome unto all Galley-slaves and Prisoners are glad to heare of their deliverance Not some but all so many as imbrace his deliverance Not onely those which were bound but subject to bondage that had willingly subjected themselves to the Devill which had bound themselves apprentises to him Rom. 6.16 The Indentures were made betweene them and the devill we will serve thee thou shalt be our Master this was our estate Why were we subject to him what kept us in subjection the feare of death all our life time they were subject to bondage that is to the stroake of death which they expected every moment The devill threatned death to us all our life time every houre being sinners we might looke for death every moment not onely for a temporall death but for an eternall in hell-fire Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we quaked at the mention of death this kept us in bondage to the devill A miserable condition but Christ hath delivered us out of it he hath taken away the feare of death that made us to shake the fetter wherewith the Devill kept us bound Now death is but a sleepe a passage to a better life yea it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil speakes Thus he hath rescued us out of the divels clawes and made us free Iohn 8.36 The devill sin and death are left still ad agonem to exercise us withall as Antagonists to wrastle withall but the victory through Christ is ours We sin we dye and the devill like a roaring Lion walkes up and downe seeking how to devoure us but none of these shall be able to prevaile over us Sinne though it remaines yet it doth not reigne in us 2. The guilt and the punishment of it is taken away so that it shall not condemne us Rom. 8.1 The sting of death is gone O death where is thy sting Cogitur non abesse sed non obesse hence the servants of God have wished for it Phil. 1.23 I desire to be dissolved c. Neither can it separate us from the love of God in Christ Iesus The malice of Satan that shall turne to our good GOD may suffer him to tempt and assault us he walkes up and downe like a roaring Lion 1. That wee should not be secure 2. To stir us up to pray but 1. we are no longer in his jurisdiction 2. we shall be conquerors over him God will tread him under our feet Rom. 16.20 and will give us an issue with the temptation 1 Cor. 10.13 Satan may plot against us 1 Thes. 2.18 Luke 22.31 but God will confound him he may make us sin but he cannot make us continue in sin Sin the Divell and Death are three of the mightiest enemies that we have all these are destroyed by Christ for us therefore let us be thankefull to Christ that hath wrought for us so great and gracious a deliverance Let us not stand in an immoderate feare of death Death is a Serpent without a sting Though he gripe us yet he cannot hurt us Damocles the Parasite extolled the magnificence of Dyonisius affirming that there was not an happier man in the world than he wilt thou have a taste of my happinesse I he caused him to be set in a chaire of state the Table furnished with all delicates singing-men and women making melodie with voices and Instruments noble attendants to wait on him but therewithall he commanded a sharp naked sword to be hung over his head by a slender Horse-haire the which he espying tooke no pleasure in that Paradise but besought him earnestly to take him out of his happinesse againe So though we have the world at will though we be Gentlemen c. yet the sword of death hanging over our heads continually must needs quaile the courage of the greatest Gallant O quà m pulchrum esset dominantibus hic dominari Si mors non posset dominantibus insidiari It is appointed for all men once to dye when and how suddenly we know not our breath may be stopped on the sudden as Valentinians Luc. 12.20 We are all obnoxious to the feare of death but Christ hath delivered us from a slavish feare of it VERSE 16. HEre you have the amplification of it by the comparison of a more excellent nature refused by him the Angels far surpasse us yet he tooke not on him their nature but ours Not the seed of Adam of Noah but of Abraham because the promise was made to him In thy seed shall all Nations of the earth bee blessed If he should have taken on him the nature of Angels it was either for the good Angels or the bad The good needed it not because they never fell as for the evill Angels there was no such reason because they sinned in a more high degree than men 1. They sinned of themselves without the instigation of any man fell by the subtile provocation of the Serpent 2. They sinned in heaven in the Court of the King of Kings we sinned on earth which is his footstoole 3. They were indued with more excellent gifts of wisdome knowledge and understanding we are but babes and children to them 4. They were only of a spiritual essence they had no flesh to intise them to
this heart of stone and give us an heart of flesh let us desire him by the dew of his spirit to mollifie our hearts that the heavenly doctrines exhortations and admonitions delivered to us may sinke deepely into our hearts and make a conversion of us that our hearts may melt as Iosiah's did at the hearing of the law Nothing can enter into that which is hard if the ground be hard it cannot receive the seede if the Waxe be hard it cannot take the impression of any seale and so long as our hearts remaine hard they cannot receive the immortall seed of the word nor the print of the Spirit which is GODS seale Wherefore let us be suiters to God to soften our hearts daily more and more Above all evills the Lord deliver us from hardnesse of heart for that is the ready way to hell When yee be at Sermons harden not your hearts against the vices that are reproved but tremble at the word of GOD bee grieved for your sins open the doores of your hearts to the Lord Iesus which standeth knocking at them with the hammer of his word that he may come and suppe with you in this life and you dine and suppe with him in the life to come From this hardnesse of heart he disswadeth them by the fearefull judgement of God that fell upon their fathers for it which he propounds first generally In the provocation Hebr. Meribah in the chiding and contending when the fathers chode and contended with Moses which Saint Paul calls an exacerbation or provocation because God by that was provoked to anger in so much as he became very bitter in words and deeds towards the Israelites Doe not you dance after that Pipe and walke according as they did Temptation Hebr. Massah which is expounded afterwards It is a question among interpreters to what place of the Old Testament Saint Paul heere alludeth Some referre it to that Numb 14. Where after the returne of the Spies they despaired of entring into the Land of Canaan and murmured against GOD and Moses Others to that Exod. 17. where water came out of the rock whereas before they murmured for want of water There may be some allusion to both places for the one place hath her name of the contending and tempting and is called Massah and Meribah and in the other place is contained the forme of the oath that God used Neverthelesse it were fittest to expound it generally of the stubborne and contumelious behaviour of the Israelites in the wildernesse then of any one particular temptation 1. Because he names no particular place but the wildernesse in generall 2. Because the tempting he speaketh of here lasted the whole forty yeeres 3. The word day is often taken in Scripture not for any set and prescript time but for an indefinite time a continuance of time Ioh. 8.56 Psalm 25.5 all the time that the temptation lasteth Psalm 50.15 As to day in the former verse was largely taken So here 4. Num. 14.22 It is apparant that they tempted him many times Then he describeth it by all particular circumstances belonging to it 1. By the place where this sinne was committed in the wildernesse where they were subject to innumerable dangers scarsitie of meat and drinke to the invasion of wild beasts compassed with enemies on every side yet the LORD was as a wall of fire round about them hee carryed them on Eagles wings he suffered none to doe them any wrong but reproved Kings for their sakes Notwithstanding in this place where they were continually under the wings of GODS protection they tempted him and provoked him to wrath as if the Child should scratch the nurses face when hee is in her armes VERSE 9. 2. THe parties that committed this offence were their Fathers of whom they much gloried and boasted Our fathers eat Manna in the wildernesse God made a covenant with our fathers that he would bee their God and they should bee his people The oracles of God were committed to our fathers God talked familiarly with our fathers our fathers were deepe in Gods bookes If we doe as our fathers did we cannot doe amisse I but our fathers must not alwayes bee a rule for us to follow your father 's tempted CHRIST in the wildernesse so must not you doe your father 's resisted the HOLY GHOST so must not you your father 's killed the Prophets your fathers were often ready to stone Moses so must not you The Papists at this day are the Iewes Apes they are likewise wedded to their fathers Our fathers were of this Religion therefore we will be of it our father 's kissed the Popes feete ergo Our Fathers cast off the yoke of CHRIST therefore wee will doe the same our fathers would be joynt Saviours with Christ they would merit heaven therefore we will doe the like our father 's worshipped they knew not what so we will doe But Saint Paul gives us a better rule be yee followers of me as I am of Christ 1 Cor. 11.1 If our fathers followed CHRIST let us follow them otherwise let them goe alone thy father drowned himselfe and wilt thou drowne thy selfe too The Father of lights must bee preferred before the fathers of darknesse the Father of heaven before the fathers on earth If we delight in antiquity let us do as the ancient of dayes prescribeth us let us not dote with our fathers and goe to hell with our fathers Children must bee content to heare of their fathers sinnes for the better avoyding of them If any raile of our fathers that bee dead spew out their poyson against them disgrace our fathers where there is no cause or rake up the infirmities of our fathers a◠out of graves we have just cause to be moved at it but if any in the feare and zeale of GOD admonish us of our fathers grosse and notorious offences that we stumble not at the same stones and breake our neckes as they did wee are to take it in good part and profit by it to that end doth the Apostle here make a commemoration of their fathers sinnes but doe not you tempt me as they did The quality of their sinne was a tempting and proving of him probaverunt that is causâ curiositatis exquisiverunt an possem facere Num. 11.18 God is tempted diverse wayes 1. If having meanes we neglect them fondly flying to the supposed providence of GOD if CHRIST having a paire of staires to come downe by should have cast himselfe downe from the pinnacle of the Temple he had tempted GOD. Many that be sicke would faine be well but they are resolute to use no physicke many would gladly fare well have sufficient for themselves their Wives and Children but they will not labour nor take paines that is a tempting of God 2. Men tempt God when having had evident proofe and manifest experience of his wisedome power mercy and goodnesse yet if they be driven into any streights and see no present meanes to
come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
1.20 From the testimony cited in the former verse he reasons in this They did not enter therefore some others shall for Gods promise shall take effect and not fall to the ground If a man having prepared a sumptuous dinner shall say if these dine with me then never trust me againe thereby we may safely collect that there bee others that dine with him Hath he said it and shall he not doe it They that shall not enter into this rest are described by a prerogative vouchsafed to them and by the contempt of that prerogative The Prerogative hath two branches the 1. is the preaching and manifesting of this rest to them 2. is the order of time in respect whereof they were preferred before others They were the first that had this glad tydings of peace offered to them yet they were stubborne froward and disobedient they would not beleeve GOD and his promise for that cause they never sate a foote into that rest Yet some there be that shal take possession of it namely they that believe in God heaven and earth shall passe away but not one jot of Gods word shall be unfulfilled Though diverse regard it not and thinke it to bee but a fooles Paradise yet undoubtedly some shall have it There be first that shall be last sayes CHRIST Many may have this priviledge to have the Gospell first preached to them and yet not be saved by the Gospell Christ gave commandement that his Apostles should beginne their preaching at Ierusalem The Gospel is the power of God to salvation to the Iew first Yet easier for Tyrus and Sydon at the day of judgement then for many of them We in England in this last age of this world have had the Gospell againe revealed unto us before a number of places in the world we even in these parts have had it a long time in most plentifull measure above and before sundry places in the land yet let us not flatter our selves in that Some of them that be still in darkenesse may goe to heaven before us Howsoever they that have the first offer which is a singular priviledge regard it not yet some out of all question shall have it Many come from the east and from the West and shall set downe with Abraham Isack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out into outer darkenesse Matth. 8.11.12 Those that were first bidden to the marriage would not come they made excuses yet the Lord sent into the high wayes and hedges and his house at the length was filled God is not tyed to any If the first refuse the last shall have it therefore while this rest is preached to us let us take hold of it and not reject it as the ancient Israelites did VERSE 7. 2. HEE proves it by the circumstance of time For David spake this a long time after they were setled in the land of Canaan by Iosua even foure hundred yeares after therefore he must needs meane another rest then the land of Canaan In David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebr. 1.1 2. Not that voice that spake in the wildernesse but which soundeth now in the preaching of the Gospell Christ speaketh to us at this present day he that heareth you heareth me As if God did beseech you through us Therefore let us take heede that wee harden not our hearts against him VERSE 8. Iosua which was a type of CHRIST hath the same name with our Saviour CHRIST yet in a diverse manner Iosua was a Saviour for them in temporall things CHRIST in spirituall and eternall things hee saved them from the Canaanites earthly enemies CHRIST from sinne death hell and Satan spirituall enemies He gave them a land flowing with milke and hony in this world CHRIST gives us an everlasting habitation a celestiall paradise in the world to come If Ioshua had given them this rest then would not the Holy Ghost have spoken of another VERSE 9. WHereupon hee inferreth the conclusion 1. Introduced then confirmed Verse 10. There remaineth therefore By necessary consequence by the force and strength of reasoning A rest besides the land of Canaan wherein yee now rest In this place he reteineth the Hebrew word There remaineth a sabbatizing a keeping of a Sabbath in heaven for whom not for the people of the Devill but of GOD an holy nation a people zealous of good workes Many Atheists make a mocke at the kingdome of heaven The Preachers talke much of a glorious and wealthie kingdome which we shall have after this life but God send us wealth peace joy and pleasure in this world let them looke for that kingdome I but there remaineth a rest a Sabbath where we shall never be molested any more For whom doth it remaine and who be this people of God All nations in the world are his people by Creation but these bee his people by adoption whom hee hath adopted in his Sonne Christ Iesus whom he hath constituted a Prince and ruler over this people Rebels and traitours are not the Kings people they be the kings people that obey the Kings lawes 1. Every people is gathered together by some meanes or other a people is a collection of many men So we that are the people of God are gathered together with the trumpet of the word 2. A people gathered together must have lawes to rule them by otherwise they will soone be out of order leges à ligando because they are the bond that ties the people together otherwise they will range beyond limits even so Gods people have Gods lawes set downe in his word 3 Every people must have a King or ruler which is lex loquens even so the Ruler of Gods people is Iesus Christ they that will not have him to rule over them are none of Gods people 4 A people must have some Country to dwell in some in Denmarke some in France c. So the Country where this people dwell is the Church militant in this life and triumphant in the life to come 5 All people are distinguished by some outward habite and attyre French men goe not as English men Spanyards goe otherwise then Turkes c. So GODS people have the Sacraments to distinguish them Baptisme which is Christs marke and the Supper which is his Seale 6 People must live in obedience to the lawes of their King Traytors and rebels are not the Kings liege and loyall people So we that be GODS people must live obediently to Gods lawes If we be abominable swearers that rend GODS name in pieces contemners of his word if wee bee beastly drunkards and impure adulterers and adulteresses if we wallow in the mire of all sinne we are none of GODS people neither can we have any assurance of this rest therefore let us shew our selves by our workes to bee GODS people in this life that we may have this rest in the life
Priests must submit their Miters CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a principality and a preheminence in all things Great Surpassing all the high Priests that ever were They were meere men this both God and man they mortall this immortall they kept their office for a time this for ever Men did but stoupe to them the Angels stoupe to this our High Priest their jurisdiction was shut up in the territories of Iudea this ruleth over all the world He is a great one therefore doe no ill because of his greatnesse and feare no enemies if we doe well Which is gone through the heavens which hath pierced these visible heavens object to our eyes and is entred into the highest heaven where hee sitteth at the right hand of God for ever The High Priest in the time of the law entred into the Sanctum Sanctorum but this hath entred into heaven whereof that was a Type and a figure there hee maketh intercession for us The High Priest went into the Sanctum Sanctorum once every yeare hee is gone once into heaven for all Christ then in respect of his humanity is not in the earth Iesus excelling Iehosuah the High Priest Zach. 3.1 Who according to his name was a kind of Saviour but not worthy to be named with this Iesus the same day The Son of God Hee was the Son of man too Mary was his Mother The High Priests in the time of the law were the Sonnes of Aaron they descended of him this is the Son of God he thought it no robbery to be equall with God Vpon that hee inferreth the first Vse Our High Priest is a mighty one able to punish us if we shrinke from our profession and of power to protect us from all our enemies if we stick to him therefore let us hold fast our profession With might and maine totis viribus the doctrine professed by us let no enemies drive us from our profession neither Satan nor any of his instruments The Pharises held fast the traditions of their elders and would not bee removed from them Mark 7.3 All Heretickes have held fast their opinions they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Heretickes have held their opinions to the death Superstitious persons have held fast their superstitions being wedded to them All Ephesus cryed out for Diana Great is Diana of the Ephesians The losse of Michas goods did not grieve him halfe so much as the losse of his gods ye have taken away my gods and what have I more Iud. 18. The Turkes are wonderfully addicted to Mahomet he is a great Prophet among them they will not let him goe And shall not we hold the profession of the Lord Iesus They hold errors fast and shall not we the truth The subject of their profession are base and counterfeit things meere inventions of men lies and fables Mahomet was but a base fellow a Merchants man one that had the falling sicknesse a coozener and a jugler the subject of our profession is Iesus Christ the Sonne of God Therefore let us hold it fast Let neither the Syrenicall songs of Heretickes and Schismatickes in the time of peace nor the blustering wind of persecution in the time of War pull us from our confession Let us be faithfull to the death as the Martyrs were let house and land Wives and Children liberty and Country yea our lives goe before our profession But this is an hard matter wee have no strength of our selves to hold it against so many strong and mighty enemies Saint Peter thought himselfe a stout champion though all deny thee I will not Yet he denyed him he was not so good an holdfast of his profession as he should have beene Therefore let us all feare our selves and flye to God for strength that it would please him so to strengthen us by his holy spirit that wee may hold fast the profession of Christ and his Gospell to the end hold that which thou hast lest another take thy Crowne We will hold our mony fast though it be to good uses we will not part with that but as for religion a number are at this passe they care not what becomes of it let that goe whither it will So we may sleepe in an whole skinne and keepe that which we have let come what religion there will we can be of any Religion Such turne-coats and time-servers shall never set a foot in the kingdome of heaven If we hold not our profession fast wee shall misse of the Crowne of eternall life VERSE 15. THe foundation whereupon the consolation is built is the wonderfull love and compassionate kindnesse of this our High Priest It dependeth on the former by preventing an objection that might bee made Thou willest us to hold fast our profession but alasse how shall wee doe it Wee are compassed about with many weaknesses and infirmities by reason wherof we shall not be able to keep it fast Be not discouraged with the sight of your infirmities your High Priest is well enough acquainted with them who as he is high and mighty so he is wonderfull kinde and loving Hee is not stately as some great personages be Kings Priests and others that looke aloft and disdaine them that be under them his magnificence doth not make him proude he descendeth to the lowest of his brethren 1. Misericordia vera 2. Assumpta miseria 3. Servata innocentia His love and kindnesse is set forth 1. Negatively 2. Affirmatively which cannot compati He is not made of steele and yron but of the same flesh that we be He is acquainted with our infirmities Simplici notitia ut Deus experientia ut homo he hath a feeling of all our miseries in soule and body But such a one as suffereth with us in all calamities being tempted as we are passing through the furnace of all afflictions as we have done temptations are put for afflictions Iac. 1.2 In all points as we are according to the same similitude that we are not in shew as a painted man is like a man but in deed in truth Phil. 2.7 Christ did really and truly sustaine the like calamities that we doe The only difference is in the manner not in the matter he was tempted as we are but not after the same sort our temptations are mixed with sinne his not wee sinne in our afflictions hee not 2 Cor. 5. ult 1. They that be in high places must have a feeling of the miseries of others Whereas many have not what is that to us Great personages in high places have little feeling of the miseries of their brethren in low and inferiour places many a Peere that fares delicately every day hath little feeling of the calamities of sundry of his poore brethren but our High Priest the great Shepheard of our soules hath a feeling of the griefes not onely of the Shepheards that be under him but of every Sheepe nay of every Lamb that is in his flocke being man he
that are to be taught The presumptuous boldnesse of those men Iac. 4. is utterly to be condemned that say peremptorily we will goe to such a City buy and sell and get gaine whereas there should bee an If alwayes in our determinations either expressed or understood wee will doe this or that if God permit I will goe to the Church and heare a Sermon if God permit I would goe home to my house and take my dinner if God permit I will goe to bed and sleep quietly I will rise betimes in the morning and goe about my businesse I will refresh my selfe in such an honest sport and pastime I will encrease in knowledge c. If God permit The servant must alwayes say I will doe this or that if my master will give me leave a subject must say if the King will God is our Master and Soveraigne therefore let us presume to doe nothing without him Let us never reckon without this our heavenly Fathers leave Iac. 4.15 1 Cor. 16.7 Let us alwayes referre our selves to his blessed will In him we live breath and have our being he may take the breath out of our nostrils while we are speaking hee may strike us with lamenesse while wee are going he may bereave us of our wits and sences while we are learning therefore let us doe every thing if God permit and without his permission let us attempt nothing We will not tarry alwayes in our Catechisme but we will be deepe Schollers in divinity if God permit Gods permission is not a naked sufferance but an helping and assisting of us by his grace The constable may permit a man to passe and yet give him nothing towards his passage The King may permit one of his Subjects to goe beyond Sea and yet furnish him with nothing for his journey but as God permits us to doe a thing so hee aides us by his power to the doing of it If God not only gives us leave but also assists us by his holy Spirit and grace we will goe on to perfection VERSE 4. 1. A Description of them that sinne against the Holy Ghost 2. A perswasion that the Hebrewes are none of them They that sin against the Holy Ghost are described 1. Simply 2. Comparatively In the simple description of them 1. God his bounty 2. Their ingratitude 3. The punishment 1. An enumeration of the graces wherewith God hath adorned them 2. Their ungracious falling from them 3. The punishment inflicted on them for it In the enumeration of the graces 1. A narration of them 2. An illustration of them The graces are in number two the one for the understanding the other for the will heart or affections For the understanding they were once enlightned by the bright beames of the Gospell the Sunne of righteousnesse Iesus Christ shining in their hearts in so much as they see plainely the worke of mans redemption performed by him acknowledge it confesse and professe it and embrace it with a kinde of joy 2. For the heart they have tasted of the heavenly gift that is either Christ who Ioh. 4.10 Is called the gift of God or of faith in him which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God Eph. 2.8 They have a tast of that faith and what an excellent thing it is to bee ingraffed into Christ. Which faith is an heavenly not any earthly gift It comes from heaven not from earth Iac. 1.17 Every good and perfect gift is from above and commeth downe from the Father of lights Then followes the illustration of them by the causes and the effects 1. By the efficient cause which is the Holy Ghost 1 Cor. 2.10 but God hath revealed them unto us by his Spirit for the spirit searcheth all things yea the deepe things of God And the Apostle here affirmes of them that they were made partakers of the Holy Ghost Partakers participes partem capientes for Christ hath him totally We have the Spirit in part and in measure hee was given to Christ totaliter to us partialiter Therefore it is called the sin against the Holy Ghost not because it is committed against his deity or person as some Hereticks have done which denyed the Holy Ghost to be God and no subsisting person by himselfe but because it is committed against the office of the Holy Ghost which is to reveale tâ—e mysteries of God to us VERSE 5. THe instrumentall cause is the Word of GOD whereof they have a tast Such were the stony hearers Luk. 8.13 Who received the word with joy and such also were Iohn Baptists auditors who rejoyced in his light for a season Ioh. 5.35 It is called a good Word Pro. 12.23 Sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc dicenda bono sunt bona verba die The Gospell is opposed to the law which is sower this is sweeter than hony This cannot bee meant of CHRIST de verbo increato for in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must bee understood de verbo creato doctrinam evangelicam Ambrose interprets it 2. It is illustrated by the effects And the powers of the world to come So that there is no true felicity in this world but is to be expected in the world to come The joyes of heaven are called powers 1. In regard of their stablenesse and perpetuity they are so full of might and power as that no power of the enemy can overâ—hrow them 2. Because they have a powerfull effect in mens hearts to affect and allure them quid possit futurum saeculum The consideration of the joyes and paines to come makes them to forsake sin and to walke in the wayes of Godlinesse Oecumen 3. Because they require a mighty power to bring us to them VERSE 6. FAll Prolapsi .i. procul lapsi Gorr Totaliter lapsi The just man falls seven times a day but he rises againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall besides If a man fall on the bridge he may ryse againe if he falls besides it he is drowned Vltra cadunt Cajet If they shall fall away from all these points of doctrine mentioned before if they reject the doctrine of repentance counting it but a policie to keepe men in awe withall if they reject the doctrine of faith counting it but a meere and idle device that will have no use of the sacred Ministery to the which men were consecrated by the imposition of hands that say baptisme is of no force the water in the river is as good as the water in the font if they make a mocke at the resurrection and the day of judgement it is impossible they should be renewed againe unto repentance But what is every man in the state of damnation and doth he sinne against the HOLY GHOST that being once enlightned c. falls away Noe. All falling after knowledge is not the sinne against the Holy Ghost Noah fell Lot David Salomon c. In many things we sinne all
to the throne of grace with broken hearts and contrite spirits that so we may find favour in this life by Iesus Christ that came into the world to save sinners and eternall happinesse with him in the life to come Now followes the manner of the punishment and the guilt of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne condemnation Rom. 2.5 But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath and revelation of the righteous Iudgement of GOD. There can bee no renewing but by the death of Christ now Christ dyed and was crucified once for all that believe and abide in him If any fall quite away from CHRIST they cannot bee renewed unlesse CHRIST bee crucified againe but that is impossible therefore the other That they should bee renewed to repentance They tread under foote the Sonne of God Hebr. 10.29 The greatest indignity that can be offered greater than to spit in a mans face The foot is the lowest member of the body they will have Christ the King of Kings under their feet the greatest contempt that can be before they had an honourable opinion of him that hee was the Sonne of God the Saviour of the world but now they count basely of him They count the bloud of the Testament a prophane thing what is the bloud of Christ shed on the Crosse the bloud of a malefactor is as good as that ô horrible blasphemy And despise all the graces of the spirit which they have received And put him to an open shame exemplificantes make a mocke Matth. 1.19 Then Ioseph her husband being a just man and not willing to make her a publike example as those that be made publike examples and pointed at by all exposing him to the reprochfull death of the Crosse on the which he was derided of all or CHRIST being once crucified and dead is made immortall and living for ever To crucifie him againe were to make him mortall againe which were an egregious mockerie Or they despise CHRIST once crucified and would faine have him to be crucified for them againe which is to make a mock of him Or it may be a reason drawne from the malice of men seeing they are so spitefully set against Christ as that they could finde in their hearts to crucifie him againe if it lay in their power and so to make him a mocking-stocke to all the world accounting the crucifying of CHRIST to bee but a ridiculous thing to make sport withall of no moment to life eternall therefore it is impossible they should bee restored As much as lyeth in them they crucifie the Sonne of GOD and make a mocke of Him which are such horrible sinnes as that GOD cannot in justice give them Repentance for them Now he describeth them that sin against the Holy Ghost comparatively hee sets them out by a lively similitude taken from the earth As the earth that is painefully tilled and hath plentifull raine powred downe on it and yet for all that instead of good fruit bringeth forth pricking thornes and scratching brambles is good for nothing but to be burnt So those men who having bin washed with many sweete showres of the Word of God and enriched with diverse excellent graces yet prooving pricking thornes in the end hurtfull to men and God too they are good for nothing but to burne in hell fire for evermore Before he comes directly to this lamentable end of the reprobates he doth illustrate it by a comfortable Antithesis in the good and godly which might provoke them with all cheerefulnesse to contend to perfection in Religion VERSE 7. THe Protasis only is set downe the Apodosis is to bee supplyed 1. For the Protasis The earth which is apparant to us all none can be ignorant of it As a thirsty man taketh in drink which is dispersed into his bowels So doth the drie and thirsty earth the raine she takes it and conveys it into her bowels It comes into the earth but because it must come upon it before it can come into it therefore the HOLY GHOST useth that phrase not seldome but often God being bountifull to the earth to send it much raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth as a mother her Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Synecdoche is put for all the fruits of the earth because the herbe is one of the first fruits that it bringeth forth Not onely herbes but trees and all kinde of corne for hee speakes of such an earth which is tilled whereas herbes spring up without tillage What manner of fruit Which doth benè reponere gratiam requites the cost and charges which the dressers have bestowed on it Receiveth blessing from God without whose blessing the earth would be as brasse and yron for all the labour of the husbandman As such an earth is blessed of God God blesseth it with a rich and plentifull harvest to the joy and comfort of men so is it with all those that profit by the Word of God For a more particular opening of every branch in the similitude The earth is every Christian man and woman in the lap of the Church Man was taken out of the earth and therefore may fitly bee resembled to the earth bad hearers are called bad ground and good hearers good ground Luke 8. verse 15. The raine that falls upon it is the Word of GOD Deuteronomie 32. ver 2. Isaiah 55. ver 10. 1. Raine comes downe from heaven So the word 2. Raine comes down to us by the clouds So the Word by the Preachers 3. Raine refresheth the earth So the Word our soules 4. Raine never returnes in vaine So the Word accomplishes that which the Lord pleases and prospers in the thing whereunto he sends it it never returnes voyd either we are the better or the worser by it through our owne fault The fruits that they bring forth is increase of knowledge and of all vertues The dressers of this ground are God and the Ministers Ioh. 15.1 1 Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blessing that good hearers receive is a further increase of all graces in this life to him that hath shall be given c. Mat. 13.8 and eternall blessednesse in the life to come Blessed are they that heare the Word of God and keepe it 1. All people are as the ground that stand in need of the Raine of the Word of God the earth must have Raine all the yeare long more or lesse else it dryeth and withereth away So doe we if wee want the Raine of the Word In what a miserable case were they in Israel when there fell no raine by the space of three yeeres and sixe moneths and in what a pittifull taking are those townes and countries though they feele it not which want the Raine of the Word of GOD You that have it be thankfull to God for it and learne to esteeme more highly of this blessing than ye doe If it raine on your wheat
Crowne them with the Crowne of eternall glory therefore let us be plentifull in good workes Now he doth earnestly wish their increase and continuance in all goodnesse These verses containe an heavenly prayer that Saint Paul hath for the Hebrewes wherein hee desires two things for them 1. The vertue of diligence 2. A removall of the vice of slothfulnesse opposite to it ver 12. The former is amplified 1. By the persons to whom it is wished 2. By the manner how it is wished shewed 3. By the qualitie of it the same 4. By the fruit 5. By the perseverance of it VERSE 11. WEE as labourers together with God desire the same we wish it with all our hart at the hands of God Prayer is nothing else save a fervent desire of the heart we lift up our hearts and our hands to thee Lam. 3.41 All men have their desires a covetous man desires silver and gold houses and lands an adulterer desires a faire Dinah and a beautifull Bathshebah in a corner to sport himselfe with all a malicious man desires the fall of him whom he takes to be his enemie as Esau the dayes of my fathers mourning are at hand and then will I slay my brother Iacob Gen. 27.41 The ambitious man desires honour as Absalom but a godly man desires the spirituall good of himselfe and others Oh that I were dissolved and were with CHRIST and here Saint Paul desires the continuance of the Hebrewes in all good things let the like desire be in us all He doth not pray for some alone but for every one A father wishes well to all his Children a good Shepheard would not have one sheepe in his flocke to perish I would to God that all that heare mee this day were as I am said Paul we desire the salvation of every one of you yea of our enemies if we have any It is the joy of the Ministers to see the people continue in well doing my Crowne and my joy they desire this above all earthly profit and preferment and they pray heartily to God for it He doth not desire that they might have the same diligence but that they doe shew the same diligence openly abroad that men may point at it with the finger and ye may be ensamples to others Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father in heaven 2 Cor. 8.21 providing for honest things not onely in the sight of the Lord but in the sight of men Wee must not only bee godly but shew our selves godly wee must not only have faith but shew it as Dorcas did shew me thy faith by thy workes we must not only have zeale but shew it as Phinees did we must not only have patience but shew it let your patient mind be knowne to all men we must not only have love to the Saints but shew it Yet we know that there is an outward shewing without an inward an outward shew and an inward too both must concurre Some are all in shew nothing in truth some in shew and truth too The Pharisees made a shew of Religion fasted prayed gave almes c. but it was nothing but a shew When they fasted they looked sowre when they gave almes a trumpet was sounded at their gate they prayed in the corners of the streets Our shew must be outward and inward too as the outside of the cup and platter is cleane so must the inside too we must be Nathaniels within and without too wee must walke before God with Zacharie and Elizabet as well as be just before men thus let us shew dayly the graces that be in us I desire that yee goe not backeward but bee as diligent as ever yee were yea if possible that yee may excell your selves and be better He wishes the same diligence in quality though he would have it to exceede in quantity We will be diligent in our trades and callings The Merchant in his the Clothyer in his c. We will be diligent in them for the trash of this world The hand of the diligent it maketh rich but we use small diligence in heavenly matters Give all diligence sayes Saint Peter 2 Pet. 1.10 Wee cannot goe to heaven without diligence A Scholler must be diligent before he can get learning and wee must be diligent Schollers in the Schoole of Christ before wee can learne him as we ought to doe and reigne with him in the life to come Therefore let us be diligent if by any meanes we may attaine to the resurrection of the dead and let us not be diligent to day and negligent to morrow but let us use the same diligence It was Socrates commendation that he was Semper idem Let us not be semper idem in evill things but in good things semper idem Let us rather mend then pare and let our last workes be more than our first This vertue of diligence is amplified by the fruit and continuance of it That yee may be fully assured in your hearts and consciences of that kingdome which yee hope for Some men may be assured of their good estate St. Paul is so sure of it that he sings a triumph over all his enemies Ro. 8.33 34 c. Neither is it his song alone but the song of all the faithfull I am sure my Redeemer liveth Iob 19.25 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens How come we by this assurance not by revelation from heaven but by good workes practised by us here on the earth 2 Pet. 1.10 When Saint Paul was ready to depart out of the world he was sure of the Crowne of life how not by revelation but by the godly life which he had lead 2 Tim. 4.8 2 Tim. 2.19 depart from sin bee full of good workes as Dorcas was and thou mayest have a full assurance of the kingdome of heaven It is not a bare and naked faith that can assure thee of heaven but such as worketh by love Men in this age flatter themselves in a supposed faith and cast away the care of good workes Wee cannot merit heaven by our worke therefore wee will not worke at all as if good workes served to no end but to merit They are as pledges of eternall life by them we may know whether our names are written in heaven or not wee must know that not à priori for who at any time was Gods counsellour but à posteriori hast thou workes then thou hast faith are there fruits then there is a roote hast thou faith then thou hast Christ hast thou Christ then thou hast the kingdome of heaven Therfore let us all be abundant in good works let us excell in good works Tit. 2.8 These are good and profitable to men there is a necessary use of them they are infallible tokens
from our eyes VERSE 16. THe Application or explication of the promise is contained in this Verse 1. It is explicated in regard of the manner how it was confirmed 2. In respect of the ends and effects The manner of confirming it is by an oath which is illustrated by an use and custome frequent among men Wherein there is an impar and a par 1. Men sweare by that which is greater then themselves but God having nothing greater than himselfe swore by himselfe The second is a like as an oath among men is an end of strife so is it heere The Apostle doth here argue from the lesse to the greater 1. If we give credit to men swearing much more to God All men are lyars God is truth it selfe 2. If then especially we believe men when they sweare by the sacred name of God much more should we believe God when he sweareth by himselfe 3. If an oath bee an end of all controversie that a man taketh much more ought that which God taketh An oath serveth for two uses 1. To confirme men and to settle their mindes that there be no doubting among them 2. To end controversies it is the end of all contradiction there is no litigation when a man hath sworne 1. It is not unlawfull to sweare Against the Anabaptists For 1. God never forbids an oath simpliciter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He doth not say in the third Commandement non assumes nomen Dei omnino Sed non assumes in vanum 3. An oath is lex naturae jus gentium Gen. 21.22 4. By an oath God is glorified Ier. 4.2 Laudabunt eum by an oath wee professe that GOD is present every where that hee sees the heart that he is a just revenger of untruths Our neighbour also is thereby benefited strifes are ended and love is preserved 5. It is commanded as a part of Gods worship Deut. 6.13 Exod. 22.11 Isai. 19.18.45 23. Objection Matthew 5.34 but I say unto you sweare not at all c. It cannot bee Christs meaning simply to condemne swearing for he came not to destroy the law but to fulfill it Verse 17. hee takes away the corrupt glosses of the Pharises but not the use of an oath as may appeare in all the other precepts there reformed but not abolished by Christ. Againe as Christ said ne juretis omnino so he said ne resistatis malo yet the Magistrate may resist evill Verse 39. There were two glosses of the Pharisees in this Matthew 23. verse 16. 1. If any did sweare by the name of God or by those things that did appertaine immediately to the worship of God as by the gold offered to God in the Temple or by the Sacrifice on the Altar he sinned but if he did sweare by other creatures by heaven earth Ierusalem the Altar it was no sinne 2. That the breach of the first oath was damnable but not of the second these Christ reformeth The Pharisees meant onely of private oathes in the ordinary speech of men for in publike judgment they did sweare only by God alone Lastly if it were unlawfull to sweare how shall Christ bee justified that addes to his speech Amen Amen Yet these three conditions must be observed in an oath Ier. 4.2 Vt sit in veritate judicio justitia 1. It must be for the confirmation of a truth not of a falsehood It is a most vile thing to make GOD who is the truth it selfe the witnesse of a lie 2. It must be in judgement with wisedome and discretion upon great and weighty causes when the glory of God and the good of our brethren requires it when the truth cannot be knowne but by an oath 3. It must be for just and lawfull matters not for things that are unjust and unlawfull Wee must not sweare to kill to take a purse or the like Shall any subject sweare to breake the Kings lawes and shall we sweare to break the law of the King of Kings unto the first are opposed false oathes to the second rash to the third unjust 2. We must sweare by none but GOD for he is the greatest of all 1. We are forbidden to sweare by any other Iosua 23.7 Ier. 5.7 Zeph. 1.5 neither let any thinke that the Gods of the Gentiles are excluded not the Saints for when God will not have his worship given to other Gods in that he opposeth himselfe to all creatures dii alieni sunt omnes creaturae 2. The servants of God have chosen rather to die then to sweare by any other creature The Proconsul said to Polycarpus jura per Caesaris fortunam I am a Christian said he I cannot doe it hee would rather burne then doe it 3. It is a part of Gods worship therefore it is Idolatry to give it to others 4. Whatsoever is not of faith is sin but we have no place of Scripture to ground our faith upon that Saints or Angels are to be called to witnesse in an oath 5. The Saints are not every where therefore how shall we call them as witnesse 6. None hath power over our soules but God he only sees the heart and can reward us when we sweare aright and punish us if wee sweare falsely or breake our oath as hee did the house of Saul for breaking their oath to the Gibeonits 2 Sam. 21.14 Therefore we must sweare by none but God Ioseph sware by the life of Pharaoh Gen. 42.15 1. Not the examples of the Saints but the law of God must be a rule for us to follow It is probable he did so sweare to apply himselfe to the manner of the Aegyptians which were wont to sweare by the life health of their King for at that time he would not that his brethren should know but that he was an Aegyptian nay some goe further and condemne him of perjury too because they went away before Benjamin came but the right meaning is if yee all goe hence they went all away and Simeon tarryed still 2. It was not simply an oath but a prayer or an obtestation with an oath included the oath is suppressed and the obtestation expressed Chei-Pharaoh ita vivat Pharaoh let my King Pharaoh so live as this is true which I say ye shall not goe hence unlesse your youner brother come hither as 1 Sam. 17.55 So let the King live in all happinesse as this is true I cannot tell this manner of swearing is desumed from God Ezek. 18.3 Trem. 3. In swearing by the life of Pharaoh he did sweare by God in whom Pharaoh and all men live 4. This was the peculiar oath of the Aegyptians in the way of flattery to their Kings as the Romans did sweare per genium principis by the soule or spirit of their Prince and Ioseph of purpose did use it because hee would have his brethren thinke hee was an Aegyptian yet hee is somewhat to be borne with because hee had the oath in his mouth
hath promised heaven to mee Tit. 1.2 and hath sworne that I shall have heaven therefore I hope for it 3. CHRIST hath purchased heaven for mee with a deere purchase even with the shedding of his owne bloud therefore I hope for heaven 4. God that hath promised it to mee in Christ is able to fulfill his promise he doth whatsoever he will in heaven and in earth therefore though I be unworthy of it being a wretched sinner though I have many strong enemies to wrastle withall by the way even all the devills in hell against mee though I meete with crosses passe through a Sea of tribulations yet I will hope for heaven and I know I shal one day have it this is the ancre that pierces the waters of troubles and entreth into that within the vaile This is the hope of a Christian which makes not ashamed as the Apostle speaketh Rom. 5.5 this makes us with Abraham Rom. 4.18 to believe under the hope of grace against the hope of nature and our owne worthinesse The hope of the hypocrite shall perish Iob 8.13 Pro. 10.28 but the hope of a godly man that believeth in Christ shall never perish There may be weakenesses in hope as in faith but it shall never be quite overthrowen A man may bee sicke yet not dye the Sunne may be eclipsed yet not extinguished we have this as an ancre of the soule and by vertue of it we arrive at the haven of happinesse in the life to come Therefore let us desire God to increase our hope and to strengthen it daily more and more But this ancre being in heaven already may put us in an assured hope of heaven and the Lord in mercy so fortifie this ancre that no stormes of afflictions may bee ever able to prevaile against it Lord increase our hope VERSE 20. HEre wee have a pledge of our entrance into heaven which is Christ Iesus Our ancre is in heaven but as for us poore soules how can we come thither Well enough Christ is there therefore we shall bee there The argument is drawne from the relatives Christ is gone into heaven before and we shall goe after him he is praecursor and wee postcursores Iohn Baptist was Christs forerunner and Christ is our forerunner the head is in heaven therefore the members shall be in heaven the husband is in heaven therefore the wife shall be with him the first fruits are in the barne of heaven Christ is the first fruits of them that sleepe therefore we that are the second fruits sanctified in him and by him shall one day be in heaven with him Let this strengthen our faith and hope too our forerunner is entred into heaven before us and we shall follow after him This may uphold us against all the suggestions and temptations of Satan Flesh and bloud is ready to object against us oh it is a long way to heaven an irksome and tedious way through many tribulations wee must enter into the kingdome of God You shall meete with many enemies by the way and your legges are weake to carry you in this way how is it possible for you to come thither To all these we must oppose this buckler Christ our Saviour is gone before us and we shall follow after Christ had a body as well as we compassed with naturall infirmities as well as we he dyed as well as we yet he is in heaven therefore though I be full of weaknesses though I dye yet I shall rise againe and meete Christ in the ayre and be translated with him into his kingdome of glory This is our hope of eternall life and the Lord strengthen this hope in us all to the end Now least any should bee ignorant of whom hee meanes hee points him out by his name and office CHRIST had good authority to enter into this sanctuary because he is the true high Priest As the High Priest in the time of the Law went into the earthly sanctuary So is he gone into the heavenly Thus hee is returned to Christs Priest-hood from whence hee digressed Hebr. 5.11 CHAP. 7. IN the last Verse of the former Chapter of purpose hee made choyse of such a similitude to set forth the nature of hope withall whereby hee might justly take occasion to returne to the Priest-hood of Christ againe from the which hee hath digressed Verse 11. Chap. 5. ad finem 6. In the explication of this his excellent Priest-hood according to the order of Melchizedeck 1. He intreateth of Melchizedeck the type and figure Verse 1. ad 11. 2. Of our Saviour Christ prefigured by him speaking 1. Of his calling to the office of Priest-hood Chap. 7. and 8. 2. Of the exequution of it Chap. 9.10 In the type 1. A narration of the dignity and excellency of Melchizedec Ver. 1.2 3. 2. An amplification of his greatnesse Verse 4. ad 11. In the narration of the dignity of Melchizedec 1. A description of him out of Moses 2. An interpretation and application of it by the Apostle Melchizedec is described by his offices he was both a King and a Priest which are first affirmed then confirmed Melchizedec Some take it to be a noune appellative because of the signification that he was so called of the people because he was a just King 1. Then the names of Abram Sarai Iacob Benjamin should be appellatives because they signifie something 2. Then Salem should be an appellative Some of the late Hebrewes whom others follow say it was a common name to the Kings of Salem as Pharaoh to the Kings of Aegypt and Caesar to the Emperours of Rome but it is an invention of their owne it was the proper name of the man Melchizedecks kingdome is illustrated by the place where hee ruled King of Salem Ierome in locis Hebraicis is of opinion that this Salem is that which is called Sichem Gen. 33.18 where he affirmeth the ruines of Melchizedecks palace were to be seene in his dayes and that it is that Salem which is mentioned Ioh. 3.23 that was neere Iordan and in the Greeke and Latine tongue it is called Sicina Yet the same Ierome epist. 126. ad Euagrium reckons up a great number of learned men which thinke it is Ierusalem which at the first was called Salem after Iebus and at the last Ierusalem which as some suppose is composed of Iebus and Salem B. being turned into R. for Iebusalem Ierusalem Ioseph lib. 1. antiq cap. 11. lib. 7. c. 3. de bello Indâ—ico l. 7. c. 18. is also of opinion that it is the same that was after called Ierusalem Sundry Hebrewes were of the same minde as Ierome testifieth in traditionibus Hebraicis in Genesim and the Chalde paraphrase doth translate it Melchizedec Rex Ierusalem And indeed it is most probable that it was Ierusalem 1. The name of Ierusalem hath Shalom peace in it â—â—ru Shalom they shall see peace 2. Shalom and Sion are all one Psal. 76.2 now Sion is Ierusalem therefore
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
at the first springing up of the custome was but worth a Groate is now worth tenne shillings and yet will yee against all reason hold that custome still 2. The Iewes had a custome upon small occasion to put away their Wives derived from Moses yet CHRIST brake the necke of that custome saying ab initio non fuit sic Moses permitted that for the hardnesse of your hearts because hee had to deale with a stubborne and stiffe-necked people but from the beginning it was not so So say I the law for the hardnesse of your hearts permits this custome as it doth eight in the hundred but looke backe to the originall and yee shall finde that from the beginning it was not so It is an Axiome in the law nullum tempus occurit regi The King never looses his right for discontinuance of time And shall the King of Kings be debarred of his right because of a new upstarte custome Flatter not your selves in your customes they are but broken reeds for you to leane upon St. Paul sayes If any man list to bee contentious we have no such custome nor the Churches of God So say I to you if any list to rob God and his Ministers of their right we have no such custome nor the Churches of God It is a wonderfull delusion that the Devill hath bewitched many withall stollen waters are sweete and all is good that we may take from the Ministers He that robbeth a Minister robbeth God Mal. 3.8 and is it no sinne to rob God he that stealeth from a common Christian is a thiefe but hee that stealeth from a Minister is a Church-robber the one is theft the other is sacriledge the one breakes the second table the other the first table Therefore take heed of this grievous sinne Tithes are the LORDS hee hath given them to us therefore take you good heede how yee take them away from us least you bee found fighters against God as wise Gamaleel said to the Councell Take away maintenance from any calling and it will quickly fall to the ground who would be a Merchant if hee must be a beggar all the dayes of his life Who would be a Clothier if he get no gaine by it Who would put his Sonne to the Vniversity there be at charges with him seven or eight yeares afterwards to be a Minister and to have no comfortable maintenance in his calling it is a matter of greater importance then we are aware of the denying of the Ministers right is the overthrow of the Ministery and so consequently of the Word of God whereby wee must bee saved in the life to come therefore let us not have a finger in it You thinke to waxe rich by defrauding of the Ministers but that is the high-way to poverty and beggery too Such money is put into a bottomlesse bagge it will never prosper Consider what the Lord saith Mal. 3.10 Prove me c. pay your tithes conscionably in truth and sincerity as you ought to doe and Gods blessing shall bee on you and yours steale from the Ministers of God and thy wealth one way or other shall melt away as the waxe before the fire Therefore in the feare of God let us all looke to it let us as God hath given tithes to them for their livelyhood so give them cheerefully for God loveth a chearefull giver let us deale bountifully with GOD and his Ambassadours in this present life that he may deale bountifully with us and give us his owne kingdome in the life to come The second argument whereby the Apostle proves Melchizedec to bee greater than Abraham is laid downe in the last words of this sixth verse Hee that blesseth is greater than he that is blessed but Melchizedec blessed Abraham ergo he is greater than Abraham whom he blessed Hee doth not say him that had so many merits Abraham the Father of the faithfull had no merits whereof he might glory before God Hee was not justified in the sight of God by any of his workes but only by believing the promises this is our righteousnesse to believe the promises of God We are to make a precious account of Gods promises they be the most excellent jewells that wee can have hee doth not say hee blessed him that had silver and gold Sheepe and Oxen but the promises Abraham was a mervailous rich man God had blessed him exceedingly hee had at this time above three hundred uprising and down-lying in his house yet the Holy Ghost doth not say he blessed him that was such a wealthy man that had such large lands possessions but hee blessed him that had the promises The promises of GOD are the greatest riches that a man can have our silver and gold may bee taken from us but Gods promises shall abide with us for ever Now Abraham had not the promises for himselfe alone but for all the Children that believe as he did Acts 2.39 as hee had the promises so have wee and let us make much of them they must be our comfort in all calamities yea in death it selfe heaven and earth shall passe away but not a tittle of my word shall passe unfulfilled therefore let us highly esteeme of the promises of God they be the strongest pillars we have to leane upon VERSE 7. THe major proposition of the argument is proved by the confession of all and without all contradiction the lesse is blessed of the greater that which is of lesser account and reckoning the thing being put for the person I but is the lesse blessed of the greater Iacob blessed Pharaoh Gen. 47.10 and 1 Reg. 8.66 the people blessed the King yet they were not greater than Salomon we blesse God yet we are not greater than God 2 Cor. 1.3 There is a double blessing the one improper the other proper Improperly to speake to blesse is to wish well as to pray for one 1 Cor. 14.16 So the poore blessed Iob. Iob 31.20 So inferiours may blesse their superiours that is pray to God for them So the Child may blesse the father the people the Minister the subjects the Prince but properly to speake blessing is a pronouncing and an actuall bestowing of happinesse on them that are blessed Thus God Almighty doth blesse us all thus CHRIST blessed his Church at his Ascension into heaven hee left an actuall blessing with them and in them with us all thus the Priests in the name of God blessed the people and so doe we that be the Ministers of the Gospell at this day we as Gods Ambassadours and in CHRIST 's stead 2 Cor. 5. doe not only pronounce a blessing on the People but by the gracious operation of Gods Spirit wee are as Gods hands to powre downe a blessing on them In this respect we sustaine Gods person and are greater than the people whom we blesse The Papists ascribe too much to the blessing of the Ministers and we give too little to it they say that a Bishops
hee teacheth us to pray he doth not in his owne person make intercession with sighes and groanes for the Holy Ghost cannot sigh and groane but he stirres up to it The Papists say that Christ is intercessor immediatus but the Saints bee mediatores mediatâ— But wee must goe to God by Christ alone there is one Mediatour and no other As there is but one God So but one Mediatour They might as well say there is but one immediate God and many mediate Gods as to say there is one immediate intercessor and many mediate When thou goest to a King sayes St. Ambrose thou must make a friend with some about him but ad deum non opus est suffrâ—gâ—tore sed mente devota Christ is our eye by whom we see the Father our mouth whereby wee speake to the Father Nonâ— loves us so deerely as Christ none is in greater favour with the Father than the only Son that lyeth in his bosome therefore let us go to God by him and him alone We must not imagine that Christ makes intercession for us now in heaven after the same manner he did when hee was on the earth either by bowing of the knee by falling down on his face by praying with sighes and groanes as hee did at the death of Lazarus or with strong cryes and teares as he did in the Garden being glorified in heaven hee doth it not after such a carnall manner but Christ is said now to make intercession for us two kinde of wayes 1. Non voce sed miseratione not by uttering any voice by making prayers to his father as he did on the earth but by having pitty and compassion on us We have not a high-Priest which cannot be touched with our infirmities but a mercifull high Priest that was tempted as we are and can succour us in our temptations 2. He maketh intercession for us by presenting himselfe before the Father for us Hebr. 9.34 the exhibition of his glorious body in heaven the force and efficacy of his passion the recordation of his obedience these intercede with the Father for us Whereupon it is well said of Gregory l. 21. moral cap. 13. Vnigenito filio Deum pro homine interpellare est apud coaeternum Patrem seipsum hominem demonstrare The consideration of Christs perpetuall intercession in heaven for us may be a singular comfort to all Christians We count him happie that hath a friend in the Court then how happy are wee that have such a friend as Christ in the Court of heaven If the Kings Sonne make a request and that earnestly to the King for us shall wee not be in great hope to speede Christ Iesus the Sonne of God makes request to God for us and shall we not assure our selves that whatsoever wee aske in his name according to his will he heareth us In sicknesse poverty disgrace in the assaults and temptations of Satan yea in death it selfe Let us flie to this our Intercessour in heaven Say on my mother said Solomon to Bathshebah I will not say thee nay so sayes God the Father to Christ say on my Sonne make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessour only let us not grieve him with our sins let us glorifie him by an holy life let us bring forth fruits worthy of the faith we have in him then we may boldly commence our suits to him and he will prefer them to his Father to the everlasting joy and comfort of us all VERSE 26. HItherto the Priest-hood of our Saviour hath beene advanced above the Leviticall Priest-hood by foure strong and infallible arguments Now there remaineth an high and magnificent description of the Priest himselfe Wherein 1. The substance of the description ver 26 27. 2. A reason for the confirmation of it In the substance of the description 1. The person of our High-Priest 2. His Ministery Became Not as if wee were worthy of him as wee say the best Preacher in England becomes the King It is better translated as Stephen doth conveniebat nobis was requisite and convenient for us it behooved us to have such an High-Priest Our redemption could not have been accomplished without such a one What manner of one 1. Holy in himselfe and in his own nature not only in respect of his deity but of his humanity also Luk. 1.35 Act. 2.27 The Devills acknowledge this we know who thou art that holy one of God Dan. 9.24 Chodesh Chodashim Some Priests Prophets and others have beene holy men but none so holy as Christ not a spot or blemish of unholinesse in him therefore fit to discharge the office of an high-Priest and to reconcile us to his Father 2. In respect of others doing no harme but all good to all not circumventing any by fraud or deceit nor offering open wrong and injurie to any In regard whereof hee is compared to a sheepe which of all creatures is most harmelesse nay profitable for his flesh and wooll too So was Christ so farre from doing any harme that hee did good to his very enemies a simple man no craft in him 3. As he was harmelesse himselfe so he tooke no harme from nothing 1. Actively 2. Passively 1. Vndefiled of all things The Priests in the time of the Law above others were to be circumspect that they were defiled with nothing especially in the time of the exequution of their office all that while they might not keepe company with their Wives they were to abstaine from wine not to touch a dead body or any uncleane thing Christ was more undefiled than any of them all they might keepe their bodies from being outwardly defiled yet they were stained with sin in soule and body too Christ had no defilement any kinde of way 2. He was undefiled of any person Hee conversed with sinners for the reclaiming of them as the Physition keeps company with sicke persons for the curing of them but he neither gave allowance to their sinnes nor received any contagion from them Then his ministery is set forth to us Where 1. The place where he doth Minister in the Sanctuary of heaven Some expound it thus that is a most high and excellent man But it is rather to be referred to the place where he ministers he is exalted above all those adspectable heavens Ep. 4.10 he is made higher than them and exequutes the office of an high-Priest for us in the highest heavens where he makes continuall intercession for us Is our high Priest holy and shall we be unholy that belong to him Is the head holy and shall the members bee unholy Is the husband pure and shall the wife be an impure strumpet Nay wee must labour in some acceptable measure to expresse the holinesse that is in him whereupon he saith be yee holy as I am holy Indeed wee cannot bee so holy as he is and as certaine Heretickes dreamed that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure
us But alas we have no care of it we defile our selves innumerable kinde of wayes A dainty Lady or Gentlewoman would bee loath to file her fingers with a little dirt we all loath outward defilements but we give entertainement to sin which is the greatest pollution of all Nay we are like hogs that had rather be in fowle water then in cleane wallowing in the puddle of sin then bathing our selves in the bath of vertue As Christ separated Himselfe from sinners So must wee doe how wee must not shut up our selves in Cloysters in Nunneries and Monasteries as some did in a blind zeale in the time of Popery thinking that they were then separated from sinners when they were many of the most beastly sinners themselves Neither must wee be brethren of separation as the Brownists most unbrotherly name themselves we must not Hebr. 10.25 forsake the assembling of our selves together Wee must not separate our selves from the spouse of Christ because of some pretended wrinkles in her face neither must we altogether abandon the society of men 1 Cor. 5.10 but we must separate our selves from the pollution of sinners Though we be in Sodome as Lot was yet wee must not be Sodomites though we come into the company of drunkards yet we must not be drunken as they are though among adulterers bawdy talkers and livers yet wee must not draw with them in the same yoke of sin we must be like to the fishes that dwell in the salt water and yet themselves are fresh so though our dwelling be in a prophane towne yet wee must separate our selves from the prophanenesse that is in the Towne This is hard for us to doe though Christ could doe it It is a difficult matter to touch pitch and not to be defiled with it to bee in a fire and not to be burnt Barnabas keeping company with dissemblers was brought to dissemble with them and St. Peter that stout champion of Christ being in the high Priests hall was brought to the denyall of Christ. Therefore the best course we can take is to refraine their company as Ioseph if not but that wee fall into it then to pray to God to separate us from the wickednesse that is in that company The high-Priest in time of the Law was in a Sanctuary on the earth but our high-Priest is in the Temple and Sanctuary of heaven where he appeareth alwayes in the sight of God for us and let not our affections be here on the earth but let our conversation bee in heaven let us seeke the things that bee above where Christ our high-Priest and Saviour is VERSE 27. THe second thing in his Ministerie is his sacrifice which surpasseth the sacrifices of the Priests in the time of the Law in regard of the time when of the persons for whom and the kinde of sacrifice offered by him 1. For the time he had no necessity to offer daily as they did Num. 28.3 4. It was necessary for them to offer daily 1. Because both they and the people sinned daily 2. Because their sacrifices were imperfect and were dayly to be iterated There was no such necessity for Christ to offer dayly because he had no sin and by one sacrifice perfected us for ever 2. They did offer for their owne sinnes and the peoples too and that every day and so did not Christ. He had no sinne of his owne to offer for and as for the sins of the people he tooke them all away by one sacrifice First for he must be holy himselfe before hee could make the people holy Aaron sinned grievously in the calfe 3. For the kind of sacrifice they offered things without themselves as Sheepe Goates Oxen c. Christ offered himselfe he was Sacerdos victima Hebr. 9.14 We are all sinners Ministers and people we must all say yea even arietes gregis the Lords prayer forgive us our trespasses Therefore let us not swell in pride one against another but flie all to the mercy of God in Christ. Therefore let the best Preacher in the world knocke on his breast with the poore Publican and say Oh God be mercifull to me a sinner The order is here worthy to be observed he offered first for his owne sins A Minister in killing of sinne must begin with himselfe Si vis alios flere flendum tibi prius first weepe bitterly for thine own sins as Saint Peter did and then make the people to weepe for their sins I beat downe mine owne body sayes Saint Paul least while I preach to others my selfe should be a reprobate The like method must be practised by all Christians First cast the beame out of thine owne eye let us first represse sinne in our selves Then in others As the Priest in the time of the Law first offered for his owne sins so let us all being Priests by Iesus Christ first offer up our selves to God Wee count him a foole that will have more care of his neighbours Sheepe then of his owne and shall wee have more care of our neighbours soule then of our own Let us first begin with our selves There is but one sacrifice of the New Testament whereby the daily sacrifice of the masse is quite overthrowne This is a knife to cut the throat of the masse among the Papists the Priests offer up Christ dayly they doe more than needs there is no necessity of that for Christ offered up Himselfe once for all There bee many pregnant places for it in this epistle as Hebr. 10.11 12. I say the Papists there is but one bloudy sacrifice which was once offered on the Crosse 1 Pet. 3.18 yet there is an unbloudy sacrifice which Christ instituted at his last Supper where the body and bloud of Christ are offered under the similitudes of bread and wine which is a commemoration and an application of his sacrifice on the crosse to us for Christ said to his Disciples hoc facite that is Sacrificate as the Poet sayes cum faciam vitula pro frugibus ipse venito and the Hebrew word Gnasah doth often signifie sacrificare After the words of consecration bee said this is my body that is given for you i. that is offered to God the Father for you this is the bloud of the New Testament that is shed for many it was then shed and powred out for a sacrifice to God I but where do they read in any Author that hoc facite with an accusative case doth signifie to sacrifice The Poet doth not say facere vitulam 2. The Evangelists wrote in Greeke not in Hebrew or Latine Hee then ordained no propitiatory that 's my meaning sacrifice which was to be offered every day he instituted a Sacrament not such a sacrifice 1. In every sacrifice there is sensible quiddam as Bellar. confesseth and they also say it is an externall thing and they call it visible sacrificium In this imaginarie sacrifice there is no sensible outward thing that may be discerned by
and it is good for Preachers to draw their matter into a summe We have such a worthie High Priest as all the High-Priests in the Law were not worthy to be named with him the same day Then he comes to shew his magnificence Hee doth not say standeth as a Lord Earle Duke may stand by a King bare-headed but sitteth Indeed Act. 7.5 6. he is said to be standing on the right hand of God but then he is seene standing as ready to pull Stephen out of the jawes of his enemies He doth not sit at his foot-stoole but at his hand not at his left hand but on the right hand God the Father as Prince and Potentate sitteth on his throne and Christ sitteth by him Of that Majestie which excelleth the Majesty of all the Kings in the world either Majesty is put for Majesticall Prince to whom is due Majesty Iude 25. or it may be an Hebraisme the throne of the Majesty for a majesticall throne Not in earth but in heaven In the heavens where there bee many mansions and in them hee prepareth a place for us The High-Priests in the time of the Law sate in Moses chaire heere upon the earth but our High-Priest sitteth in Gods chaire in heaven and thinkes it no robbery to bee equall with God In this respect he is not only higher than all the Priests in the Law but higher than the Angels Here hee sitteth as a ruler for the welfare of his Church From hence it cannot be gathered that Christ's body is every where because Gods right hand is every where for this his sitting is restrained to a place namely to heaven Stephen saw him in heaven Acts 7.55 Love is an excellent vertue because it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Law The Lords prayer carries away the bell from all prayers because that is the summe of all the prayers that can be made by all men in the world Here we have the summe of this large and famous epistle Therefore let it be reverently regarded and diligently marked by us all This may bee a singular comfort to us that wee have such a mightie High-Priest as hath all power in heaven and earth The High-Priests here on the earth were controlled by Kings and Princes Salomon deposed Abiathar and Saul put Abimelech to death but this our High-Priest is above all the Kings and Princes in the world they must all cast downe their Scepters at his feete hee can take the breath out of their nostrils when hee pleases In what an happy ease are we that have such a LORD protectour of the Church He may suffer us to be tryed as gold in the furnace of affliction but he will not suffer us to perish at the length he will deliver us out of the hands of all our enemies only let us have a care so neere as we can not to displease this our high-Priest As the people were obedient to the high-Priest in the time of the Law So let us be to our high-Priest in the time of the Gospell kisse the Sonne least he be angry and yee perish from the way All Papists kisse the Popes feete yea Kings Princes and Emperours But let us all from the highest to the lowest in meekenesse and humility kisse this our high-Priest that sitteth at the right hand of the throne of the Majestie in the heavens and he will defend us from all enemies whatsoever VERSE 2. THe second argument Those high-Priests were Ministers of an earthly Sanctuary this of an heavenly Ergo more glorious than they Of the Sanctuary The Greeke is Ambiguous of the masculine or neuter gender Some interpret it Minister of the Saints So indeed he is not the Angels alone but Christ Himselfe is our Minister O unspeakable honour Rather as the word is taken in this Epistle of the Holies that is of the Sanctuary the Holy of Holies Hebr. 9.12 and 24. The place where he Ministers is Heaven there he appeares in the sight of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui facit opus publicum So are the Angels Hebr. 1.14 the Magistrate Rom. 13.4 The third argument hee that hath the more worthy Sacrifice is the more worthy Priest Christ's sacrifice is more worthy Ergo. This sacrifice is set forth to us 1. Figuratively 2. Properly Figuratively it is resembled to a Tabernacle Some by Tabernacle understand heaven too as well as the Sanctuary but rather by it is meant the body of our Saviour Christ. 1. It is not like that in so few words he would use a tautology 2. The Tabernacle was for the Priests not for the High-Priests 3. The reason following Verse 3. doth evince that by the Tabernacle is signified the body of Christ wherewith hee did sacrifice It is an usuall thing to resemble the body to a Tabernacle 2 Cor. 5.1 2. 2 Pet. 1.13 14. As a man dwelleth in an house or Tabernacle So doth the soule in the body And as God dwelt in the Tabernacle among the Iewes so doth the deity dwell in the humanity of Christ therefore it hath the name of a Tabernacle This similitude is fitly introduced by the Apostle As the high-Priest by the Tabernacle went into the Sanctum Sanctorum so Christ by his body offered on the Crosse went into heaven Hebr. 9.11 Hence it is that Christ's body is compared to a Temple Ioh. 2.21 to a vaile Heb. 10.20 This Tabernacle is illustrated by an adjunct and the efficient cause The other was but a counterfeit to this True is not opposed to false that was not a forged Tabernacle it was of Gods institution and made by his direction But it is called the true Tabernacle as Christ may be called the true David Salomon Melchizedec the true Manna that came from heaven Iohn 6.32 And as the picture of a man is nothing to the man himselfe So that Tabernacle was but a picture of this this is the true Tabernacle indeed The shadow of the Sun in the water is not the Sunne that is the true Sun that is in the firmament so that was but a shadow of this Tabernacle this is the true Tabernacle 2. It is illustrated by the efficient cause Moses Aholiab Bezaleel and other artificers pight that Tabernacle which were mortall men though they did it by Gods appointment this Tabernacle was framed immediately by God Himselfe the body of our Saviour Christ was conceived by the Holy Ghost The name of a Minister is no base name seeing Christ being now in heaven doth not thinke scorne of it He was a Minister of the circumcision when he lived on the earth and he is a Minister of the Sanctuary now in heaven Therefore let none have a base opinion of the name and office of the Ministers Christ is the head Minister and we inferiour Ministers under him therefore let us be reverently regarded for his sake There by presenting of his owne sacred body
before the Father and by the efficacy of his passion he still maketh intercession for us this is the Ministery which he performeth in this heavenly Sanctuary The High-Priest in the time of the Law went into the Sanctum Sanctorum himselfe alone he could carry none of the people with him but our High-Priest which is a Minister of the celestiall Sanctuary shall one day take us up into that Sanctuary to himselfe hee is gone thither to prepare a place for us at the latter day wee shall meete him in the ayre and bee translated into this Sanctuary with him and remaine with him for ever Let this be as honey to sweeten sicknesse poverty contempt and all the crosses of this life they all shall have an end and we shall reigne with this our High-Priest in the Sanctuary of heaven for ever As Christ's body was a Tabernacle so is ours for he was like to us in all things sinne onely excepted Here is the difference his body was a pure and undefiled tabernacle not a spot or blemish of sinne in it ours are impure and uncleane Tabernacles infected with the Leprosie and contagion of sinne 2. His body was a Tabernacle framed immediately by God the Holy Ghost the third person in the Trinity we have our Tabernacles mediately from God by the meanes and seede of our Parents 3. His body is resembled to the holy Tabernacle wherein God was served in the time of the Law ours may be compared to those Tabernacles wherein the Patriarcks dwelt before they were seated in the land of Canaan Yet they may have the name of Tabernacles and so they are called in the Scripture Now Tabernacles were different things from houses they were of more sleight and slender stuffe soone set up and soone pulled downe So our bodies are not houses faire and magnificent buildings strong towers and stately pallaces they be but brittle Tabernacles nay houses of clay whose foundation is in the dust therefore there is no cause why we should be proud of them The body of strong Samson that carried the Gates of the Citties on his shoulders was but a Tabernacle that was quickly crushed in pieces the body of Saul that was higher then any of the people was but a Tabernacle the body of fat Eglon and of great Goliah were but fraile Tabernacles the body of Absalom that had not a blemish from the crowne of the head to the soale of the foote was but a weake Tabernacle the body of the fairest Lady and the most comely Gentlewoman on the face of the earth is but a Tabernacle up to day and downe to morrow Therefore let us glorifie God with these our Tabernacles in this world that wee may receive them glorious and everlasting in the world to come VERSE 3. THat which he spake obscurely he now explaineth shewing by an argument à pari that it was requisite hee should have a sacrifice to offer up A Priest and a sacrifice are relatives As they had their sacrifices So it is necessary our High-Priest should have his sacrifice which was the Tabernacle of his body The Rhemists collect from hence that Christ being now in heaven must needs have an externall sacrifice still and that must bee the masse yet the Holy Ghost doth only reason that it was needfull CHRIST should have a sacrifice which he offered once on the Crosse and not a sacrifice to offer daily therefore he useth a verb of the time past in the first Aorist with the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This somewhat is his owne selfe Hebr. 7.27 in his owne body on the tree 1 Pet. 2.24 he laid downe his life for us and so let us doe for him if wee bee called thereunto All Priests high and low have their sacrifices wee that bee Christians are Priests Apoc. 1.6 therefore wee must have our sacrifices Phil. 4.18 Hebr. 13.16 we must offer up the calves of our lippes the sacrifice of thankesgiving for all his rich and plenteous mercies offer up the incense of prayer that may ascend into heaven Wee offer the sacrifice of almes and Christian liberality in feeding the hungry clothing the naked in shewing our kindnesse to CHRIST his Ambassadours and we must offer up our bodies as a lively sacrifice to God If wee have no sacrifice wee are no Priests yet a number of Christians there bee that professe themselves to be spirituall Priests and yet have no spirituall sacrifice to shew These are as Starres without light clouds without water and trees without fruit Every Priest is ordained to offer sacrifices if we be Priests let us shew our sacrifices Now that it is requisite hee should offer the sacrifice of his owne body hee sheweth by an evident absurditie that must needs ensue if it were otherwise and that is a nullitie of CHRIST 's Priest-hood Therefore we must needs affirme that either he is no Priest at all which is to make God a lyar who hath said thou art a Priest for ever after the order of Melchizedec or that hee is a different Priest from them and hath another manner of sacrifice then they had Then hee returneth to the other clause in the second Verse that CHRIST is a Priest in heaven a Minister of the heavenly Sanctuary Either hee is a Priest in heaven or in earth not in earth which he proves ab absurdo if he be Priest on earth then he is no Priest but yee cannot deny him to bee a Priest for the Scripture saith thou art a Priest after the order of Melchizedec The consequent of the proposition is proved by an argument from the contraries If hee were a Priest on earth then hee should bee a superfluous Priest for there bee Priests enow on the earth able to offer externall sacrifices There being Priests which according to the constitution of the Law offer gifts the Law had sufficient Priests already on the earth to offer Bulls Calves Sheepe Goates therefore if Christ were a Priest on the earth he were no Priest different from the Leviticall Priests or more excellent than they for they were able to offer up all externall sacrifices The earthly Priests and hee cannot stand together so long as they are in force CHRIST cannot exequute his office Therefore hee is a Priest in heaven not in earth Till they have done Christ cannot beginne till his sacrifice was offered on the crosse they were in request but after that their date was out and our high-Priest is a Minister of the Sanctuary in heaven VERSE 5. VPon that occasion he descendeth to the description of their office this he doth illustrate by the scope and end of the Priest-hood in the time of the Law 1. For the manner of their service 2. Then of the matter or thing which they served They were to shadow out our Saviour Christ ergo these shadowes must vanish when the body is come and Christ could not performe the office of a Priest till those Priests had played their
parts and were off the stage therefore he must needs be a Priest in heaven not in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performe divine Service or which serve with great reverence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle that increaseth the signification in composition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo much more should we serve in the Gospell 1 Cor. 2.3 To the patterne or sampler or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood which serve in the patterne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is subostensio obscura repraesentatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.17 which was but a type or shadow of heavenly things All that was in the ceremoniall Law were types of our Saviour Christ and of the kingdome of heaven The Sanctuary a shadow of heaven the Tabernacle of Christ's body the High-Priests of Christ their sacrifices types of his the brasen Serpent a figure of him they had the shadow and we the substance This he proveth by the testimony of God Himselfe Divinitùs admonitus Moses did not make it of his owne head but by Gods appointment and direction When hee was about the making and finishing of the Tabernacle for it was begun that it might be finished Syriac dum conderet tabernaculum Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the Hebrew Text yet it may bee derived out of Exodus 25.9 The Lord in a vision shewed heaven our Saviour Christ and all things appertaining to him to Moses Now according to that patterne were the Tabernacle and Temple to bee framed that might praefigurate and shadow out those heavenly things to the Iewes In earthly buildings the patterne of the house is not so glorious as the house the patterne is drawne in paper in darke lineaments but this patterne farre exceeded the whole beauty of the ceremoniall Law it might draw a little neere to it but it could not expresse it to the full The Ministers of the New Testament are more glorious than the Priests of the Old Testament In this wee agree wee are both servants the servants of God and of the Church but here is the difference they served the patterne we the thing patterned they served the shadow wee the truth and substance shadowed by them they shadowed CHRIST to come to the people wee preach Christ already come Iohn Baptist was greater than all the Prophets but we in a one sense are greater than Iohn Baptist the least in the kingdome of heaven is greater than he In this respect our Ministery should be more highly esteemed of the which notwithstanding is little regarded by many The Devill in the maide spake honourably of Paul and Silas some of us will speake contemptibly of Christ's Ambassadours They were the moone light we are the Sunne-light we serve to shew you the way to heaven plainly and perspicuously therefore honour our service and Ministery Where had they this patterne from Moses and hee from GOD. Moses might not swerue from his patterne All things must bee squared according to that patterne which God hath left to us in his word The Magistrate must rule the common-wealth according to the patterne that God hath set downe in his word The Governours of the Church must order it according to the patterne that God hath appointed the disposers of the Mysteries of God must preach according to the patterne of Christ and his Apostles not in the entising words of mans wisedome but in the plaine evidence of the spirit and with power The father must so governe his Children the Master his servants the Husband his Wife according to the patterne prescribed by God This patterne of the most wise God must be observed by us all If wee follow the devices of our owne braine and leave this patterne of God Almighty wee justly incurre his wrath and displeasure Vriah the Priest must make the Altar in all points like the fashion that King Ahaz sent from Damascus 2 Reg. 16.11 A Carpenter and Mason must make the house according to the patterne received from him that is the Author of the house he must frame the house to the will of him that sets him on worke and not after his owne will A Sempster must sow according to the Sampler A Scholler must write according to his Coppy Wee are angry with a Barber if he doe not trimme us as we would have him and displeased with a Taylor if hee make not the Coate as we wished him and must not the high and eternall God bee justly incensed against us if we follow our owne patterne and forsake his therefore let that patterne so neere as we can bee carefully observed by us all Neither must we follow it in one or two things alone but in all See that thou make all things according c. In some things peradventure which like us well we can be contented to be directed by Gods patterne but in all things wee will not In some things wee will bee carryed by our owne will and affection Herod did many things that Iohn Baptist bade him he followed the patterne in some things but he would not doe all Let Iohn preach his heart out he will keepe his sweet sinne of incest still Saul followed Gods patterne awhile in his government but at length he departed from it As Zachary and Elizabeth walked in all Gods Commandements so wee must observe Gods patterne in all things hee that keepeth the whole Law and offendeth in one point is guilty of all and if ye breake Gods patterne but in one thing especially wittingly and willingly he will require it at your hands A Scholler must not write two or three letters according to his coppie but all if he make one awry his Master will be offended with him Therefore in all things so farre as it is possible let us follow the patterne that God hath set before our eyes that yeelding not a lame and halting but a full and complete obedience to him we may have a full weight of eternall glory in the life to come But what and if we have not all things according to this patterne shall wee in a pelting chafe hurle all away God forbid If thy garment be not made in all points according to thy minde wilt thou cast it away and not rather have that amended which is defective If thine house be not in all respects built as thou desirest wilt thou pull all down Though there should be some men in the Church and common-wealth that draw not so neere the celestiall patterne as were to bee wished yet let us not in a rage fling out of hose Churches and common-wealths Such is the infirmitie of man and the malice and subtilty of the Devill that no Church in the world can bee found wherein there are not some imperfections comming short of the patterne delivered to us yet let us not separate our selves but hold the unity of faith in the bond of love VERSE 6. THe fourth argument to prove the advancement of Christ's ministration above the Leviticall is
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.19 In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed now into this Porch of the Holy of Holies the High-Priest might come every day Exod. 30.7 whereas into the house it selfe he might enter but once a yeare Others that the Holy of Holies is said to have this Altar not because it was within it but it had it as a servant to minister to it As a King may bee said to have his guard though they bee not in the same Chamber where the King is But why might not this be the golden censer which Aaron took with him when he went into the Holy of Holies the which hee filled before with burning coales from the Altar that stood in the first Tabernacle as he entred into the second Levit. 16.12 The second thing which the most holy place had was the Arke of the Testament which was so called because the Law or Testament was put into it Object 1 Reg. 8.9 2 Chron. 5.10 Exod. 40.20 no commandement to put the other there As for the Pot of Manna it was commanded to be set before the Lord and it was layd up before the testimony Exod. 16.33.34 but not in the testimony And Aarons rod was laid up before the testimony not in it Num. 17.10 Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerest but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is remotior In which Tabernacle And then there is no question to be made they were all in the Tabernacle the Pot and the Rod before the Arke and the Tables within the Arke But it seemes by the construction of the Apostle that it cannot bee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs bee referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke not the Tabernacle 2. Therefore to answer to that 1 Reg. 8.9 In Solomons time none but the Tables were in the Arke yet after the Captivity in Babylon for the better preservation of them these likewise were put into the Arke but where read we that or what warrant had they to put them in 2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the seventie use is not in the Hebrew I but that which is aequivalent is and not in the Arke Sub. anything only the two Tables of stone 3. It may be a Synecdoche Nothing worthy the speaking of in comparison of them I have none in heaven or earth but thee that is in comparison of thee but that can hardly stand 4. When the Tabernacle was made they were all put into the Arke after the Temple was erected being more spacious the Pot and the Rod were disposed of in another place and the Tables only left in the Arke for hee seemes to speake of that as of a new thing From hence the Iesuites collect the reservation and adoration of the relickes of the Saints Why may not wee reserve the Crosse some pieces of CHRIST 's Coate of the bones and garments of holy men as the Israelites did the pot of manna and Aarons rod and why may we not believe the continuance of them as well as of these The reason is apparent because they had Gods expresse commandement for their warrant which we want 2. Though they were kept yet they were not adored or worshipped as their relickes be to the great dishonour of God and robbing of his Majesty 3. All things might not be reserved according to their owne will and inventions they passed through the red Sea yet we read of no sand which they kept as a memoriall of it The three Children came out of the fire unburnt yet we never read that the garments wherewith they were in the fire were reserved as holy relikes Wee must not keepe things on our owne braine but by Gods appointment and direction if we doe they may stincke and rot as Manna did when it was kept longer then God would have it 4. These were of miraculous and extraordinary things but of every thing they make a relicke 5. These wee know to be true the most of theirs I believe are false and counterfeit They are called the tables of the Testament because they contained Gods Will and Testament See what cost was bestowed on the Tabernacle They were not of Iudas his minde he said of the box of oyntment wherefore served this waste they said not so of the Tabernacle to what purpose is this waste they contributed to it with joyfull and cheerefull hearts in so much as Moses was faine by publike Proclamation to restraine them the people brought too much Where is this zeale now in the time of the Gospell we grudge almost at all things that are bestowed on the house of God In many places an homely Communion Table wee would be ashamed to have such a one in our owne houses no decent Carpet to cover the Table withall their vessels were of Gold we cannot get silver Cups for the Table of the Lord Iesus Wee have not so much love to the Gospell as they to the Law They were more carefull in adorning the shadow than wee are of the body Our owne houses shall be glorious it makes no matter how inglorious the Lords house be Manna was a singular benefit which God bestowed on the Israelites God sent it them in the barren wildernesse when they were ready to faint it came not from the earth but from heaven our fathers did eat Manna from heaven it was Angels foode it was a type and figure of our Saviour Christ. I am the true bread that came from heaven therefore God would have a pot full of it reserved to all posterity that so great a benefit might not slip out of remembrance Wee are to keepe a register of all Gods mercies but especially of them that be rare and extraordinary In memoriall of the passage of the Arke and of the Priests and people over Iordan twelve stones were set up according to the number of the twelve tribes of Israel God will not have their departure out of Aegypt that was so miraculous to be forgotten therefore he puts it in the forefront of the decalogue I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage The Iewes Hest. 9.17 kept that as a festivall day wherein they were delivered from the cruell plot of Haman Let the like bee practised by us let not the yeere eighty eight bee rased out of our memories wherein wee had such an unexpected victory over the Spaniards that were ready to swallow us up The time was when there was great scarcity of bread in these quarters and then God sent plenty of small fishes which were instead of bread and meate to the poore Let that be reserved in
come suddenly and wee are gone againe in the turning of an hand though it bee the body of a Wise Salomon 〈◊〉 a strong Sampson a faire Absalom yet remember it is but a tent or Tabernacle the time is at hand sayes Saint Peter when I must lay downe this Tabernacle Wee know not how soone our bodies may be layd in the dust therefore let us not be too much in love with them Now as the Tabernacle in the time of the Law was kept neate cleane and handsome it might not bee polluted with any thing So let us keepe our bodies from all pollutions Let us not defile these our Tabernacles with drunkennesse fornication adulterie pride covetousnesse but let us reserve them as holy and undefiled for the Lord. VERSE 12. NOw to the service which is likewise applyed to our Saviour Christ where 1. What it is 2. Where offered 3. The efficacy of it There the High-Priest by the bloud of Goats and Calves went into the holy place here our High-Priest goes into heaven by his owne bloud therefore this service excelleth that When the High-Priest went into the Holy of Holies hee was to offer up a bullocke for his owne sins and a Goate for the sins of the people here hee useth the plurall number because they were iterated every yeare The High-Priest went in by other bloud Christ by his owne bloud It was an easie matter for him to take the bloud of a young bullock and of a Goate it cost him no great paine but our high-Priest was faine to shed his owne bloud before he could enter into heaven He went once every yeere into the Holy of Holies CHRIST went once for all into heaven and there he remaines till the day of judgement Where wee have a notable argument against his carnall presence in the last supper If Christ in respect of his body were here present so oft as the supper is celebrated then he should come and goe into heaven often but he went once into heaven and there must be till all things be restored Act. 3. Therefore he is not here on the earth bodily so oft as the supper is ministred The third thing in the Tabernacle was the use of the service that was in it that was onely to shadow out our redemption to bee accomplished by Christ but this our High-Priest being gone into heaven by the Tabernacle of his owne body and by his own bloud hath indeed wrought the worke of our redemption With much sweat and labour our redemption cost him deere In the Greeke having found out a rare pearle and invaluable Iewell not found before yet it doth also signifie acquirere idque labore nostro 〈…〉 Satan hell in whose bondage and slavery we were Not a temporal redemption as a man may bee rescued from his enemies and fall into their hands againe but an eternall one so as we are delivered from them for ever These words for us are not in the Greek yet they are well supplyed for Christ obtained no redemption for himselfe he was never in bondage to sin and Satan therfore he could not be redeemed Though Bellarmine defend that Christ merited the glory of his body and the exaltation of his name for himselfe yet no redemption Our SAVIOUR CHRIST by the one sacrifice of his owne bloud hath obtained eternall redemption for us therefore there needs no more sacrifice for our redemption Then away with the sacrifice of the masse which is propitiatory for the quicke and the dead For the Papists held it in time past but being forced to it by the light of Scripture they let goe that hold and affirme that it is only repraesentativum commemorativum applicativum of that sacrifice on the Crosse. Bellarmine defends it to bee a propitiatory sacrifice and so doth the councell of Trent The Iesuits say it is not that redeeming sacrifice for the sinnes of the whole world yet it may availe for the remission of some particular sinnes with a relation to that redeeming sacrifice on the Crosse. They say it is the same with that on the Crosse it differs only modo that is a bloudy sacrifice this an unbloudy I but all the legall sacrifices instituted by God must cease after the oblation of this sacrifice whereby eternall redemption is obtained for us then this new forged sacrifice of the masse being a bird of their owne hatching must cease And howsoever they minse it affirming that it is but a commemoration and an application yet they hold still that it is propitiatory for sin as if a full propitiation was not made by Christ's sacrifice on the Crosse. Their opinion is this that it is not that redeeming sacrifice on the Crosse that could not be often done because Christ could not dye often yet by being a commemoration of that sacrifice and an application of it to us it doth obtaine remission of sins and is a propitiation for sin it is propitiatorium impetratorium still Propitiatory for the sins of them that be present and of them that bee absent alive and dead impetratory because it obtaineth not only spirituall benefits but also temporall So that this is the issue The Sacrifice of the masse is not that generall redeeming sacrifice that was offered on the Crosse yet being a commemoration and an application of it it is propitiatory for the sins which wee dayly commit So sayes the Counsell of Trent 1. Vnder the genus all the species are comprehended if that was a generall redeeming sacrifice taking away the sinnes of the world then it left no sinne untaken away They speake contraries If by that wee have a generall pardon of all sinnes then there is no speciall pardon for sins in the sacrifice of the Masse Col. 1.20 2. Was that sufficient to propitiate for sins or insufficient Surely they will say sufficient therefore there is no need of any helpe from the sacrifice of the masse Againe it is not propitiatory 1 Pet. 2.24 makes much against this propitiatory sacrifice 1. Not by a Priest but by himselfe 2. In his owne body not in the commemorative or applicatory sacrifice of his body 3. He left none hereafter to be taken away 4. All our sinnes Where on the Crosse not on any Altar where a commemoration should bee made of his sacrifice on the Crosse but on the Crosse it selfe The Idolaters offered the bloud of their Sons and Daughters to their Idolls but they would not offer their owne Christ hath entred into the holy place with his owne bloud by his owne stripes we are healed in his owne body he bare our sins by his own bloud he made a way into heaven for us he gave not the bloud of any of his servants but his owne bloud Oh how are wee beholden to CHRIST that spared not his owne bloud for us The love of Christ should constraine us We are redeemed sayes Peter not with corruptible things as silver and gold but with the precious bloud of CHRIST as of a Lamb
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
head of it is in heaven and their conversation is in heaven the Church which is termed the kingdome of heaven should be purified with these that is with earthly things like to themselves They were earthly and they ought to bee purified with earthly things the ashes of an Heifer the bloud of Calves Goates c. But the heavenly things themselves that be under the Gospell which is a Gate and entrance into the kingdome of heaven the Church in the time of the Gospell the true Tabernacle and faithfull Citizens of heaven it was necessary that these should be purified with better sacrifices above these namely with the sacrifice of Christ himselfe else we could never have had any right to the kingdome of heaven Christ's one sacrifice is here called by the name of many because it is compared with the many sacrifices in the Law and opposed to them Not because there be many Masse Sacrifices to represent this one sacrifice Here wee see how wee are advanced above them in the time of the Law they had the patternes wee the things patterned they painted flowers we the flowers themselves they the shadowes wee the body they the picture we the man they the lineaments of the house we the house it selfe How are we beholden to God happy are the eyes that see what we see O that wee could walke worthy of them Better No comparison betweene them no more than betweene the creatures and the Creator What are Bulls Goates Calves to the Son of God that hath offered himselfe for us VERSE 24. THe Holy of Holies was a type of heaven Not made with the hands of Aholiab and Bezaleel Which were antitypes as it were pictures in waxe to represent this a stampe of this Into heaven it selfe whereof that was a type Act. 1.11 Manifestly and openly Not for a little while to goe out againe as the High-Priest did when he had prayed and sacrificed for the people but now and continually Not for himselfe but for us By the demonstration of his own sacred body wherein hee hath suffered for us to make intercession for us So long as Christ appeares in heaven for us our sinnes cannot appeare in the sight of God Of themselves they cry up to heaven for vengeance but Christ our Advocate and High-Priest is in heaven to answer for us Indeed father they are grievous sinners but here am I which in my owne body have borne the burden of their sins In the Courts here on earth men have Advocates and Proctours that appeare for them Christ our Advocate appeares in heaven for us therefore wee neede not to feare Who shall lay any thing to the charge of GODS elect It is CHRIST that appeareth in heaven for us 2. As hee is gone into heaven so we shall one day bee in heaven with him In the time of the Law the High-Priest went into the Sanctum Sanctorum but hee could carry none of the people with him Our High-Priest will bring us all into the true Holy of Holies the kingdome of heaven Father I will that they also whom thou hast given mee be with me where I am The fore-runner is gone before us and we shall follow after hee himselfe hath told us that in his Fathers house there be many mansions and he is gone to prepare a place for us What a dignity is this that dust and ashes should sit in the heavenly place with CHRIST Let this comfort us against all the crosses and calamities of this life What though wee be sicke many weekes together What though wee bee pinched with poverty for a time in this world and with soares as Lazarus c. all these one day shall have an end and wee shall bee in heaven with Christ have Palmes in our hands Crownes on our heads where all teares shall bee wiped from our eyes for ever VERSE 25. HHimselfe Hebr. 1.3 Often as the High-Priest offered often Every yeere whereas Christ but once Other bloud of Goates Calves c. Let us remember that which St. Peter telleth us we are redeemed from our old conversation wee are washed from our sins by the bloud of Christ therefore let us not wallow like swine in the dunghill of sin againe VERSE 26. BEcause there were sins in all ages of the world to bee done away CHRIST 's death was prefigured from the beginning of the world by the death of Abel by the oblation of Isaac by the sacrifice of many beasts in the time of the Law yet hee suffered but once Now not in the precedent or future time but now in the fulnesse of time Gal. 4.4 End of the world 1 Cor. 10.11 1 Ioh. 2.18 Hora. Though 1600 yeeres and moe are passed since yet a thousand yeeres are but as a day with the Lord. Hath he beene manifested 1 Tim. 3.16 appeared in the nature of man truly like to us in all things sin only excepted To the abolishing so as hereafter it shall bee of no force to accuse and condemne us or to shut us out of heaven There is sin still remaining in us but the guilt and punishment thereof is put away how not by the sacrifice of a Lamb Goate Calfe c. but by the sacrifice of himselfe Why did not GOD send CHRIST at the beginning of the world 1. Hee would have sicke man for a time to bee humbled with the sight and feeling of his disease that the Physitian might bee more welcome when he came 2. He would have the prophesies concerning Christ to bee fulfilled before he came A sharpe and evident knife to cut the throat of the Masse withall If CHRIST be offered up in the sacrifice of the Masse then hee suffers at every Masse for there can bee no offering of Christ without suffering but he suffers not even in the judgement of the Papists neither Bellarmine nor any of them all can though full of shifts tell handsomely how to elude this argument for here their unbloudy sacrifice hath a deadly wound There can bee no oblation of Christ without the suffering of Christ. The world then is not eternall as some Philosophers dreamed it had a beginning and it shall have an end onely GOD is without beginning and ending for the Angels themselves had a beginning If the end of the world was in the time of CHRIST and of his Apostles then now it must needs bee at an end now it lyes a gasping and is ready to yeeld up her breath that day is at hand when the world shall passe away with a noyse Therefore why doe wee dote so much on the world wilt thou sit feasting and banquetting in a rotten house that is ready to fall on thy head Such an house is the world therefore rather hasten to bee out of it The wicked are called the men of this world wee that bee the faithfull are men of another world ye are not of the world sayes our SAVIOUR CHRIST yet for all that wee are meere worldlings following the pleasures and
are sanctified by the Holy Ghost as the worker of sanctification but we are sanctified by the offring up of the body of Christ as the meritorious cause of our sanctification The bodies of the Saints are holy things being the members of the Holy Ghost The bodies of the Martyrs are precious things whereby the truth of the Gospell was sealed yet by these we cannot be sanctified in the sight of God because there was sinne in them Hearing of Sermons prayers and almes deeds are all of them testimonies of our sanctification and by them we make our calling and election sure We have an inherent sanctification in us after we bee regenerate but that is lame and imperfect there is nothing that can perfectly sanctifie us that we may appeare without blame before God save the offering up of the body of the Lord Iesus Hee is made to us wisedome righteousnesse sanctification Therefore let us entreat the Lord to give us a true and lively faith whereby we may apply Christ and his merits to our selves that being sanctified by him and made cleane through his bloud we may enter into the holy Hierusalem in the life to come VERSE 11. FOr there were many of them of what sort and condition so ever Standeth as a Servitour at the Altar For some thing or other was done every day there was the morning and evening sacrifice For the publike good of the people being the Minister of them all One time would not serve the turne as it doth with Christ. The sacrifices in speciall were Bulls Goates Sheepe c. yet often iterated Never no hope of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully and utterly as they ought to be so as they never trouble the consciences of men againe they were a recordation of sin but no a motion of sin No Priest was exempted from service In the Church of Rome peradventure the inferiour Priests the Parish Priests take some paines among the people But the Pope the High-Priest the Cardinalls and those that are called Majores sacerdotes live at ease some of them they are minstred unto but wee must all minister in those places wherein God hath set us that we may enter into the joy of our Master in the life to come The Angels are ministring spirits and shall we thinke scorne to minister 2. We must no day bee idle but dayly serve God in our severall functions whether wee bee Ministers or people passe the dayes of your dwelling here in feare As wee aske our daily bread at Gods hands so wee must daily performe service to God Daniel prayed three times a day Anna served God in prayers day and night The Bereans turned over the Bible daily every day let us doe something whereby God may be glorified 3. As the Priests in the time of the Law offered up the same sacrifices So let us the same sacrifice of prayer of preaching of praise and thankesgiving of almes deeds and the workes of mercy So long as wee tarrie in the world let us alwayes be offering up these spirituall sacrifices though they bee the same yet they are acceptable to God No more can any thing that wee can doe now CHRIST IESUS alone is the Lamb of God that taketh away the sinnes of the world VERSE 12. BVt He that is Iesus Christ our Priest hee being but one is opposed to them that were many He could doe more than all they put together Not many as they did one specie and numero too For the expiation of sins which those sacrifices could not take away There be foure things that commend this sacrifice 1. Sufficientia quoad precium 2. Efficacia contra peccatum 3. Gloria quoad praemium 4. Victoria quoad adversarium Hee doth not stand as they did Stare est famulorum sedere dominorum Not at the Altar here on earth but at the right hand of God in heaven Not for a time as those Priests continued their time and then went away but for ever Some joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which goeth before after he had offered one sacrifice for sinnes for ever the vertue whereof lasteth for ever God hath no right hand nor left but as Kings cause them that bee neerest and deerest unto them to sit at their right hand so Christ He is in equall Majesty with his father After the offering up of this one sacrifice he offers no more as a Priest but reignes as a King for ever There must be no iteration of this sacrifice The Papists alleadge that the sacrifice of the Masse is the same with that on the Crosse. Suppose it were yet it must bee but once offered Those in the Law were often offered but this must be but once offered otherwise the whole disputation of the HOLY GHOST in this Epistle is overthrowne What doth he now he doth not now play the Carpenter he takes no more paines in preaching in suffering as he did here but he sits quietly in all joy and happinesse at the right hand of God Acts 7.55 Christ appeared to Stephen standing but that was for the strengthning and encouraging of him against the rage of his enemies He stood up ready to take him out of their clawes into the kingdome of heaven otherwise for the most part the Scripture introduces Christ sitting as it were in his regall throne at the right hand of God next in glory power and Majesty to God the Father yea equall with him in all things 1. This may bee a comfort to us against all our adversaries The King and Protectour of the Church sitteth at the right hand of God in heaven The Vniversities chuse them to be their Chancellours which are in greatest favour with the King and most gracious in the Court so doe incorporations chuse the like to be their high stewards that may stand them instead in the time of need He that hath the protection of us is a great man in the Court of heaven He sits at the right hand of God hee hath all power in heaven and earth Therfore let not us feare that are under his wings he will not suffer us to want the thing that is good 2. As CHRIST now sitteth in heaven after all the miseries crosses and afflictions which hee sustained on the earth so when this wretched life is ended we shall be in heaven with Christ Ep. 2.6 Let this encourage us to a patient suffering of all calamities in this world Wee may have a tragedy here but a comedie hereafter worme-wood here and honey there Blessed are the dead which dye in the Lord they rest from their labours and shall remaine in heaven with Christ for ever VERSE 13. IT might be interpreted and expecteth the remnant As he himselfe the head of the Church is in heaven so he expecteth the comming of his members to him Or from henceforth waiteth that is the accomplishment of the number of his elect which God the Father hath given to him He comes down no more into the earth to
remitted so Christ forgot the cruelty that his persecutors used towards him Mat. 18.3 All good turnes let us remember but as for all wrongs let them bee forgotten for ever Why will he not remember our sins any more Surely because his Son Christ Iesus hath dyed for our sins and offered himselfe for them him that knew no sin he made to be sin for us therefore he will remember our sins no more To that purpose is this testimony alleadged in this place VERSE 18. WHereupon he inferreth this conclusion Of these things that is of sins and iniquities is There may bee spirituall oblations and sacrifices of prayer thankesgiving and almes deeds Hebr. 13.17 but there remaines no more offering for the expiation of sinnes If all sinnes be forgiven for the one oblation that Christ hath offered there needs no more offering for sin but for the worthinesse of that one oblation all sins are forgiven us Ergo there needs no more offering for sin Object There is Christ's As for the Masse it is the same sacrifice that Christ offered on the Crosse therefore that may still remaine as propitiatory for sinne Sol. 1. It is not the same for Christ's body is in heaven there he tarryes still Verse 13. and Act. 3.21 therefore it is not in the sacrifice of the Masse here on earth for that cause it is not the same sacrifice that was on the crosse 2. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was bloudy this unbloudy Which differ as much as light and darkenesse death and life and if unbloudy then no remission of sins in it Hebr. 9.22 3. If Christ be offered in the Masse then he must suffer there Hebr. 9.26 but he doth not suffer there ergo 4. If CHRIST be there offered then hee is there consumed for sacrificabile must be destructibile as Bellarmine confesseth and in all sacrifices there is a consumption of the thing sacrificed the Goate the Sheepe the Heyfer was consumed and Christ was consumed or destroyed on the Crosse he is not destroyed in the Masse ergo he is not in the sacrifice of the Masse Yes sayes Bellarmine he is destroyed sacramentally because he is eaten by the Priest though not physically and really I but in a sacrifice there must be a physicall and reall destruction of the thing sacrificed otherwise no sacrifice Againe a repetition of the same sacrifice is here excluded If CHRIST must bee offered up often then that one offering on the Crosse was insufficient for the taking away of sinne but the Apostle proveth that CHRIST was to be offered but once If he be offered up often it is an indignity to him for so were the sacrifices in the Law The Masse I conclude still is no propitiatory sacrifice Here we have a most sweet and comfortable doctrine by the offering of our SAVIOUR CHRIST we obtaine remission of sins his bloud purgeth us from all sin In sin we are warmed in our Mothers belly in sin we were conceived and borne We sucke sinne as milke from our mothers breasts before wee bee regenerate wee doe nothing but sinne draw sin with Cartropes and iniquity with the cordes of vanity After we are regenerate In many things we sinne all The just man falleth seven times a day If God should enter into judgement with us for our sins we were not able to answer one for a thousand We sin in preaching praying hearing our best sort of actions are defiled with sin But here is our comfort by the oblation of Iesus Christ on the Crosse once made wee have remission of all our sins In so much as wee may say death where is thy sting Let us desire the Lord to apply this oblation of Christ to us by a true and lively faith And as by CHRIST alone we have the forgivenesse of our sins which all the sacrifices in the Law could not purchase nor any thing that we can doe under the Gospell so let the love of Christ in dying for our sins cause us to dye to sinne dayly more and more and as he in wonderfull love offered up himselfe as a sacrifice for the putting away of our sins so let us offer up our selves our soules and bodies as a holy living and acceptable sacrifice to him all the dayes of our lives that the power of Christ's passion appearing in us in this world we may reigne with him in the world to come Now hee makes an application of that discourse hee had of Christ. analysis 19 1. The foundation Then the building 22. The doctrine and the use The doctrine hath three branches 1. Our entrance into heaven 2. The way whereby we enter Verse 20. 3. Our guide and leader in the way Verse 21. In our entrance 1. The manner of it 2. The place whereinto we enter 3. The meanes whereby analysis 20 In the way 1. A commendation of it 2. The conservation of it 1. For his office he is a Priest analysis 21 2. For his dignity great 3. For his dominion over the house of God The use is threefold 1. An appropinquation to God Verse 22. 2. A profession of God 23. 3. A declaration of it by provoking one another 24. analysis 22 Our appropinquation 1. Ex parte subjecti 2. Ex parte formae 3. Ex parte medij Internall externall analysis 23 Our profession must be held fast Where 1. How 2. Why. In the provocation 1. How it must be done with consideration analysis 24 2. To what we must provoke VERSE 19. 1. WE must make a profitable use of all doctrines propounded to us The High-Priest in the time of the Law could not enter into the Sanctum Sanctorum without bloud Hebr. 9.7 no more can wee into heaven hee entered by the bloud of a Goate and an Heyfer we by the bloud of Iesus Act. 20.28 We have boldnesse of entrance into the holy places How Thieves enter into an house so doe sacrilegious persons into a Church but it is with quaking and trembling least they should be apprehended because they have no right of entring wee enter boldly into the sanctuary of heaven because we have a right to it by Iesus Christ. Not to see it afarre off on an hill as Moses did the land of Caâ—an but to enter into it Into what Into the holy places which is expounded to be heaven Hebr. 9.24 In the time of the Law none but the High-Priest went into the Holy of Holies and that but once a yeere here all both Ministers and people Magistrates and subjects high and low rich and poore all that believe in Christ have entrance into heaven We may be bold by prayer to enter into it in this life and in soule and body we shall have a comfortable entrance into it in the life to come None but Gentlemen of the Privie Chamber may enter into the King we may all goe to the King of Kings and that boldly because we are reconciled to him by
hands from covetousnesse theft and rapine our feete from going to unlawfull places our tongues from reviling lying backe-biting slandering St. Peter at the first refused to have his feete washed by CHRIST but when hee understood the mystery of it hee cryed Lord not my feete alone but my hands and my head Ioh. 13.9 So let us entreat Christ to wash all the faculties of our soules and all the members of our body with this pure water that so we may reigne with him for ever VERSE 23. STill hee alludeth to the rites and ceremonies of the Law Hebr. 9.10 And washed according to the body We must be washed in soule before we can bee washed in body but hee makes a speciall mention of the washing of the body because it was more conspicuous and because hee now comes to an outward profession of the name of GOD which must bee declared by our bodies Some interpret this of baptisme which is the washing of the new birth Tit. 3. but they were baptized already and admitted into the Church and fellowship of the faithfull which some relinquished Verse 25. Therefore hee need not bid them draw neere by baptisme Rather it is to be understood of the HOLY GHOST who is oft in Scripture signified by water Ezek. 36.25 Ioh. 3.5 This is pure water indeed proceeding from a pure and holy spirit this surpasses all the waters in the Law whereof they were figures Let us keepe it with all our strength tooth and naile Let neither Satan nor any of his instruments let no boysterous windes of stormie persequutions drive us from it It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepe it so as we loose it not he doth not simply say hope but the confession of it Let us bee ready to make an open profession of the hope we have by Christ before all men whatsoever Not inclining one while this way another while that way but keeping alwayes one and perpetuall tenor Matthew 10. verse 32. Rom. 10.10 Not leaning on our owne wit wisedome or strength but upon the fidelity of God He that hath promised to us eternall salvation by Christ will accomplish it therefore let us hold fast the profession of the hope which wee have in him If wee had the word of a man only wee might bee wavering but we have the Word of God he doth not directly say God but he describes him by his attribute Many are washed with the water of baptisme that are not washed with this water as Simon Magus of whom it is said fonte quidem lotus sed non in pectore mundus except a man be borne of this water he cannot enter into the kingdome of God Therefore let us entreat the Lord to wash us with this water Let us say with the woman of Samaria yet more sensibly than she did Lord ever give us of this water then shall wee be cleane and fit for the Holy Hierusalem It is not enough to have hope as a precious jewell locked up in the Chest of our hearts but wee must also make a profession of it before the world Rom. 10.10 1 Pet. 3.15 We must professe before all men that we looke for salvation by CHRIST and by no other Whatsoever come of it we must keepe this our profession What went yee out into the wildernesse to see a reede shaken with the winde wee must not be wavering Reedes but Stones built on the Rocke CHRIST IESUS we must not be as meteors hanging in the ayre betweene heaven and earth we must not halt betweene two religions wee must not be wavering which way to take whether to be Papists Familists Schismatickes or of no religion but we must hold fast the profession of true religion to the end When many of Christ's Disciples departed from him he said to the twelve will yee also goe away to whom should we goe saies St. Peter Let us sticke to CHRIST and goe to none but him There be two things that hinder it feare and shame Of the former we have an evident example Ioh. 12.42 Many of the chiefe rulers believed in Christ but because of the Pharisees they did not confesse him least they should bee put out of the Synagogue Men in times of persequution are afraid to loose their goods honour liberty life it is good sleeping in an whole skinne This terrifies them from any open profession of the name of CHRIST But let such remember that the fearefull are the first that have their portion in the lake Apoc. 21.8 Let nothing drive us from the profession of CHRIST our SAVIOUR let us not feare them that can kill the body but Him that can cast body and soule into hell fire This caveat is needfull in some places and time The other is shame CHRIST is poore in this world the Gospell is sometimes naked destitute of wealth and honour many afflictions attend on it the professours of it sometimes thrust to the walls In Iulians time none of the Christians were Captaines or had any office this makes many ashamed of it If the father be a poore man many a sonne is ashamed of him ashamed to owne him for his father so because the profession of CHRIST in some places hath nothing to grace it withall sundry are ashamed of it but Saint Paul sayes I am not ashamed of the Gospell of CHRIST Men will hold fast their purses and shall they not hold fast their profession of CHRIST Let us not bee ashamed of CHRIST how contemptible so ever he seeme to be lest he be ashamed of us before his father and his glorious Angels Why what should move us to it The Papists will have two pillars for hope to leane upon gratia Dei merita praecedentia sine meritis sperare aliquid non spes sed praesumptio est I but the grace and mercy of GOD is a sufficient pillar alone by it selfe the Apostle sayes not keepe the profession of your hope yee have many merits yee shall never fall but keepe it let no persequution remove you from it for he is faithfull that hath promised You are weake you stand to day and fall to morrow your enemies are many and mighty and there is no strength in you to resist them yet hold fast your hope for God is faithfull In him there is not so much as a shadow of turning Wee are unfaithfull wee promise and unpromise It is not so with him I know whom I have believed I have fought a good fight from henceforth is laid up for mee a Crowne of righteousnesse In all assaults and temptations let us not looke to our owne weakenesse for then we may stagger but to the promise of God and then we may be sure for as hee hath promised us a kingdome so hee will performe it Therefore let us hold the profession of our hope VERSE 24. LEt us set our mindes one on another Consider what their growth is in Christ what progresse they have made in Christianity Not to
fall into Gods hands especially let us take heede how wee doe maliciously impugne the truth sealed up in our hearts and consciences by the Holy Ghost let us beware how we wage battell against CHRIST and despise him the Saviour of the world if by such a sinne wee fall into the hands of the Almighty GOD there is no getting out of his hands againe VERSE 32. SO much of the exhortation in generall Now followes the ripping up of the particular branches of it Wherein 1. A preface to the explication of it 2. The explication it selfe A preparation is made to it 1. By calling to remembrance their valiant behaviour in time past 2. By confirming them in their profession Verse 35. We must not remember old injuries there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them they must bee raced out of our remembrance yet there â—re three things which we must remember 1. Beneficia accepta wee must never suffer Gods benefits to slip out of our minde we must keepe a perpetuall catalogue of them 2. Mala commissa I remember my faults this day said Pharaohs Butler We must call our sins to remembrance and weepe for them 3. Exemplaria bona praeterita both of other men and of our selves too The Apostle here would have them call to their remembrance what manner of men they had beene in times past how forward how zealous of religion what afflictions they endured for it and to continue the same men still rather to encrease then to decrease Remember from whence thou art fallen sayes Christ to the Church of Ephesus which had forsaken her first love Many are hot in the beginning that waxe key cold in the end therefore let us remember the dayes of old that our latter dayes may bee as good if not better than our former dayes Grow in grace 1. What they must remember a notable exploit of theirs 2. The time when it was done After yee were enlightned with the knowledge of the truth and had given up your names to Christ. Yee did not fall under the burden but very manfully stood under it Hee doth not simply say afflictions but a fight not a little one but a great one Ye wrastled with many afflictions So soone as we become Christians we must looke for afflictions All that will live godly in CHRIST IESUS shall suffer persecution These were no sooner enlightned but they had a great fight of afflictions Hee that will bee my Disciple let him take up his Crosse and follow mee If thou wilt be a Christian thou must have the Crosse. So soone as CHRIST our Captaine was baptised hee was led into the wildernesse to bee tempted of the Devill and so soone as wee in baptisme professe our selves to bee his Souldiers wee must expect a great fight of afflictions Apoc. 7.14 Wee need not to fight one with another Ephraim to eat up Manasseh and Manasseh Ephraim wee shall have enemies besides to fight withall the Devill and his instruments sicknesse malevolent tongues poverty losse of goods and life too Therefore let us all prepare our selves for this fight We cannot have an heaven here and an heaven hereafter too wee must looke for paines here with Lazarus if we will have joyes hereafter with him VERSE 33. THis fight is illustrated by a distribution of the afflictions which they sustained either in themselves or with others In the afflictions which they endured in their own persons is to be considered the manner and the matter of them For the manner they were set on a theatre 1 Cor. 4.9 exposed on a stage to the laughter of the whole world for the matter of their afflictions they concerned their good name or their goods and life For good name they had many reproches layd on them called Heretickes Galileans maintainers of the sect of the Nazarites foolish Asses that would believe in a crucified God besides that they had such afflictions as touched goods and life Neither did they suffer in their owne persons alone but in the persons of others or that were conversant in the like afflictions If the toe bee full of paine the whole body suffers with it If one Christian be in affliction we must have a fellow-feeling of it I Iohn even your brother and companion in tribulation Apoc. 1.9 In being companions with them we are companions with Christ. When I was in prison yee visited me We will be companions with drunkards with adulterers and shall we not be companions with them that are afflicted for the name of Christ Let us be companions of their misery weeping praying and relieving them in this life that wee may bee companions with them of felicity in the life to come VERSE 34. BOth these are confirmed For the former they sorrowed Where whether at Hierusalem Rome or any other place is not expressed but the Apostles bonds were as their owne bonds Hebr. 13.3 For the latter they suffered the snatching of goods the persequutors playd the harpies violently taking away their goods Silver Gold house-hold Sheep Oxen c. yet they suffered it how not contentedly alone but with joy they rejoyced to be spoiled of their goods for Christ's sake they were not only not grieved but glad of it why they were on a sure ground not only guessing or conjecturing but That ye have where in your selves fide spe Ioh. 3.36 What A better substance ratified by the place and qualitie of it for place it is not in earth where thieves breake and steale but in heaven as in a strong castle where it is safe But say some what tell you mee of goods in heaven Let me have my goods on earth A bird in the hand is better than two in a bush For the quality not a fading but an enduring substance These were excellent professours that suffered joyfully the spoyling of their good for Christ's sake Men had as leave loose their lives as their goods Whereupon the Grecians comprehend them both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet if we were right Christians indeed we will be content and that with joy to part with all we have in the world for CHRIST and his Gospel Hee that loves father and mother more than me is not worthy of me much lesse is he worthy of Christ that loves his goods more than him 1. God gave us all why shall he not have all if he require it can they be bestowed better than on him that gave them 2. We shall have better in the roome those goods tarry but a while we may loose them by casualties in this life at least when death comes wee must forsake all these endure for ever Who will not change for the better give me a better house and take mine a better horse we love the better If we loose these goods for Christ's sake we shall finde better therfore let it not grieve us to part with them But this is an hard thing this made the young man goe sorrowfull away Now in the time
better of it to be coupled in the same yoke with him 1. He tells them what they are not Wee are not of the withdrawing Either the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed after the manner of the Grecians or the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Hebrewes we are not the Children of the withdrawing to the destruction of our soules but we are the Children of faith to the conservation of our soules in this Sea of miseries wherein we are tossed 1. Here wee learne that when the Preacher hath occasion to terrifie the wicked hee must comfort the godly least they take it to themselves and bee discouraged So Hebr. 6.9 1 Thes. 5.4 2 Thes. 2.13 Many weake consciences are soone cast downe and ready to apply that to them which the Preacher never meant of them therefore we must use this wise and heavenly discretion that the Apostle doth 2. Here we see that good Christians must be no withdrawers of themselves Wee must withdraw our selves from the wicked come out come out my people from the middest of them We must not withdraw our selves from the Church of God because of some pretended spots in her as the sectaries doe but we must withdraw our selves from Gods enemies There is a time also when we must withdraw our selves from the company of our friends into our secret chambers and pray to God as Daniel did But in the time of persecution we must not withdraw our selves through infidelity and run out of the field wherein God hath set us We may read of some with-drawers Ioh. 6.66 Demas was a withdrawer so was Iulian the Apostata but let not us be such Let us say with them Ioh. 6.68 to whom shall we go thou hast the words of eternall life Iosua would be no withdrawer choose yee whom you will serve but I and my house will serve the Lord Ios. 24.15 Saint Peter would be no withdrawer though all forsake thee yet will not I he did deny him for a time and withdrew himselfe but he wept bitterly for it and stood better to his tackling If the storme and tempest of persequution should arise let us not withdraw our selves and refuse to suffer for CHRIST but let us sticke to him all the dayes of our life Yee are they that have continued with me in my temptations CHRIST loves continuers Be faithfull to the end and I will give thee the Crowne of life Let nothing make us to withdraw our selves from CHRIST but let us cleave stedfastly to him in this world that wee may reigne and triumph with him in the world to come CHAP. XI IN the substance of that exhortation derived out of the doctrine of CHRIST 's Priest-Hood three severall vertues were commended to us the first faith the second hope the third love Now followeth a particular explication of all these Faith is painted out to us in this Chapter Hope in the twelfth Love with the fruits thereof in the thirteenth This Chapter hath two principall parts a definition of faith and an illustration of it 1. By Example 2. By instance Verse 3. It is defined Verse 1. Where the nature of it is expressed It makes them existent not onely in intellectu but also in corde voluntate It is a full perswasion that wee shall have these things which we hope for nay it puts us into a reall possession of them VERSE 1. FAith is the evidence of things which are not seene The holy and celestiall Hierusalem where there is no Sunne but is enlightned with the glory of the Lamb continually where there is no night crying or weeping where all teares shal be wiped from our eyes for ever cannot be seene with mortall eye yet faith makes it evident to us even in this life The blessed and glorious Trinity GOD the Father Sonne and HOLY GHOST cannot be seene no man hath seene GOD at any time yet faith makes GOD visible to us standing by us in all afflictions Our SAVIOUR CHRIST the King of the Church and mediatour of mankinde clothed with our nature sitting at the right hand of GOD in all glory and Majestie cannot now be seene of us Stephen saw him when hee was on earth but that was extraordinary now we cannot see CHRIST in his glory yet by faith we see him and know that so soone as we are dissolved we shall be with him The holy and celestiall Angels that are our guaâ—dians that hold us in their hands that sing prayses to God continually in heaven cannot now bee seene of us yet by faith we see them and are assured that they will take our soules at our dying day and carry them into heaven The spirits of just and perfect men of Adam Eve Isaak Moses David of the Patriarkes and Prophets of the blessed Virgin Mary Saint Paul Saint Peter of the Apostles and Martyrs cannot as yet be seene of us but by faith we know they are in heaven and we our selves one day shall be with them Wee cannot now see or apprehend the joyes of heaven no eare hath heard them no eye hath seene them they cannot enter into the heart of man yet by faith they are evident to us The resurrection of the body cannot now bee seene wee see many carryed to the Church and Church-yard to be buryed but we see none rise again yet by faith it is evident to us so that we can say with Iob our Redeemer liveth and with these eyes shall wee see him and no other for us Faith is an excellent eye The eye of the Eagle is very sharp and piercing shee can see from heaven to earth she can espie her prey a farre of she and her birds can look on the Sun but the eye of faith is farre more piercing that sees Christ the Sun of righteousnesse and by it we looke into the Sanctuary of heaven and behold what is there Some write of one Lynceus that he could see an hundred thirty thousand paces off but wee by the eye of faith can see further this one eye is better than all Argos his eyes Howsoever the eyes of our bodyes waxe dimme let us entreat the Lord to preserve this eye to make it brighter and brighter every day Faith is the evidence of things not seene Let us make much of this evidence If wee have an evidence whereby we hold our lands we will shew it to some Lawyer to see of what validity it is we will keepe it safe under locke and key Let us examine this our evidence of faith if there bee a cracke in it let us seeke to have it amended and let us take up that prayer of the Apostles Lord encrease our faith Lord strengthen the eye of our faith that even on earth we may see heaven VERSE 2. HEre is an illustration of it 1. Ab exemplis 1. In generall If for this faith our fathers were well reported of then this is the true faith but our fathers were well reported of
for this faith Ergo. Elders whom we are to reverence which went before us and lived longer than we Reported of adorned by the testimony of God and man the testimony of the Lord is pure As the Father testified of Christ this is my beloved Sonne So also of Noah that he was a just and upright man and one that walked with God Abraham the friend of God Moses the meekest man upon the earth David a man after Gods owne heart hast thou not considered my servant Iob how none is like him in the earth an upright and just man one that feareth God and escheweth evill Of Nathaneel Christ said behold indeed an Israelite in whom there is no guile This also got them a goodreport among men all their famous exploits were done by faith Verse 29. A good name is above Gold and silver it is greatly desired of all but all take not the right course of getting it Some thinke to get them a name by building as they that set up the tower of Babel they imagine to be famous by sumptuous buildings some by hunting as Nimrod some by drinking as Fâ—cidius some by whoring as Hercules some strive to get them a name by their courteous behaviour as Absalom did by a counterfeit kinde of kindnes towards all some by liberality and house keeping and I would there were moe of them some by their great variety of learning but all these misse the marke they begin at a wrong end The best foundation for a good name is faith she will leave a sweete savour behinde her wheresoever she become she will procure us favour with God and man when the name that the wicked have gotten shall rot the faithfull shall be had in perpetuall remembrance therefore let us all beg faith at the hands of God that we may be renowned in this world and eternally famous in the world to come VERSE 3. SEcondly it is illustrated by an instance in one particular which is famous by this we understand the world was made of things not seene therefore faith is the evidence of them Ages or times The world mas made in time hath continued in time and shall end in time Omnibus numeris absolutus no commoditie no pleasure wanting To this end that we might all understand c. We believe the Scriptures as Agrippa did they tell us that the world was made by GOD. In principio creavit Deus therefore we believe the creation of the world Aristotle held that the world was eternall Plato that GOD made the heavens and Angels but the Angels made the bodies of men and beasts but we by faith understand that God made the world yea that all creatures were of his making and that without him nothing was made he made the high and celestial Angels the Sun Moone and the whole host of heaven birds of the ayre fishes of the Sea all trees men and beasts on the earth and all these did he make by his owne bare word he commanded and they were created let there be a firmament and there was one let there be a Sea birds and it was so only he paused and deliberated at the making of one creature which was man because he was to be his vicegerent and a King over all creatures By his omnipotent word all were made And of what was the world made what timber what stones had God to make this building withall Surely nothing yet hee made it Not so much as any atomes even materia prima was made of him he found it not in the world before O mighty and puissant God! Let us all feare him that made heaven and earth O how wonderfully am I made said David of himselfe much more of the whole world how wonderfully was the world made of nothing The world came not by chance or fortune it was framed by no earthly artificers Aholiab Bezaleel made the Tabernacle Hyram the Temple God the world and this did he make principally for sinfull man All creatures were made for us the Sun Moone Birds Fishes c. that we might freely eat of all yea the Angels were in a sort made for us that they might be ministring spirits for our salvation Therefore let us praise God all the dayes of our lives that made the glorious pallace of the world for us Now as the world was made so it must have an end 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world let us use it as if wee used it not for the glory thereof fadeth away they waxe old as doth a garment Therefore let us lay up our treasures in a better world From hence the Iesuites make this collection we must believe the world was made out of nothing though wee doe not see it so we must believe that the body of CHRIST is corporally in the Lords Supper though we cannot see it But they might see there is a different reason Wee believe the world was made of nothing though we see it not because the Word of God hath avouched it God's Word never teacheth us that the body of CHRIST is in the Sacrament corporally but in heaven therefore there is no cause why we should believe it VERSE 4. NOw hee returnes to the examples 1. At large then summarily Verse 32. before the floud and after before the entrance into Canaan and after 1. A commendation of Abels fact 2. An approbation of it In the former 1. What it was that gave a relish to his sacrifice 2. To whom it was offered 3. The eminencie of it Caine had the more worthy name Caine acquisitio as if she had gotten the Messiah Abel vanity or weeping 2. He had the worthyest trade bread is the staffe of life 3. He was the first borne 4. He built a City Yet Abel is preferred before him A fuller sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed Caines sacrifice was voyd of faith therefore empty Cain tooke absque delectu Abel chose 2. Corne was not so lively to represent CHRIST as Sheepe and Lambes 3. His more sparing Abels more plentifull rather better for his faith By the which faith not sacrifice as Verse 2. and in the end of this Verse The second thing is the approbation 1. In his life 2. After his death In life internall in his owne heart and conscience that he was righteous believing in the Messiah externall either by word Gen. 4 4. or by action as Levit. 9.24 1 Reg. 18.38 1 Chron. 21.26 2 Chron. 7.1 Some have beene of opinion that Adam was damned because he is left out of the catalogue of the faithfull but if none should be saved save those that be in this calender few should be saved The salvation of Adam and Eve may bee concluded by probable reasons rendred by Irenaeus Epiphan Chrys. Aug. 1. It is not like that GOD would cast away the first man that he made the first borne is greatly beloved Seldome doth any father disinherit his first borne Adam was the first that God
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
their owne countrey as Themistocles Howsoever God dealeth with us in this world wee shall have an abundant recompence in the life to come therefore let us goe whithersoever Gâ—d shall call us as Abraham did he that forsaketh not father and mother houses and lands nay he that hateth them not for Gods sake is not worthy of him VERSE 9. 1. THe manner of his abode 2. The cause of it 1. Factum the fact 2. Motivum the motive that stirred him to it The land of promise which was so called because it was promised to him by God and that often Hee went not backe againe in a discontented minde but though hee found few outward encouragements to tarry yet hee stayes by it The manner of his abode is set forth 1. By the quality of the place 2. By the forme of his habitation How did he abide in this land not as a Lord and master in it but as a stranger it was a strange Country to him he had no house no land in it no not the breadth of a foot hee was faine to buy a piece of ground to bury his Wife in It was inhabited by a strong and mighty nation that were meere strangers to him This might have shaken his faith Is this the Country that I and my seed shall have what likelihood is there of it yet by faith he abode in it wayting for the accomplishment of Gods promise 2. What was the manner of his dwelling in it he dwelt not in a stately and magnificent Citty in a strong and defenced Castle in a costly and sumptuous house not in a Tower the height whereof reached to heaven as the Tower of Babell did not in one tent but in many remooving his tent hither and thither He dwelt in tents that were soone set up and soone pulled downe againe partly because he might be at Gods call ready to remove when hee would have him as indeed Abraham was a continuall flitter partly also because hee knew his seed should goe into Aegypt and the time was not yet come when he should have a full possession of the land of Canaan Therefore in the meane season he contented himselfe with Tents In commemoration whereof they had the feast of Tents or Tabernacles Yet he kept great hospitality in his Tent a poore house yet a rich house keeper hee sate of purpose daily at his Tent doore as a bell to toll strangers and passengers to him It was wont to be said golden Chalices and wooden Priests so now a dayes it may bee said golden houses wooden house keepers a great house a large house yet little meat in it It may be sufficient for themselves strangers nay neighbours seldome drinke of their cup a great sort of brave chimneys but little smoake in them many a Noble mans house scant smoakes once in a yeere Cornelius a Captaine had no stately house yet his almes were great Gaius had no glorious house yet an hoast to the whole Church wheresoever we dwell though in a Tent or booth yet let us doe good with that which wee have as Abraham did our house shall be the better blessed for it Abraham dwelt in a Tent yet GOD protected him from all enemies and dangers Wee never read that thieves brake into his Tent and spoyled him of that which he had In a tempest thundering and lightning the Tent was not set on fire It is better to bee in a poore cottage under Gods wing than in a magnificent Pallace without his favour Ahaziah dwelt in a sumptuous building yet hee got a fall that cost him his life Michah had a strong house yet the Danites came and tooke all in his house Lot had an house in Sodom Abraham had but a Tent yet Abraham was safer in his Tent then Lot in his house GOD kept Daniel in the Lions denne the three Children in the fiery furnace Ionah in the Whales belly hee preserved Abraham in his Tent and hee will for ever keepe his Children in the meanest Cottage in the world The manner of his dwelling in the land of promise is illustrated by his companions not he alone but Isaac and Iacob Whether he and they dwelt together in Tents at the same time cannot bee defined If wee respect Abrahams age they might for hee lived after Isaac was borne seventy five yeeres and after Iacob was borne fifteene yeeres yet whether that be the meaning of the Holy Ghost or not I dare not affirme they in their time dwelt in Tents as Abraham did in his time because the promise was made to them all to Abraham and his feed They were intailed in the promised land with their father The Canaanites had Cities and beautifull houses to dwell in Abraham Isaac and Iacob dwelt in Tents the wicked may have fairer dwellings in this world then the godly Now wee have sumptuous and magnificent buildings immediately after the floud they erected a Tower the height whereof reached to heaven The Canaanites had townes and Cities that were walled up to heaven Ahab had his Ivory pallace Nebuchadnezar his stately Babel There are many gay buildings in all places but as CHRIST said of marriage from the beginning it was not so What manner of house did Adam and Eve dwell in Abraham Isaac and Iacob these worthy and renowned Patriarcks dwelt in Tents and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles which was kept with great solemnity by the space of seven dayes they sate in Boothes Let us not be too carefull nor too curious about our dwellings Our Saviour Christ the Lord of all had not an house to hide his head in at his dying day he commended his mother to Saint Iohn who tooke her home to his house There is as free a passage to heaven out of a poore beggarly Cottage as out of a Kings Pallace Let us not spend too much cost about our earthly houses but labour to build up our selves as houses to God in this life that when we must remove out of these buildings be they greater or lesser we may be received up into that house that is made without hands in the life to come GOD doth not immediately performe his promises hee will exercise our faith and patience in the expectation of them This land was Abrahams now by promise yet his seed had not the possession of it many hundred yeares after yet Abraham by faith waited for it he that believeth will not make hast Wee must not be too hasty but tarry Gods leysure So the heavenly Canaan the kingdome of heaven is ours by promise feare not little flocke it is your Fathers pleasure to give you the kingdome yet we must passe through many tribulations into this kingdome Let us with patience beare them all and at the length though it be at a long runne first wee shall bee sure to be partakers of it for heaven and earth shall passe but not one title of Gods Word shall fall to
it CHRIST the Saviour of the world was promised to them that he should come of Abrahams seed but as yet he was not come the kingdome of heaven whereof the land of Canaan was a type was promised to them but as yet they received it not yet they believed certainely that they should have them and dyed in that faith Faith is an evidence of things that are not seene The victory over sinne death and the Divell is promised to us we shall bee more than conquerors yet sinne gives us many a fall the Divell assaults and tempts us death seaseth on us and takes us away yet let us believe Gods promise As yet we have not received the resurrection yet believe it nor the kingdome of heaven yet believe it and dye in that beliefe though thou kill me I will believe in thee The affirmative 2. Though they received them not yet they saw them not neere hand but farre off not with the eye of the body but of the soule which is faith Abraham in the birth of Isaac saw CHRIST In thy seed that is in CHRIST shall all nations be blessed Isaac was borne of a woman which by the course of nature was never like to have Children so was CHRIST of a Virgin that never knew man In the oblation of Isaac he saw the oblation of Christ on the Crosse. When Isaac bore the wood wherewith he should be burnt hee saw Christ bearing his owne Crosse when he saw Isaac bound on the Altar he saw Christ fastened to the Crosse. So the Israelites afterwards saw CHRIST afarre off in the Paschall Lamb and the rest of the sacrifices but blessed are our eyes wee as yet see the kingdome of heaven but afarre off but one day we shall see God face to face 3. They were perswaded they should have them and dyed in that perswasion they saluted them as Marrinors espying the shoare afarre off skip for joy hoping shortly to bee at it so these seeing the celestiall Canaan afarre off rejoyced at it and embraced it with the armes of faith So we must rejoyce at the sight of death as Simeon and Paul 4. They confessed themselves strangers here Whereby it is apparent they looked for a Country in heaven and dyed in faith expecting that Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citizens that have a râ—ght and interest in the City may goe up and downe boldly strangers are fearefull standing at the curtesie of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come as wanderers from another people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without house and home They confessed it 1. By deeds by their dwelling in tents 2. In words before all men It is not to be extended to the Patriarcks before the floud for some of them as Enoch dyed not It is to be restreyned to them after the floud Hee doth not say all these were rare and excellent men beautified with singular graces of GODS spirit deepe in his bookes therefore they were exempted from death there is none that hath that priviledge Death is a Cup whereof all must drinke there is no man living but shall see death Wise Solomon godly David that was a man after Gods owne heart is dead strong Samson faire Absalom wealthy Nabal is dead Lazarus dyed and the rich man also dyed and was buryed Beggars dye and Kings dye Have I not said yee are Gods yet yee shall dye as men It is well observed by Saint Augustine that it fell out by the providence of GOD that the verb morior should not be declined after the same manner that other verbs of that kinde be orior ortus est morior mortuus est to declare that death signified by it cannot be declined Mors non cogitur abesse sed cogitur non obesse Death cannot hurt the godly it is rather a benefit to them yet they dye This we can all say nothing so certaine as Death yet we make no use of it for all that we bathe our selves in the pleasures of sin we are set on the merry pinne we follow the world so earnestly so greedily as if we should live for ever We are like the fishes that are skipping and leaping in the water and yet by and by are taken in the Net We know that the Net of Death is continually spread for us all yet we are as jocund as if no net were laid for us It is said Eccles. 7.4 That the living shall lay it to heart Wee talke of Death wee carry Death about with us we see it daily in other men Almost every weeke a buryall in many Townes yet wee live as if we should never dye Damocles the Parasite was set in Dionysius chayre he had all the honour and pleasure that could be devised but when hee considered the sword hanging by a slender horsehayre over his head hee tooke delight in nothing Death as Gods sword hangs over our head continually it is senibus prae foribus adolescentibus in insidiis The staffe of death stands before the doore of old folkes and it may steale on young men ere they bee aware yet we regard it not It causeth us not to have our conversation in heaven but we are as great earth wormes as if we should never dye All these dyed but how did they dye in the faith All dye but all dye not in the faith 1 Thes. 4.16 some dye in CHRIST and some live to the world and dye in the world Achitophel dyed but it was not in faith hee dyed a malecontent in a proud conceit of his wit and wisedome that his counsell should not bee followed which was wont to bee reputed as an oracle from heaven Iudas dyed but it was in desperation in infidelity not in faith he could not be perswaded that his sins were washed away in the bloud of CHRIST and therefore tooke a rope and hanged himselfe Cain dyed but not in faith for he cryed my sin is greater than can be forgiven Happy are they that dye in faith The Scripture doth not simply say blessed are the dead but that dye in the Lord. Iob dyed in the faith I am sure my Redeemer liveth Old Father Simeon dyed in the faith with CHRIST in his armes LORD now lettest thou thy servant Saint Paul dyed in the faith the time of my departure is at hand From henceforth A sweet thing to dye in the faith All that dye quietly to the eye of the world dye not in the faith The Psalmist sayes of the wicked there are no bands in their death Good men may have sore temptations when they lye on their death beds through the distemperature of the braine and the vehement paine of the body they may deliver some fearefull and impatient speeches savouring of infidelity as Iob did in his pangs and yet for all that dye in the faith Live in the faith bee plentifull in the fruits of faith and thou shalt bee sure to dye in the faith It is the
what Country man he was he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundanus The whole world is my Country all Countries are alike to me Yet in truth wee have no Country in the world England is not our Country Heaven properly to speake is our Country as Christ sayes call no man father here on earth so call no Country your Country on the earth Now heaven is our Country so we must seeke it it is worth the seeking and we cannot have it without seeking seeke the kingdom of God We must seeke it by prayer reading of Scripture hearing of Sermons by godly and fervent desire of the heart by heavenly meditations Our whole life ought to be a continuall seeking of heaven but alas we seeke for silver and gold Sheep and Oxen houses and lands and let heaven goe we are like Aesops dogge that snatched at the shadow and lost the substance We seeke more for shadowes then for the substance all the weeke long we are seeking of the world and scant on the Lords Day no day in the weeke doe we seeke heaven VERSE 15. THis is illustrated 1. By a declaration of the Country which they sought 2. By the fruit and reward of their seeking Object They professed themselves strangers because they were out of their soile the land of Chaldea Sol. That cannot be the Country which they had longed after for if their minde had run on that they had opportunity and time enough to returne in they had leysure but they would not take it 1. He shewes what Country it was not which they sought VERSE 16. 2. WHat it was which is first described comparatively then plainly pointed out with the finger The reward 1. A favour or prerogative in this life 2. In eternall happinesse in the life to come Exod. 3.15 he is the God of the whole world in generall he is the God of the wicked for temporall blessings of the faithfull for spirituall and eternall He that is the God of the whole world is now the God of three men Chrys. It is a glory to servants to have a denomination from their Lords and Masters I am servant to such a Noble man but it is no honour for a Lord to say I am the master of such a poore man such a beggarly fellow is my servant yet God glorieth of us that hee is our God Master and Father He makes this a piece of his style as if a puissant Prince would be called the King of Pigmies He hath prepared Hebr. 13.14 Ioh. 14.2 They doe not merit it GOD in mercy prepares it for them When Vide Matth. 25.34 God prepares many excellent things for us in this world but none comparable to this He prepared the world as an house furnished for man at the first We can but prepare temporall houses for our Children Some by this City understand the Church which though it bee on the earth is called heavenly because her chiefest part Christ her head is in heaven and her conversation is in heaven Hyperius But they were in the lap of the Church already within the walls of that City they needed not to seeke that which they had Heaven then is better than earth it is better by many degrees Men chuse that which they thinke to be best we choose earth rather than heaven therefore in our opinion that is the better What fooles what dolts be we men are ready to change for the better who would not change a beggars cottage for a Kings Pallace a patcht Cloak for a Princes robe We say heaven is the better yet we are loath to change our dwelling on earth for it by our good wills we would tarry here still We say heaven is a better country then this but we would faine continue in the earth still Many a Child is ashamed of his Father when hee comes to great honour We were base and ignominious wretches yet God was not ashamed of us If a great man have a kinswoman that is poore yet if a faire and beautifull woman haply he will not be ashamed of her We are all fowle and black by reason of sin yet God is not ashamed of us and shall we one of another A King is not ashamed of a beggar and shall one beggar be ashamed of another Shall one earthen Pot though it be a little guilt and tipt with silver be ashamed of another earthen Pot Though thou beest a rich man and hast more silver and gold than thy brother yet be not ashamed of him thou art earth as well as he yee are Pots of one Potter Constantine was not ashamed of the Bishops the Angels are not ashamed of us they acknowledge themselves to be our fellowes and brethren and shall we be ashamed one of another Though he be never so poore a man if he believe in Christ be not ashamed of him 2. As God is not ashamed of us so let us not be ashamed of him though Christ be afflicted here on earth yet let us not be ashamed of him and his Gospell for if we be he will be ashamed of us when he commeth with his holy Angels How doth it appeare he is not ashamed of us because he disdaineth not to be called our God He doth not say to be called their Lord and Master but God I thank my God that we read often This comprehendeth all good things for this life and that to come happy are the people that be in such a case blessed are the people whose God is the Lord. The Lions shall be hungerbit but they that have God for their Lord shal want nothing that is good This may strengthen us against poverty sicknes and all calamities against sin Satan and death it selfe Will any child feare want that hath a rich and loving father our God our Father is rich heaven and earth are his he is most loving he tenders us as the apple of his eye therefore wee can want nothing that is good The Lord is our God our shield Protectour and defender therefore let us feare nothing If God be on our side who can be against us Nay this may comfort us against death it selfe From this one word our Saviour proves the resurrection he is not the God of the dead but of the living for all live to him Though we dye God is our God he will raise us up againe at the latter day and translate us into his kingdome This may be a pillar of comfort for us to leane upon that God is our God By what token doth he shew himselfe to be our God because he hath prepared a City God is an excellent preparer Hee prepared the world as an house well furnished against the comming of man into it he prepared a Table for the Israelites in the wildernesse he gave them water out of a stony rocke and Manna from heaven he prepared a kingdome for Hester when she was a poore banished maide hee prepared a Whale for Ionah when he was cast into the
imprisonment till yron entred into his soule hee tryed Iob with the losse of seven thousand Sheepe three thousand Camels five hundred yoke of Oxen and she Asses he tryed him with the death of seven Sonnes and three daughters at a clap after a fearefull manner the house fell on them as they were banquetting and they were crushed in pieces he tryed him with boyles in his body from the Crowne of his head to the sole of his foote The arrowes of the Almighty stucke in his soule he tryed him to the full Others have had their severall tryalls but Iob had all tryalls yet he stood immoveable in them all he tryed Lazarus with extreame poverty hee desired crumbs and could not get them hee tryes some women with churlish Husbands as he did Abigail he tryes some with froward Wives as he did Iob he tryes some with stubborne and disobedient Children that make them weary of their lives as he did Isaac and Rebeccah with Esau he tryes some by taking away their Children one after another on whom their greatest delight was fixed he tryes by taking away our goods by fire water thievs gatherings for fire almost every weeke hee tryes some by tedious sicknesses and diseases that continue long together a wearisome tryall hee tryes us by malevolent tongues that cast aspersions upon our names He corrects every Child So he tryes every Child GOD hath many wayes to try us that the tryall of our faith being more pure than gold may be more illustrious in this world and we made more fit for the celestiall Hierusalem in the world to come Let us entreat him to strengthen us by his holy Spirit in all tryalls As hee seemes to cast us downe with one hand so let us be suiters to him to uphold us with the other that we may stand stedfast and immoveable in all tryalls and temptations to his glory and the salvation of us all Let that suffice for the author of the worke Now to the exequution of it Where 1. A bare narration of the worke then an amplification of it Offered up Isaac Nay bate me an ace of that Offerre caepit or offerre voluit Voluntate he did it though non re intentionaliter though non actualiter He pretermitted nothing on his part for the offering of him up therfore God accepted of it as if it had beene done Gen. 22.16 he extolls it to the skies There be Martyrs desiderio facto Origen was a Martyr in desire when he was a Child If his mother had not kept away his Cloathes hee had gone to bee burnt with his father So Abraham Conatu desiderio offered up Isaac David built the Temple in will and desire hee made a great preparation for it three thousand Talents of gold seven thousand Talents of fine silver 1 Chron. 29.4 So Abraham made all ready for the offering of his Sonne The wood was ready the fire was ready the Altar was ready the knife in his hand was ready to cut his throat which hee would have done if GOD by his voice from heaven had not stayed him therefore he might well be said to offer him up There is an amplification of it ex parte patris on the Fathers behalfe and ex parte pueri on the Childs behalfe Not only he that begat Isaac but that had received the promises concerning Isaac that in him all the Nations of the earth should he blessed he had not only heard of these promises but received them into his brest and bosome locked them up as precious Iewels in the closet of his heart there keeping and nourishing them yet he that had received the promises must kill him that was the foundation of the promises a great shaking of his faith 2. Ex parte pueri not a servant but a Sonne Not an adopted Sonne but begotten of him the fruit of his body and his owne bowels Not one of many but all that he had begotten in lawfull Matrimony and to whom alone the promises were tyed Ishmael was his begotten Sonne too but he was begotten of his maid Isaac was his only begotten Sonne of his Wife in lawfull marriage 2. He was his only begotten Sonne ratione promissi the promise was made to Isaac and to no other quantùm ad istam conditionem hee was anigenitus Lyra. VERSE 18. THat which hee said of the promises he confirmes by Scripture To the which Abraham his father it was said of him Gen. 21.12 This hee heard not from others but with his owne eares and that from the mouth of God that cannot lye The promised Messiah shall come of Isaac yet hee must bee offered up Then what shall become of his seed and the salvation of the world God here seemes to bee at variance with himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith warres with faith one Commandement warres with another and the Commandement warres with the promise as Saint Chrysostome well observeth That promise was that in Isaac should his seed be called and that the Saviour of the world should come of Isaac yet now Isaac must be slaine before he had any seed A strange tryall Againe the Law of nature written in Abrahams heart said love thy Child preserve thy Child especially such a rare Sonne as this is rarely borne and endewed with rare qualities This Commandement crosses that and saies kill the Child What a contrariety was this how did this perplex Abraham and cast him into the bryars but faith did reconcile all and all these obstacles set aside hee offered him up A most worthy and unmatchable example The like is not to bee found againe in the whole world As Ioel saith of the Grasse-hoppers and Caterpillers in his time hearken ô yee elders heare all ye inhabitants of the land whether hath such a thing beene done in your dayes or in the dayes of your fathers so may we say of this hearken all yee that live on the face of the earth though yee be as old as Methusalem whether hath such a thing as this beene done in your dayes for a Father to offer up his only Sonne at the commandement of GOD Manasses caused his Sons and his Daughters to passe through the fire to his Idols so did other Idolaters but they offered them up to devills not to God contrary to the will of God in a blind superstition at the instigation of the Devill that was a murderer from the beginning and delights in bloud but Abraham did it in a pure devotion to testifie his obedience and love to God at the commandement and provocation of God to glorifie him withall Those Idolaters it may bee were not present at the offering of their Children or at least they offered them by others Abraham with his owne hands offered him himselfe Wee reade of a Woman in the Maccabees that saw seven of her sonnes cruelly tormented before her eyes because they would not eat swines flesh yet she was not the tormentour of them herselfe Mauritius that good yet unfortunate Emperour
hearts bee on a better world that in the end wee may depart in peace with Simeon and reigne with CHRIST for ever in the world to come Ioseph had beene a brave Courtyer trained up and bearing sway in Pharaohs Court many yeeres together abounding in all wealth honour pleasure and prosperity yet all this while hee forgets not God he lived well and dyed well he is heavenly minded at his departure out of the world he is not now talking of his honours as Haman was the day before he dyed not talking of the injuries which his Mistris offered to him in casting him into prison and taking order for the revenge of it he is not now conferring with his brethren about the solemnizing of his funerall with what pomp they should carry him to the grave but now he is talking of matters belonging to the kingdome of heaven Though we live in never so prophane a place as irreligious as Aegypt as full of carnall entisements as Pharaohs Court yet let us keepe our integrity as Ioseph did let not the pleasures of the earth pull us from the joyes of heaven Obadiah kept his zeale and sincerity in Achabs Court Daniel in Nebuchadnezars Palace Nehemiah in the Kings buttery and at his table and there were rare and excellent Christians in Neroes house most of all they of Caesars house-hold they were more mindfull of the poore Saints of Philippi then others Let us not condemne them that be in heathenish and irreligious places GOD can preserve his pearles even in dunghills his roses among thornes hee will have a Rahab in Iericho a Lot in Sodom a Ioseph in Aegypt wheresoever wee bee let us keepe our selves unpolluted of the world 2. Here we are taught what must be the object of our talke of what matters we must be talking when death approacheth not of worldly matters but of heavenly as Ioseph was Elias was talking with Elisha about profitable matters when he was taken from him into heaven as they were walking and talking the fiery Charriot tooke him away Our Saviour was talking with his Disciples about matters belonging to the kingdome of GOD till the cloud tooke him away and Ioseph here dying is speaking not of those things appertaining to the earthly Court but to the Court of heaven Navita de ventis de tauris narrat arator every man for the most part both in his life time and in the time of death is speaking of those things which hee most mindeth the things that be most in the heart are most in the tongue A covetous miser is talking of his gold and silver houses and lands of the trash of the world even when he lyes on his death bed A drunkard will then bee talking of drinke an adulterer of fayre and beautifull women but a godly man will be talking of Gods matters as Ioseph was It is very like that Ioseph ere this time had made his will and set his outward estate at a stay therefore that doth not trouble him now his minde runs about better matters it is not good to deferre the making of our wills till we see no other way but death the last thing we talke of should be celestiall not terrestriall things 3. Wee must not bee too scrupulous about the place of our buryall Now no land is a type of heaven as the land of Canaan was before the comming of CHRIST Out of any Country on the earth yea out of the bottome of the Sea out of the Lions mouthes out of the fire wherein we are burnt to ashes for the name of Christ we shall have a comfortable passage into the kingdome of heaven yea our buryall with the wicked shall not prejudice our entrance into heaven Saint Peter sitting at the same table with Iudas when he was alive was not hurt by him much lesse should he have beene hindred out of heaven if hee had lien in the same grave with Iudas Though wee bee buryed among Thieves Traytors Idolaters Drunkards Murderers Adulterers c. If our lives have beene good that cannot keepe us out of heaven Yet if conveniently it may be superstition being avoyded as we lived with the godly so let us be buryed with them as we were companions with them in their life so let us be in death if it seeme good to the prouidence of God Ruth sayes to Naomi where thou art buryed I will be buryed and Ioseph would have his bones to lye with the bones of Abraham Isaac and Iacob So wee shall give notice to the world how deere the Saints were to us when they were alive Yet let not the place of our buryall trouble us at our dying day as some take too much thought for that wheresoever wee be buryed God will send his Angels at the latter day to gather our bodies from all the ends of the world and to carry them up into heaven Hee gave no commandement touching his flesh he knew that would be consumed before Then why should we pamper this flesh so much that is so soone brought to dust and ashes caro mea inimica mea onus meum laqueus meus paramus escam vermibus Let us subdue our bodies lest like horses they overthrow their Riders His bones were durable therefore hee gives a charge of them If hee had not looked for the Resurrection of those bones hee would not have beene so carefull for the translating of them into the land of Canaan Psal. 34.20 Ezek. 37.1 The bones of a dead man are scattered hither and thither tumbled out of one grave into another yet these shall rise and come to their place againe Bucers bones were burnt in Queene Maries dayes yet the same bones shall rise againe and be a witnesse against the enemies of the truth Not our bones alone but our flesh every part and member of our bodies shall be restored to us againe with these my eyes shall I see him the very palmes of Iezebels hands that were eaten up with dogges shall rise againe Let us not sing the Epicures song let us eat and drinke for to morrow we shall dye Let us not give our selves wholly to pampering of our flesh and the fatting of our bones but let us employ all our members to GODS service in this life that we may be partakers in soule and body of his eternall glory in the life to come VERSE 23. BEfore of the Patriarcks now of the Lawgiver Where wee have 1. The commendation of his Parents faith 2. The commendation of his owne faith The faith of his Parents is commended by a worthy act of theirs the preservation of their Child which is amplified 1. By an attractive cause that drew them to it the beauty of the Child 2. By a retractive or disswasive cause that might have withdrawne them from it 1. The Kings commandement which in an heroicall magnanimity they feared not Moses Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catachresticè he useth this word because his
of Iericho Ioshua was a type of our Saviour Christ. Iericho hath her name of Iareach the Moone Now the Moone in Scripture represents the world As Ioshua made Iericho to fall by trumpets of Rams hornes So Christ our spirituall Ioshua subdued the world by twelve men as by twelve trumpets but that is farre fetched even beyond the Moone The Apostle maketh choyse of this because Iericho stood in the entrance of the Land of Canaan now we may ex ungue leonem As their first victory came of faith so did all the rest by faith at the length they conquered the whole Land of Canaan Heere we have many instructions 1 Faith is the best weapon to goe to warre withall not Bils Bowes and Guns Swords and Daggers Muskets Pistols Cannons and Demi-Cannons strong Iron Engins to undermine and scall wals withall As Christ sayd of Mint Cummin and Annis these ought yee to have done but not to leave the weightier matters of the Law undone So these externall weapons are to be provided but the greatest of all is faith All these without faith can doe little good faith without all these can doe much good By faith Gideon with three thousand men overcame the Midianites by faith little David and unarmed too slew great Goliah that was well armed by faith Iehosaphat put three Nations to flight an exceeding great multitude that came against him by faith Ionathan and his Armourâ—bearer discomfited the Philistims and by faith the walls of Iericho fell downe What got us the victory in the yeere 88. when the invincible Navy of the Spanyards were on the Sea Their ships were as mountaines to our Molehils they in number exceeding us Surely it was the faith of diverse that made us so gloriously to triumph over them By faith one shall chase a thousand and an hundred put ten thousand to flight Therefore it were to be wished that when we are to fight in battell choyse might be made of honest Souldiers When a muster is made we chuse stout and valiant men expert Souldiers such as can handle a Sword or a Gunne well they bee good but Souldiers indued with faith are the best warriers As the heathen man sayd he had rather have one Vlysses then ten Aiaces so it were better for us to have one faithfull honest godly man in a Camp then ten Souldiers that can quaffe and swill sweare and swagger yea though they bee lusty men of body Why was Elias called the Charets and horsemen of Israel for his faith and prayers that hee made for Israel not in regard of any bodily strength If wee will be conquerers over our enemies let us pray to God for faith this will cast downe walls subvert Citties overthrow towers and make us famous conquerers 2 How meane soever the meanes be let us by faith depend on GOD. What were Rams hornes to blow downe the walls of Iericho withall what were pitchers and three hundred men to vanquish the Midianites what was a stone in it selfe against a great mighty Gyant that was armed from top to toe what was clay and spittle to open a blind mans eyes withall The power of God is seene in weakenesse Though the instruments bee weake Hee is strong that worketh by them What is Preaching if we looke on it with a carnall eye to cast downe the holds of sin to overthrow Satan to bring men to the kingdome of Heaven yea the foolishnesse of preaching too as the Apostle calleth it If our Preachers were flaunting oratours if their Sermons were such eloquent orations as Demosthenes's and Tullies it were something but shall a rude kinde of speaking accompanyed with the power of GODS Spirit save soules I verily because GOD hath appointed it and it pleaseth him to worke by it The breath of CHRISTS mouth overthrowes Antichrist and wee though silly weake men shall overcome immortall Divels wee shall bee more then Conquerers through Him that loved us 3 Walls as yee see are no strong munitions An horse sayes the Psalmist is a vaine thing so an high and mighty wall is a vaine thing unlesse GOD be the keeper of the wall The townes of the Canaanites were walled up to the Heavens yet they were made even with the earth The tower of Siloam fell Ierusalem as Iosephus writeth was compassed about with three walls A threefold thred is not easily broken much more a threefold wall Yet all these three walls were rased to the ground the Citty taken and the Iewes miserably slaine There bee some that make gold their hope and the wedge of gold their confidence and there be some that make walls their hope but they bee weake pillars to leane upon There bee two walls which wee may be bold to trust unto a good conscience and God Almighty hic murus aheneus esto nil conscire sibi They whose consciences doe not pricke them for sin may bee bold in the middest of all dangers even as bold as Lions as Salomon speakes and they that have bad consciences shall be afraid of their owne shadowes The other wall is God Almighty I will be unto thee sayes Hee to Ieremiah as a brazen wall against all thine enemies and the Lord as it is in Zechary will be as a wall of fire round about Ierusalem Let us not provoke GOD by our sinnes and wee shall bee safe within paper walls Let us exasperate him by our sinnes and walls of stone nay walls of Iron shall not defend us from our enemies The proverbe is that hunger breaketh through a stone wall but I am sure sin will breake through any wall As the moth eats the garment So sinne will eate through the strongest wall that is and call in our enemies after it Therefore if we will be secure in our houses Towns Citties and Castles let us be at peace with GOD and serve Him in holinesse and righteousnesse all the dayes of our lives It is sayd that Iericho was compassed about seven dayes Now one of those seven must be the Sabbath therefore some works might be done on their Sabbath day and so on the Lords day now Here we are to distinguish some are our own workes and some Gods works our owne workes are the workes of our calling and the workes of our Nature which are sinnes both these must cease on the Sabbath day wee may not goe to plow and Cart on that day much lesse may wee kill steale commit adultery bee drunken on that day But as for GODS workes they may bee done on that day and they are either extraordinary and immediately commanded by GODS owne voyce as this was the compassing of Iericho on the seventh day or mediately and ordinarily prescribed and set downe in the Word and they bee the workes of mercy Christ healed on the Iewes Sabbath day Hee defended His Disciples for rubbing the eares of Corne on that Sabbath day An Oxe or an Asse might be plucked out of a ditch on the Sabbath day Wee may visite the sicke
them safely away againe This was specimen fidei if she had not beleeved GOD and his promises shee would never have done it All this while she hazarded her owne life if her house had beene searched and the Spies found with her it had cost her her head she had beene drawne hanged and quartered for a traitor yet knowing they were Gods people and that God had delivered the Citie into their hands though it were with danger of life they should be her ghests and she would keepe them this was actus fidei it could be no other My life said S. Paul is not deere to me so as I may fulfill my course with joy So said Rahab My life is not deere to me so as I may fulfill the will of God They that have a true faith indeed will venter even their lives in Gods causes It is like as she was an harlot so she was an Inkeeper too Peradventure some signe hung at her doore which made the Spies to take that house but undoubtedly God by the secret finger of his providence directed them to this Harlots house for the saving of her body and soule too When she hath once taken the charge of them she discharges the duty of a good Inkeeper no hurt shall come to her Ghests yet in some Innes in England many a one have had their throats cut even with the consent of the Host and Hostesse Vile beasts farre unlike to Rahab But is this such a worthy act such a notable worke to bee so highly extolled by the pen of the Holy Ghost It was stained with two foule blots with treason and a lye 1. Iericho was her native Citie the mother in whose lap she had sitten quietly many yeeres together and doth she now betray it into the hands of the enemie now fie upon her Traitor It is a bad bird that defiles her owne nest it is an ungracious bird that destroyes her owne nest But the answer is easie In this Rahab shewed her selfe faithfull to God rather than unfaithful to her Countrey Al the Countreys in the world are his The Devill said All these are mine but he lied God may truly say of all the Kingdomes of the Earth All these are Mine I give them to whom I will Now Rahab knew that God had given Iericho to the Israelites Therefore she joynes with God in introducing them into the Land Where did God ever say that he hath given England into the Popes hand Therfore some of our English Iesuites are most unnaturall and divelish to goe about to betray it into his hands Rahab shall be rejoycing in heaven when they without repentance are howling in hell The other blot wherewith this fact was stained was a lye That is apparant it cannot be denied it cannot be coloured shee said they were gone and wished them to pursue after them when they were on the roofe of her house covered with the stalkes of flax Origen said we may used a lye Tanquam medicamento condimento But this we will not defend wee will seeke no cloake for it Wee will not say it was a profitable lye therefore warantable for wee may not doe ill that good may come of it Yet we will distinguish betweene the fact and the blemish of the fact It may be a good Horse though he stumble now and then it may be a good garden though there be some weeds in it she may be a faire Woman though she have a wart and that in her face too so it may be a good worke though it be defiled with the spot of some weaknesse and infirmities This is enough to prove that Rahab was not justified in the sight of GOD by this worke because some pitch of impiety did cleave unto it yet for all that the worke was good and well pleasing to GOD. If God should accept of none of his childrens workes because they be imperfect he might worthily reject all In many things we sin all Perfect Saints are in heaven Heb. 12.23 Imperfect here on earth yet we doe not affirme that the workes of the faithfull are Merae Sordes inquinamenta Though there is filthinesse in them yet they be not filthy There may be a spot of inke or a little dirt on the face of a beautifull Absalom yet he is no foule man there is difference betweene staring and starke mad But who were they that perished They that obeyed not that would not be perswaded to yeeld themselves to GOD and who were they looke Ios. 6.21 Men women and children As for the men and women there might be some reason because they were stubborne and resisted God but why were the children put to death As David cried in the pestilence I have sinned but as for these sheep what have they done So it might be said as for them of the elder sort it made no matter for them but as for the children those little Lambes what had they done 1. We are not to dispute with God Iusta judicia Dei licet occulta 2. They were the brood of rebellious parents conceived and borne in sin therefore they might justly perish with their parents Liberi partes parentum a young Serpent may be killed because he may poyson though actually he cannot poyson as the old doth When a Nobleman is condemned of treason his wife and children smart for it and why may not their children be destroyed that are Traytors to God as the Canaanites were The faithfull say of the Edomites happy shall they be that dash her children against the stones The children of Daniels accusers were throwne into the Lions denne the children of the faithfull are holy because they are within the covenant and the children of the wicked are unholy because they be out of the Covenant Therfore let us not mervaile though they drinke of the Cup of GODS wrath together with their parents But God will bee mercifull to our children because hee is our God and the God of our seede hee will hide them under the shadow of his wings if not from temporall plagues for in that we must refer our selves to his will yet at the least from the plague of plagues from hell fire in the life to come VERSE 32. NOw follow those examples that are shut up in a short Epitome and compendium 1. An enumeration of their persons 32. 2. A narration of the power and efficacy of their faith 1. In actions verse 33 34. 2. In passions to 39. which are amplified by the event 39 40. In the enumeration 1. A preface prefixed before it 2. The substance of the enumeration it selfe The preface hath two parts an interrogation and an affirmation I am entred into so large a field as that I know not how to get out I am at a nonâ—plus I know not what to say If should run on still in this veyne I should run my selfe out of breath I should weary both you and me Why I should want time the time would fayle me telling
Vehagnalithihu 3 His daughter did lament her Virginity alone after she heard of it whereas if she should have beene put to death she would have lamented her life above that 4. At her returne it is not said that her Father sacrificed her but did to her according to his vow Verse 39. which is there expounded hee consecrated her as a perpetuall Virgine to the Lord that she never knew man 5. It is said Verse 40. that the daughters of Israel went yeere by yeere not to lament her but as the Hebrew signifies to talke with the daughter of Iephte Therefore she was still alive It can hardly be imagined that so excellent a man so highly extolled by the Holy Ghost should for his vow sake doe such an abhominable fact yet for all that he is not wholly to be excused It was rashly done of him to vow the first thing that met him as an holy thing to the Lord. What if a dog which is a fauning creature had first met him hee might not have consecrated that to the Lord. This Iephte was an Harlots Sonne loathed and disdained of his brethren thrust out of the house and compelled to live as a banished man yet he hath faith The name of a bastard is contemptible and that justly God hath set many brands of infamy upon them they might beare no office in Israel for many generations Sometimes God bereaves them of their wits and senses they sustaine many reproches in the world yet for all that they may be in the number of Gods Elect and Heires of his Kingdome in the world to come From Iudges he proceeds to Kings where he names but one yet such a one as may be instar omnium a famous and worthy King as ever was Saul was the first King of Israel but David was the best King in Israel the first godly King a man after Gods owns heart his faith was wonderfully tryed by many strong and fearefull temptations without and within too before he came to the crowne and after Hee was hunted up and downe by Saul as a partridge on the mountaines he could never be quiet for him he went continually in danger of his life and could never get the peace of him After he came to the Crowne he was molested by the house of Saul sundry yeeres together his owne sonne had like to have justled him out of his kingdome the pestilence in his time was sore in Israel many inward conflicts had he in his soule as appeareth by his Psalmes Why art thou disquieted in me O my Soule hath God forgotten to bee mercifull He fought with hell and damnation yet by faith he was a glorious Conquerour over them all therefore no marvell though hee be in the catalogue of faithfull men The last that is named is Samuel He was both a judge and a Prophet therefore he is put betweene them both Shamang ael audivit Deus His mother cryed for him hee was dedicated to God before he was borne an upright wise and religious Iudge he challenged all the people for the execution of his office whose Asse have I taken to whom have I done wrong they all gave him their approbation and cleared him before the Lords annointed Last of all in generall he names the Prophets Luk. 13.28 Elias Elisha Isaiah Ieremiah and the rest all these were famous for their faith nec in caeteris contrarium est videre which is wont to be the conclusion of all inductions Therefore all are justified and goe to heaven by faith none flyes thither but by the wing of faith All these that bee here cited had their blemishes never a one of these Roses but had their Prickes Gideon besides many Wives had a Concubine he made an Ephod that was an occasion of Idolatry and made Israel to sin Barac was a faint hearted Souldier Samson defiled himselfe with many strumpets Iephte was very rash and inconsiderate David was tainted with two horrible sins Samuel as it seemeth was somewhat negligent in looking to his Children no Prophet but had some weakenesse being all as St. Iames speaketh of Elias subject to the same infirmities that we are yet they were faithfull men greatly honoured by God Almighty There is not the best man or woman on the face of the earth but it is an easie matter to spie an hole in their coate Shew mee a Garden without weeds and a man or woman without imperfections If ye will have perfect men yee must goe to heaven for them there be the spirits of just and perfect men there be none to be found on the earth St. Peter St. Paul Saint Thomas all the Apostles had their imperfections Yet some prophane wretches there be like Cham if they find never so small a slip in a godly man as Noah was they are ready to laugh at it scatent ipsi vulneribus obijciunt illis cicatrices They themselves are common drunkards beastly adulterers the footesteps of whose uncleane life may be traced in every corner yet if they heare of never so small a thing in a Noah and a David that is their table talke meat and drinke to them whereas in many things we slip all and there is not the best man but treadeth his shooe awry we should rather weepe than rejoyce at it VERSE 33. NOw to the efficacy of their faith 1. Of men then of women which is declared 1. By their actions some are generall in all as the three former some speciall in some 1. The good things they did by faith they subdued kingdomes wrought righteousnesse obtained the promises 2. The evils they overcame by faith 1. From unreasonable creatures as wild beasts 2. From insensible as the elements 3. From corruptions in themselves 4. From reasonable men 5. From death it selfe 1. Yet not without fighting and wrastling they met with many Antagonists to encounter withall by it Iosua subdued the thirty one kingdomes of the Canaanites Ios. 12. ver 24. by it David subdued the Syrians Moabites and Amorites by it Gideon the Madianites If wee had faith wee should subdue the Turke the Pope and all the enemies of the Gospell but undoubtedly by faith wee shall subdue the kingdome of Satan which is stronger than all earthly kingdomes 1 Ioh. 5.4 Not by their martiall skill and prowesse by weapons and engins of war though they used them too the principall meanes to subdue them was faith 2 There is a civill and morall kinde of righteousnesse doing no wrong but good to all defending the innocent punishing the nocent c. 1 Sam. 12.3 and 15.33 1 Reg. 3.27 Acts 10.35 Marke 10.20 There is also a Christian righteousnesse to glorifie GOD. Vnregenerate men may doe the former as Aristides Cato c. and Luk. 18.4 in them it may be called a morall good worke but no Christian good worke unlesse it come from faith This is a property of faith to worke righteousnesse Righteousnesse cannot bee separated from faith A faithfull man is alwayes a
Children losse of goods and of life for the unspeakeable joy set before us Such joyes as neither eye hath seene nor eare heard neither ever entred into the heart of man to conceive Here our Saviour walked from towne to towne preaching and working miracles he sate weary on the well of Samaria but now he sits at the right hand of God Which is a signe of rest and of his Majesty Iudges sit Kings sit And wee shall one day sit in heaven with him that where I am they also may be Ioh. 17.24 We shall be in the same pallace of heaven with him though not at the right hand of God with him The Noble men and Courtiers are in the Court though they bee not so neere the King as the Kings Son is we shall be with the Lamb arayed in white robes having palmes in our hands and Crownes on our heads c. Christ endured much sorrow but now he hath much glory so shall it be with us ye heard of the patience of Iob and what end the Lord made Affliction is sowre but the end is sweete we have a tragedy in this world but wee shall have a Comedy in the world to come Therefore let us run with patience and joy There be two races the Devills and Gods as there be two wayes the broad and narrow if we run the devils race in pride covetousnesse drunkennes uncleannesse the end of it will be wofull wee shall bee tormented with the Devill and his Angels for ever but if we run the race of God looking to Iesus the author and finisher of our faith the end shall be glorious and comfortable Therefore let us all runne this race VERSE 3. NOw followes the applying of the example Where 1. What we are to consider in Christ. 2. To what end the matter of the consideration and the end The thing to bee considered in Christ is his patient bearing of evill tongues Where 1. His fortitude in bearing 2. What it was 3. How great 4. Of whom 5. Against whom Consider him I need not name him he hath beene pointed out to you with the finger already He might have called for fire from heaven to consume them hee might have had many legions of Angels to destroy them hee might have made their tongues to rot or swell in their heads while they were a speaking yet he endured them and went away Such Yours is nothing to it such an unmatchable contradiction the like is not to be found in the world againe Such contradiction in word and deed too Luk. 2.34 Acts 28.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against himselfe The end least yee bee wearyed as travellours in their journey And faynt and loosed in your mindes as they be whose joynts are loosed and so fall downe Never was there any so ill spoken of so much spoken against that so little deserved it as our Saviour Christ. Such as never was heard of neither can enter into the heart of man no griefe is like to my griefe sayes the Church Lam. 1.12 So no contradiction is like to Christs contradiction 1. If wee respect the opprobrious speeches wherewith they laded him all that could be devised they upbraided him with his Father a Carpenter by his brethren and sisters by his Country a Galilean no good thing can come out of it never a good bird in that nest That was one of the least they cast aspersions on his life a bibber of wine a friend of Publicans and sinners a Samaritane one that had a Divell a Magitian that wrought by the Devill a coosener a deceiver Matth. 27.63 a seditious man a perverter of the people a rebell that denyed to pay tribute to Caesar a mad man Mark 3.21 a Sabbath breaker because he healed on the Sabbath day a blasphemer that intituled himselfe the Son of God All that could be imagined Luk. 2.34 2. If wee respect the manner how they reviled him with mockes taunts nodding of the head spitting on him They blindfolded him they smote him and then they said prophesie ô Christ who it is that smiteth thee The manner was most ignominious 3. If we respect the generality of the persons that spake against him All of all degrees did whet their tongues against him Herod Pilat the Pharisees the Sadduces the rulers of the Church his kinsemen Ioh. 7.3 The Thieves that were crucified with him both at the first though one repented the Souldiers the skumme of the Country The whole people cryed with one voyce away with him no King but Caesar. 4. What was hee against whom they threw the dirt of these vile and malignant speeches Separate from sinners in whom the most sharpe sighted Eagle of them all could not finde one spot of sinne Which of you can rebuke mee of sinne Hee did good to the whole Country healed all diseases for nothing hee preached the glad tydings of the Gospell yet thus they rewarded him He is the Butt at which they shoote their poysonfull arrowes Consider him David is worthy the considering how patiently did hee beate Shimei hee shewed himselfe more valiant in that sayes St. Chrysostome then in cutting off Goliahs Head But that is nothing to this he bore one Shimei Christ bore many Shimeis David was a sinner Christ was none yet he endured the speaking against of sinners Let us consider him Let him be in the mindes and memories of us all when wee are ill spoken of let us consider Christ. It was hard to be endured yet he endured it Neither was it patience perforce he might have curbed them if he had listed he might have caused their tongues to have beene eaten up with wormes as Nestorius was Hee might have made them to drop out of their heads hee might have called for a thunderbolt from heaven to strike them starke dead he could have made the earth to have opened her mouth and swallowed them up quicke as he did Core that spake against Moses yet he would not he endured all We thinke much to bee ill spoken of and I pray you what are we in comparison of Christ Was the Creator ill spoken of and shall the Creatures stomacke it did the Potter endure ill speeches and shall not the Pots did hee that knew no sinne and shall not we that are full of sinne did the LORD and Master and shall not wee the servants What are wee greater than Christ my Lord Ioab said Vriah lyes abroad in the field and shall I goe to my house So the Lord Christ passed the pikes of ill tongues and shall we think to be freed from them There bee three things that may comfort us against evill tongues 1. The consideration of Gods providence in all things God carries a stroake in it It is the Lord said Eli let him doe what seemeth him good It may bee God hath bidden him to curse David said that regall Prophet that stayed his hand their tongues move against us but it may bee God moves us or suffers it so to be
bitter thing Sweet in the committing bitter afterwards It stingeth us after the committing of it and makes us to weepe bitterly 1 It is bitter in the conscience when we come to a feeling of it then our hearts smite us for it as Davids did then it sets us on the racke 2 It is bitter in Gods judgements in this life Adultery is bitter when the pox comes and other loathsome diseases 3 It is bitter in the life to come if not repented when tormented in the lake burning with fire and brimstone Therefore let it be detested by us all Let a man offer us wormewood so soone as we taste of it wee will spit it out of our mouthes Sin is more bitter than wormewood therefore away with it Let us give no entertainment to it It is a point of wisdome Obstare principiis venienti occurrere morbo We must nip sin in the head at the beginning Though we cannot keepe it from being yet let us keepe it from springing up so soone as weeds grow in the Garden a good Gardener plucks them up so soone as diseases begin to grow on us we send to the Physitian So soone as there is an hole in the house we mend it even so let us suffer no root of bitternesse in the Spring Summer Autumne Winter to spring up among us let us cut it downe immediately Let not Popery spring up Atheisme Epicureisme any Sect or Schisme among us so soone as they put out their heads let us chop them off but such is our carelesse negligence and security we suffer sinne to grow so farre as that the weeds are higher than the corne among us This will be required at our hands A wonder it is to see how the branches of sin will spread themselves their word is a Canker Arianisme quickly inverted the whole world totus mundus ingemuit se subito factum esse Arrianum A little leaven leaveneth the whole lumpe One scabbed Sheepe If there be one Sectary it will make many Sectaries one Drunkard many Drunkards Therefore let us prevent it betimes Wee are loth that one man that hath the plague should come into the Town left it run over the whole Towne Sin is a dangerous plague-sore it will infect many yet we have no care to stop it we suffer it to run on but the soules of those many that through our negligence are defiled with it shall be required at our hands Therefore let us looke to it VERSE 16. THE other branch which is holinesse is set forth by the contrary Holinesse is in the body or in the minde one for the second Table another for the first For the former let there be no fornicatour but possesse your Vessels in holinesse and honour Eph. 5.3 We must not suffer others to bee fornicators Prophanus procul à phano one that is farre from the Temple and Seate of GOD that cares not for God for religion for the things promised by GOD. He prefers the trash of this world before the kingdome of heaven S. Chrys. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshold of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the threshold of whose soule any bad thing may enter He doth illustrate it by one example which may be instar omnium whom he brings on the stage as a Glasse for all to looke in In whom consider 1. His prophane fact 2. The punishment of it Vers. 17. He made sale of it alienated it from himselfe 1 What he sold. 2. For what he sold it The birth-right was a spirituall thing therefore Iacob committed symony in buying of it So non emit he did not buy that which was none of his before sed redemit having a right to it already by the decree of God ab injusto possessore redemit sayes Aquinas Birthrights with all the appurtenances belonging to it which were many and excellent It is called birth-rights because it had many rights and priviledges as appurtenances 1 It carried with it honour and dignity Genesis 49.3 2 Chronicles 21.3 2 A double portion was tied to it Deut. 21.7 3 The first-borne were consecrated to the LORD they were his 4 Which was the principall it was a pledge of the love and covenant of the Lord and the first borne was a type of Christ the first begotten among many brethren Vnto the birth-right was annexed the kingdome of heaven Yet prophane Esau sold it away Gen. 25.32 For what What had he for it Not a peck of gold or a bushell of silver but a messe of pottage For one morsell of meat If hee had had many dainty dishes for it it had beene somewhat For one dish and that a base one too hee sold that which was better worth than all the meat in the world besides A prophane person is a belly-god he loves his belly above his soule earth above heaven Phil. 3.19 whereas Mat. 6.33 Heaven should beloved above all the treasures of the earth Fornication was esteemed by the Heathen a light sin or no sin at all In somuch as the Apostles in the Convocation held at Ierusalem were faine to make a Canon against it Saint Paul hath a large discourse against it 1 Cor. 6.9 The Scripture is vehement against it it excludeth fornicators out of the Kingdome of Heaven Whoremongers GOD will judge not Adulterers alone but any kinde of Whoremongers It is a sweet sinne but GOD hath provided sowre sawce for it therefore let it bee avoided by us all 1 It is peccatum maximè inexcusabile A Thiefe may say I had nothing to live upon I was constrained to steale A Fornicator cannot say lust was great in me I must needs have a whore for avoiding of fornication 1 Cor. 7.2 2 It is peccatum maximè erubescibile Gen. 38.23 3 It is maximè detrimentosum aufert omnia bona Fortunae Prov. 29.3 An example we have in the Prodigall Sonne Bona naturae it consumes the body Fornicatio quasi formae necatio Bona gratiae Hos. 4.11 A man that hath his heart on a Harlot cannot have it on GOD. If he said I have married a wife I cannot come much more will an adulterer say I have an whore I cannot come he cannot pray reade Scriptures heare Sermons to the profit and comfort of his soule it doth also take away from us the Kingdome of Heaven 1 Corinth 6.9 Wherefore let it bee avoided by us all If we will have no fornicatours among us let there be no drunkards among us for drunkennesse will pull on fornication Seldome shall ye have a common drunkard but he is a common fornicatour too If wee will expell fornication out of the Towne let us expell drunkennesse out of the Towne This is one effect of drinking wine then the eyes looke on strange women Prov. 23.33 it is a dangerous sin David the holiest man Salomon the wisest Sampson the strongest was overcome with it Therefore let us all stand on our watch and ward The wicked
offerebant antequam Aaron in Sacerdotium eligeretur Hier. trad Hebr. in Genesin So must wee in speciall manner bee consecrated to the Lord and as so many Nazarites serve him in holinesse and righteousnesse all the dayes of our life Israel is my first borne though all the world bee mine All the world is Gods yet wee are his first borne What an honour is this A noble man hath many sonnes the yonger may goe a begging the elder hath all the land Among us there is never a yonger brother all elder brethren and shall all have the inheritance of the Kingdome of Heaven Let us be thankefull to GOD for it Israel was his even so wee being Gods first borne are his not our owne wee are bought with a price and must glorifie God in our spirits and bodies which are his The third point is the Stabilitie of the Church which are written in Heaven Not mentioned with the tongue which soone vanishes but written Littera scripta manet hee hath written us on the palmes of his hands wee are ever in his sight GOD needs no pen paper writing tables for helpe of memorie but this is spoken for our capacitie The Senatours of Rome were called Patres Conscripti because a Register was taken of their names A Captaine sets downe the names of his souldiers in a booke So GOD Almighty to shew what account hee makes of us hath our names written Where not in water not in loose papers not in the earth where peradventure they may be blotted out but in heaven whither none of our enemies can have accesse to race out our names In what Booke are our names written not of death but of life Whose the lambes booke of life Wee are not in the hands of an Angel but of CHRIST himselfe To what end A King takes the name of one of his owne subjects to preferre him to make him a Lord c God takes our names to preferre us to a Kingdome How shall wee know whether our names be written in heaven A posteriori not à priori 2 Tim. 2.19 First the Elect know Christ Ioh. 17.3 2. They beleeve in Christ Gal. 3.26 They are plentifull in the fruits of righteousnesse by Iesus Christ they adde vertue to Faith This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrys. termeth it 1 Cor. hom 3. to conclude by workes I have workes therefore I have Faith I have Faith therefore I have Christ I have Christ therefore I have heaven Tà m certus esse debes de requie de foelicitate si mandata ejus custodieris quà m certus es de perditione si ea contempseris Ob. 1. Workes may bee hypocriticall 2. uncertaine 3. imperfect But being sincere they may assure us of our salvation A ring may be imperfect not fully perfected by the skill of the Artificer it may have a crack in it yet it assures us of the love of him that gave it so imperfect workes may assure us of Gods love and of the Kingdome of Heaven too issuing from the roote of unfained Faith Therefore unfaithfull doubting is excluded Let us make our calling and election sure by good workes then an entrance shall bee ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour IESUS CHRIST Psal. 37.24 Yet wee must not dormire in utramque aurem I care not how I live I shall bee saved There may bee a Christian assurance but no unchristian securitie nusquam securitas sayes S. Bern in Psal. 15. Nec in coelo nec in paradiso nec in mundo In coelo cecidit Angelus sub praesentia Divinitatis in paradiso cecidit Adam in loco voluptatis in mundo cecidit Iudas in schola Salvatoris Let us never be high minded but feare with a reverent feare all the dayes of our lives I feare all my wayes said that holy man If you abuse this comfortable doctrine setting all at six and sevens then thou art most unsure As ye beleeve in Christ so be plentifull in the fruits of righteousnesse by Iesus Christ and as your names are in heaven and ye looke for a place in heaven so live as Cittizens of heaven live not as earth-wormes alwayes groveling on the earth but live as men of another world by having your conversation in heaven 1 Here it is as cleere as the noone-day that the Catholicke Church consists onely of the elect Notwithstanding it is an axiome with Bellarmine Non solum praedestinati sed etiam reprobi ad ecclesiam pertinent A strange position indeed as Augustine distinguishes excellently well the wicked are Paleae inter frumentum In domo Dei sed non domus Dei de bapt cont Donat. l. 7. c. 12. Cant. 4.12 CHRIST's Spouse is a Garden enclosed a Spring shut up and a Fountaine sealed up Haec intelligere non audeo nisi in sanctis justis de bapt cont Donat. lib. 6. cap. 27. It a munitur sayes Greg. ut nullus reprobus ingrediatur Ecclesia est Templum aedificatum ex diis quos facit non factus Deus Aug. Tom. 3. Enchyr. ad Laur. c. 6. p. 172. A. Our blessed Saviour affirmes of the Church Ioh. 10.3 for it is the Church of the first-borne whose names are written in Heaven 2 It is evident that the elect cannot perish Non perit filius promissionis sed filius perditionis August De corr grat l. 2. cap. 9. The third person to whom we are come is the founder and defender of the Church Who is described by his nature and office For his nature he is God for his office a Iudge The Lord chiefe Iustice of all the world God is a consuming fire Heb. 12. ult and dare we be so bold as to come to him He is ignis consumens to the wicked ignis muniens to the godly Zach. 2.5 I a wall of fire round about Ierusalem to protect her from all her enemies All are come to God secundum praesentiam Whither shall I goe from thy face Secundum potentiam his power is over all none can avoide it but we are come to him Secundum bonitatem Happy is the people that be in such a case blessed are the people whose God is the Lord. He is Dominus omnium more peculiarly he is Deus fideliū The Philistims said God is come into the Host woe be to us but we are come to God and joy with us Not onely to God as he is a Father but as he is a Iudge too yea the Iudge of all High and low rich and poore just and unjust good and bad Iren. l. 1. c. 9. writes of some called Gnostici who had their name of knowledge which affirmed they were incomprehensibilis judicii The Iudge could not catch them at the latter day But he will finde them out A Writ shall be returned reperti sunt in baliva nostra We must all appeare either ad judicium discretionis or damnationis as S. August speaketh of Absolution being severed from the Goats or
of condemnation This Iudge is rather the Father than the Son for of him hee entreats in the next Verse Though Christ be the sole Iudge secundum executionem Iohn 5.22 yet judiciaria potestas is in the whole Trinity chiefly in the Father There was an unrighteous Iudge Luke 18. but this is the righteous Iudge of the whole world Gen. 18. These Iudges are wise and learned it is meet they should be so Lactantius writes of a Iudge that was very learned and set forth divers bookes but they are all fooles to him the onely wise God These Iudges are subject to partiality for that cause the Iudges of Mars street were wont to sit in judgement in the night that they might not bee moved with the contemplation of the party This Iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night These are mutable there is not a shaddow of turning in him These Iudges dye this remains for ever and ever this is He to whom we are come The name especially the sight of a Iudge is terrible especially to a malefactor The Great Men the Kings of the Earth cry out Apoc. 6. O ye hils fall on us hide us from him that sitteth on the Throne When Ahasuerus held forth his golden Scepter Q. Hester went boldly to him The King of Kings hath held forth the Scepter of his favour to us by his Sonne CHRIST IESUS Therefore wee may come with all cheerefulnesse to him because this Iudge now is become our Father 1 Pet. 1.17 When Foelix did but heare Saint Paul preach of the judgement to come he trembled We shall stand without trembling before the Iudge himselfe It is Gods office to judge There is one Lawgiver and one Iudge There be Iudges under God and the King for civill matters and wee must all judge and try the spirits whether they be of God or not Of apert and manifest things we may judge Wee may call a spade a spade a knave a knave a drunkard a drunkard c. but of secret things we may not judge The heart is a secret thing judge not rashly of that the number of GOD's elect is secret judge not then who shall be saved and who damned true sanctification is a secret thing many may be holy without that are not within as the Pharisees some holy within as the Kings daughter is all glorious within If a man or woman follow not the bent of thy bow if he make not as great an outward shew as thou shall he by and by be an unsanctified person This is too great rashnesse Who art thou that judgest another mans servant Shall one fellow-servant judge another Let us referre that to the Iudge of all Let us judge our selves throughly and we will not be such severe judges of others The next persons to whom we are come are certaine speciall members of the Church the Saints triumphing in heaven These quoad essentiam are spirits as yet they have no bodies quoad qualitates they are just and perfect To the spirits of just men Not to the pulling spirits in purgatory for there be none such Purgatorium sayes Erasmus est tertius locus quem ignorat catholica ecclesia Nor to walking spirits in Church or Church-yard they be figmenta or ludibria either the devises of politique Priests or the delusions of the devill that lying Spirit nor to the damned spirits in hell they be the spirits in heaven Not to the Angels of whom he spake before but to the soules of the godly assumed into heaven to the spirit of Adam Abel Patriarcks Prophets Apostles of all that have departed in the faith of Iesus 1 They are just clothed not foliis ficulneis but with the robe of Christs justice and righteousnesse while they were here and now covered with the white robe of immortality for ever They have primam stolam the first robe for their soules and they shall have the second for their bodies in the resurrection 2 They are perfect We are a perfecting they are perfected the body of sin is wholly abolished and the graces of the spirit perfected in them perfect in knowledge affection and life without spot and wrinckle We must not imagine to finde absolute perfection in this life Diogenes came with a Candle at noone-day to seeke for a Man neither by Sun-light nor Moone-light shall we finde a perfect Man Absoloms body was without blemish so is no Mans soule in this life In many things we sin all The just man fals seven times a day I doe not utterly dislike that commendation that is so frequent among us if it were not to the disgrace of another indeed hee is a good man a good woman but they have these blemishes these imperfections as Nazianzen observeth of them that were famous among the Heathen Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving of boyes Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scurrility So may we of all Christians they have one blemish or other Noah had a staine of drinking Abraham of dissembling David of adultery and murther S. Peter of deniall of Christ S. Paul and S. Barnabas of contention As the Psalmist sayes there is none good no not one so there is none perfect no not one If ye will have perfect men and women ye must goe to heaven for them there be none on the face of the earth Nostra siqua est humilis justitia recta forsitan sed non pura The vertue that is in a just Man hactenùs perfecta nominatur ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate agnitio in humilitate confessio S. Aug. cont duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection and an humble confession of the same Indeed Hezekiah lying on his death-bed as he thought was bold to put God in remembrance that hee had walked before him in truth and with a perfect heart 2 Reg. 20.3 The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Hebrew it is Lebab shalom with a peaceable heart because there was no hypocrisie in him but a sincere desire to please God Yet he came short of that perfection which the Law requires There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo but not perfectio Apoc. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Weaver may fill his cloth yet there may be defects in it Zachary and Elizabeth walked in all the Commandements of God without reproofe A wonderfull commendation 1. They did not goe but walked on without ceasing 2. Not in their owne phantasies but in Gods Commandements not in some but in all and so as they could not be reproved for it They walked in all yet in all imperfectly There is perfectio partium graduum An infant hath all the parts of a man but not the breadth and stature of a man So they walked
that comforts us with the promises of the Gospell Therefore our righteousnesse should exceed theirs I beseech you by the mercies of God sayes S. Paul not by the terrours of GOD. Gods mercies have beene wonderfull therefore let us serve him more cheerfully than they have done the love of Christ ought to constraine us As he hath died for our sins and shed his bloud for them so let us dye to them continually Let us serve him in holinesse and righteousnesse all the dayes of our life that when this life is ended wee may raigne with Christ for ever They had short winter dayes that were full of shadowes we have summer dayes the Son of righteousnesse shineth forth brightly to us they had the bloud of Goats Lambes Calves Oxen as a representation of the bloud of Christ we have Christs bloud actually shed on the Crosse for us they saw Christ afar off Your Father Abraham saw my day and was glad we see him already offered on the Altar of the Crosse for our sinnes and crucified before our eyes in the preaching of the Gospell Happy are the eyes that see that which we see Many Kings and Prophets desired to see them and could not Let us walke worthy of this kindnesse of the Lord. Now followes the use we are to make of it which is double the one negative that we despise not our Saviour Christ the Mediator of the New Testament the other affirmative that we serve and honour him Vers. 28. He disswades us from despising him by two arguments the one from the worthinesse of the person 25. the other from the dignity of the Gospell the thing it selfe VERSE 25. FOr the caveat hee doth not simply say despise him not but with a watch-word looke to it the danger is great if ye doe Christ is despised two kinde of wayes openly and secretly openly by refusing to heare him at all as they in the Gospell wee will not have this man to raigne over us How often would I have gathered you together and ye would not some will not come to Church to heare CHRIST they had rather heare a Fidler than heare a Preacher 2 When as men heare yet contemptuously as the Pharisees did Luke 16.14 these are open despisers of Christs speaking The other are close and secret despisers They doe not peremptorily say they will not come but they make excuses for not comming I have bought a yoke of Oxen sayes one a Farme sayes another I have burling in hand spinning in hand I have a journey to take on that day I cannot come This is a despising of Christ speaking as the word importeth The other secret despisers are carelesse and negligent hearers we will give him the hearing but if we were out of the Church we would not thinke of it againe They looke themselves in the glasse of the Word see many spots but have no care to wipe them away This is a kinde of despising the voice of Christ and it shall be required at our hands despise not him that speaketh any kinde of way but heare him with all reverence He is worth the hearing 1 He speakes vera nothing but the truth for he is the Truth it selfe 2 Suavia that which is sweet and comfortable to us all sweeter than the honey or the honey combe Come unto me all ye that are weary and heavie laden I will give you rest 3 Vtilia that which is profitable he tels us of a Kingdome prepared for us 4 Manifesta he speakes plainely evidenter that any may understand him there be no aenigmata no riddles in his speech 5 Efficacia he speakes efficaciter powerfully with authority never did any man speake as he doth 6 Sublimia heavenly things therefore despise not him that speaketh but receive the honey drops of his speeches to the joy and comfort of you all Why what though we despise him the matter is not great yes there is great danger in it If they escaped not who refused him that spake on earth namely Moses yet tanquam ex divino Oraculo which revealed the Oracles of God to them on the earth They that rejected him were severely punished The man that with an high hand gathered sticks on the Sabbath-day contrary to the Law of Moses was stoned Corah Dathan and Abiram that murmured against him were swallowed up by the earth they that tooke their parts were destroyed Num. 16.49 Some vengeance or other wil light on us if we turne him away and refuse him that speaketh from Heaven But how doth Christ now speake from heaven Surely by the mouthes of his Embassadours he that heareth you heareth me Will ye have an experiment of Christ speaking in me When a learned Ezra standeth up in the Pulpit to speake to the people Christ speaketh The wicked will reply on Christ at the day of judgement and say Lord when saw wee thee hungry and gave thee no meat So some will say O if we might heare Christ speaking from heaven we will sit with reverence and heare attentively When any of his Stewards and Ministers speake He speaketh therefore beware how ye despise him that Moses's ministery and shall they escape that despise Christs ministery Many heavie judgements will light upon the contemners of Gods Word Manasseh though a King was carried into captivity for it Pelatiah died Ierusalem that would not heare Christ when he clocked to her as a loving Hen heard the cry of the Romanes to their destruction If we at this day turne away our eares from hearing Christ speaking to us from heaven the sword of the enemie famine pestilence tedious Agewes not heard of before some plague or other will fall on us If they escaped not that despised Moses shall they escape that despise Christ speaking from heaven VERSE 26. THE second reason is taken from the dignity of the Gospell Then at the delivery of the Law The voice of God did but shake the earth Exod. 19.18 Now at the exhibition of the Gospell It shooke earth and heaven too The which he proveth out of Hagge where we have 1. an Allegation of the Text then a Commentary on the Text. The people mourned that the second Temple was not so glorious as the first GOD comforts them promising to make it more glorious not in sumptuous building but by the comming of the Messiah into it Before he did shake but the earth when the Law was given now he will shake heaven and earth heaven and earth was moved with the comming of Christ when he was borne Herod and all Ierusalem was shaken Wise-men directed by a Starre came out of the East to worship him At the Passion of Christ the earth shooke the graves opened many dead Saints came out and appeared Heaven also was shaken at his comming the Angels in great multitudes came from heaven and sung for joy at his comming the voice of the Father was heard from heaven at his Baptisme This is my beloved Son c. At the passion of
Christ the Sun in the heaven was darkned and drew in her face At the Feast of Pentecost after Christs asscention the Holy Ghost came from heaven the Apostles on the sudden spake all languages on the earth all Nations were shaken with the preaching of the Gospel which as a Trumpet from Heaven sounded in the eares of them all Thus the Gospell whereof Christ is the Minister is farre more glorious than the Law whereof Moses was the Minister Therefore let us take heed how we despise him that speaketh now to us from heaven VERSE 27. HAving alleaged the Text he makes a Commentary of it Shaken like ships tossed on the Sea As of things that are made as the Tabernacle and Temple were Which cannot be shaken the precious Iewels of the Gospell may remaine for ever The ceremoniall Law with all the Rites belonging to it is shaken the Gospell continues to the worlds end They that despised the Law were punished though it were to continue for a time how much more shall they that despise the Gospell which abideth for ever Here the Apostle speaketh of a spirituall shaking There is one materiall shaking yet behinde when as the pillars of Heaven shall bee shaken the world shall passe away with a noise the earth with the workes thereof shall bee burnt up that is a terrible shaking We feare now to see a few trees shake but then Heaven and Earth shall shake Let us shake now before CHRIST speaking to us in the ministery of the Gospel that we may stand without shaking before him at the latter day Here we see that the Scriptures are not carelesly and negligently to be read of us Grandia mysteria lye often hid in one word but of one word in the Old Testament Christ deriveth the resurrection God of the living not of the dead Out of the Cloud S. Paul fetcheth Baptisme out of the Rock Christ. The Apostle here out of one word in the prophesie of Hagge concludeth the abrogation of the Law and the corroboration of the Gospell Therefore let us be circumspect in reading of the Scriptures there is nothing idle in it no not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil speaketh one word may be a foundation to set a goodly building on Therefore marke with diligence every word of the sacred Scriptures VERSE 28. HEre we have the affirmative use that we should honour him whereunto he exciteth us by two arguments the one à praemio the other à poena 29. Receiving a Kingdome by expectation in this life and possession in the life to come Not a Lordship but a Kingdome which our Saviour Christ speaking better things than Abel hath purchased for us with his bloud He doth not say seeing we merrit a kingdome we are not merritors but receivers of it Christ puts it into our hands and wee receive it What manner of Kingdome not an earthly that may be shaken but an heavenly The windes may blow downe these kingdomes the earth may shake and hurle them downe fire may consume them the sea devoure them God may use the men of one kingdome as knives to cut the throat of another kingdome But this is a kingdome that cannot be shaken This we receive from Christ our Saviour he rewards our poore service with a kingdome therefore let us serve him Which is amplified by the efficient cause and the formall The efficient is the grace of God without the which we cannot serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hold the grace given to us in the Gospell that it may bee as a whet-stone to sharpen us to his service Then for the manner of it it must be pleasingly so as he may be pleased with our service Some serve God and yet please him not They give to the poore and to the Preachers of the Word but it is grudgingly whereas God loves a cheerefull giver We must so serve him as that we may please Him Whereunto two things are required shamefastnesse in respect of our selves and reverence in regard of him When we looke to our selves considering what vile wretches we be polluted with sin in soule and body wormes-meat dust and ashes then wee must hang downe our heads in our bosomes for shame we are unworthy to serve such a Master as Christ is 2 In respect of him we must have reverence because he is the high and eternall God We must love Christ and reverence him too love him as a Saviour reverence him as a Lord and Master Though a servant have a poore man to his Master yet he must reverence him our Master is rich Heaven and Earth are his therfore reverence him Though we have a weak man to our Master yet we must reverence him Christ is most strong able to crush us in peeces with a rod of Iron Though he be a wicked man yet reverence him Christ is most holy no iniquity dwelleth in him therefore reverence Him VERSE 29. WHY he is our kinde loving and mercifull GOD but as Hee is a GOD of mercy so of vengeance too GOD is ignis communiens consumens purgans Hee is a preserving fire to them that serve Him aright Zach. 2.5 Hee is a consuming fire to them that rebell against him that cast His Commandements behinde their backes He was a consuming fire to the Israelites when he sent fiery Serpents among them to kill them to the Sodomites when He sent fire and brimstone to destroy them to the two Captaines that went for Elias when Hee sent fire from Heaven to spoyle them Hee consumes with Consumptions and diseases with the Pestilence inundations of waters with fires in many Townes There be two fires the one temporall the other eternall Hee will be a consuming fire to all impenitent sinners when they shall bee with the rich Glutton in the lake burning with fire and brimstone for ever Therefore let us feare this God Kisse the Sonne least if His wrath be kindled but a little yee perish from the way We flatter our selves too much in the mercies of God God is mercifull As a Father pittyeth his children c. His mercie reacheth to the heavens Though we be adulterers drunkards proud malicious yet God is mercifull I but as He is demulcens Pater so he is animadvertens judex with an axe ready to cut our heads Because God doth not alwayes shew Himselfe in the likenesse of fire a terrible God powring downe the coales of his wrath upon us because he beareth with us and doth not by and by punish us for our sins we thinke we may contemne him we may serve him as we list any service will content him I but remember likewise that our God is a consuming fire It is long peradventure before a fire breakes forth it may lye lurking a great while and not be seene but if it begin to flame to set upon a Towne without great prevention it will burne up the whole Towne So God is patient His wrath
twaine 7. Wee must bee as innocent as doves A dove hath but one mate Hee speakes there of a woman whose first husband was an heathen hee would not have her to marry a heathen againe if shee marryed a Christian hee should be as her first husband because the former being an infidell was as no husband 8. 1 Tim. 3.2 A Bishop must bee blamelesse the husband of one wife c. This tyes all Christians as the other to rule the house well to be no strikers no evill speakers not to be given to wine to be the husband of one wife at once for Polygamie began at that time to be frequent in Asia Howsoever some have unadvisedly declamed against them the Scripture allowes second marriages 1 Cor. 7.39 Loquitur indefinite sayes Saint Augustine de bono viduit ca. 12. he doth not say if her first husband but husband whether first second or third c. 1 Tim. 5.11.14 Yonger widdowes S. Paul would not have to bee admitted to office in the Church because they might marry and hee wishes them to marry and beare children Our Saviour CHRIST Iohn 4.18 reprooveth the woman of Samaria for keeping a paramour instead of an husband but he doth not checke her for having had five husbands Hierome de monogamia makes mention of a man that had buried twenty wives and of a woman that had two and twenty husbands No question but all marriages are lawfull yet as Saint Paul sayes all things are lawfull but all things are not expedient There is more inconveniency in regard of diversity of children of the diverse disposition of sundry wives and husbands c. in the second marriages then in the first therefore greater care wisdome circumspection is to be used in them Yet as God hath ordained mariage for all so all may flye to it Notwithstanding because the time is short as the Apostle speaketh contracted into a more narrow roome than it was before Let them that have wives be as if they had none Let us use this world as if we used it not for the glory and pleasure thereof fadeth away So much of the estate Now let us come to the bed and use of mariage The estate peradventure is honourable but the bed is dishonorable nay sayes the Holy Ghost Bell. l. 1. de Sac. Bapt. c. 5. sayes there is turpitudo immundities in the act of mariage abusing that place Apoc. 14.4 Where it is apparant the Spirit of God metaphorically cals all the Elect Virgins that shall triumph with the Lambe in the life to come Otherwise no maried persons should be in Heaven Men may be defiled with women that be Harlots but not with an holy and religious use of their wives And the bed undefiled Either the Verbe substantive may be supplied in the middest of the sentence and then the sense runneth thus And the bed is undefiled meaning the mariage bed it is no polluted bed as the bed of adulterers and fornicators is it is no polluted thing or else the beginning of the Verse must be repeated and bed undefiled is honorable whereunto I doe rather leane because such repetitions are usuall It is a profitable caveat to married folkes instructing them how to behave themselves in the bed of mariage They are so at all times and in all places to carry themselves as that no dishonesty be admitted into that honourable estate nothing that is repugnant to the Law of nature or Christian modesty is to be committed No doubt but that a great liberty is permitted to them that be maried they may have their lawfull sports and honest recreations one with another Isaac sported with Rebeccah neither did he incur any just reprehension for it If he had thought he had beene in the sight of Abimelech he would not then have shewed such familiar tokens of love yet wheresoever they be they must doe nothing but that which may be warrantable by the Law of Nature and the Word written As the Psalmist speaketh Whither shall I goe from thy presence If I climbe up into heaven thou art there c. So all maried persons may say within themselves in the middest of all their delights Whither shall I goe from thy presence If I walke abroad with my wife into the fields and pleasant pastures thou art there if I sit with her at the Table or by the fire side thou art there if I be with her in my chamber and bed thou art there therefore I will doe nothing in this estate which may be displeasing in thy sight This is the bed undefiled that is honourable and well-pleasing unto the Lord. God grant it may be so among us all The bed it selfe is undefiled As they bee put together in the Church so they may meet together in the bed for the procreation of children that may be mutuall comforts to them both and may be as Olive branches round about their Table which may be profitable members both in Church and Common-wealth and Citizens of Heaven Yet let them take heed they be not drowned in the pleasures of mariage Let them not say with him in the Gospell I have maried a wife therefore I cannot come I cannot pray heare sermons reade the Scriptures c. A wife is appointed as an helper to further thee to Heaven not as an hinderer to keepe thee out of Heaven That may suffice for the commendation of mariage now to the condemnation of all uncleane persons that neglect or violate mariage Whoremongers Graec. fornicators when either the one or both parties be unmaried then it is either simple or joynt fornication The Greeke word is derived of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sell such as sell their bodies as victuallers doe their meat so doe fornicators They make a sayle of their bodies from Christ unto whom it is due unto an harlot that hath no interest in it Adulterers The filthinesse committed betweene maried persons which is more detestable GOD. Which is the Lord of Hosts having all creatures in Heaven and Earth to be his executioners whensoever it pleaseth him Though the Magistrate be negligent in punishing of them yet GOD will judge them Iudge That is metonymically he will punish the cause being put for the effect There is a but against them Iustice is good but unjust dealing is nought So mariage is honourable but fornication and adultery is abominable What need I have a wife of mine owne when I may borrow of another man I but Whoremongers and Adulterers GOD will judge GOD judgeth them sundry kinde of wayes in this life and in the life to come In this life 1. His judgement is on their soules which are translated from GOD to the Devill Wine and adultery take away the heart the heart of an adulterer is more on his Harlot than on God and that is a fearefull judgement A covetous man makes his money his God and an adulterer makes his queane his God 2 His judgement is
of timber for my house Dancers have their Schoole sayes Nazianz. Fidlers and Musitians are trained up to it and is the ministerie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it such a light thing that whosoever will as it was in Ieroboams time whether hee bee a Weaver a Tapster a Taylor may bee a Minister it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes he must be taught sometimes confuted comforted reprooved and Who is sufficient for these things None fully The great Doctours in Divinitie must bee Schollers all the dayes of their life yet if thy conscience tell thee that thou hast no gifts in any acceptable measure how canst thou say with Saint Paul I am assured I have a good conscience in all things when not in the first thing in the gate and porch to the ministery The best furniture of all is a sincere and upright heart As God gave Saul an other heart when hee advanced him to the kingdome So the Lord gives a good heart to all good Ministers Learning and knowledge is as water in the well a good heart is as the bucket to draw it out for the watering of Christs Garden if this bee wanting even a learned man will doe little good in the ministery Therefore examine with what heart thou camest hither to feede thy selfe or the lambes of Christ to enrich thy selfe or to make them rich in Faith 2. Let us come to active gifts When wee have the Testimonie of a good Conscience that the Lord in some measure hath given us gifts from Heaven Let us consider what gifts wee give on earth whether Lady Pecunia be the janitrix that lets us into the Church or not whether wee come in by Simon Magus or Simon Peter Qui vendunt vel emunt praebenda Ecclesiarum dicuntur tales à Simone Simoniales Simonie is well defined by Brulifer to whom the rest of the Schoole-men agree Est studiosa voluntas emendi vel vendendi aliquod spirituale seu spirituali annexum Pactum is not onely Simonie a compact or agreement betweene the Patrone and a Minister or any other for them but Simonie is peccatum voluntatis as the heart commits adultery if thou lustest after a woman as the heart commits murder if thou hatest thy brother thou art a murtherer So not the hand onely but the heart commits Simonie if thou hast a lustfull desire after a benefice in an unlawfull way In their judgement thou art a Simonist And this they proove by the Father of Simonists There was no pactum betweene Simon Magus and the Apostles but onely voluntas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made an offer of money to them and that was condemned If thou hast a desire in thine heart to get a benefice by any sinister meanes thou art a Simonist then almost in this age who can say hee is assured to have a good conscience in this thing Yet further to lay it open let us come to the branches of Simonie It is committed foure kinde of wayes The first and the greatest per pecuniam which no man will denie Saint Ambrose reports as a monstrous thing in his dayes I heard a Minister say Centum solidos dedi ut Episcopalem gratiam ass equerer But how would hee have wondred if hee had lived in our time when wee may heare that some have given centum minas for a benefice when solidi are turned into minae what doth this but minari the vengeance of God to the Ministerie The second way is per adulationem when as a Minister which is the Doctour of the truth hath no truth in him but will lye flatter cosen and dissemble doe any thing for a Benefice This is Venenum mellis dulcedine palliatum poyson wrapped in honey yet as many Popes came to the Popedome by poyson so many Ministers so woefull is our time come to a benefice by this poyson They cannot bee assured with Saint Paul that they have a good conscience in it The third way is Per importunas preces ambientium by the importunate suit of Ministers either by themselves or by their great friends for a benefice Est orare Ducum species violenta jubendi The request of great men in high places is a violent kinde of commanding hee that comes thus to a living in their opinion cannot avouche that he came to it with a good conscience The fourth is Sordidum obsequium a base kinde of service performed by a Minister As the devill confessed in the maide he is the Servant of the high God the Ambassadour of Christ as it were Christ in the Church Yee received mee sayes Saint Paul as an Angell of Christ yea as Christ himselfe and it is a shame for Christ for Christs deputy or vicegerent that susteines his person to be too servile to any To them may bee replyed that Sentence of the Apostle If I labour to please men I cannot be the Servant of Christ and have wee not many that by this base ladder climbe up to the livings in the Church Heretofore Cornelius threw down himselfe at Saint Peters feete but now a Peter yet in truth a Pseudo-peter throwes himselfe downe at the feete of a meane Gentleman for a Benefice This is a kinde of Simonie as the very Schoole-men have affirmed an horrible vice hee that is tainted with it cannot protest with Saint Paul I have a good conscience in all things Saint Ambrose doth excellently paint out this sin I would to GOD all Ministers would have his words engraven in their hearts If thou comest in by Simonie Caro suscepit dignitatem anima perdidit honestatem Caro dominatur populis anima servit daemonibus Caro Sacerdotium comparavit anima detrimentum paravit and what shall it availe a Minister to win the whole world and loose his owne Soule O it is a comfortable thing for a Minister if hee may truly protest with the Prophet I have not thrust in my selfe to bee a Pastour over this people neither have I desired the day of miserie Lord thou knowest to be set over a people to have the charge of many Soules for the which we must answer at the day of Iudgement if a man will faithfully discharge his Office it is rather a miserie then a felicitie hee shall have many difficulties to wrastle withall Every drunkard fornicatour adulterer c. if his vices bee ripped up will bee against him Wherefore if thou hast thrust thy selfe into this miserie GOD will leave thee to defend thy selfe if thou hast beene thrust in by him hee will defend thee But as for this vice of Simonie I will shut it up with those verses which were not amisse to be imprinted in the hearts of us all Haec duo damna feres si tu sis Simonis haeres Mortuus ardebis vivus semper egebis These two losses shalt thou beare if thou beest Simons heyre A beggar live shalt thou heere and after burne in hell feere Of the one that for the most part they bee beggars all the world
house and Temple Remember that our God is a God of peace let us be peaceable Wee have had the Title now to the effect the raising up of Christ from the dead elementia in collatione pacis potentia in suscitatione filij The party raised is set forth 1. By his Sovereignty 2. By his Name 3. By his Office For his Sovereignty He is our Lord. Ye call me Master and Lord. Not every one that sayeth to me Lord c. He created us He redeemed us He hath marryed us to Himselfe therefore we are to call Him Lord as Sarah did Abraham For His Name it is IESUS the onely SAVIOUR of the world There is no other name whereby wee can be saved but by the Name of IESUS Moses was the giver of the Law yet not he but Iosuah brought the people into Canaan So they be not the workes of the Law but Christ alone that carryes us into heaven the celestiall Canaan For His Office Hee is the Shepheard of the sheepe Cyrus my Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where observe 1. What manner of Shepheard he is 2. How hee comes to bee our Shepheard If ye will know what manner of Shepheard he is he is a great one There be little Shepheards as the Rectours Curates of every Congregation but Hee is the great Shepheard 1. Great in the extent of the flocke the universall Shepheard of the whole Church throughout the world the Shepheard of Iewes and Gentiles so is none but he 2 Great in authority The sheepe are His Hee ownes them Simon feede my sheepe feede my lambes Peter as other Pastors feede them but the sheepe are Christs Iob had 7000. sheepe he had many Shepheards that kept them yet the sheepe were Iobs So Christ hath many thousands of sheepe in Christendome in the world Sundry Shepheards he places over them yet the sheepe are Christs not ours 3 Great in the charge which hee hath taken on him hee is the Shepheard of soule and body too the great Shepheard of our soules 1 Pet. 2. ult He hath care of body and soule too 4 Great in humility the King of Kings yet hee abased himselfe to be a Shepheard 5 Great in knowledge Iohn 10.3 6 Great in love and kindenesse Hee gave Himselfe for the sheepe 7 Great in power none can take them out of his hands All the Divells in hell all the wicked men on the earth cannot cozen him of one sheepe Be thankefull to God for this great Shepheard Of whom of the sheepe that is the righteous They are most fitly resembled to sheepe 1 Sheepe are humble Learne of Me I am humble and meeke 2 Sheepe are harmelesse be as innocent as Doves as harmelesse as sheepe 3 Sheepe are profitable for backe and belly 4 They are ruled by their Shepheard So whatsoever thou commandest us we will doe 5 Sheepe are lead into pastures and folds 6 They are obnoxious to many dangers to Wolves Briers Theives Dogges So many are the troubles of the righteous but the Lord delivers them out of all Happy are the sheepe that have such a Shepheard But how came He to be Shepheard Sayd the chiefe Captaine with a great summe of money obteined I this burgeship But it cost Christ a greater summe even His bloud whereby the everlasting covenant is confirmed Acts 20.28 The wine in the Lords Supper is a lively representation of this bloud The wine is red So was the bloud of CHRIST the wine is powred out into the cup So the bloud of CHRIST was powred forth for our sinnes The grapes are pressed before there is any wine So was CHRIST Wine comforts a man hee hath given him wine to make him a glad heart So the consideration of the bloud of Christ that was shed for the remission of our sins is a singular comfort to the soules of Christians By this bloud He came to be the Shepheard of the Church and this is that bloud that ratifies GODS everlasting Covenant The Covenant I am thy GOD and the GOD of thy seede is an everlasting Covenant Such as the man is such is his bond and word It is good dealing with honest men A man may be bold to build on their word And such as GOD is such is His Covenant an everlasting GOD and an everlasting Covenant of His Kingdome there shall bee no end and of His Covenant there shall be no end As He is our GOD now So he will be for ever Let this stay us up when we are ready to faint in all distresses This is that great Shepheard of the sheepe which GOD hath brought againe from the dead But was hee not able to bring himselfe from the dead Yes verily He raised up this Temple Himselfe He presented Himselfe alive Acts 1.3 Yet in respect of His humanity GOD is sayd to have brought Him from the dead which He did after a glorious manner the Angels waiting on the Sepulcher the earth trembling the graves opening sundry of the Saints rising with Him and appearing to many Our Saviour truely dyed on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the breath went out of His body it was wrapt up in linnen cloathes layed in the Sepulcher there it continued three dayes and nights yet God brought Him againe from the dead Hee was seene of His Apostles and others fourty dayes together they beheld the print of the nailes in His hands and feet they eat and dranke with Him and looked on Him when Hee went into Heaven Even so the same God shall bring us againe from the dead The Head is risen therefore the members shall rise the first fruits are in the barne of Heaven therefore we that are the second fruits shall be gathered thither The husband is in Heaven therefore the wife shall be in Heaven Where I am they also that believe in mee shall bee there Hee brought CHRIST from the dead the third day there was an extraordinary reason in that because His Sacred body might see no corruption Our bodies corrupted with sinne must lye putrifying in the earth till the day of Iudgement Adventus Domini clavis resurrectionis then wee shall meete CHRIST in the ayre and bee translated with Him into His Kingdome of glory Christs resurrection is a pledge of ours VERSE 21. WEE have heard of the person to whom he prayes now to the thing for which he prayes It is perfection in all good workes the which is first set downe then amplified It is comprised in these words make you perfect c. Hee doth not say in faith but in workes workes are a demonstration of faith shew me thy faith by thy workes Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven Their righteousnesse was to say not to doe Matth. 23.3 ours must be to say and doe too else wee shall not set a foote into the Kingdome of heaven Not every one that sayeth unto mee Lord Lord c. Therefore
let us annexe workes to our faith The Lord makes us perfect in workes that our election may be sure He doth not pray to GOD to make them perfect in some good workes but in all As he sayd homo sum humani nihil à me alienum puto So let us say Christianus sum nullum Christianum opus à me alienum puto Herod did many things but because hee did not all he was not saved Heere some trees bring forth Peares some Plumbes some Apples some Almonds There is no tree that bringeth forth all fruit But every Christian must be as a tree planted by the rivers of waters that bringeth forth all fruit We must be ready for every good worke wee must have prayers and almes deedes zeale meekenesse humility patience we must abound in every good worke 3 He doth not say the Lord cause you to begin in every good worke but God perfect you c. We must labour to aspire to perfection daily more and more as Iac. 1.4 So let zeale patience c. Let every grace have his perfect worke Vsus promptos facit use makes perfectnesse scribendo disces scribere use thy selfe to writing and in the end thou shalt write well use legs and have legs so use thy selfe to good workes and be perfect in good workes Milo by using to carry a Calfe when it was young did beare it when it was old So let us exercise ourselves in good workes from our youth as the young man sayes at the length it will bee easie to attaine such a perfection as is acceptable to God Let us use our selves to pray as Daniel did morning and evening Let us use our selves to reading of the Scripture as the Bereans to Preaching as Christ to fasting as Anna to give to the poore and needy as Dorcas and Cornelius At length we shall attaine to some perfection in them c. This is amplified 1. By the rule whereby our workes must bee framed that is the will of God Christ sayd not my will but thine be done So must every Christian say our will is to live at ease to wallow in pleasures to take the Tabret and Harpe to eate the Calves out of the middest of the stall to rejoyce with the instruments of Musicke Our will is never to taste of any misery to have no losses crosses sicknesse if possible not to have our finger ake But let us entreat the Lord that wee may doe His will to say with them Acts 21.14 The will of the Lord be done 1 Thes. 4. The will of God is your sanctification The Lord so perfect us to every good worke that we may possesse our vessels in holinesse and honour that we may serve Him in holinesse and righteousnesse all the dayes of our life 2 It is amplified by the manner of our working That which is well pleasing in his sight not for any worthinesse of ours but through Iesus Christ in whom God is well pleased with us for without him we can please God in nothing Cain and Abel both offered Sacrifices yet God was pleased with Abel not with Cain The Pharisee and Publican both praied in the Temple yet the one was heard and the other was not Why because one was in Christ not the other Let us desire the Lord to accept of our poore and imperfect workes for the worthinesse of Christ in whose name they are presented to him He concludes with a doxologie a song of praise and thankesgiving to Christ the great Shepheard which is God above all blessed for ever to him be glory for ever and ever He it is in whom wee were chosen before the foundation of the world in whom is our life breath and being He it is that in unspeakable love came downe from the pallace of heaven into the dunghill of the earth for our sakes that vouchsafed to take flesh of a woman for us to be borne in a Stable layd in a cratch to endure the speaking against of sinners to be called Beelzebub a bibber of wine a friend of Publicanes and sinners to be blindfolded buffetted spit upon cruelly whipped to be pittifully nailed hand and foote to the Crosse to susteine the wrath of his Father to dye to be buried to rise againe to ascend into heaven there making intercession for us therefore to him be praise for ever and ever He it is that though he bee absent in body yet hath not left us Orphanes poore fatherlesse children he hath given us his spirit to be a father to us to guide us into all truth an heavenly Comforter to comfort us in all distresses to seale us up to the kingdome of heaven He hath left us His Word the foode of our soules the sword of the Spirit to defend us from all enemies of our salvation Hee hath given us the Sacrament of His blessed Supper as a perpetuall memory of him wherein we may daily see him the bread and wine are as pledges of his body and bloud that we may eate him spiritually be one with him and he with us He it is that hath given us his Angels to pitch their tents about us to take our soules at our dying day and to carry them into the kingdome of heaven Therfore let us say with cheerefull hearts to him be praise worthy is the Lord Iesus the great Shepheard of the sheepe to receive all honour and glory prayse power and might now and for ever Amen VERSE 22. 1 AN admonition Suffer the word of exhortation 2. The reason which is taken from the brevity In admonitions I have beene briefe hee spent but three Chapters in them therefore take them the more patiently Such is the pride and perversenesse of our nature we cannot abide to be told of our faults like gauled horses wee are ready to winch and kicke at it Therefore this caveat is very needfull Suffer your selves meekely and quietly to bee reprooved for your sinnes Suffer the Preacher to tell you of your covetousnesse your pride malice c. of your drunkennesse fornication and adultery of your negligence in comming to Church of the little care that is had for the good of the Towne every man is for himselfe none for the Towne Suffer your selves to be admonished of these things it is good for you Ye suffer fooles gladly sayes Saint Paul yee suffer stage players to tell you of your faults and ye laugh at it and will ye not suffer Preachers ye suffer the Physition to give you sowre potions yee send for him and reward him for it and will yee not suffer the Physition of your soules to bee sharpe with you for your salvation Ye suffer Chirurgions to cut you and will yee not suffer us to lanch the soares of your sins that the corrupt matter may issue out Suffer the words of exhortation and magnifie God for them Blessed be thou and blessed be thy counsell sayd David to Abigail So when the Preacher tels us of that which is amisse and exhorts us to
3. an explication of it in the former clause of the 7 verse It is commended 1. by a negation of the newnesse of it 2. by an affirmation of the oldnesse of it New things are suspicious and not readily entertained What new doctrine is this say they of our Saviour the Philosophers at Athens came flocking about Saint Paul saying May we not know what this new doctrine whereof thou speakest is Tertullian calls Marcion hesternum a bird of yesterdayes hatching so is not this It is no new commandement Yet Christ calls it a new one A new Commandement give I unto you that ye love another It is both new and old old ratione substantiae new ratione circumstantiae old in regard of the substance new in regard of the circumstance 1. because being corrupted by the glosses of the Pharisees it was purged and made new as it were by Christ as a rustie sword if it be scowred is a new sword 2. because it is pressed by a new example the example of all examples the example of Christ himselfe Even as I have loved you 3. Because it should never waxe old but bee alwayes fresh and new in memory and practise 4. Because then it lay hid in the darke and obscure mint of the old Testament now it commeth out of the fresh mint of the new testament It is now delivered and made knowne to the world more apertly and plainely than before a picture done over with new colours is a new picture The newnesse of it hath beene disclaimed now the oldnesse of it is proclaimed that which we had from the beginning of the creation of the promulgation of the law or from the beginning of our conversion and calling to Christ howsoever it is old written in codice cordis in the booke of our heart by the pen of nature and in codice legis in the booke of the law published to the world To put us out of doubt he names it That we love one another 1. Love is eum complementum legis the fulfilling of the law It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recapitulation of the whole Law Hee that hath love keepes the Law He that wants love is a continuall breaker of the Law 2. Love is indicium Christianorum the badge of Christians Hereby shall all men know that ye be my disciples if ye love one another No love no disciple of Christ. 3. It is condimentum omnium virtutum actionum the sauce that seasons all vertues and actions without that they be all unsavory If I speake with the tongue of men and angels if I had all knowledge all faith that I could remove mountaines if I fed the poore with all my goods gave my body to be burnt yet if I have not love I am nothing Though we come to Church never so diligently heare Sermons never so frequently receive the Sacraments never so devoutly discourse of Religion never so eloquently yet if we have not love we are nothing Let them be Baptized in the name of Christ saith Augustine let them signe themselves with the signe of the Crosse let them answer Amen sing Halleluja in the Congregation let them goe to Church yea let them make Churches yet if they have not love they are not the Sonnes of God but the sonnes of the devill What an admirable thing is love If we have that all things are well had if that be wanting it is in vaine to have all things Quanta est Charitas quae si desiit frustra habentur caetera Si adsit recte habentur omnia Aug. in pirmam Eppst. Ioan. 4. Love is vinculum perfectionis the bond of perfection this ties us together We are as shaves scattered without love 5. It is Sigillum electionis a seale of our election Hereby we know that we are translated from death to life because we love the brethren He that loveth not his brother abideth in death No assurance of salvation without love 6. God is love saith Saint Iohn a golden sentence Saint Paul in his whole Chapter of love 1 Cor. 13. Spake not so much in the commendation of love as Saint Iohn doth in this one short and pithy sentence The devill is hatred Of that he hath his name Satan an hater and all spitefull and malicious persons are of the devill all loving men and women are of God Many allurements to make us in loue with love yet sincere love is as a stranger among us Rara avis in terris a blacke Swan upon the earth Where is there a Damon and a Pithias Scant two neighboures in a Towne that entirely love one another yet never a page almost in the Bible but one way or other harpeth on this string When Saint Iohn was so old that he was faine to be lead to the Pulpit he went up spake these words sundry times My little children love one another and so came downe as if that were the most necessary thing to be inculcated to the people and so it is indeede VERSE 6. IN the winding of it up he gives us a touchstone for the triall of love This is love that wee walke after his commandements Whereof this is a maine and principall to love one another according to that of our blessed Saviour If you love me keepe my Commandements If the subject love his Prince he will observe his Statutes as neere as he can If a friend love his friend he will doe what he requests him if he may lawfully doe it and it be in his power If a child love his Parents he will obey his Parents in the Lord. How can we say we love Christ when we cast his commandements behind our backs Now there followeth the other branch of the exhortation to constancie in the truth which is 1. propounded then corroborated and urged verse 7. This is the Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a kind of excellencie I will raise you up a Prophet like to me him shall ye heare This is my beloved Sonne heare him This commandement he doth illustrate by the antiquitie of it as ye have heard from the beginning How the Rhemists say by tradition from the Apostles which is come to us from man to man from Bishop to Bishop Heresies may goe from man to man from Bishop to Bishop as Arianisme did and in a short time overspread all the world It is a manifest argument of infidelity and a sure token of pride saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject that which is written and to bring in that which is unwritten This is the commandement that as ye have heard from the beginning by God himselfe The seede of the Woman shall breake the head of the Serpent Which is explained at large in the Writings of the Prophets and Apostles whereon the Church is built That having set our hand to Christs Plough we should
Gods glory Let your light so shine before men that they seeing your good workes they may glorifie your father which is in heaven so we shall doe all faithfully as Gajus did The persons to whom his well doing extended were the brethren and strangers Some interpret brethren the faithfull And indeede they were honoured with that title in the Primitive Church Strangers those that be not yet called but are strangers from the common wealth of Israel Rather by brethren are meant Iewes For my brethren the Iewes By strangers Gentiles converted to Christ as appeares by the opposition verse 7. Hospitality is in speciall manner commended to us in the Scripture Love ye the strangers for yee your selves were once strangers We in England were strangers in Queen Maries dayes Some faine to flee into France some into Germany some to Frankford some to Emden Therefore let us have pitty on strangers Be given to hospitalâ—ty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing it as the hunters doe the Deere we must not invite them summis labijs saith Hierom coldly for fashion sake but toto mentis ardore with a fervent affection and desire to have them We must pull them to our houses as Abraham did Origen observeth of Lot We read of no good workes of his that are registred in Genesis save onely hospitalitie for this alone evadit incendia he escapes burning when all Sodome was burnt hospitalem domum ingressi sunt Angeli The Angels entred into the house of hospitality Clausas hospitibus domus ignis ingressus est the fire entred those houses that were shut up against hospitality Audite hoc qui hospitem velut hostem vitatis Heare ye this O ye covetous misers that shun a stranger as ye would do an enemie whereas indeed ye should make your selves friends of this unrighteous Mammon Iulian writing to the high Priest of Galatia excites all to hospitality by a saying out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All strangers poore folke are sent to us by God himselfe peradventure to try us with all Let us be courteous even to strangers as Gajus was In entertaining of them we entertaine Christ and he will reward us at the latter day Mat. 25. VERSE 6. I But how knowest thou Iohn that I am so full of charity Many have related it to me Who both brethren and strangers they have borne witnesse of thy charity comming from thee to me It was religiously and gratefully done of them For we must all acknowledge our benefactours Of what charitie did they beare witnesse Non habitus sed actus saith Aquinas non affectus sed effectus Not of the habite of the charitie which can not be seene but of the act of charity which all the world might see not that thou haddest a good affection to doe good but of the fruits and effects of thy charity that is poore charity goe in peace warme your selves fill your bellies and give them not a crumme to fill them withall Christ shewed no such charity to the people in the wildernesse hee fed them with loaves and fishes Dorcas did not say to the widdowes warme your selves but shee made them coats to warme them withall Such was Gajus his charity he lodged them in his house they sate at his fire he fed them at his table Such must be the charity of us all wee are full of excuses to keepe us from charitable workes which S. Basil most pithily meeteth with all 1. I have not to give no saith he looke upon the rings that be upon thy fingers tell thy tongue that thou lyest if thou canst not give Zacheus gift give the widdowes gift Diversa dederunt sed ad unum pervenerunt quoniam non diversa amaverunt they gave diverse gifts yet they came both to one and the same Kingdome because they both loved one and the same thing which was God It is not the Coffer but the heart which God respecteth Habet semper unde det cui plenum est pectus charitatis hee that hath a heart full of love to Christ and his members shall ever have something to give that fountaine will never be dried up Coronat Deus voluntatem ubi non invenit facultatem God crownes the will where he findes inability of doing 2. I have children to provide for 1. Sayes S. Basil didst thou say when thou prayedst for children Give me children that might keepe me from the Kingdome of heaven 2. As thou hast children on earth so thou hast a brother in heaven which is Christ reckon him among thy children He that loveth Father or mother wife or children more than me is not worthy of me 3. How knowest thou whether thy children shall live or no death may sweepe them all away and that with one beesome too as it did Iobs 4. If they live art thou sure thy goods shall come to thy children strangers may eate them up they may come to thine enemies as Sauls Kingdome did to David 5. Take not too much thought for thy children he that feedes the young ravens will feede thy young children the rather if thou honourest him with thy goods and lettest him to have a portion among thy children The third excuse I will give by will after my death to that S. Basil answeres 1. Thy breath may be stopped on the suddaine that thou shalt have no time to make a will as Valentinian the Emperour was 2. If thou dost a dash with a pen may invert thy meaning and overthrow thy will 3. Then we may thanke death for the good thou dost if thou couldest have lived ever thou wouldst never have done good like a rotten tree that doth no good till it be cut downe 4. Were it not better for thee to have the praise of a liberall man when thou walkest on the ground than when thou art put into the ground 5. No dead creature was brought to the Altar God requires a living sacrifice 6. Thy life is the time of working not death Remember that thou in thy life time receivedst thy goods wee must doe good with them in our life not in our death 7. Wilt thou commit thy good workes to Inke and Paper rather than to the disposing of thine owne hands 8. If thou didst receive a Noble man into thy house wouldst thou set the reliques of thy table before him and wilt thou serve God with the reliques of thy life while we have time let us doe good to all We are fallen into those dayes whereof our Saviour Prophesied The love of many shall waxe cold now not the charity of many but in a manner of all is not onely cold but starke dead few or none can witnesse of our charity wee are more wedded to our wealth than to our wives many a one can be content to part more readily with his wife then with his money to good uses yet they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉