did the rest Enoch lived so long and he dyed therefore certainely he dyed not Some maintaine this assertion that Enoch is still alive together with Elias they are kept by the providence of GOD in paradise where either they eate of the fruites of the Garden or live without meat miraculously as Moses Elias and CHRIST did forty dayes together then towards the end of the world these two witnesses shal come forth shew themselves openly to all encounter with Antichrist convert the Iewes and in the end shall be put to death But I proceed Saint Paul sayes 1 Cor. 15.51 So Enoch did not dye yet he was changed in soule and body extraordinarily assumed in coelestem patriam as Calvin speaketh yet not in coelestem gloriam freed from the miseries of this life yet not fully glorified Some glory now they have yet their full glory is now deferred till we all meete together in a perfect man in Christ Iesus It is here registred as a singular honour that God vouchsafed to Enoch to take him away They are sometimes deepest in GODS bookes that are soonest taken out of this world being fitted for it by GOD Almighty We read of two Trophenius and Agamedes that having built a Temple to Apollos required of the GOD such a reward as he thought to be best for men he granted it and within three dayes they were found dead The best we read of in Scripture tarryed not long here Iosias was taken away in the flower of his age our Saviour CHRIST lived not past thirty foure yeeres because Enoch pleased GOD he tooke him away Saint Peter being in the Mount said it is good for us to be here let us heere make our Tabernacles So we say of the Mountaine of this world it is good for us to be heere ôh that we might make our Tabernacles heere wheras indeed it were best for us to be taken out of this wretched and sinful world as Enoch was Here we are with wicked and deceitfull men there we shall be with Holy Angels here we sin continually there we shall cease sinning heere we are subject to innumerable calamities there all teares shall be wiped from our eyes Let us desire God to prepare us for death and then to take us away when it shall seeme best to his heavenly will Pope Siricius out of these words Rom. 8.8 framed this Argument they that be in the flesh cannot please God Married persons are in the flesh ergo Enoch was a maried man he begat Sons and Daughters yet he pleased God Abraham was a Maried man he had two Wives and many Children yet he pleased God in so much as heaven is called the bosome of Abraham Zachary and Elizabeth were Maried folkes yet they pleased God and walked in all his Commandements without reproofe Spiridion Bishop of Cyprus a Maried person yet he protested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet never a whit the worse for divine duties Let us not be drowned in the pleasure of Mariage as he in the Gospell I have maried a Wife c. Let us keepe the marriage bed undefiled bring up our children in the feare and nurture of the Lord instruct our households in the wayes of God and out of Marriage we may fly to heaven as also out of a single life VERSE 6. IT is confirmed by an axiome in Divinity none can please God without faith he pleased God Ergo. Whereupon he sets downe two properties of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed He doth not say it is hard or difficult but impossible Not to offer oblations to God that did Cain but to please God The workes of the unregenerate doe not completely please God The Iustice of Aristides the gravity of Cato the chastity of Lucretia the liberality of Caesar were not simply good works quoad formam or finem neither did they please God perfectly in as much as they wanted faith Fides est mater radix bonorum operum they did them not in faith to Gods glory therefore his soule tooke not that pleasure in them which otherwise he would have done He doth not say without policie Iacob a plaine man yet hee pleased God not without learning honour riches Lazarus a poore man yet pleased God not without beauty Ebedmelech a blackmore yet hee pleased God but not without faith Therefore let us all bee suiters to God to give and encrease faith in us that wee may please him in this life and bee glorified with him in the world to come I but all flatter themselves that they have faith wee have all faith Have yee so Saint Paul sayes all men have not faith 2 Thes. 3.2 Examine it by that touchstone Gal. 5.6 1 Ioh. 4.20 doest thou boyle in hatred against any of thy brethren doest thou say with Achab there is one Michaiah but I hate him one neighbour but I hate him then thou hast not true faith for faith and love goe hand in hand together Where there is no love there is no true faith Then he sets downe the two properties of faith That commeth that is that believeth pedibus fidei Iohn 6. Verse 44. That He is the Maker and Governour of all that sees all and judges all The foole hath said in his heart there is no God There be too many of these fooles it is to be feared in the lap of the Church Tit. 1. ult they professe they know God but by their workes they deny them We goe masked under the vizzard of Religion yet in our hearts wee say there is no God Wee speake faire and meane fowle pretend love and intend mischiefe Wee lye coozen dissemble circumvent and defraud one another as if there were not a God that sees all our juglings A rewarder In this life Gen. 24.35 The Lord blessed Abraham wonderfully so that he became great he gave him Sheep and Beeves Silver and Gold men servants and maide servants and Camels and Asses he rewarded Ioseph with honour Hester with a kingdome Dorcas with life againe In the life to come Apoc. 22.12 And behold I come shortly and my reward is with me to give every man according as his worke shall be We shall bee rewarded for our service yet not of merit but of mercy Luk. 12.32 2 Tim. 4.8 If we come diligently to Church as Hannah heare Sermons with a reverent attention as Lydia lay them up in our hearts and practise them in our lives as the blessed Virgin Mary if we come to the Holy Communion with sincere affections to have our faith strengthned and to become new men if we give with cheerefulnesse to GOD 's Minister that feeds our soules to the poore members of IESUS CHRIST God sees it and will reward it with joy of conscience in this life and with eternall happinesse in the world to come We serve not a churlish Nabal but a liberall master that will reward us for our service yea a cup of cold water shall not be unrewarded
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
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
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
with all reverence Secondly a strengthning of the charge by an argument which he disputeth by the example of their fathers Where first the sinne of their fathers then the punishment of the sinne Their sin is set downe first generally then particularly with the circumstances belonging to it of the place where it was committed the persons by whom the nature and quality of the sin amplified by the meanes they had to call from it the time how long they continued in this sinne The punishment is double 1. GODS wrath and displeasure 2. A definitive sentence proceeding from it an exclusion of them out of his rest VERSE 7. SEeing we have such a rare and excellent Prophet as is not as a servant but as the Sonne in the house of GOD let us attend to him and for so much as faith makes us to be of this house and hope is as a pillar for the susteining of us in it let us beware of infidelity that pulls downe the house and shuts up the doore against this Prophet that he cannot enter in into us Now because hee was to make a commemoration of the stubbornnesse and contumacie of the ancient Israelites which in time rejected this Prophet and would not heare him very wisely for offending of the Hebrews he delivers it in the words of the Holy Ghost rather then of his owne They would peradventure have kicked against his reproofe but they durst not spurne at the reprehension of the Holy Ghost The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST the true Prophet of the Church therefore let us all attend to him The Author of this Epistle was not ignorant that David was the penman or Authour of this Psalme for he himselfe affirmeth Hebr. 4.7 yet he doth not say as David speaketh but as the Holy Ghost saith whereby he gives us to understand that the Holy Ghost the third person in the glorious Trinity speaketh in the Scriptures the whole Scripture is given by inspiration of God 2 Tim. 3.16 this heavenly spirit did breath them into those worthy instruments which he used Holy men of God spake as they were moved by the Holy Ghost The Manichees sayd that the evill GOD was the Author of the Old Testament and the good GOD of the new yet the Holy Ghost spake in the Old Testament This then is the prerogative of the sacred Scripture above other wrytings In other books men speake but in this God speaketh In other writings Tullie Seneca Plato Aristotle Plutarch speaketh who indeed were wise and learned men but in the bookes of holy Scripture the Holy Ghost speaketh which is the fountaine of all wisdome In them the servants speake in this the LORD speaketh In them the subjects in this the Prince The Holy Ghost speaketh in the bookes of Moses of the Psalmes of the Prophets in the bookes of the New Testament yet such is the blindnesse of our understanding and the corruption of our nature that we preferre humanity before Divinity the writing of men before the writings of God the Moone before the Sunne wee had rather be reading of humane Authors then of these heavenly books wherein the HOLY GHOST speaketh to us Now if yee will heare his voice as God hath commanded you to doe Deut. 18.18 Then harden not your hearts Thus it is as cleere as the noone day that the Spirit of God gives an evident testimony of our Saviour CHRIST To day In the time of the Gospell The law was as the night this as the day While he speaketh to us 2 Cor. 6.2 CHRIST spake in Moses time in Davids time he spake in his owne person on the earth and he speakes in the Ministerie of the Gospell to the worlds end The Gentiles that were not as yet of CHRISTS fold heare the voyce of CHRIST Ioh. 10. but CHRIST is now in heaven therefore the voyce of the Preachers is the voyce of CHRIST He doth not say to morrow post it not off till to morrow but heare it To day while it may be heard VERSE 8. WHat then He doth not say stop not up your yeares we must not doe that neither but it is in vaine for the eare to heare if the heart bee hardned therefore first he beginneth with the heart God opened the heart of Lydia The heart is the principall thing which GOD requireth in the hearing of the Word In vaine doe wee heare with our eares if our hearts bee not opened therefore sayes the Holy Ghost harden not your hearts GOD hardeneth the hearts of men and men harden their owne hearts He hardned the heart of Pharaoh and Deut. 2.30 GOD hardneth not only permissivè but also activè the LORD hath a kinde of act in it his providence is in it He gave up the Gentiles unto their owne lusts Rom. 1.24 Hee sendeth the wicked strong delusions to believe lies He did not only suffer Pharaohs heart to be hardned but he hardned it indeed How Not infundendo malitiam by infusing evill into our hearts for they be as pots full of all impiety already GOD needs not nay GOD cannot it is repugnant to his nature to put any evill into us yet hee doth not harden onely subtrahendo gratiam though that bee one meanes but by having an operation in the action yet so as he is free from the least imputation of sinne As hardnesse of heart comes from GOD it is a punishment of sin of our former contempt of his grace and mercie offered to us as it proceedeth from our selves it is a sinne yea an horrible sinne To conclude we first contemne that grace which should soften our hearts and then God hardens them We our selves properly to speake are the hardners of our own hearts GOD gives us his sacred word as a trumpet to waken us out of sinne he sends us his Ministers and Preachers as bells to toll us to the kingdome of heaven they will us in GODS name to believe in CHRIST to forsake our sinnes be they never so neere or deere unto us we for all that harden our hearts that those heavenly admonitions cannot enter into them Let God say what hee will let him preach by his Embassadours we will still continue in unbeliefe and dwell in our sinnes we say with them in the Gospell we will not have this man to reigne over us Sinne shall be our King Lord and Master CHRIST IESUS shall not rule us by his word and Spirit This is the hardnesse of heart that is in us by nature Oh Hierusalem how often would I have gathered thy children together and yee would not Matth. 23.37 The LORD sent his Prophets early and late 2 Chron. 36.16 and in Zach. 7.12 there is a wonderfull example to this purpose This hardnes of heart reigneth exceedingly at this present day yea even in those townes where there is most plentifull preaching Therefore let us intreat the LORD to give us a new heart to take from us
but as faithfull souldiers let us continue with Him to the end If we goe from Him we depart from our owne life and throw our selves into death and destruction Therefore let us tarry with Him Let us believe this our Prophet and never depart from Him VERSE 13. NOw as a Sovereigne remedy against infidelity and hardnesse of heart he prescribeth a mutuall exhortation unto them that will be as a trumpet singing in our eares to keepe us out of the sleepe of sin Call one to another as Souldiers doe in the battell Still hee persisteth in the same metaphor As souldiers when they be in the fight and conflict call one to another saying ô be of good cheere play the men start not aside cleave to your company be not afrayd of enemy the victory shall be ours So we that be CHRIST's Souldiers must stirre up and provoke one another Cast not off your confidence that ye have in CHRIST let neither Satan nor any of his instruments pull you from Christ the author and finisher of your salvation be not faint hearted but hold out to the end This mutuall exhortation one of another is amplified three kind of wayes 1. By the time when it is to be performed 2. By the occasion which is not to be neglected 3. By the end for the which it is worthy to be practised The time when is not once or twise but daily 1. We are forgetfull of heavenly matters therefore we have need to be put in mind of them every day 2. We are dull and slow in practise of them lazie horses that will scarcely go therfore we must be put forward with the spurre of dayly exhortation As Christ sayd concerning the forgiving of our brother that wee must forgive him 77. times so it may be affirmed of the exhorting of our brethren we must exhort them 77. times we must be continually exhorting them Many thinke if they have called on their brethren once or twice to pray to goe to Church c. they have done their duty I have told him of it often I will speake no more to him of it I but thou must exhort him every day That which is not effected to day may be effected to morrow gutta cavat lapidem non vi sed sape cadendo Therefore exhort him every day if thou doest no good on him yet he is left without excuse and thy reward is with God 2 To this duty of exhortation he stirreth us up by the opportunity of the time which he wishes us to lay hold of What is this day Some interpret it of the time of the Gospell which hath the name of day in regard of the great light that is in it whereas the time of the Law may be compared to the night in comparison of it But I take that to be curious Others expound this day to be the whole course of our life which in respect of the brevity of it is termed by one Diecula While our life lasteth which is but short let us exhort one another That is good counsell yet I take it not to be the direct meaning of the place By day he meaneth that gracious time wherein God stretcheth forth his armes to us in the ministery of his Word to call us unto his Kingdome We are to take the opportunity offered to us and not let it slip walke while yee have the light while our peace lasteth that we may conveniently goe one to another while we have the Scripture amongst us whereby we may learne how to exhort one another while GOD speaketh unto us by His ambassadours from whose mouth we may have instructions for a wise execution of this duty while the candle of truth shineth among us let us be carefull to exhort one another in these peaceable dayes in this flourishing time of the Gospell let this Christian duty be performed by us all 3 The third is the danger that will ensue if exhortation be omitted hardnesse of heart will grow and so our brethren shall bee incureable The which hardnesse of heart is amplified by the efficient cause of it the deceitfulnesse of sinne carrying us like a thiefe out of the way and leading us to destruction that is the nature of the word There be many to deceive us 1. We deceive our selves Iames 1. 1 Iohn 1.8 2. The Divell that sly serpent deceiveth us 3. Sin deceiveth us and that she doth three kind of wayes 1. by putting on the visard of vertue Adultery is but a tricke of youth a sweet sin that may easily bee borne withall covetousnesse is but thrift and good husbandry every man must have a care of his owne estate swearing is the part of a Gentleman of a generous and heroicall spirit they be nice fellowes base minded men that will not sweare there is no life in them drunkennesse is good fellowship they be misers that wil not spend a penny in an Ale-house we mault-men are the only companions in the world Thus we are coosened by sin 2 Sinne deceiveth us by shrouding it selfe under the coate of Gods mercy But let us not be so afrayd of sin God is mercifull he will wincke at such light sinnes as these be we shall never be called into GODS counting house for them whereas he is a severe punisher of sin even in his owne children 3 Sinne deceiveth us by custome in sinning Many sins at the first we were afrayd to commit our consciences checked us for them but in processe of time being inured to them we commit them without feare or shame A custome in sinning makes sin at the length seeme to be no sin The children of the Lacedemonians being used to stripes had no feeling of stripes and after we have beene used to sin we have no sence or feeling of sin Thus especially we come to be hardned through the deceitfulnesse of sin our owne consciences feared up with an hot iron Therefore for the avoyding of this let us exhort one an other dayly that the fire and heat of exhortation may cause our hearts to melt and so keepe us from being hardened through the deceitfulnesse of sin Exhortation if it be used in time will be as a trumpet to waken our selves and others out of sin Saint Paul and Barnabas went from towne to towne exhorting the brethren Acts 14.22 Exhort one an other and edifie one another 1 Thes. 5.11 have compassion on some putting difference and others save with feare pulling them out of the fire Iude verse 22.23 But alas this duty is neglected every one for himselfe and God for us all Am I my brothers Keeper I will looke to my owne soule as well as I can what have I to doe with my brothers soule Let not us that be Christians have such a thought in us Let us as the Scripture willeth us exhort one an other dayly labour to preserve one an other from being hardned through the deceitfulnesse of sin and let us be as Bells to toll one another to the
sharpe not with one edge but two which pierceth more speedily and throughly with two mouthes The edge of a sword is as a mouth that biteth Isai. 49.2 Ephes. 6.17 Apoc. 1.16 it is said to have two edges in respect of the two testaments Aug. de civ Dei Not sharper then some but any Let all the swords in the world be put together and they are nothing to this Piercing as water and oyle to the dividing asunder bearing downe all that is in the way as a floud doth Of soule and spirit that is of the inferiour and superiour part of the minde the affections and understanding Isai. 26.9 1 Thes. 5.23 And of the joynts and marrow Some Greeke copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all the members of the body Nothing so firmely compacted and united together as joynts so hard as bones so deepe as the marrow that lyeth hid in the bones but it passeth through all Goliah's sword not like to this David sayd of that none to it but none to this LORD give it to us This sword can hew in peeces the most stonie flintie and rockie heart in the world to see what blindnesse in the understanding what frowardnesse in the affections it will lay the heart open and bewray the secret filthinesse and all the sluttish corners of sinne that be in it When the Preacher is a speaking the word doth so pierce the harts of the hearers as that many in the Church imagine that the Preacher is acquainted with their sins What doth this man know of my drunkennes of my adultery of my backbiting of my oppression the Word so ransakes their hearts as that they think the Preacher knows their particular sinnes wheras he speakes in generall and the spirit by the Word doth so dive into their harts as that it summons them before God his tribunall seate and makes them cry guiltie so powerfull is the Word Plato said a Poet was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is not so It is said of Pericles that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada the goddesse of eloquence sessitavit in ejus labris and hee left Aculeos behinde him The infinite and admirable wisedome of GOD Almighty is couched in the Word and it leaves its effects behinde in the hearts of the auditors You shall finde it to be a lively and mighty Word one way or other either to save you or to condemne you It is lively and mighty in the good and bad The one it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Isai. 11.4 Ezek. 11.13 Act. 5.1 It is lively and mighty in the godly to kill sin within them to rayse them up unto newnesse of life to be as a wing to carry them to heaven Was it not mighty in David making him cry peccavi In Iosiah making his heart to melt in Manasseh when of the most horriblest Idolater that was ever heard of it made him a zealous worshipper of the true God in Zacheus when it made him to forsake his oppression and to restore fourefold in Mary Magdalen when it cast out seven Devills out of her in those three thousand soules when pricked in their hearts they went to the Apostles in the Citie of Samaria when it made them to abjure Simon Magus and to lysten to Saint Philip Was it not mighty by twelve men over all the world when it subdued by their Ministerie all nations to CHRIST in us by making us leave swearing covetousnesse adulterie drunkenesse c. and renewing us to the likenesse of CHRIST in righteousnesse and true holinesse it is a mighty word There may be a darke and misty morning the Sun comes scatters the mist cleares the ayre and makes it a bright day So the whole world was shadowed with the mist of blindnesse and â—he fogge of sin the word comes forth like the Sunne and introduces the knowledge of CHRIST and of his Gospell into all the world O mighty word Let us all acknowledge the power of this wonderfull word who is able to stand before this mighty word It is lively and mighty too even in the very reprobate Somtimes they may bee sencelesse and have no feeling of the cutting of the Word as those in Ieremiah nay they may even scoffe at the Word preached as the Pharisees did Luke 16.14 their consciences may be seared up and feele not the sword when it cutteth as they that be in a lethargie they may inwardly fret and fume be in a pelting chafe with the Preacher for reproving sins as Achab with Micajah and Iesabel with Elias yet but like madd dogges that sit biting of the chaine wherewith they are tyed but not break the chaine So they may snap at the Preacher and the Word but they themselves have the hurt yet for all that at one time or other God will make them to feele the power of his Word and the strength of this mighty arme of his Did not Belshazzar quake and were not his joynts loosed and his knees smote one against another when hee saw the hand writing upon the wall Did not the very officers themselves wonder at CHRIST did not the very enemies wonder at the boldnesse of Peter and Iohn Acts 4.13 was not Herod moved with Saint Iohn Baptist's preaching Marke 6.20 did not Felix tremble when Saint Paul discoursed of righteousnesse and judgement to come Acts 24. ver 25. was not Agrippâ— made an halfe Christian by Saint Pauls preaching Act. 26.28 did not the very Devill crye in the maide these are the servants of the most high God Act. 16. The preaching of the word makes the Devill himselfe to quake for it batters the walls of his kingdome and makes him fall like lightning from heaven Luk. 10.18 This should cause us to come with all reverence to the hearing of this lively and mighty word if it save us not out of all question it will condemne us it is like the raine that comes not in vaine if it bring not up flowers it will weeds Therefore let us pray to God to blesse this word to us that it may be the savour of life unto life not to death to any of us all 1. This should cause us to stand in a reverent awe of the word of God When yee come to a Sermon doe not thinke yee come to heare musicke to delight your selves withall to heare a man that hath a sweete and delectable voyce as the people sayd of Ezekiel that yee come to heare an eloquent oration finely penned by a flowing Rhetorician to tickle the eare withall that yee come to heare the song of some Syren to â—ull you asleepe that ye come to heare the word of a King that is able to inflict some corporall punishment on you if you doe not obey it but yee come to heare the Word of the King of Kings that is able to cast soule and body into hell if yee disobey it yee come not to heare a man There is
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
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
our memories Of late a most divellish and never heard of treason was contrived by some Iesuited Papists to blow up the whole realme the which that it might never be forgotten in England a perpetuall holy day is inacted by act of Parliament wherein publike thankes is given to God for it One way or other such extraordinary mercies are to be imprinted in our memories A reservation of some externall relicke is not alwayes necessary there may be danger in that if some part of the Gunpowder or some of the barrels which they had layd in the vault had beene kept it would not have been so good as a solemne day every yeere for the recordation of it But alas we are all exceeding forgetfull of Gods mercies his judgments are soone forgot the terrible pestilence which at the beginning of the Kings raign swept away so many thousands is not remembred much lesse will we remember the favours and blessings of the Lord beneficia nemo ponit in calendario that is good of our own benefits but we must all put the benefits of God Almighty in the calender of our mindes for ever 2. And Aarons rod that budded The occasion was this Whereas Corah Dathan and Abiram with all that belonged to them were destroyed for their malepart dealing against Moses and Aaron the Israelites began to mutter at it came to Moses and Aaron saying ye have killed the people of the Lord Num. 16.41 whereupon a great number of them were slaine Now to the intent that this murmuring against the Priest-hood might be stayed the Lord by a lively token would make manifest to all posterity unto what an high chaire of honor he advanced it he commanded 12. rods to be taken according to the number of the 12. tribes that tribe should have the preheminence in the sanctuary whose rod budded now Aarons budded and no other therefore he and the Tribe of Levi were to bee acknowledged in spirituall matters above the rest for ever This doth signifie to us what a care the Lord hath of his sacred ministery which through the malice of Satan is ready to bee contemned in the world My people are as they that rebuke the Priest A contemptuous rebuking of Gods Ministers is a sinne of sins q. d. they cannot commit a greater offence then this they have no good successe that resist Gods Ministers Corah and his complices were swallowed up by the earth alive Ieroboams hand was dried up which hee stretched out against the Prophet Iesabel was eaten up with dogs that set her selfe against the servants of the Lord. Vzziah was smitten with a Leprosie for his contempt of the Priests Ananias and Sapphira that went about to play mocke-holy day with Saint Peter were smitten with suddaine death Therefore let us take heed how wee oppose our selves to the Ministers how wee murmure against their authority thinke or speake contemptibly of them The world may seeke to depresse Aarons rod but it shall bud and flourish in despite of them all Therefore let us have a reverent opinion of the Ministers let us esteeme them as GOD 's stewards as his Ambassadours such as are over us in the Lord. Let us submit our selves unto them and receive them with feare and trembling as the Corinthians did Titus when his Ministery is despised God is despised and hee will not put it up at our hands The third thing reserved were the Tables of the covenant The Arke is a representation of the Church which above all other things must have the Law of God in it This golden Candlesticke must hold up the Candle of the Word of God Hence it is that she is called the ground and pillar of truth not as if shee were to determine what is truth but as a pillar upholds the house so the Church the truth Then what a Church is that Church of Rome that banishes the Law that burnes up the Bible that seekes to suffocate the Truth She is no Arke but a prison of the faithfull This doth declare to us that the Law is to bee had in perpetuall remembrance Let us that be Christians not only have it in our bibles Let us not only talke of it with our tongues but let us lay it up in the Arke and closet of our hearts for ever I have hid thy Law in my heart sayes David As the two Tables of stone were laid up in the materiall Arke so let us entreat the Lord to write the tables of his Law in the fleshie tables of our heart that it may be our guide and comfort all the dayes of our life VERSE 5. WEE have heard what was in the Arke Now let us see what was over it the Cherubims of glory which are so termed because the glorious God betweene them did make answer Cirbi tanquam puer Carab they were certaine images like to little Children with faire and beautifull faces and they had wings by those were signified the Angels which are the Guardians and keepers of the Church figured by the Arke Gen. 3.24 Psalm 91.11 Capphoreth of Caphar that signifies to cover and to reconcile or pacifie the covering of the Arke where GOD by the High-Priest was pacified with the people and obtained mercie for them Therefore it is called the Mercy-seate and Christ Rom. 3.25 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this Mercy-seate did God speake Numb 7.89 Psalm 80.1 Of the Cherubims vid. Exod. 25.18 The Mercy-seat or covering of the Arke was a type of our Saviour Christ who covers the Church with his righteousnesse which is a propitiation for our sins The Cherubims are the Angels that minister to Christ and his Church Mat. 4.11 and an Angell comforted him in the Garden As they ministred to him when he was on the earth so they be ministring Spirits for our salvation to the worlds end As GOD spake to Moses by the mercie seate so doth he to us by Christ. 2. At the Mercy-seate God shewed himselfe to be favourable to the people so is he to us by Iesus Christ. See in what an excellent estate the true members of the Church are they have many to protect them 1. God as an Eagle doth shadow us Deut. 32.11 2. CHRIST as a Henne doth shadow us the Holy Ghost also is a father to us I will not leave you Orphanes the Angels they shadow us they are ministring spirits for our salvation they pitch their Tents about us and hold us in their hands The King of Tyrus is called the annointed Cherub Ezek. 28.14 and 16. the covering Cherub covering his people under the wing of his protection Sundry uses may be made of this 1. We that be Christians may be more couragious then any other we are better guarded then any other the wicked are guarded with the Devill and his Angels wee with the holy and mighty Angels they have the black guard we the white an armie of ten or twenty thousand men may bee with them but an army of an
undefiled we are bought with a price and that a deere price even the bloud of the Sonne of GOD. Our swearing drunkennesse c. these cost the bloud of the Sonne of GOD we are washed from them in the bloud of Christ and shall we wallow in them is not this the water said David for the which three worthy men ventured their lives he would not drinke of it though very thirsty So when we are provoked to sinne to drunkennesse covetousnesse adultery let us reason with our selves Indeed the water of these sins is sweete but did it not cost the bloud of CHRIST therfore away with it we think sin to be nothing yet all the Martyrs on the earth all the Angels in heaven could not have freed us from sin The Son of God must shed his bloud for it therefore let the consideration hereof bee a perpetuall bridle to restraine us from sin CHRIST 's bloud is the price of our redemption he sweat drops of bloud when hee was in his agony in the garden at the commandement of Pilat hee was extreamely whipped so that the bloud came exceedingly out of his holy body he had a Crowne of thornes platted on his head that made the bloud runne about his eares being nailed hand and foote to the Crosse the bloud came out in great measure a Souldier thrust him through with a speare and out of his side came water and bloud So that this our High-Priest redeemed us not with the bloud of beasts but with his owne bloud How then are wee to love CHRIST IESUS that spared not his heart bloud for us There was no bloud almost left in this immaculate Lamb he spent all for our sake Wee will love them that give their money for us and shall wee not love CHRIST that gave his bloud for us yet the love of Christ is not so deepely fixed in us as it ought to bee We love the trash of the world the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes Wilt thou make much of the knife that cut the throate of thy friend or father Sinne was the knife that cut CHRIST 's throate therefore let us hurle it away but this bloud of CHRIST by the which we are washed from our sinnes is little regarded for all that wee wallow in the mire of our sinnes forgetting the LORD that bought us as Saint Peter speaketh Wee are redeemed from our drunkennesse covetousnesse pride c. by the bloud of CHRIST therefore let us have no fellowship with these sins 2. Heaven is an holy place there dwells the holy God there bee the holy Angels and holy Saints they that remaine unholy shall never enter into it dogs enchanters c. are without By nature we are all unholy borne in sin conceived in iniquity pulling sinne to us with Cartropes and iniquity with Cords of vanity but wee are made holy by the spirit of Sanctification Such were some of you drunkards c. but yee are washed but yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6.11 They that continue in sin without repentance shall never set a foote into the kingdome of heaven Noah was once overtaken with Wine but he forsooke that sin David fell into adultery but hee washed it away with his teares Peter denyed Christ but he wept bitterly for it Manasseh left his idolatry Paul his persecuting of the Church of God Mary Magdalen her uncleannesse even so if through the corruption of our nature wee have beene carryed into any sin let us by repentance rise up out of it againe Let us strive to be holy in this world holy in heart in conversation that wee may enter into the holy Hierusalem in the world to come Follow peace and holinesse without which none can see God The wicked mocke at them that be holy I but except yee likewise be holy ye shall never reigne with Christ in the Holy Hierusalem 3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan As the Bird is in the fowlers net so were we in the Devills snare but we may say with them in the Psalme the net is broken and we are delivered yea wee are delivered eternally we shall never fall into that bondage againe The afflictions whereunto we are incident in this life are temporall but the redemption is eternall sicknesse poverty malevolent tongues imprisonment death it selfe is temporall our joy is eternall Let that comfort us in all the calamities of this life A burning agew the tooth-ach the stone lasts not alwayes but my joy in heaven shall be eternall here I may be in griefe for a time but there I shall reigne with Christ for ever Wee love them that obtaine a temporall redemption for us If a young man bee bound Prentise to an hard master for tenne or twelve yeeres and if one should buy out his apprentiseship and set him free would hee not take himselfe much beholding to him Wee were bound Prentises to Satan hee kept us in his snare at his will and pleasure being his bond men wee should have remained in hell fire world without end Now Christ Iesus hath redeemed us and made us the free men of God Cittizens of heaven how are we indebted to him If thou wert a Gallislave under the Turke and one should rid thee out of it wert thou not much obliged to him Christ hath brought us out of the gally of sinne and damnation therefore let us sound forth his praises all the dayes of our life Let us say with them in the Revelation worthy is the Lamb that was killed and hath obtained eternall redemption for us to receive all honour and glory and blessing for ever and ever VERSE 13. THat Christ by the shedding of his owne bloud hath obtained an eternall redemption for us is confirmed by an argument à pari à minore from the sacrifices of the Law to the sacrifice of Christ. 1. What they were 2. What was the fruit and effect of them If the bloud of Bulls and goates c. being an outward thing could sanctifie the flesh that was an outward thing then the bloud of Christ being a spirituall thing in force and power everlasting must needs sanctifie the conscience which is a spirituall and internall thing yea this rather than that for many respects as we shall see but the one ergo the other The Protasis is in this 13. Verse Because hee would enwrap the whole Ceremonial Law hee reckons up other sacrifices and rites then those which the High-Priest used when hee went into the Holy of Holies 1 Chron. 29. Verse 21. Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much Num. 19.1 A Red Cow was commanded to bee taken which was without spot and never accustomed to the yoke she was to be burnt to
profits of the world seldome or never thinking of the joyes of the world to come Who will serve a Master that is ready to dye Such a one as cannot preferre thee the world hath one foote already in the grave therefore let us serve him no longer CHRIST hath not redeemed us by the bloud of a Calfe Ram Sheepe c. not with the sacrifice of an Angell of his mother or any Saint but by the sacrifice of Himselfe no other sacrifice could save us Now as Christ in wonderfull love hath sacrificed Himselfe for us so let us offer up our selves as an holy sacrifice to him VERSE 27. THe application of the use is set forth by an elegant antithesis betweene the cursed condition of men by nature and the blessed condition of men by grace through CHRIST IESUS The lamentable condition of men by nature is double 1. They must all dye then there remaines a Iudgement for them Vnto the common death of men is opposed the death of our Saviour Christ that taketh away the sins of the world In regard whereof death cannot hurt the faithfull Vnto the fearefull judgment to come is opposed Christ's second comming amplified by the persons to whom he shall come by the manner how and the end of his comming Layd up in Gods secret Counsell Why for sin at what time so ever thou eatest thou shalt dye the death To all men It an indefinite proposition is equivalent to an universall Man that is borne of a woman is but of a short time c. that is every man Object 1 Cor. 15.51 Sol. That change shall be instar mortis Object 2. Lazarus dyed twise That was extraordinary ordinarily men dye but once But after this the judgement immediately without delay 1. The particular then the generall Then there is no Purgatory We have two purgatories in this life the fire of affliction and the bloud of Christ then wee neede feare no purgatory after this life Here we see an appointment a decree a sentence wherein foure circumstances are to be observed 1. By whom this appointment is made namely by God Almighty in whom there is not a shadow of turning and which is able to bring that to passe which he hath appointed What I have written I have written said Pilat and would not alter his writing so what God hath appointed hee hath appointed and hee will accomplish it Men are mutable they appoint and disappoint it is not so with God hath he said it and shall he not doe it Therefore as sure as God is in heaven this appointment shall stand Who at any time hath resisted his will who can breake his appointment 2. What it is that is appointed once to dye What is death properly to speake it is a separation of the soule from the body Man was made with two parts the body of the dust of the ground the soule breathed into him by God Life is a conjunction of these two death is a separation of them There is an improper death which is a change of these two conjoyned still together which shall happen to them that be alive at the day of judgment but the Apostle here speaketh of the proper death 2. There is an extraordinary dying and an ordinary Some have dyed twise as Lazarus and those that rose with Christ at his resurrection but ordinarily it is appointed to all men once to dye It is not appointed to all to be rich wise learned but to dye 3. Why was this appointment made because of sin Rom. 5.12 at what time thou eatest thou shalt dye the death Sinne is the cause of death Then why should wee bee in love with sin Wee shunne poyson because it will kill us drunkennesse adultery swearing and other sins brought death into the world therefore let them be hated by us Why are wee afraid of the plague because it will kill us Sinne will kill both soule and body therefore let us all bee afraid to sinne 4. The persons to whom this appointment is made to men to all men There is no man living but shall see death it is appointed to Kings to dye to Dukes Earles Lords Knights Gentlemen Merchants Clothiers Husbandmen to high and low rich and poore learned and unlearned It is appointed to the Ministers to dye and to the people to the Master and servant to the Husband and to the Wife We read of a Woman that had seven Husbands they all dyed and in the end the Woman dyed also None can avoid the stroake of death the Physitions that cure others at the length dye contra vim mortis non est medicamen in hortis the godly dye good Women bring forth with sorrow as well as bad so good men and women dye as well as bad as the faithfull are sicke as well as the unfaithfull so also they dye as well as others Oh that this were carefully remembred by us and that wee would lay it close to our hearts We see our neighbours Townsmen one or other almost everyday carryed to the earth yet wee lay it not to heart it workes not in us a death to sin we follow the world with such earnestnesse as if we should never leave the world Let us so live that wee may dye in the LORD IESUS rise againe and live with him for ever When or where we shall dye wee cannot tell that is in Gods hands but this is most certaine wee shall dye quocunque te verteris incerta omnia sola mors certa In all other things we may use a fortè fortè eris Dives fortè habebis liberos but when wee speake of death we may put fortè under our girdles and say certè morieris If any should aske a reason why the godly should dye seeing CHRIST hath dyed for them the answer is easie because CHRIST dyed to free them from death eternall not from the corporall death which is imposed upon all because all have sinned Christ hath taken away the curse of the corporall death but not death it selfe cogitur non obesse sed non abesse wee are all sinners therefore we must all dye Let us bee carefull to feare God while wee bee alive that wee may not greatly feare death whensoever he shall come Death is a bitter cup all of us in some sort feare to drink of it CHRIST feared it non est fortior miles quà m Imperator wee feare it as it is a dissolution of nature but let us not feare it after a slavish manner Take this sugar to sweeten this bitter Cup withall 1. CHRIST hath taken away the sting of it 1 Cor. 18.57 thankes bee to God which giveth us the victorie through our Lord Iesus Christ. Death is a great Goliah yet stripped of his armour as a roaring Lion yet without jawes or pawes as an hissing Serpent yet without a sting the sting of death is sinne Christ hath taken away the sins of the world In his owne body upon the tree he
Politicall or Ecclesiasticall Even civill meetings about the affaires of the towne where God hath set us are with care and conscience to be kept as also the meetings at the houses one of another for the encrease of love have yee not houses to eate and drinke in Hee likes it well that wee should meete in our houses he gives us a license for that nay he forbids us not to goe to the house of an infidell and yee will goe Surely they that live wholly to themselves that will not come at their neighbours house nor bid any to theirs that will neither be feastmakers nor feast-takers they are guilty of the breach of good fellowship Either they be cynicall Diogenes's or greedy and miserable Nabals that love to make feasts for none but for themselves We must not be Epicures ever feasting faring deliciously every day with the rich Glutton neither must we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of all good fellowship and humane society If there be any meetings of neighbours about the townes good wee must not draw in a yoke alone but associate our selves with them If the whole towne be on fire what shall become of thine house art not thou a part of the towne a member of it and doest thou not care what become of the body God said to the Israelites concerning Babel in the peace of it shall be thy peace They were to seeke the good of Babel and shall not we of Sion should not every bird have a care of her owne nest The towne is the nest wherein thou sleepest and doest thou not care though it goe to ruine doth not the safety of every passenger consist in the ship If water come into the Ship ought not all to prevent it to their power The towne is the Shippe wherein thou saylest and doest not thou care though it be drowned in those things that concerne the civill good of the towne let us not forsake the fellowship we have among our selves God will require it at our hands But especially let us beware how we forsake Ecclesiasticall meetings where wee have the preaching of the Word the ordinary ladder that leadeth to heaven the comfortable use of the Sacraments for confirmation of our faith and where we have the prayers of so many holy ones to joyne with us These meetings above all others ought highly to be esteemed of us and the curse of God will light on them that forsake them We are commanded to go out of Babylon but we are never commanded to forsake the spouse of the Lord Iesus for some spots that be in her The corne doth not skip out of the barne because chaffe is with it Christ did not pull downe the Temple but purged it The V. Mary was an heavenly and a singular woman yet she would not be apart by her selfe she would joyn with the Church of God Woe to them that forsake her that be the brethren of the separation as they terme themselves Fie on such a brother-hood Gods vengeance doth apparently follow them wanting the light of the true preaching of the Word they become Atheists in the end Let us make much of fellowship we have in the publike assemblies of the Church let our hearts skip for joy to see them as Davids did It doth him good to see the tribes going to the house of God and he went himselfe with them One thing have I desired of the Lord that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visit his Temple This one thing is more to be esteemed of then all others things in the world There are sundry motives to stir us up to the embracing of the fellowship of the Saints 1. Let us make much of all kinde of Christian meetings propter mutuam supportationem Vae soli If hee fall who shall lift him up but if we be among the faithfull one brother may helpe another up 2. Propter participationem suffragiorum The prayer of one righteous man is available if it be fervent how much more of many righteous together If the heart of a Father will be pierced with the cry of one of his children how much more with the cry of many Let this make us desirous of their company that we may be helped to heaven by their prayers 3. Propter terrorem daemonum Cant. 6.9 If an army bee scattered some here some there it is the sooner exposed as a prey to the enemy so if Satan that roaring Lion that walkes about seeking whom he may devoure if he find any of CHRIST 's Sheep stragling from the rest hee will sooner catch them in his clawes hee tooke Eve when she was alone from her Husband But if hee see us in an armie united and coupled together the Generall whereof is Christ Iesus he will be afraid of us 4. Let us delight in the fellowship of the Saints propter divinum consortium where two or three are gathered together in my name there am I in the middest among them Therefore let us be in the company of the faithfull that Christ Iesus may be in our company Let none on pride vaine glory singularity or any other sinister respect rent themselves from the fellowship of their brethren but let us rejoyce in the society one of another There is a fellowship among drunkards thieves adulterers swearers swaggerers and shall there be no fellowship among good Christians There should be the greatest good fellowship among them The Communion of Saints is an Article of our Creede we say wee believe it but we do not practise it All my delight is on the faithfull that are upon earth Let us take pleasure in the fellowship of the faithfull in this world that we may have the fellowship of Christ his Saints and Angels in the world to come Love the brother-hood The forsaking of that is a step to the sin against the Holy Ghost Christians are brethren It might be objected why some forsake the fellowship why may not we doe the like quia vivitur legibus non exemplis Some travellours goe out of the way wilt thou doe so too Some fall into a water and drowne themselves shall we doe so too Some are so madde as to leape into a fire and burne themselves and shall we doe so Though others take the way to hell fire yet let not us doe it It is the manner of some to sit quaffing at the Ale-house all the day long let not us doe so It is the manner of some for supposed corruptions that be in the Church to forsake the Church quite but let them goe alone let not us follow them we have no such custome nor the Church of God Let us follow them that follow Christ and forsake them that follow the Devill let them goe alone for all us Some imagine they are safe if they have example to alleadge Such and such doe so That is a crooked rule
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
heaven and never come thither themselves When was the floud Most Authors thinke in May. 1. Because it might wholly be adscribed to the power of God not any way to the course of nature as it might if it had beene in winter 2. That the wicked of the world being drowned in the pleasures of the earth might at that time of the yeere bee deprived of them when the earth was most pleasant 3. Because the floud began to dry up in the spring Gen. 8.11 4. Gen. 19.23 as it was a faire sunne shine morning when fire and brimstone fell from heaven on Sodom so the floud might come in the fairest time of the yeare Whether were they all damned that perished in the floud Some writers exempt infants they had something answering to baptisme that saved them The question is about adulti whether all they were damned Epiphan Ambrose Beda affirme that they went all to hell yet when Christ came and preached in hell they were delivered but in hell there is no Gaole delivery Cajetan and Lyra say that some of them went to hell yet not ad locum damnatorum but ad limbum patrum out of which Christ fetched them when he went to harrow hell 1 Pet. 3.19 For mine owne opinion It is not like they were all damned yet that reason of Saint Ieromes is not convincing Nahum 1.9 following the Seventie he translates it non vindicabit Deus bis in idipsum whereas in the Hebrew it is it shall crush them at the first time there shall be no need of a second blow God may justly punish both in this life and in the life to come one and the same fault that hath not beene washed away with repentance But three reasons may induce us so to thinke 1. Gen. 7.22 the floud was a prevailing fortie dayes and fortie nights Some that were hardned before at the sight of the waters running up into some high mountaines might repent of their folly and their soules might be saved inter pontem fontem est misericordia 2. Who dares avouch that they were all damned that were destroyed in the wildernesse that all went to hell whom the earth swallowed up in the conspiracie of Corah Dathan and Abiram and why should we affirme them to be al damned that were drowned in the floud wee must judge more charitably of them that are swept away in temporall plagues and calamities 3. Let us judge our selves which is the strongest As they were not all saved that were in the Arke Cham was a cursed wretch so were they not all damned that were carryed away with the waters By his framing of the Arke before the eyes of them all and his preaching to them of the floud the LORD might have sufficient matter by vertue thereof to proceed to the just condemnation of them all Or the word world is here taken for the wicked of the world as oft in Scripture Ioh. 17. I pray not for the world he brought in the floud upon the world of the ungodly 2 Pet. 2.5 This warning was not for Noe alone but for all the world that seeing the Arke a making they might repent This is the goodnesse of God Almighty he gives warning of his judgements before they come hee shoots off a warning peece not like austere masters who strike before they speake but herein he is like the Lion that roares before he goes to his prey He gave a warning to Adam and Eve that at what time they did eate of that fruit they should die he gave warning of the destruction of Sodom Lots sonnes had warning to goe their way if they would have lystened to it he gave the Israelites warning of the captivitie in Babylon Hierusalem had warning of her overthrow Christ wept over it and said O if thou haddest knowne at the least in this thy day those things which belong unto thy peace but now are they hid from thine eyes God gave the Ninevites warning of their destruction that it was at hand The old world had a faire warning of the floud they were warned of it an hundred yeares together This is Gods mercy he doth nothing but he reveales it to his Prophets that they might open it to the people At this day God gives us many warnings by his Word and creatures by earth-quakes thundring and lightning by blazing starres and fierie comets as wee have had a fearefull one of late yeeres continuing in some places of the land a moneth together portending wars c. Let us not stand in a slavish feare of them God is above them all yet let them be as trumpets to waken us out of sinne God hath warned us by his Ambassadours and Preachers of the Word we have had warning that if we loath the heavenly Manna of the Word God will take it from us if we receive it not with all gladnesse when it is put into our mouthes we shall goe from East to West and not finde it yet this warning doth us little good for all that we are not diligent and cheerefull in hearing of Sermons and in the participation of other holy rites we have had warning of Adultery Theft oppression cruelty of coozning one another that there is a God that sees all and wil revenge all yet these sinnes are ryfe among us As the old world had warning of the destruction of it by water so we have beene warned of the destruction of it by fire almost all the signes of the day of Iudgement are already past yet we feare not that day neither prepare for it All these warnings because we have not profited by them shall bee so many witnesses against us at the latter day Praemonitus praemunitus but our hearts are so hardned as that all the warnings in the world will doe us no good We are angrie with our servants if they will take no warning did not I warne thee of such a thing and then wee thinke we have just cause to be on his jacket how many thousand warnings hath God given us and yet we like bad servants will take no warning the Lord soften our hearts that they may enter into us for the reformation of our lives Of what was hee warned In themselves they could not bee seene yet Noah saw them by the eye of faith The incarnation and passion of our SAVIOUR CHRIST could not be seene in the dayes of Abraham because CHRIST was not then borne yet Abraham saw it by faith and was glad Neither Heaven nor Hell can be seene of us yet by faith we see them and believe them both That terrible day when the world shall passe away with a noise cannot yet be seene yet being warned by God of it we behold it and know assuredlie it shall be The resurrection is not yet seene wee doe not see the dead rise out of their graves yet because GOD hath said it we believe it The proper object of faith are invisibilia as for those things which we see properlie
the ground VERSE 10. WHat mooved him to content himselfe with so meane a dwelling they made not so much reckoning of their habitation in this world as of that in the world to come therefore they did not greatly care how they dwelt here As for the land of Canaan though it were a pleasant Country flowing with milke and hony yet they knew they were not to continue in it long this made them to looke up to the heavenly Canaan whereof the earthly was but a type and figure Erecto capite his eye was also to that quasi accepturus Here hee had a Tent but there hee looked for a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that City which alone deserves the name of a City it excells all earthly Cities in two respects In regard of the foundation and the founder thereof The Tents wherein they dwelt had no foundation they were fastned with nayles to posts and stakes set in the ground but this City hath a foundation earthly houses have but one foundation and subject to earth-quakes stormes tempests inundations and other casualities this hath many foundations Apoc. 21.14 and nothing can shake those foundations The Tower of Siloam it is like had a good foundation yet it fell the Abbies and Monasteries had sure foundations yet they are fallen the pallaces of Kings Noblemen and Gentlemen have strong foundations yet they shall all fall but the heavenly Hierusalem shall never fall Aholiab and Bezaleel made the Tabernacle Hyram the Temple Carpenters and Masons set up these Citties but God Himselfe is the maker and builder of this City These Cities may be overthrowne by waters the Sea may come in tumbling and sweepe them away these Townes and Citties may be consumed with fire there bee burnings almost every day these may be sacked with the enemy and made even with the ground as Hierusalem and the Temple are which were the wonder of the world wee may bee driven by famine and pestilence out of those townes and Cities howsoever they stand a while and we in them the time shall come when the earth with all the goodly buildings that be on it shall be burnt with fire Therefore let us use these Citties as we used them not let our hearts and affections bee in this City whose maker and builder is God We have not here an abiding City London is no abiding City Yorke Norwich no Towne is an abiding Towne Death will give us a remove out of all Townes but in this City wee shall abide for ever and reigne with CHRIST for evermore therefore let us all long for it He doth not say that he believed there was such a City but hee looked for it Iud. 5.28 We looke out of our windowes on sights in the streets Gardens Orchards c. but not out of the windowes of our hearts for this City Hee that lookes shortly for a new Coate will not bee much in love with his old for a faire house will not care for a cottage Wee looke after our wooll and cloath houses and lands c. Let us looke dayly for CHRIST 's comming that will put us in possession of this City As Saint Peter said unadvisedly of the Mount let us say likewise of this City it is good for us to bee here VERSE 11. WE have had the things which he did severally by himselfe now of him joyntly with his Wife because he toucheth a thing which he could not doe without his Wife Of whom he entreateth 1. Severally by herselfe then joyntly together with others Also together with her Husband The Faith of them both concurred in this Lyra shewes himselfe delirantem senem in avouching that Sarah had no faith in this he interprets it thus through faith that is of Abraham Sarah also received power but by it is meant her owne faith 1. Certaine facts of hers which she did by faith 2. The event that issued on them 1. A narration of facts 2. An illustration of them by the cause thereof The facts are two Conception and Procreation 1. She received strength to conceive seed to receive and retaine the seed that came from Abraham It might be translated to the emission of seede to the dejection of seede For the childe is framed of the seed of them both though Aristotle be of another opinion mater à materia quia ministrat materiam procreandae proli as the father doth Whereupon Christ is termed the fruit of the Virgins wombe She was now by the course of nature past conceiving of seed being ninety yeeres old a woman as Plinie observeth for the most part is past child bearing at fiftie then how could a woman conceive â—t ninetie not by nature but by the grace and power of God therfore it is said through faith she received strength to doe it 2. She brought forth a Child when there were two obstacles in the way barrennesse and old age The one is to be repeated out of Genesis God had shut up her wombe the other is here expressed Besides the season of age it was now no seasonable time for a woman of ninety yeeres to have a child yet by faith she had one And why what was the cause of it because she judged him faithfull c. this Lyra referres to Abraham because he judged as for Sarah she laughed at it and Abraham thought it an incredible thing yet it may be adscribed to Sarah her selfe as for Abraham he is not mentioned at all in this verse Some affirme that that laughter of Sarahs did issue ab admiratione non à dubitatione as Abrahams did Abraham laughed admiring not doubting of Gods promise so did Sarah yet the laughter of Sarahs must needs be condemned 1. She opposes two impediments to the promise which Abraham doth not 2. Shee is reproved by God for laughing who tells her that it issued from infidelity 3. Shee her selfe covers it with a lye which she would not have done if it had not beene an evill laughter How then is it true that Shee judged him faithfull who had promised At the first she doubted and derided it but afterwards being reprehended by GOD better instructed by her husband and pondering in her mind that it was GOD Almighty which had spoken it she believed it and judged him faithfull He that hath promised me a child is able to fulfill his promise faithfull to performe that which he hath promised therfore though I be barren and old too I shall have a child Gen. 21.6 7. 1. Women as yee see may have faith they may believe in Christ be members of his body and heyres of the kingdom of heaven The woman was the first in the transgression yet she shall be saved though it be a kinde of purgatory by the bearing of Children 2. God is pleased with marryed folke he that liveth in the flesh cannot please God that is as Pope Siricius expounds it in mariage Abraham and Sarah were marryed folke yet they pleased God Let not
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
hearts ô that I had beene in the dayes of Abraham of David of the Prophets I but we are in more happy dayes if we had eyes to see them and hearts to make use of them Now God having provided better things for us we should bee the better Those Children should bee more dutifull for whom their father provides best Our heavenly father hath provided best for us therefore let us live more obediently to him But we are worse than they In the last dayes shall come perillous times sinne most abounds in these last dayes wherein God hath beene more bountifull to us then to them in times past The grace of God hath abounded and sin doth super abound What unkinde wretches are we as God in mercy hath provided better for us so let our lives bee better that wee may bee in some measure answerable to the goodnesse of the Lord. CHAP. XII IN the former Chapter we had a Catalogue of faithfull men and women now followes the use we are to make of it they must be as spurres to pricke us forward to the like The scope of this Chapter is that in hope of eternall happines reserved for us in the heavens we should patiently beare the afflictions of this life and persevere in the profession of Christianity to the end It hath two parts 1. That we our selves should couragiously runne the race set before us and fight manfully under Christ's banner to Ver. 14. 2. That we should bee as trumpets to waken and stir up others thereunto In the former 1. A propounding of the admonition Ver. 1 2. A pressing and an enforcing of it In the propounding of it 1. The foundation whereupon it is built 2. The propounding of the admonition 3. The strengthning of it The foundation is double 1. Ponit currendi incitamentum which is the examples of the faithfull in the former Chapter 2. removet impedimentum the casting away of all impediments that hinder them in the race VERSE 1. WHerefore to make use of the examples which wee have had and not to suffer them to passe from us without some profit Wee also as well as they Let us draw in the same yoke with them Not you exempting himselfe but us including himselfe in the number Having So great a cloude of witnesses set about us 1. A cloud is above us so these holy men are above us in faith patience and other vertues yet we must labour to come as neere them as we can 2. A cloud is thick and hath a great deale of raine in it so these are many a world of witnesses a cloud of witnesses 3. A cloud is darke so these were darkened with afflictions though they gave light by their vertues 4. A cloud compasseth a Towne City or Country so we are compassed about with these witnesses on every side wheresoever wee turne us we shall see some to imitate 5. And it may be he alludeth to the cloud which was a direction to the Israelites for their journeys Exod. 13.21 So these examples must be our direction With so great of men and women before the floud and after in Aegypt and in the promised land Witnesses 1. Ministers are witnesses Act. 1.8 2. Martyrs 3. All Christians these by their sufferings have witnessed that they looke for an eternall rest so must you doe Seeing so many have run this race before us broken the yce for us that have witnessed to us the power and efficacy of faith let us not think much to follow them though it be a rugged path yet it is a beaten path therefore let us goe in it All examples are written for our learning It is a true speech that Saint Ambrose hath amplius proficitur exemplo quà m admonitione he renders three reasons of it 1. Non potest putari difficile quod jam factum est it is a greater motive to heare that a thing is done then that it ought to be done 2. Probatum est therefore wee may safely doe it This is an approved medicine such and such have taken it and it hath done them good this will encourage any to receive it 3. Religiosum est that hath beene transmitted to us jure hareditario from so many of our godly ancestours therefore wee are to make a profitable use of the examples of holy men that have gone before us these are for us as Saint Paul speaketh This cloud of witnesses is for our imitation It would grieve a man to walke in a way alone I onely am left said Elias If we were alone in this race we might be loath to run it but we are not alone we have a cloud of witnesses a great number that have broken the ice before us and that run with us at this present day we are compassed about with one cloud of witnesses in the Old Testament with an other in the New The blessed Virgin Mary all the Apostles and many excellent men and women with a third cloud of witnesses in the Primitive Church Many worthy Martyrs that have gone through many tribulations into the kingdome of Heaven Therefore having so many fellow runners let us cheerefully run the race set before us If we were all alone it might be some discomfort wee are not alone wee have great company and good company too If a man have good company to London though the way be foule it will encourage him to goe We have good company to the celestiall Ierusalem a cloud of witnesses to goe with us Therefore though the way bee somewhat unpleasant to flesh and bloud yet let us take it though we fare hard by the way yet wee with all our company shall have good cheere at our journeyes end we shall eate of the hidden Mannah and of the tree of life that growes in the middest of the Paradise of God The impediments to be removed are two the one without the other within He doth not say let us lessen it get companie to helpe us to beare it but let us cast it quite away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnem molem every weight not some part but the whole burthen They that run will have nothing to trouble them so neere as they can they will cast off all even their very clothes oftentimes to their very shirts So in this our spirituall race we must be as light as may be therefore we must cast away every thing that presseth downe c. They may be reduced to these three Heads honour riches pleasure Daniel ran with honour Dan. 2.48 David with a kingdome but if honour hinder us if it bee a burthen that wee cannot travell with it to the heavenly Ierusalem away with it Moses refused the kingdome of Egypt CHRIST refused to be made a King because it was a clog to him and would hinder him in his Office Latimer cast away a Bishoprick The second thing that presseth downe is riches In themselves they are not weights but wings Abraham was a rich man yet ran yet many times howsoever we
this life and Citizens of the holy Hierusalem in the life to come Peace ease health wealth worldly prosperity through the corruption of our nature and the malice of Satan makes us unholy Noah continued an holy man all the time of the floud when he was shut up in the Arke and tossed with the waters he no sooner came to the dry ground and planted a vineyard but in some sort became unholy being overtaken with wine We read of no filthinesse that David committed while he was persecuted by Saul when he came to his kingdome and had peace from all his enemies then he fell into adultery When a man hath his health and when hee is of a strong and lusty constitution of body he runs at randome seldome or never thinkes on God not with such zeale and sincerity as hee ought to doe on the other side it is adversity that through Gods goodnesse makes us holy men Hezekiah was better in his sicknesse than in his health Manasses chaines were a meanes to rid him of the chaines of sin when he was the King of Babels prisoner he became the Lords free man Davids long and tedious sicknesse there being no rest in his bones because of his sin did him much good it made him to say it is good for me that I was afflicted The sicknesse of the body engendreth the health of the soule perijssemus nisi perijssemus said Themistocles to his Wife and Children when they were banished and found extraordinary favour at the hands of strangers So wee may say if our outward man had not perished by sicknesse our inner man had perished In the time of health we are Martha's carryed away too much with the world Sicknesse makes us Maries to meditate more upon heavenly matters that causes us to pray and that with teares to turne our faces to the wall and take a farewell of the world as Hezekiah did to call our sins to remembrance as 1 Reg. 17.18 Therefore let us beare the chastisements of our wise and loving Father that we may be partakers of his holinesse in this life and of the holy Hierusalem in the life to come VERSE 11. THe event and issue of afflictions is amplified by a comparison of the times 1. He shewes the present asperity of afflictions then the future utility No Child takes pleasure in correction for the time it is irkesome and unpleasant but when he comes to yeeres of discretion he prayses God for it that he was not permitted to live as he listed but was kept within the bounds of piety So Gods chastisements are not joyous for the time to the flesh though the spirit then rejoyceth as some have clapt their hands for joy in the flames of fire yet to the flesh no affliction is comfortable sicknes imprisonment banishment death is not joyous Children cry out ô good Master good Father So wee cry out for paine Oh my head my backe c. Oh good Iesu Afterwards when the paine is removed the heart purged and they feele the comforts of the spirit It yeeldeth the peaceable fruit of righteousnesse Of an holy and righteous life lead in the feare of God it breeds quietnesse of conscience the peace that passeth all understanding It procures eternall rest and quietnesse in heaven where wee shall be free from all calamities 2 Cor. 4. pen. The time of affliction is the seeds time the harvest comes afterward as hee said of vertue amara radix dulcis fructus may most truly bee said of afflictions the beginning is as bitter as gall or worme-wood but the end shall bee sweeter than hony A sicke man will drinke bitter potions for health a Merchant will endure stormes and tempests for wealth A woman endures great paine and sore travell for the joy of a man Child A Husbandman will sow in winter that hee may reape in harvest so let us be willing to sow in teares in this life of affliction that we may reape in joy in the life of rest and quietnesse This fruit is amplified by a description of the persons to whom it brings this fruit non castigatis sed exercitatis by them we are exercised to all goodnesse God rewards us opportunè afterwards abundè fruit integrè of righteousnesse juste to them that be exercised One action makes not an exercise he is not a Souldier that hath fought once a wrastler that hath wrastled once a Marrinour that hath sayled once habitus acquiritur crebris actionibus So hee is not exercised with afflictions that hath beene once afflicted We must be exercised by many chastisements through many tribulations we must enter into the kingdome of God God will exercise us dayly The body that wanteth exercise is corrupt and if we be not exercised with afflictions we shall grow naught There are two exercises for the faithfull the Scripture Hebr. 3.14 and affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Saint Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise makes a man valiant and invincible He that is not used to running cannot run well use makes perfectnes This might mitigate the paine of affliction it is but an exercise that God useth for our good In all afflictions let us not look so much on the time present as on the time to come All our comfort is in this word afterwards The cutting and lanching of a man the putting of long tents into the soare of a man is not joyous for the present but when the dead flesh is taken out the soare cured the health that comes afterwards bringeth joy eadem est ratio disciplinae qua medicinae No apprentiseship for the time is very joyous many of them work hard and fare hard they have many a heavy blow are weary of their lives thinke every yeere two till they be out of their Apprentiseship The joy comes afterwards when they be free men when they set up for themselves by Gods blessing some prove Mayors Aldermen or the chiefe men in the towne where they have served No childbirth is joyous for the present when a woman travaileth she hath sorrow but when she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world The seed time for the most part is not very joyous the husbandman endures much cold and raine and his seed for the present seemes to be lost when harvest comes then comes the joy So the seed of righteousnesse is sowen in affliction in this life the great joy shall be at the generall harvest in the life to come then all weeping and wayling shall bee cast out then we shall not know what sicknesse meanes then shall we have joyes that neither eye hath seene nor eare heard neither entred into the heart of man to conceive Let this bee as sugar to sweeten afflictions to us 2 Cor. 4. ult Now followes the conclusion of this point wherein hee exhorteth them to courage Ver. 12. to constancy Ver. 13. VERSE 12. WHerefore seeing the
shew thy dislike of that But we are so far from being at peace with all as that wee are not at peace with our neighbours with them that dwell in the same towne and professe the same Religion with us there is heart burning envy and malice strifes and contentions even among us nay some are so farre from being at peace with all men as that they are at peace with no man like Ishmael whose hand was against every man Wee are so farre from following of peace that wee will not accept of it when it is offered They seeke peace and we refuse it Such is our folly wee had rather be following the Lawyers to our cost and smart then to follow peace home to prevent Law Let us all bee followers of peace let us follow it let us seeke it by all meanes possible The hunter followes the deere though it run away so let us doe peace and lay hold on her whether shee will or no. Peace is a singular thing God is stiled the God of peace he is not called the God of faith c. 2. Mat. 5.9 he doth not say blessed are they that can talke gloriously of religion but blessed are the peace makers Why for they shall be called the Children of God They that be at peace are Gods Children they that live in strifes and contention are the Devils Children The envious man sowed tares hee it is that soweth the tares of discord and dissention 3. Wee are members one of another and shall we be at warre Ioseph would not have his brethren to fall out by the way We are brethren and have one elder brother which is Iesus Christ shall we fall out one with another and that upon every trifling occasion It is a wonder to see what jarres there are betweene the professours of the Gospell betweene neighbour and neighbour scant two in a towne that love heartily and sincerely There be two especiall things that hinder peace pride and covetousnesse Prov. 13.10 Pride is the Nurse of contention There is I proud and Thou proud I stout and Thou stout none will bend none will yeeld as Abraham did though he were better than us every kinde of way The second is Covetousnesse We are so much wedded to the world the valour of an halfe penny will make us to contend Why rather suffer yee not wrong If every man were content to put up a little wrong what peace would there be in the Towne how should it flourish to the credit of the Gospell and comfort of us all The second vertue is holinesse It might be objected if we follow peace with all men then we must bid holinesse adieu For some will not be at peace with us if we be holy I but if peace cannot be joyned with holinesse away with it doe not so follow peace as that ye should let holinesse goe Above all things lay hold on holinesse Apoc. 1.7 They shall see him when he comes to judgement but they shall not see him in his kingdome Or if they see him it shall be afar off as the rich man in hell saw Lazarus they shall not be partakers of his joy and glory Without learning without variety of tongues without riches honour beauty men may see the Lord but without holinesse none shall see him By nature we are all unholy comming of unholy parents borne and conceived in sin but we must be holy before we can goe to Heaven 1 Cor. 6.9 Be ye holy as I am holy The kingdome of heaven is called the holy Ierusalem No uncleane or unholy thing can enter into it The Angels for their unholinesse were cast out of Heaven and shall we thinke that GOD will take unholy men into heaven A great number scoffe at holinesse O yonder goes an holy man Indeed if he be a whited Tombe and a painted Sepulchre whose holinesse for the most part consisteth in the laying open the unholinesse of others he is worthy to be despised But except we be all holy we shall never see heaven Let us be holy first in heart then in our eyes tongues hands feet and all the members of our body being truly holy we shall see the Lord to our eternall comfort Perfectly holy we cannot be in this world there will alwayes be some drosse cleaving to the best golden Candlesticke but let us be sincerely holy and we shall triumph with Christ for ever VERSE 15. THese two are particularly unfolded 1. Peace then holinesse Verse 16. For the preservation of peace they must take heed there be no Apostats nor backsliders among them Apostasie from true religion will breake the bond of Christian peace 1 A Caveat for the performing of it 2. A meanes for the fulfilling of it Watching one over another playing the Bishops and Overseers one of another Not 1 Pet. 4.15 busie-bodies in other mens matters Not onely that your selves fall not away but as much as lyeth in you that there be not one Apostata in the whole Church It is a metaphor from Travellours that lagge behinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Chrysostome By the grace of God in this place is not meant the everlasting love and favour of GOD but the Doctrine of the Gospell which he of his grace and goodnesse offereth to us 2 Cor. 6.1 Let none revolt from the truth of the Gospell but Continue in the grace of GOD. As a remedy for the effecting of it let no root of bitternesse c. Deut. 29.18 Any bitter root of Heresie of false and erroneous Doctrine as appeareth in Deut. Besides that any bitter rootes of malice and envie pride and ambition covetousnesse c. All these will breed strifes and quarrells among you therefore let them not spring up beate them downe so soone as they arise He perswades them to keepe them from springing up by two pernicious effects the one hath relation to themselves the other to others Trouble you as a multitude running upon you And by this meanes many shall be defiled for whose perdition you must answer One scabbed Sheepe infects an whole flocke 2 Tim. 2.17 1 Cor. 5.6 Iudas having fallen away from Christ came howling to the Pharisees and said I have sinned in betraying innocent bloud What is that to us say they looke thou to that So though some round about us fall from the Gospell to Popery Atheisme Brownisme it never toucheth us we are ready to say What is that to us am I my brothers keeper I verily according to our place and ability Let every one of us in that place wherin God hath set us take heed that no man fall away from the grace of God Let us all as much as lyes in us keepe them from falling especially let Pastors looke to their sheepe and Householders to them of their owne houses If a fayre and beautifull Apple fall from thy Tree thou art somewhat grieved at it and shall it not grieve us to see Trees fall out of Gods Orchard Sinne as ye see is a
the end in that let us be rocks not reeds or weather-cocks As Iesus Christ yesterday and to day the same for ever so in all holy and upright things let us be like Socrates semper idem the same yesterday and to day continually Could he not make him repent Why what did he for the effecting of it he used as strong arguments as he could Teares are forcible and oftentimes move flinty hearts When Pharaohs Daughter saw Moses cry she pittied him Esau cries for the blessing yet God will not move Isaac to give it him This is strange Seeke and yee shall finde Esau sought and that with teares too yet hee found not All teares are not acceptable to GOD there be lachrymae compunctionis such as Mary Magdalens were being pricked with sorrow for sinne she wept aboundantly and watered CHRIST's feet with her teares These be good teares which the Angels in Heaven rejoyce at There be lachrymae compassionis such as Christs were when hee wept over Ierusalem There are lachrymae devotionis such as the Iewes teares were that wept because the second Temple was not so glorious as the first Esra 3.12 There are lachrymae desperationis such are the teares of the damned in hell There be lachrymae simulationis as Ier 41.6 Such are Crocodiles teares and as they say some Womens teares that have them at command There are lachrymae rancoris indignationis such were the teares of Esau hee wept more upon stomacke being vexed in his minde that he should be thus defrauded by his brother than for any griefe for sin more for the losse than the fault It seemes he never wept because he had displeased God in selling away his birth-right but because he saw into what misery he had plunged himselfe Therefore God regarded not his teares neither would he have Isaac to be moved with them Otherwise if they be holy and religious teares flowing from the Fountaine of a true sorrowfull heart for sin God esteemeth highly of them he puts them into his bottle and of his mercy will reward them in the life to come Therefore let us weepe bitterly for our sinnes in this life that GOD may assume us into that place where all teares shall be wiped from our eyes in the life to come The argument for the enforcing of the exhortation is taken from the bounty of GOD towards us in the time of the Gospell above them that lived in the time of the Law If God have dealt more kindly and mercifully with us then hee did with them then our holinesse must exceed theirs but God hath dealt more kindly and mercifully with us then hee did with them Ergo we must be more holy than they were The comparison is 1. Propounded to Verse 25. Then applyed It hath two members 1. A narration of their condition in the time of the Law 2. Of ours in the time of the Gospell The narration hath two parts 1. A description of their estate 2. An amplification of it Verse 20. Theirs was status terror is ours amoris VERSE 18. THeir estate is described 1. By the place where the Law was given it was a materiall mount that might be touched with the hands and fingers of men ours is spirituall and immateriall In respect of Gods charge it might not be touched but in it selfe it was touchable so is not ours 2. By the accidents that fell out in the place That burned with fire which strikes a terrour into the beholders Nothing more terrible then fire it makes men afraid to look upon it Blacknesse which are uncomfortable therefore hell is resembled to outer darkenesse And tempest that came with a force and power it may bee it did beare downe trees before it the Law as a Schoolemaster came with rods VERSE 19. 3. BY the manner of Gods teaching and instructing of them at the delivery of the Law It was by the sound of a Trumpet to prepare them to attention The Trumpet that soundeth to a battell is terrible so shall the Trumpet be at the day of judgement And by Gods immediate voice speaking to them which the people could not endure but requested that God would not speake to them any more VERSE 20. A Reason is rendred from their inability for they could not endure Here wee may behold the necessity of the word preached by men like to our selves We are not able to beare Gods owne voice Therefore in mercy he speakes to us by his Ambassadours Hee spake to them in the Old Testament by Moses and the Prophets to us by Christ and his Apostles by learned and godly Preachers sent to us in all ages Though they be men subject to the same passions that wee are as Saint Iames speakes of Elias yet their voice is Gods voice he that heareth them heareth Christ. Therefore let us not despise them because they bee men but honour them as the men of God receive them as Angels from heaven yea as Christ himselfe Preachers were appointed in regard of our weakenesse therefore let us praise God for them and heare them with all reverence This fearefull spectacle is amplified 1. By the strictnesse of the charge If a beast beasts grase here and there in the valleys and Mountaines too they bee unreasonable creatures and understood not the charge given by God Yet if a beast touched the Mountaine c. So severe was the delivery of the Law VERSE 21. 2. BY the affection of Moses who was a principall man among them by whose hand the Law was delivered yet he feared and quaked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore I exceedingly feare and quake These words are not expressed in the Old Testament yet we are to believe them as the names of the sorcerers Iannes and Iambres supplyed by Saint Paul Neverthelesse they may be collected out of Exodus Moses said I feare and quake God answered comforting him Exod. 19.19 dixit facto etsi non verbo Moses was a rare and singular man greatly honoured by God Almighty he divided the Red Sea and brought the people over God talked familiarly with him as one friend useth to doe with another when he was dead God vouchsafed to bury him himselfe yet Moses shooke like an Aspenleafe He was not only afraid but he trembled too Such is the Majesty of God that it makes the holiest men in the world to quake because of sinne in them When God spake to Adam after the fall he was afraid and hid himselfe among the trees Manoah cryed out we have seene God therefore we shall dye Moses at the delivery of the Law did quake and tremble then how shall the wicked shake when Christ shall come at the latter day to take an account of the fulfilling of the Law Felix trembled when he heard of the day of judgement what shall they doe when they see it they shall cry out with them in the Apocalyps the great day of his wrath is come c.
be alone not accompanied with the internall beauty of Gods spirit As it is said of the Church the Spouse of Christ The Kings Daughter is all glorious within so may it be affirmed of a good wife that is fit for a Christian indeed see that she be glorious within see that she be of a sound and incorrupt religion else she may steale away thy heart from God though thou beest as wise as Salomon and as strong as Sampson See that she be a wise Abigail for the carrying of her selfe that she be a sober and modest Hester see that she may be an other Elizabeth to walke with thee in all the Commandements of God without reproofe Then when beauty shall fade away like a flowre corrupted by sicknesse thought cares age and such like when riches shall decay that are subject to a thousand casualties of thieves fire water c. A wise godly and loving wife shall bee a perpetuall comfort unto thee and as it were a continuall feast The Lord grant that as he hath given mariage unto us as a singular blessing so by our owne sinnes it prove not a curse to any of us As God hath made it honourable so let not us dishonour it neither by disorders abroad nor ill-government at home What a shame is it for a maried-man to sit at the Ale-house al the week long that hath wife and children to provide for It is a disgrace to a Batchelour much more to a maried-man Shall a maried-man have a Queane in a corner that hath a Rebekah of his owne For a maried-man to bee a gamester to spend all at cards and dice Shall a married man be absent from Church be a swearer and a prophaner he gives bad example to them of his family vul nerat non tam facto quà m exemplo A marryed man had neede to bee more circumspect over his wayes then an other 2 Not by ill government at home If the children and servants bee out of order who shall beare the blame of it but the householder every man is as a petty king in his owne house if wee cannot restrayne them we may remoove them If they will not be brought into GODS house send them packing out of thine house A deceitfull person shall not dwell in my house Psal. 101.7 So let us resolve and say a swearer a theife an alehouse hunter shall not tarry in my house especially let us not dishonour it by unnaturall strifes and contentions one with an other There be two things that may make marriage honourable to us The one before marriage the other after The things before are prayer and Christian choyce of our yoke-fellow When Abrahams servant went to seeke a Wife for his Masters Son he begun with God LORD GOD send mee good speed this day Wee ought to enterprise nothing without prayer much lesse so weighty a thing as Marriage which is not of a day but for a terme of life GOD at the first brought Eve to Adam and Hee by the secret hand of His providence brings Men and Women together at this day If thou Marriest without GOD thou shalt live without GOD and that is a miserable life Yet a number are carryed by their owne affections and never consult with God The other thing before Marriage is a Christian choyce There bee two loadstones for the most part that draw us to Marriage beauty and riches Beauty indeed is the gift of GOD a precious pearle a comely ornament yet this must not bee a sole motive to marry There bee many wormes to eate up this goodly flower of beauty care sicknesse the poxe old age c. If a man love for beauty alone beauty vanishing his love vanisheth Remember what the wise man sayes Pro. 31.30 Favour is deceitfull c. But now a dayes riches is all in all Though she be a beautifull woman adorned with many vertues yet shee may bee long enough without an husband unlesse shee bee penny white as well as Nature white unlesse shee have the red angels as well as ruddy cheekes Now the question is what hath she not what is she what dowry not what endowments of GODS Spirit what portion not what piety Iudas question is too ryfe among us we say to the Parents quid dabis what will yee give with your daughter nay the trash of the world makes men like where they have no liking A woefull thing The world is not wholly to bee neglected whyle men are in the world yet the world must not be the chiefe or onely tyer of the knot of Marriage then it may be soone untyed GOD hath many bellowes to blow away riches withall A rich man over night a fire comes on the sudden a poore man in the morning when wealth is gone that made the Marriage where is the love of marryed folkes Againe this night may thy soule be taken from thee then whose shall all these bee that thou hast gathered together The things that may make this estate honourable to us after Marriage are likewise two The first is the bearing of one anothers burthen There is no man or woman on the earth but have their infirmities Saints we may be but Angels we are not If ye will have perfect men and women yee must goe to heaven for them there are the Spirits of just and perfect men Hebr. 12.23 The husband must beare with the wife the wife with the husband else we shall dishonour this honourable estate The woman they say was borne to beare true indeed to beare Children by bearing of Children yee shall be saved that is the purgatory whereby shee must goe to heaven But the man in some respect was made especially to beare vir à virtute Man of man-hood he is of greater strength and power mulier quasi mollior therefore to be borne withall 2 Being married we must arme our selves against the crosses of Marriage It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet bitter thing Saint Paul hath read the destiny of married folkes Such shall have trouble in the flesh Somtimes the man is troubled with an unkind wife as Iob was curse God and dye She could be content to be rid of him Sometimes the woman is troubled with a churlish husband as Abigail was with Nabal sometimes both are troubled with their Children as Isaac and Rebeccah was I am weary of my life for the daughters of Heth c. Sometimes they are troubled with their servants As the Psalmist sayes many are the troubles of the righteous so may it bee sayed in speciall many are the troubles even of righteous married folks crosses in themselves their goods and in those that belong to them If wee have not Christian patience in some measure to beare them we shall dishonour this honourable estate In stead of honourable we shall make it onerable burdensome to our selves and others As God hath pronounced it to bee honourable So let us honour it with our Godly lives in this present world that God
is the same for ever Doe not thinke that the Apostles had one Christ and wee an other they one doctrine and we an other The doctrine of Christ hath beene is and ever shall be the same Socrates among the heathen was semper idem but Christ is our semper idem alwayes the same therefore let us cleave to him VERSE 9. HEre followes the dehortation which hath two parts the one negative which wee must not doe the other affirmative what wee must doe Be not carryed about as chaffe feathers c. With diverse by this understand the legall rites and ceremonies which were diverse that are of diverse sorts Falsum multiplex verum simplex And strange doctrine which the Scripture doth not acknowledge Strange birds strangers out of an other Countrie not bred and borne in the Scripture Worshipping of Images a carnall eating of Christs flesh by transubstantiation c. are strange doctrines Now the heart cannot bee established with erroneous doctrine about meates c. but with the true doctrine of the grace and mercie of God towards us in Christ being justified by Faith wee have peace with God there is no condemnation to them that bee in Christ. This doth establish the conscience that the gates of Hell cannot prevaile against us Let our hearts bee established with this grace Not with meats .i. with unnecessary questions about the ceremoniall law A part is put for the whole There was a time when distinction of meates was strictly to be observed some had rather bee cruelly tormented even to death then to eate swines flesh but now the difference is abrogated God hath said to Peter and in him to us all arise kill and eat no creature now is uncleane all are sanctified by the Word of God and Prayer The severall Observations injoyned us in the Ceremoniall Law cannot make us acceptable to God these cannot strengthen the heart but the grace of God towards us in Christ that his bloud hath purged us from all sin this is the true Cordiall that strengthens the heart Therefore sticke to that and be not carryed away with other doctrines What went yee out into the wildernesse to see said Christ of Iohn Baptist A reede shaken with the winde Wee that bee Christians must bee as stones firmely built on Christ the rocke not as reedes If the East winde blowes the reed goes with that If the West winde arise it goes with that Christians must not bee weather Cockes that turne with the winde wee must be like the steeple it selfe that standeth firmely not like the weather Cocke on the steeple not like Ecebolius that changed his Religion alwayes as the Emperours changed In the time of Constantine and Constantius hee was a Christian In the Reigne of Iulian a Gentile offering to their gods When Iulian was dead a Christian againe lying at the Church doore and saying to the people Calcate mesalem insipidum Thus some now a dayes are carryed about there is no stay in them one while Protestants an other while Papists one while Brownists an other while Anabaptists Thus they are carryed hither and thither Be not as children c. Children are easily carryed won with an apple lost with a nut of one minde to day of an other to morrow ye may make them say and unsay yee may make them call a man good or naught with the turning of an hand Wee must not be like them wee must bee as men well advised what to doe Yee may carry a cow up and downe in the field with a lock of hay ye may carry some horses whither ye will with a horse loafe So the profits and commodities of the world carry many to any Religion So as I may enjoy my goods lands and living I care not of what Religion I be Let us carry other men to Christ but let us not be carryed by any from Christ. In the way of kindenesse any friend may carry us but let neither friend nor foe carry us from Christ. When certaine of Christs Disciples went away Christ asked the twelve Will yee also goe away but sayes Saint Peter in the name of the rest Whither shall wee goe so let us be as resolute though there bee never so many turne-coates let us say Whither shall wee goe to Popery Anabapt to Brownisme no We know whom wee have believed we will never depart from the truth and Word of God established amongst us Since the reformation of Religion in England God wonderfully blessed this land how did hee miraculously preserve it in Q. Elizabeths dayes how many treacheries have beene discovered how was the invincible Navy of the Spaniards foyled How prosperously without the shedding of one drop of bloud came King Iames to the Crown to the great joy of us al How graciously hath God protected him and his Realme since There hath beene treason on treason but God hath broken the nets of them all Among them all the powder treason that should have beene effected by a match is most unmatchable hell it selfe cannot devise such another Fight neither against more nor lesse said the King of Aram to his souldiers save against the King of Israel only So the Papists heretofore cried away with Queene Elizabeth fight against her that is enough Now not the King alone but the Queene Prince and all their royall Issue the Nobility and Clergy the Iudges the Knights and Gentlemen all the Parliament should have beene blowne up at once if this had gone forward where had we beene Here a leg there an arme here the head of such a Noble man should have beene carried about with gunpowder but GOD be thanked we all remaine still and pure Religion in despight of all is continued among us Therefore let us not bee carried about with diverse and strange doctrines As God hath upheld religion among us strangely and miraculously so let us hold it fast and persevere in it to the end Though an Angell from heaven much more though a Priest or Iesuit from Rome though a Papist an Anabaptist a Sectuary preach to us any other Gospell let us be carried by none of them all Let us carry to Christ let us not be carried from Christ. Let us say with Ruth we will live and dye with thee and with S. Peter Thou hast the words of eternall life we will not depart from thee but continue in thy truth for ever and not fall into errour VERSE 10. IT is taken from a contrariety betweene the Ceremoniall Law and Christ. If they that will bee justified by the observation of meats and other parts of the Ceremoniall Law cannot be partakers of Christ then that is to be abandoned but they that will bee justified by the observation of meats c. Ergo. Where first the Doctrine 10 11 12. secondly the Vse The Doctrine is first propounded then confirmed An Altar that is a Sacrifice upon an Altar which is IESUS CHRIST So the word is used 1 Cor. 9.13 2 The word eating doth
downe of all pernicious weedes of Anabaptisme Brownisme Popery in this garden of the LORD IESUS Pray for all faithfull Preachers and Ministers whatsoever that all the people from the highest to the lowest may know CHRIST and live obediently to the Gospell One principall reason why there be so many disorders in the Church is this because the people have no care of their Ministers seldome or never commend them in their prayers to the God of heaven Earnest prayer was made by the Church for Saint Peter and the Ephesians prayed for Saint Paul till they wept againe but there is no praying for our Pauls and Peters If it had beene said prate of us the people would readily have put that in practise they make the Preachers their table talke they speake evill of the Rulers of the people in all places If it had beene sayd prey upon us wee should have had a number of preyers That which the Papists gave to the Ministers they that be called Protestants take from the Ministers Pharaoh would not have the lands of the Priests touched in the time of a famine and scarcity We in the time of a plenty take away their lands Heeretofore the leane kine devoured the fat and were more ill favoured now the fat devoure the leane and are never satisfied Heretofore the people gave their very earrings to the Priests now they are ready to pull the coate over the Priests eares Every one in the parish will prey upon him but scarce one will pray for him If it had beene sayed pry into us we would have done it with a narrow eye the foot of a Preacher shall not slip but he shall be taken tripping by and by a moate shall be made a beame a mole-hill a mountaine But he doth not say prey upon us prate of us pry into us but pray for us and as ye love the glory of GOD the beauty of Sion the peace of Ierusalem the salvation of your owne soules pray for us Some there be that will pray for the Ministers but it is because they are bound to pray for their enemies There is one Michaiah sayd Achab but I hate him So some will say indeed wee have a Minister but he is ever rubbing on my soares therefore I hate him Yet because CHRIST sayes pray for them that hate you I will pray for him I but thou must pray for him as for the greatest friend in the world that thy soares being lanched with the sword of the Spirit which is the Word of GOD they may bee suppled with the oyle of GODS mercy in CHRIST and thou saved at the day of Iudgement Heere wee may see the wonderfull humility of Saint Paul hee was a master-builder of the Church had seene CHRIST he was adorned with singular gifts of learning and of piety he spake with tongues more then al he was taken up into the third heaven c. He was a man deepe in GODS bookes in prayers often in fastings often he had travelled all the world over in the propagation of the Gospell of CHRIST A man would have thought that his owne prayers had beene sufficient hee needed not the prayers of others Indeed the prayers of Prophets of Preachers are of great force with God The LORD told Abimelech that Abraham was a Prophet he should pray for him Yet the prayers of common Christians are also to be desired Vis unita fortior The prayers of the people and Ministers joyned together will the sooner prevaile with the Lord. The King may adscribe much to the request of one of his privy Counsell yet hee rejects not the petition of the meanest Subject The Preachers are of Gods privy Counsell He revealeth his secrets to them yet the prayer of a righteous man is avayleable if it bee servent Cornelius was no Minister yet his prayer went up into remembrance before God The head needes the ayde of the foote the King needs the prayers of the Subjects the Minister of the people Therefore let us all require the prayers one of an other But why should wee pray for you you are bad men God will not heare our prayers for you It is not so for wee trust wee have c. Some take it to be an argument à pari We have discharged a good conscience towards you in all things delivering unto you all things necessary to salvation therefore discharge you a good conscience againe in praying for us But it is rather a procreant cause of their praiers We are holy men such as feare God as labour to keepe a good conscience and to live honestly therefore praie for us You are to praie for all chiefely for them that be of the household of faith Wee are of that household and bring forth the fruits of faith therefore pray for us Vngodly men that have no good conscience had most need to be praied for yet we may pray more boldly for the godly God will sooner heare us for them These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either bee understood of the persons or of the things they are indifferent in the Greeke Some connexe them with the words following and referre them to the persons thus Wee are assured that wee have a good conscience there they make a Comma amongst all men desiring to live honestly The matter is of no importance Yet I see no reason why our English translation may not be reteyned It agreeth with that protestation of Saint Paul I have walked with all good conscience to this day As here he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See how confident he is in this point he doth not say we hope we thinke wee haue some probable conjecture or light perswasion but we are assured this with boldnesse and confidence we are able to protest not to our commendation and glory but to the praise and glory of God that we have a good conscience in all things Whereby wee are given to understand that it behooveth all Christians especially Ministers to bee assured of a good conscience in all their doings Nothing is more terrible then an ill conscience It is the onely hell as Luther calls it If the Divell had not an ill conscience he were in heaven in comparison As on the contrary side nihil in hac vita securius nihil jucundius possidetur bona conscientia sayes an ancient Father Premat corpus trahat mundus terreat diabolus illa tamen semper erit secura Wherefore let us first search out what a good conscience is then what be the things wherein a Minister must keepe a good conscience First for the conscience in generall It is called conscientia sayes Bern. quasi cordis scientia that etymologie is not to be rejected if it be taken with his meaning Scientia sayes he is when the heart knowes other things conscientia quando cor novit se. Yet as any may see according to the nature of the word conscience is a knowledge with an other
sees it as for the other wee shall feele it to our woe if wee doe not repent So much for the good conscience which wee must have from our entrance into our places Now let us come to the exequution of our calling being entred Wherein wee must examine our consciences about two things our preaching and our life In our preaching must bee observed the matter of our preaching and the manner 1. For the matter let us with a watchfull and circumspect eye see what wee deliver what foode wee minister to CHRISTS Lambes what bread wee breake to the people Let there bee nothing in our Sermons at any time that is contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Paul speaketh to sound sincere and upright doctrine As there was not a blemish nor a soare by all probability in Absaloms body from the crowne of his head to the soale of his foote so let there be no blemish so farre as is possible no sore of corrupt doctrine from the beginning of our Sermons to the end Let all bee consonant to the Analogie of Faith as the Apostle speaketh Let us have never a drop of doctrine but wee are sure it flowes from the fountaine of GODS Word A lamentable thing it is to consider how many Preachers in the light of the Gospell partly for the ostentation of their owne wit and learning partly on an unstayed affection and unsetled judgement deliver dangerous points that make much hurlie burlie among the people Inter curas maxima cura est refraenare curiosos they are to bee avoyded etiamsi nescio qua umbra honestatis liberalium Studiorum nomine velatae atque palliatae sint O res indignas vigilijs lucubrationibus Episcoporum Aug. Epist. 56. Deliver those things rather that may pierce the hearts of the people to Salvation then that which may tickle the eares of the people with a carnall delight and to damnation in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a Countrey Village where be many Farmers to inveigh against Lords and Land-lords in the eares of the people to declaime against the vices of Ministers in the Church to lay open the blemishes of the state and governement ô this is as honey to them A famous Preacher a couragious Preacher I warrant you hee cares for none Alas what profit have the people by this applie every plaister to every soare Speake that which may be most fit for the edification of that auditorie to whom thou speakest Labour to beate downe Poperie Brownisme which sprouteth too fast bring whom yee can to the Church but scare none from the Church give no occasion by your preaching to runne out of the gates of Sion Above all things in your Sermons have a Christian regard to the peace of the Church wherein yee live which as a loving mother reacheth out to you the dugs of the Word of GOD which you may sucke to your comfort Pray for the peace of Ierusalem sayes the Psalm and if wee must pray for it wee must preach for it Therefore say I preach for the peace of Ierusalem wherein ye live that wee may see the peace of it if it be the will of GOD all the dayes of our life Of this preaching wee shall have great comfort to our consciences 2. Let us have an eye to the manner of our preaching In it let us seeke the glory of our master not our owne glorie A great number of Preachers have more respect to their words then to the matter to the sound of a syllable in the eares of the people then to the sounding of the trumpet of the Gospell in their hearts I will not denie but that the man of GOD may bee eloquent the Holy Ghost himselfe is most eloquent in the Scripture He that hath but halfe an eye may see that Sedeloquentia as Aug. speaketh tantò terribilior quantò purior tantò vehementior quantò solidior it must bee senilis not puerilis Divinae not humana It is the foolishnesse of preaching as the world accounteth it that must save us if any thing save us Crucifixi virtus in Paulo sayes Chrys. fuit Poetis Rhetoribus Philosophis potentior Let there bee a maternall eloquence in Preachers such as becometh the gravitie of the Word of God As Hester that had beauty enough of her owne required nothing of the Kings Eunuch but went in to him as she was and yet she was better accepted of then they all So the Word of God is beautifull enough of it selfe it needs no colours of over-affected eloquence and Rhetoricall painting to set it out withall this goes but to the eare it never enters in the heart where on the seed of the word shall fall for the most part it makes the Auditours to laugh and to smile in their sleeves but as Saint Ierome admonishes us lachrymae Auditorum laudes tuae sunto it is a greater commendation for a Preacher to make the people weepe being pricked in their hearts for their sinnes then to moove them to laughter Let us all strive to have a good conscience even in the manner of our preaching that when the Sermon is ended our consciences may beare us witnesse wee sought Gods Glory not our owne Saint Chrys. cryes out upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vix ullus est Sacerdos qui ad eum non allidit etiam hodie animus meus ab inani gloria capitur Let us all strive against it with might and maine For our preaching in the exequution of our office that shall suffice now let us come to our life which is either generall as common to all Christians or speciall as peculiar to our selves As all Christians are bound in conscience to adde to their faith vertue temperance c. to eschew all vices that may bee a disgrace to the Gospell and to embrace all vertues that may be an honour to it so especially the Preachers of the Word Magistrum vitae in vita offendere is a grievous thing as the heathen himselfe could say the offence of a Minister is a double offence quia peccat facto exemplo Abimelech said to his souldiers As yee have seene mee doe so make haste and doe the like If a Minister doe evill hee neede not say so to the people they will make haste to doe the like fast enough Nulli jam illicitum esse videtur quod ab Episcopo tanquam licitum perpetratur Id homines credunt esse laudabile quod Episcopus habuerit delectabile If the Minister bee a drunkard a frequenter of Tavernes and Ale-houses c. the people take licence thereby to commit the like sinnes If covetousnesse were a sinne would our Minister bee covetous c. Thus hee doth not onely sinne himselfe but hee makes others to sinne Therefore for conscience sake wee had need all to have an eye to it tanquam in coelo peccat sayes Saint Bern. Qui in Clero iniqua facit