that comforts us with the promises of the Gospell Therefore our righteousnesse should exceed theirs I beseech you by the mercies of God sayes S. Paul not by the terrours of GOD. Gods mercies have beene wonderfull therefore let us serve him more cheerfully than they have done the love of Christ ought to constraine us As he hath died for our sins and shed his bloud for them so let us dye to them continually Let us serve him in holinesse and righteousnesse all the dayes of our life that when this life is ended wee may raigne with Christ for ever They had short winter dayes that were full of shadowes we have summer dayes the Son of righteousnesse shineth forth brightly to us they had the bloud of Goats Lambes Calves Oxen as a representation of the bloud of Christ we have Christs bloud actually shed on the Crosse for us they saw Christ afar off Your Father Abraham saw my day and was glad we see him already offered on the Altar of the Crosse for our sinnes and crucified before our eyes in the preaching of the Gospell Happy are the eyes that see that which we see Many Kings and Prophets desired to see them and could not Let us walke worthy of this kindnesse of the Lord. Now followes the use we are to make of it which is double the one negative that we despise not our Saviour Christ the Mediator of the New Testament the other affirmative that we serve and honour him Vers. 28. He disswades us from despising him by two arguments the one from the worthinesse of the person 25. the other from the dignity of the Gospell the thing it selfe VERSE 25. FOr the caveat hee doth not simply say despise him not but with a watch-word looke to it the danger is great if ye doe Christ is despised two kinde of wayes openly and secretly openly by refusing to heare him at all as they in the Gospell wee will not have this man to raigne over us How often would I have gathered you together and ye would not some will not come to Church to heare CHRIST they had rather heare a Fidler than heare a Preacher 2 When as men heare yet contemptuously as the Pharisees did Luke 16.14 these are open despisers of Christs speaking The other are close and secret despisers They doe not peremptorily say they will not come but they make excuses for not comming I have bought a yoke of Oxen sayes one a Farme sayes another I have burling in hand spinning in hand I have a journey to take on that day I cannot come This is a despising of Christ speaking as the word importeth The other secret despisers are carelesse and negligent hearers we will give him the hearing but if we were out of the Church we would not thinke of it againe They looke themselves in the glasse of the Word see many spots but have no care to wipe them away This is a kinde of despising the voice of Christ and it shall be required at our hands despise not him that speaketh any kinde of way but heare him with all reverence He is worth the hearing 1 He speakes vera nothing but the truth for he is the Truth it selfe 2 Suavia that which is sweet and comfortable to us all sweeter than the honey or the honey combe Come unto me all ye that are weary and heavie laden I will give you rest 3 Vtilia that which is profitable he tels us of a Kingdome prepared for us 4 Manifesta he speakes plainely evidenter that any may understand him there be no aenigmata no riddles in his speech 5 Efficacia he speakes efficaciter powerfully with authority never did any man speake as he doth 6 Sublimia heavenly things therefore despise not him that speaketh but receive the honey drops of his speeches to the joy and comfort of you all Why what though we despise him the matter is not great yes there is great danger in it If they escaped not who refused him that spake on earth namely Moses yet tanquam ex divino Oraculo which revealed the Oracles of God to them on the earth They that rejected him were severely punished The man that with an high hand gathered sticks on the sabbath-Sabbath-day contrary to the Law of Moses was stoned Corah Dathan and Abiram that murmured against him were swallowed up by the earth they that tooke their parts were destroyed Num. 16.49 Some vengeance or other wil light on us if we turne him away and refuse him that speaketh from Heaven But how doth Christ now speake from heaven Surely by the mouthes of his Embassadours he that heareth you heareth me Will ye have an experiment of Christ speaking in me When a learned Ezra standeth up in the Pulpit to speake to the people Christ speaketh The wicked will reply on Christ at the day of judgement and say Lord when saw wee thee hungry and gave thee no meat So some will say O if we might heare Christ speaking from heaven we will sit with reverence and heare attentively When any of his Stewards and Ministers speake He speaketh therefore beware how ye despise him that Moses's ministery and shall they escape that despise Christs ministery Many heavie judgements will light upon the contemners of Gods Word Manasseh though a King was carried into captivity for it Pelatiah died Ierusalem that would not heare Christ when he clocked to her as a loving Hen heard the cry of the Romanes to their destruction If we at this day turne away our eares from hearing Christ speaking to us from heaven the sword of the enemie famine pestilence tedious Agewes not heard of before some plague or other will fall on us If they escaped not that despised Moses shall they escape that despise Christ speaking from heaven VERSE 26. THE second reason is taken from the dignity of the Gospell Then at the delivery of the Law The voice of God did but shake the earth Exod. 19.18 Now at the exhibition of the Gospell It shooke earth and heaven too The which he proveth out of Hagge where we have 1. an Allegation of the Text then a Commentary on the Text. The people mourned that the second Temple was not so glorious as the first GOD comforts them promising to make it more glorious not in sumptuous building but by the comming of the Messiah into it Before he did shake but the earth when the Law was given now he will shake heaven and earth heaven and earth was moved with the comming of Christ when he was borne Herod and all Ierusalem was shaken Wise-men directed by a Starre came out of the East to worship him At the Passion of Christ the earth shooke the graves opened many dead Saints came out and appeared Heaven also was shaken at his comming the Angels in great multitudes came from heaven and sung for joy at his comming the voice of the Father was heard from heaven at his Baptisme This is my beloved Son c. At the passion of
and Alypius writ Domum vestram non parvam Christi ecclesiam deputamus We account your house no small Church of Christ Eusebius reports of Constantine that he had in his Pallace the forme of a Church singing of Psalmes and himselfe would begin the Psalme reading of Scripture prayers Oh that all Christian families were like to these Saint Bernard findes fault with Eugerius that the lawes of Iustinian made a greater noise in his Pallace then the lawes of GOD. Suffer no unchastitie no indecencie to reside in the countenance in the habite in the gate of those that be about thee Inter mitratos discurrere calamistratos non decet it is not comely to see uncomely heads among them that weare miters upon their heads Catharinus being himselfe a Bishop is not afraid to say that Philemon vir saecularis a secular man shall rise up in judgement against us the Prelates of the Church who had turned his house into a Church A worthie patterne for all to imitate There is much crying for reformation let every man reforme himselfe and every house-holder his familie then soone would there be an happie reformation in Church and Common-wealth We have had the persons in the salutation there remaines now the matter of it which conteines in it three things Donum datorem mediatorem the gift the giver the Mediatour The gift is double primum ultimum the first which is grace the last which is peace the one is causa fons bonorum the cause and fountaine of all good things the other finis perfectio bonorum the end and perfection of them all Grace first the undeserved love and favour of God By nature we are out of favour with him the children of wrath All have sinned and all stand in need of the favour of God It is a sweet thing to have the favour of Princes yet that is mutable Mephibosheth had Davids favour but he was wounde out of favour Athanasius had the favour of Constantine but he lost it 1. God is immutable not so much as a shadow of turning in him 2. They can pleasure us but with fading things God with durable 3. They dye God lives for ever 4. They can doe us no pleasure when we be dead God can for all live to him he can raise us up againe and set us in heavenly places with Christ let us all sue for his favour The next is peace flowing from the other 1. All kinde of prosperitie especially the peace of Conscience that surpasseth all There is the worlds peace that worldlings have their eyes sticke out by reason of fatnesse they are not in trouble as other men they have more than heart can wish they dye and that peace dyes with them There is CHRISTS peace being justified by faith wee have peace with God through IESUS CHRIST our LORD That is the comfortable peace indeede Is it peace Iehu said Iehoram What peace when as the Witchcrafts and Adulteries of thy Mother Iezebel are yet in great number What peace can a man have when as his sinnes boxe him continually and will not suffer him to bee quiet As the Ghost of NERO his Mother tormented him There is no peace saith God to the wicked he is like the raging Sea foaming out dirt and mire When Herod entended to make Warre with them of Tyrus and Sydon they sued for peace by Blastus his Chamberlaine God Almighty intends to make Warre against us for our sinnes let us sue to him for peace by Christ Iesus who by the bloud of his Crosse hath set at peace all things in heaven and earth Augustus Caesar wished three things to his Son the favour of Pompey the boldnesse of Alexander and his owne fortune Let us wish these two things to all that wee love grace and peace From whom From GOD our Father All the Persons in the Trinitie are our father CHRIST is the everlasting Father the Holy Ghost is our Father I will not leave you Orphans fatherlesse the comforter shall be a father to you They may all be here comprehended Vbi una persona Trinitatis auditur ibi tota Trinitas intelligitur Every good gift and perfect thing commeth from above even from the Father of light from him comes grace peace and all other good things let us all put up our supplications to him By whom He is described three wayes à Dignitate à Charitate à Sanctitate For his dignitie he is the Lord for his love he is IESUS and a Saviour for his Sanctitie he is Christ the anoynted above all CHRIST is the Conduct pipe whereby all blessings are conveyed to us he is the heyre of all we Coheyres by him hee is primarily beloved we secondarily in him and for him As the oyntment powred on Aarons head went downe to his beard and the skirts of his garment So the oyle of gladnesse powred on Christ our head came downe from him to us all we have nothing without him he is to be magnified for all Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus every word is an oratour to plead for him 1. The name of Paul which was renowmed among all 2. The estate of Paul a Prisoner and that of Iesus Christ he may not stop his eares against the crie of such a prisoner 3. Not hee alone but Timothie too Et vis unita fortior 4. Hee is his dearely beloved he may not deny him that loves him so dearely 5. He is his fellow labourer and he must give him leave to labour with him in this businesse 6. Hee puts in the Woman too this night-raven even in bed may sing a sweet note for Onesimus 7. Archippus being appointed their Pastour cannot easily be rejected 8. The whole household will speake a good word for their old fellow servant 9. The name of grace must needs make him to deale graciously with Onesimus Philemon had the forgivenesse of his sins by the grace of God that must induce him to forgive his servant as God of his meere grace and mercy had forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate thy heavenly Master in this it is Chrysostomes observation VERSE 4. Wee have dwelt something long in the porch yet no longer then necessity required let us now enter into the house and come to the substance of the Epistle Where first there is the subject of it secondly the conclusion of it Verse 21. The subject of it is an earnest suit for Onesimus Where 1. There is the foundation whereupon his suit is built 2. The commencing of the suit or supplication to him for Onesimus 3. The foundation is the graces wherewith PHILEMON was beautified they are expressed in a thanksgiving wherein these circumstances are to be considered 1. Cui to whom he gives thankes 2. Quando when he gives thankes 3. Super quo for what hee gives thankes for his love and faith Where
Gods Councell as the Preachers be at this day the Iewes were honoured that God would speake to them by them but to us hee hath spoken by his onely Sonne therefore our honour is the greater we are set in an high chaire of dignity above them happy are the eyes that see that which we see Many Prophets and Kings have desired to see these things which we see and have not seene them God give us grace to use our happinesse to his glory and the salvation of us all In this the Old and New Testament are equall God is the Author of them both God spake by the Prophets then and he speaketh now by his Ministers The word of the Lord the burthen of the Lord thus saith the Lord. These were the preambles of all the Prophets God spake by the mouth of David as he spake by the mouth of all his Prophets So God speaketh by the mouth of the Preachers at this present day It is not you that speak but the spirit of your Father which speaketh in you Wee are the Ambassadours for Christ as though God did beseech you by us When we teach God teacheth when we exhort God exhorteth when we reprove sinne God reproveth sin It makes no matter what the man be that speaketh so as he be the lawfull Minister of Christ God speaketh by the man when the man speaketh Gods word When the Ambassadour of the King of Denmark of France or any other Countrey speaketh in the Court the King speaketh whose person he doth represent when my Lord Chiefe Iustice gives the charge at the Assizes the King gives the charge for he sustaines the Kings Person and is a Commissioner for the King so when the Preacher speakes in the Pulpit when he in Gods name gives a charge against pride malice c. God himselfe speakes and gives the charge Oh that this were imprinted in the hearts of all that come to Church the Preacher is a man as thou art but God speakes by him and if thou despise him thou despisest God that speakes in him VERSE 2. WE have seene the estate of them in the time of the Law Now let us take a view of our condition under the Gospell Theirs were the first dayes ours be the last In those that were the first dayes some new Doctrine was daily to be expected but in these last dayes GOD hath opened to us his whole counsell there is no mint of any new Doctrine to be looked for now nothing but the second comming of our SAVIOUR CHRIST is to be expected which hath revealed the whole will of his Father to us If an Angel from Heaven preach any other Doctrine than that which wee have received in these last dayes let him bee accursed 2 In the last dayes there is greatest aboundance of knowledge In the last dayes I will powre out my Spirit on all flesh GOD then was sparing of his Spirit he sent it downe by drops but now he powres it out upon the Church they had the Moone-light we have the Sun-light Therefore if we be ignorant our condemnation shall be the greater as GOD knowes a number of ignorant persons are in this glorious light of the Gospell yea in those Towns where the Candle of Gods Word hath shined brightly these many yeares together The preaching of the Word is a well of water but we will not come with our buckets to fetch water at this Well or if we doe we come with riven buckets the water runs out by and by 3 These last dayes wherein we live are the most dangerous sinne overfloweth with a full streame In the last dayes perillous times shall come Never did sin shew her selfe with such a brazen face as it doth now Men now stick not to set themselves against the Word of GOD it selfe to call the authority of the Scripture in question whether all things be true in it or not To band themselves against the Preachers if not openly yet secretly and to pull downe if possible the Church it selfe these be the last times wherein we live GOD keepe us in them by his holy Spirit 4 Seeing they be the last dayes let us not be so much in love with them Will any be bestowing great cost on his house the last day when he is to goe out of it These are the last dayes of the world wherein we are ready to be turned out of the house of this world therefore let us not be inflamed too much with the love of it In the first dayes when they entred first into the farme of the world they might be merry and jocund we live in the last dayes when we cannot have long to tarry in it therefore let us not be glewed and wedded to it let us use this world as if we used it not for the fashion of this world fadeth away in these last dayes let us so live that whensoever Christ comes to judgement we may meet him joyfully in the Ayre and be translated with him into his kingdome of glory Spoken unto us 1. To the Apostles first that saw and heard him then to all Christians His must be understood Mat. 21.37 But last of all he sent unto them his Son in his Sonne Col. 2.9 For in him dwelleth all the fulnesse of the Godhead bodily The which Sonne speaketh to us by his Ministers to the worlds end they had servants to speake to them but God hath spoken to us by his Son yet even his Son is little regarded Many of the Pharisies knew him to be the Son of God this is the Heire yet they said come let us kill him I am perswaded if CHRIST were now alive and preached many yeeres together in this Towne yet there be some so maliciously set against the Word and the preachers of it that they could finde in their hearts to kill him Hee that heareth you heareth me and he that goeth about to kill them goes about to kill CHRIST too What a vile age doe we live in What manner of Son not adopted but naturall 1 Heire The Son is the Fathers Heire he hath a right and interest to all his Fathers goods and lands when his Father is dead he hath the same power lordship and authority over all that his Father had So Christ Psa. 2.8 Iohn 16.15 Ioh. 17.10 Yet God his Father never dieth He is Heire as God and Man the King and Mediator of the Church All power is given unto mee in Heaven and Earth God appointed Him He did not intrude Himselfe He was not appointed Heire because being in time made He deserved it by His holy life as Photinus said not only Heire in time but with the Father before all times Of all Of all persons as well as of all things CHRIST hath a right to all he that taketh away any thing bequeathed to the Heire by the Will and Testament of his Father robs the Heire and is guilty of theft if we goe about to take
the Gospell to give eare to Christ that speaketh to us in the ministery of the Word This is my beloved Son heare him Now in the end the Apostle makes an exposition of the Allegorie and applies it to them to whom he writeth I doe not speake of the Tabernacle or Temple which were glorious houses wherein God in some sort dwelt but I speake of Gods spirituall house the Church a part whereof you are as well as Moses and they in the time of the Law All Christians in all Ages are the house of God What a singular honor is this that we should be Gods house yea his dwelling-house 1. A Nobleman hath many Houses which hee dwels not in himselfe but letteth them forth to other men we are not houses to let but God himselfe dwelleth in us we are his mansion-House The Centurion said to Christ I am not worthy that thou shouldest come under my roofe so may we say we are mortall and sinfull men houses of clay unworthy that God should come under our roofe yet it pleaseth him of his infinite mercy to dwell in such base houses as we are 2 If God dwell in us and we be his house then how neat and handsome should it be kept Shall a Kings house be overgrowne with weeds Shall there be filthy and sluttish corners in a Kings Palace And shall we that professe our selves to be Gods house be full of pride envie and malice that be stinking weeds in the nostrils of God Shall Gods house be full of swearers drunkards adultereres c. The divell found his house swept and garnished to his minde and shall not Gods house be swept for the entertaining of him Let us garnish our selves which are Gods house with the sweet flowers of faith love hope zeale humility temperance patience sobriety that God may take delight to dwell in us 3 There is no man especially if he dwell in an house and it be his owne but will bestow needfull reparations on it and do you think God will suffer his house to lye unrepaired nay being Gods house we shall want nothing for soule or body If we decay in faith zeale and other graces of his spirit he will in due season repaire them againe he will keepe his house wind-tyde and water-tyde he will preserve it from wind and weather yea the gates of hell shall never prevaile against his house 4 A man may have an house and be defeated of it some wrangling Lawyer may wring it out of his hand or he may be weary of his house and make it away none can snatch Gods house out of his hand he is no changling he will keepe his house for ever Blessed are we that be GODS house and the Lord give us grace to keepe us undefiled for his Majesty that he may take pleasure to dwell in us in this World and wee may dwell with him in the World to come What are we the house of God simply Live as we list and do what we will No verily but if we hold fast the confidence c. One speciall quality of a good house is to be firme and stable if it be a tottering house ready to shake in every wind and tempest a man will have small joy to dwell in it even so we that be the house of God Almighty must not be wavering and inconstant but we must stand sure and hold fast the graces we have received There be two things which we must hold fast faith and hope the boldnesse that we have by faith to come into the presence of God to whom we have accesse by Christ apprehended by faith and by vertue whereof we may boldly call God Father and open our minds freely to him that is the nature of the word Vnto faith must be annexed hope faith makes a Christian hope nourishes and susteines a Christian we must hold both fast As we have begun to put our trust in Christ so we must make him our pillar to leane upon continually as we have begun to hope for eternall happinesse purchased by Christ so we must still stand in a stedfast expectation of it Though persecution arise for the Gospell though we be clapt up into prison banished out of our country though we be put to the fire for the name of Christ yet let us not cast away our hope let us not deny Christ and sleepe in an whole skin let not the pleasures and profits of this world carry us away from Christ though death it selfe come yet let us trust in him We are wont to be hold-fasts in our money none shall easily get that from us but let us chiefly be hold-fasts in the Pearles and graces of the Spirit Whatsoever comes let us hold faith and hope fast let Houses and Lands Wife and Children yea our owne life goe rather than them Thus if we hold the confidence that we have in CHRIST and the rejoycing of our hope to the end we shall be Gods houses in this life and be received up into that house which is made without hands in the heavens He doth not simply say hope but the rejoycing of the hope the glorying of hope Satan and his instruments goe about to overthrow our hope and mocke at it It is a goodly thing I warrant you which you hope for What fooles are you in hope of an imaginarie kingdome hereafter to deprive your selves of so many pleasures in this life bee wiser than so A bird in the hand is better than two in the bush Take your pleasure whyle you be here and hope not yee cannot tell for what To that hee opposeth this glorying and rejoycing Yea boast of your hope even before your enemies faces what excellent things are reposed for you and rejoyce in this hope as if you had the kingdome of heaven already Not as if these did make us the house of GOD but by these wee shall have an assurance to our selves that we are the house of GOD. A Father sayes to his Sonne if thou wilt be no Ale-house hunter but doe as I will have thee thou shalt be my Sonne this doth not make him his Sonne for he was his Sonne before but it assures him to be his Sonne A Captaine sayes to his souldier if thou wilt play the man and not shrinke in the wetting thou shalt be my Souldier yet hee was his Souldier before so here if yee hold fast faith and hope ye shall be my house that is all the world shall see indeede that you are my house not for a while but to the end So as neither we faint in persecution nor in the time of prosperity bee drowned in the pleasures and profits of this world Be faithfull to the end he that continueth to the end shall be saved The second argument is desumed from the testimony of the Holy Ghost In the allegation of the testimony first a charge not to shut up their eares and hearts against this worthie and heavenly Prophet but to entertaine him
this heart of stone and give us an heart of flesh let us desire him by the dew of his spirit to mollifie our hearts that the heavenly doctrines exhortations and admonitions delivered to us may sinke deepely into our hearts and make a conversion of us that our hearts may melt as Iosiah's did at the hearing of the law Nothing can enter into that which is hard if the ground be hard it cannot receive the seede if the Waxe be hard it cannot take the impression of any seale and so long as our hearts remaine hard they cannot receive the immortall seed of the word nor the print of the Spirit which is GODS seale Wherefore let us be suiters to God to soften our hearts daily more and more Above all evills the Lord deliver us from hardnesse of heart for that is the ready way to hell When yee be at Sermons harden not your hearts against the vices that are reproved but tremble at the word of GOD bee grieved for your sins open the doores of your hearts to the Lord Iesus which standeth knocking at them with the hammer of his word that he may come and suppe with you in this life and you dine and suppe with him in the life to come From this hardnesse of heart he disswadeth them by the fearefull judgement of God that fell upon their fathers for it which he propounds first generally In the provocation Hebr. Meribah in the chiding and contending when the fathers chode and contended with Moses which Saint Paul calls an exacerbation or provocation because God by that was provoked to anger in so much as he became very bitter in words and deeds towards the Israelites Doe not you dance after that Pipe and walke according as they did Temptation Hebr. Massah which is expounded afterwards It is a question among interpreters to what place of the Old Testament Saint Paul heere alludeth Some referre it to that Numb 14. Where after the returne of the Spies they despaired of entring into the Land of Canaan and murmured against GOD and Moses Others to that Exod. 17. where water came out of the rock whereas before they murmured for want of water There may be some allusion to both places for the one place hath her name of the contending and tempting and is called Massah and Meribah and in the other place is contained the forme of the oath that God used Neverthelesse it were fittest to expound it generally of the stubborne and contumelious behaviour of the Israelites in the wildernesse then of any one particular temptation 1. Because he names no particular place but the wildernesse in generall 2. Because the tempting he speaketh of here lasted the whole forty yeeres 3. The word day is often taken in Scripture not for any set and prescript time but for an indefinite time a continuance of time Ioh. 8.56 Psalm 25.5 all the time that the temptation lasteth Psalm 50.15 As to day in the former verse was largely taken So here 4. Num. 14.22 It is apparant that they tempted him many times Then he describeth it by all particular circumstances belonging to it 1. By the place where this sinne was committed in the wildernesse where they were subject to innumerable dangers scarsitie of meat and drinke to the invasion of wild beasts compassed with enemies on every side yet the LORD was as a wall of fire round about them hee carryed them on Eagles wings he suffered none to doe them any wrong but reproved Kings for their sakes Notwithstanding in this place where they were continually under the wings of GODS protection they tempted him and provoked him to wrath as if the Child should scratch the nurses face when hee is in her armes VERSE 9. 2. THe parties that committed this offence were their Fathers of whom they much gloried and boasted Our fathers eat Manna in the wildernesse God made a covenant with our fathers that he would bee their God and they should bee his people The oracles of God were committed to our fathers God talked familiarly with our fathers our fathers were deepe in Gods bookes If we doe as our fathers did we cannot doe amisse I but our fathers must not alwayes bee a rule for us to follow your father 's tempted CHRIST in the wildernesse so must not you doe your father 's resisted the HOLY GHOST so must not you your father 's killed the Prophets your fathers were often ready to stone Moses so must not you The Papists at this day are the Iewes Apes they are likewise wedded to their fathers Our fathers were of this Religion therefore we will be of it our father 's kissed the Popes feete ergo Our Fathers cast off the yoke of CHRIST therefore wee will doe the same our fathers would be joynt Saviours with Christ they would merit heaven therefore we will doe the like our father 's worshipped they knew not what so we will doe But Saint Paul gives us a better rule be yee followers of me as I am of Christ 1 Cor. 11.1 If our fathers followed CHRIST let us follow them otherwise let them goe alone thy father drowned himselfe and wilt thou drowne thy selfe too The Father of lights must bee preferred before the fathers of darknesse the Father of heaven before the fathers on earth If we delight in antiquity let us do as the ancient of dayes prescribeth us let us not dote with our fathers and goe to hell with our fathers Children must bee content to heare of their fathers sinnes for the better avoyding of them If any raile of our fathers that bee dead spew out their poyson against them disgrace our fathers where there is no cause or rake up the infirmities of our fathers a◠out of graves we have just cause to be moved at it but if any in the feare and zeale of GOD admonish us of our fathers grosse and notorious offences that we stumble not at the same stones and breake our neckes as they did wee are to take it in good part and profit by it to that end doth the Apostle here make a commemoration of their fathers sinnes but doe not you tempt me as they did The quality of their sinne was a tempting and proving of him probaverunt that is causâ curiositatis exquisiverunt an possem facere Num. 11.18 God is tempted diverse wayes 1. If having meanes we neglect them fondly flying to the supposed providence of GOD if CHRIST having a paire of staires to come downe by should have cast himselfe downe from the pinnacle of the Temple he had tempted GOD. Many that be sicke would faine be well but they are resolute to use no physicke many would gladly fare well have sufficient for themselves their Wives and Children but they will not labour nor take paines that is a tempting of God 2. Men tempt God when having had evident proofe and manifest experience of his wisedome power mercy and goodnesse yet if they be driven into any streights and see no present meanes to
The just man falleth seven times a day Saint Paul would have the incestuous person restored It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elect cannot sinne against the Holy Ghost neither doe all the reprobate sinne against the Holy Ghost They that sinne against the Holy Ghost must fall toti à toto in totum 1. The Elect fall but in part either in their understanding or their will they that commit this sinne fall wholly in their understanding and will too they obscure the light which they have received choke the good motions that were in them with their whole will might and maine runne against the truth they professed When Saint Paul was a persecutor he sinned in respect of his understanding upon ignorance but he did not persecute Christ with a malicious minde Peter fell upon infirmitie but not upon malice in his will in part but not in his understanding and will too They that commit the horrible sinne against the Holy Ghost are set with their understanding and will yea with all their forces against the truth Hence it is called blasphemia spiritus Mat. 12.31 because it is with the spirit and minde of man in soule and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fall voluntarilie with the Hebrew Greeke and Latinists procidere 2. They must fall à toto from all the former gifts not from some one part of the celestiall doctâ—ine and calling but from the whole body of the doctrine that concerneth salvation maliciously resisting it A man may fall on his knees yet not on the whole body So a man may fall from some one fundamentall point though not from the whole body of the heavenly calling as many Heretickes doe But these fall from the whole 3. They must fall in totum wholly and finally without recoverie The godly man sayes in the Prophet though I fall I shall ryse againe for the Lord putteth to his hand these fall and never rise again because God denyeth them his hand Then followes the punishment Where 1. The grievousnesse of it 2. The equitie of it They cannot be made new men again they were once new men at least in shew having lost that new Coate they cannot have another they cannot bee cast into a new mould againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an active Some expound it they cannot renew themselves so Erasmus Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that any Minister should renew them some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God should renew them because God cannot deny himselfe and that were an impotency rather then a power Tit. 1.2 2 Tim. 2.13 Impossible because it is repugnant to the will of GOD Dei posse est velle non posse nolle Luk. 1.37 Mark 10.27 he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meete not profitable not convenient but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive them into desperation Chrys. The Iesuits interpret it hard It is an hard matter for them to be renewed but it is not impossible Yet their owne glosse sayes non tantum difficile and Verse 8. their end is to bee burned they must burne for ever in hell Impossibile non difficile Difficile est quod quamvis cum labore fieri potest impossibile quod fieri non potest So they cannot bee renewed 1. It implies a weakenesse 2. A contradiction So that it is not only hard and difficult but impossible that God should renew them to repentance By Repentance is repugnant to the words Of all other sins men may repent but not of this 2 Tim. 2.25 Repentance is the gate whereby wee must enter into heaven the very doore and entrance is denyed to them therefore no mervaile though the house bee denyed to them If they could repent they might bee saved for at what time soever a sinner repenteth of his sinnes from the bottome of his heart the Lord will blot them out of his remembrance But it is impossible for them to repent their hearts are hardened And thou according to the hardnesse of thy heart that cannot Repent treasurest up to thy selfe wrath against the day of wrath Romans 2. ver 5. They have cast off GOD and GOD hath cast off them they may have an horror in the Conscience for their sinnes they may peradventure weepe howle and cry for them yet they doe not repent They are not pierced with true sorrow for sinne they grieve for the fearefull and endlesse torments which they are to sustaine for their sinnes but grieve not for sinne as it is sinne they are grieved that they are fallen into the hands of GOD as a judge but are not sorrowfull that they have offended him as a Father For any other sinne GOD may give Repentance unto men but for this hee will not Oh horrible sinne GOD may give Repentance for all other sinnes yet hee is not bound to doe it The King may pardon burglarie or for breaking into an house yet hee is not bound to it So GOD may give men Repentance for thefts murders adulteries drunkennesse c. Yet none can challenge this at his hands Therefore let none presume to commit any sinne whatsoever in hope of Repentance this is no good argument no sound conclusion in Divinitie they that sinne against the HOLY GHOST cannot repent therefore they that fall into any other sin may repent at their pleasure a man is not sure to have Repentance for foolish idle words for wicked and uncleane thoughts iâ— is in GODS hands the pearle of Repentance lies in his treasury Thou mayest bee stricken with the dart of sudden death while thou art sinning therefore let not the hope of Repentance bee as a loadestone to draw thee to sinne Repentance is a singular thing that will open the lap of Gods mercie and the doores of the kingdome of heaven too Manasseh had beene a monstrous Idolater yet upon repentance hee was received to mercy David had committed Adultery and Murder yet on repentance they were remitted the Thiefe on the Crosse had beene a bad liver all the dayes of his life yet upon repentance hee was taken into Paradise There were some that crucified CHRIST the Lord of life being pricked in their hearts for it were imbraced in the armes of mercy the Prodigall Son that had spent all his substance on harlots yet when he came to his father with that dolefull and penitent voice I have sinned against heaven and before thee his father fell on his neck and kissed him but they that sinne against the Holy Ghost can never repent and therefore can have no mercy neither in this life nor in that which is to come O fearefull sinne the Lord in mercy keepe us all from it If at any time wee have sinned as in many things we sinne all Let us pray to God that we lye not in our sinnes but that our hearts may quickly smite us for them as Davids did that wee may flye
hee teacheth us to pray he doth not in his owne person make intercession with sighes and groanes for the Holy Ghost cannot sigh and groane but he stirres up to it The Papists say that Christ is intercessor immediatus but the Saints bee mediatores mediatâ— But wee must goe to God by Christ alone there is one Mediatour and no other As there is but one God So but one Mediatour They might as well say there is but one immediate God and many mediate Gods as to say there is one immediate intercessor and many mediate When thou goest to a King sayes St. Ambrose thou must make a friend with some about him but ad deum non opus est suffrâ—gâ—tore sed mente devota Christ is our eye by whom we see the Father our mouth whereby wee speake to the Father Nonâ— loves us so deerely as Christ none is in greater favour with the Father than the only Son that lyeth in his bosome therefore let us go to God by him and him alone We must not imagine that Christ makes intercession for us now in heaven after the same manner he did when hee was on the earth either by bowing of the knee by falling down on his face by praying with sighes and groanes as hee did at the death of Lazarus or with strong cryes and teares as he did in the Garden being glorified in heaven hee doth it not after such a carnall manner but Christ is said now to make intercession for us two kinde of wayes 1. Non voce sed miseratione not by uttering any voice by making prayers to his father as he did on the earth but by having pitty and compassion on us We have not a high-Priest which cannot be touched with our infirmities but a mercifull high Priest that was tempted as we are and can succour us in our temptations 2. He maketh intercession for us by presenting himselfe before the Father for us Hebr. 9.34 the exhibition of his glorious body in heaven the force and efficacy of his passion the recordation of his obedience these intercede with the Father for us Whereupon it is well said of Gregory l. 21. moral cap. 13. Vnigenito filio Deum pro homine interpellare est apud coaeternum Patrem seipsum hominem demonstrare The consideration of Christs perpetuall intercession in heaven for us may be a singular comfort to all Christians We count him happie that hath a friend in the Court then how happy are wee that have such a friend as Christ in the Court of heaven If the Kings Sonne make a request and that earnestly to the King for us shall wee not be in great hope to speede Christ Iesus the Sonne of God makes request to God for us and shall we not assure our selves that whatsoever wee aske in his name according to his will he heareth us In sicknesse poverty disgrace in the assaults and temptations of Satan yea in death it selfe Let us flie to this our Intercessour in heaven Say on my mother said Solomon to Bathshebah I will not say thee nay so sayes God the Father to Christ say on my Sonne make intercession for thy members I will not say thee nay Blessed are we that have such an Intercessour only let us not grieve him with our sins let us glorifie him by an holy life let us bring forth fruits worthy of the faith we have in him then we may boldly commence our suits to him and he will prefer them to his Father to the everlasting joy and comfort of us all VERSE 26. HItherto the Priest-hood of our Saviour hath beene advanced above the Leviticall Priest-hood by foure strong and infallible arguments Now there remaineth an high and magnificent description of the Priest himselfe Wherein 1. The substance of the description ver 26 27. 2. A reason for the confirmation of it In the substance of the description 1. The person of our High-Priest 2. His Ministery Became Not as if wee were worthy of him as wee say the best Preacher in England becomes the King It is better translated as Stephen doth conveniebat nobis was requisite and convenient for us it behooved us to have such an High-Priest Our redemption could not have been accomplished without such a one What manner of one 1. Holy in himselfe and in his own nature not only in respect of his deity but of his humanity also Luk. 1.35 Act. 2.27 The Devills acknowledge this we know who thou art that holy one of God Dan. 9.24 Chodesh Chodashim Some Priests Prophets and others have beene holy men but none so holy as Christ not a spot or blemish of unholinesse in him therefore fit to discharge the office of an high-Priest and to reconcile us to his Father 2. In respect of others doing no harme but all good to all not circumventing any by fraud or deceit nor offering open wrong and injurie to any In regard whereof hee is compared to a sheepe which of all creatures is most harmelesse nay profitable for his flesh and wooll too So was Christ so farre from doing any harme that hee did good to his very enemies a simple man no craft in him 3. As he was harmelesse himselfe so he tooke no harme from nothing 1. Actively 2. Passively 1. Vndefiled of all things The Priests in the time of the Law above others were to be circumspect that they were defiled with nothing especially in the time of the exequution of their office all that while they might not keepe company with their Wives they were to abstaine from wine not to touch a dead body or any uncleane thing Christ was more undefiled than any of them all they might keepe their bodies from being outwardly defiled yet they were stained with sin in soule and body too Christ had no defilement any kinde of way 2. He was undefiled of any person Hee conversed with sinners for the reclaiming of them as the Physition keeps company with sicke persons for the curing of them but he neither gave allowance to their sinnes nor received any contagion from them Then his ministery is set forth to us Where 1. The place where he doth Minister in the Sanctuary of heaven Some expound it thus that is a most high and excellent man But it is rather to be referred to the place where he ministers he is exalted above all those adspectable heavens Ep. 4.10 he is made higher than them and exequutes the office of an high-Priest for us in the highest heavens where he makes continuall intercession for us Is our high Priest holy and shall we be unholy that belong to him Is the head holy and shall the members bee unholy Is the husband pure and shall the wife be an impure strumpet Nay wee must labour in some acceptable measure to expresse the holinesse that is in him whereupon he saith be yee holy as I am holy Indeed wee cannot bee so holy as he is and as certaine Heretickes dreamed that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure
Children losse of goods and of life for the unspeakeable joy set before us Such joyes as neither eye hath seene nor eare heard neither ever entred into the heart of man to conceive Here our Saviour walked from towne to towne preaching and working miracles he sate weary on the well of Samaria but now he sits at the right hand of God Which is a signe of rest and of his Majesty Iudges sit Kings sit And wee shall one day sit in heaven with him that where I am they also may be Ioh. 17.24 We shall be in the same pallace of heaven with him though not at the right hand of God with him The Noble men and Courtiers are in the Court though they bee not so neere the King as the Kings Son is we shall be with the Lamb arayed in white robes having palmes in our hands and Crownes on our heads c. Christ endured much sorrow but now he hath much glory so shall it be with us ye heard of the patience of Iob and what end the Lord made Affliction is sowre but the end is sweete we have a tragedy in this world but wee shall have a Comedy in the world to come Therefore let us run with patience and joy There be two races the Devills and Gods as there be two wayes the broad and narrow if we run the devils race in pride covetousnesse drunkennes uncleannesse the end of it will be wofull wee shall bee tormented with the Devill and his Angels for ever but if we run the race of God looking to Iesus the author and finisher of our faith the end shall be glorious and comfortable Therefore let us all runne this race VERSE 3. NOw followes the applying of the example Where 1. What we are to consider in Christ. 2. To what end the matter of the consideration and the end The thing to bee considered in Christ is his patient bearing of evill tongues Where 1. His fortitude in bearing 2. What it was 3. How great 4. Of whom 5. Against whom Consider him I need not name him he hath beene pointed out to you with the finger already He might have called for fire from heaven to consume them hee might have had many legions of Angels to destroy them hee might have made their tongues to rot or swell in their heads while they were a speaking yet he endured them and went away Such Yours is nothing to it such an unmatchable contradiction the like is not to be found in the world againe Such contradiction in word and deed too Luk. 2.34 Acts 28.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against himselfe The end least yee bee wearyed as travellours in their journey And faynt and loosed in your mindes as they be whose joynts are loosed and so fall downe Never was there any so ill spoken of so much spoken against that so little deserved it as our Saviour Christ. Such as never was heard of neither can enter into the heart of man no griefe is like to my griefe sayes the Church Lam. 1.12 So no contradiction is like to Christs contradiction 1. If wee respect the opprobrious speeches wherewith they laded him all that could be devised they upbraided him with his Father a Carpenter by his brethren and sisters by his Country a Galilean no good thing can come out of it never a good bird in that nest That was one of the least they cast aspersions on his life a bibber of wine a friend of Publicans and sinners a Samaritane one that had a Divell a Magitian that wrought by the Devill a coosener a deceiver Matth. 27.63 a seditious man a perverter of the people a rebell that denyed to pay tribute to Caesar a mad man Mark 3.21 a Sabbath breaker because he healed on the Sabbath day a blasphemer that intituled himselfe the Son of God All that could be imagined Luk. 2.34 2. If wee respect the manner how they reviled him with mockes taunts nodding of the head spitting on him They blindfolded him they smote him and then they said prophesie ô Christ who it is that smiteth thee The manner was most ignominious 3. If we respect the generality of the persons that spake against him All of all degrees did whet their tongues against him Herod Pilat the Pharisees the Sadduces the rulers of the Church his kinsemen Ioh. 7.3 The Thieves that were crucified with him both at the first though one repented the Souldiers the skumme of the Country The whole people cryed with one voyce away with him no King but Caesar. 4. What was hee against whom they threw the dirt of these vile and malignant speeches Separate from sinners in whom the most sharpe sighted Eagle of them all could not finde one spot of sinne Which of you can rebuke mee of sinne Hee did good to the whole Country healed all diseases for nothing hee preached the glad tydings of the Gospell yet thus they rewarded him He is the Butt at which they shoote their poysonfull arrowes Consider him David is worthy the considering how patiently did hee beate Shimei hee shewed himselfe more valiant in that sayes St. Chrysostome then in cutting off Goliahs Head But that is nothing to this he bore one Shimei Christ bore many Shimeis David was a sinner Christ was none yet he endured the speaking against of sinners Let us consider him Let him be in the mindes and memories of us all when wee are ill spoken of let us consider Christ. It was hard to be endured yet he endured it Neither was it patience perforce he might have curbed them if he had listed he might have caused their tongues to have beene eaten up with wormes as Nestorius was Hee might have made them to drop out of their heads hee might have called for a thunderbolt from heaven to strike them starke dead he could have made the earth to have opened her mouth and swallowed them up quicke as he did Core that spake against Moses yet he would not he endured all We thinke much to bee ill spoken of and I pray you what are we in comparison of Christ Was the Creator ill spoken of and shall the Creatures stomacke it did the Potter endure ill speeches and shall not the Pots did hee that knew no sinne and shall not we that are full of sinne did the LORD and Master and shall not wee the servants What are wee greater than Christ my Lord Ioab said Vriah lyes abroad in the field and shall I goe to my house So the Lord Christ passed the pikes of ill tongues and shall we think to be freed from them There bee three things that may comfort us against evill tongues 1. The consideration of Gods providence in all things God carries a stroake in it It is the Lord said Eli let him doe what seemeth him good It may bee God hath bidden him to curse David said that regall Prophet that stayed his hand their tongues move against us but it may bee God moves us or suffers it so to be
joy which they cannot doe if you be peevish perverse and froward therefore submit your selves to them What though wee grieve them what care wee will such a thing grieve him hee shall be sure to haue it then we will doe it for the nonce Some are at this passe But you shall have no benefit by that you hurt your selves more then them Vnprofitable 1. in this life and that two kinde of wayes 1. being grieved they cannot discharge their ministerie so well to your edification they cannot studie so well preach so well as otherwise they might doe and that makes against your profit The worse they preach the worse it is for you They cannot till the ground of your hearts so cheerefully they cannot build you up as an house to GOD so comfortably as it were meete Thus you gaine nothing by grieving of them but loose by it Griefe overthrowes any worke a clothyer cannot labour in his calling well that is grieved Griefe hinders any man much more a Preacher It deprives him of his sleepe and makes him unfit for any thing 2. The Preacher and Pastour being grieved must needs powre out his griefe into the bosome of GOD Almighty whose workeman hee is hee cannot but complaine to God of it Lord what untoward people be these and doe yee not thinke God will take his cause into his hand looke upon the griefe of his steward and by one meanes or other by the pestilence sword famine plague the people for it that are the Authours of his griefe therefore grieve them not You shall finde it very unprofitable for you in the end 2. It shall bee unprofitable you in the life to come if yee repent not of it CHRIST will say to all them that have opposed themselves to his Ministers come you are they that haue vexed my servants depart from mee I know you not Therefore so behave yourselves that they may performe their Office with joy not with griefe In grieving of them you grieve the Holy Ghost and Christ too It is not wee that speake but the Spirit of Father that speaketh in us If wee bee grieved hee is grieved and as Christ said to Saul Why persequutest thou mee So hee sayes to all peevish persons that set themselues to grieve his Ministers Why grieve yee mee Yee shall finde the incommoditie of it in the end Therefore grieve them not give them all the encouragement you can that they may doe their dutie with joy to the Salvation of you all In the former verse hee enjoyned Obedience to their Spirituall Governours now hee requires their prayers for them 1. He requests their prayers 2. hee affordeth them his prayers verse 20. In the former 1. the suit is propounded 2. prosequuted verse 19. In the propounding 1. what they are to doe 2. why they are to doe it VERSE 18. BY all probabilitie it was Paul and the rest of the Ministers that were with him that put up this grace to be prayed for 1. Wee will pray for them whom wee love most Wee are not commanded in the Word of GOD to love any so dearely as the faithfull Preachers Have them in exceeding love sayes the Spirit of GOD. Excesse is dangerous in all things yet wee must exceede in our love to the Ministers Paul hath exceeded in the choyce of his Word and wee must exceede in our Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly had beene enough yet hee abounds above that hee puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee could not goe higher Above all abundance in love Wee love them best that doe most for us The Preachers doe more for us then any in the world under GOD. Our Fathers give us our bodies but not our Soules they make both Soule and body new creatures in Christ Iesus Our Fathers bring us into the light of this world which wee must one day loose againe they bring us to the light of the heavenly Ierusalem which wee shall enjoy for ever these then are most to bee loved therefore most to bee prayed for If that heathen King and mighty Emperour did thinke himselfe more beholden to his Schoole-master then to Philip his Father because from the one hee had his Esse from the other his benè esse Truly wee are more to praise GOD for the Preachers by whom wee are made new creatures in Christ Iesus and Citizens of Heaven then for our earthly Fathers by whom wee are made Citizens of the earth 2 We pray for you we sequester ourselves from worldly businesses that wee may give our selves to the word of God and prayer Acts 6. there is never a day but we pray for you wee count it sinne with Samuel to cease praying for you therefore pray you for us Vnum orare pro multis is a great matter and requires much boldnesse and confidence sayes Chrys. But multos orare pro uno nihil est onerosi When one man prayes for many oratio fit unius virtutis intuitu when many pray for one oratio fit multitudinis concordiae intuitu qua Deus ubique potissimum placatur Multi animi dum unanimes congregantur fiunt magni therefore you being many may more boldly pray for us then we for you 3 There is singular use of the Preachers Acts 16.17 we are GODS Torch-bearers that carry the flaming Torch of the Word of God before your eyes to shew you the way to the Kingdome of Heaven They are the Charets and horsemen of Israel Without us ordinarily you cannot be saved how can they heare without a Preacher Saint Peter saved three thousand Soules at a Sermon Saint Paul saved Sergius Paulus the Proconsul Dionysius a Iudge of Mars street Damaris a noble Gentle-woman and sundry others and ordinarily not one man or woman can goe to heaven unlesse a Preacher carry him on his shoulders not one sheafe can get into the barne unlesse a harvest man do carry it and thou canst not bee carryed as a sheafe into the barne of the Kingdome of heaven unlesse some of CHRIST's harvest men carry thee thither therefore pray for them 4 If we doe well the profit is yours postulamus quidem ut pro nobis oretis totum autem fit pro vobis in vos istae divitiae redunda bunt Chrys. If a Nurse have a full dugge it is the better for the Infant If the householder have refertam villam they shall fare the better that be in the house If our gifts of wisedome knowledge discretion of love zeale c. encrease the commoditie shall be yours Then pray for us and that heartily in the Church and in your houses that the Word of God may runne may have free passage may have nothing to stay the running that it may be glorified throughout all England to the joy and comfort of us all Pray for the Reverend fathers of the Church that they may use the Sword of authority which God hath put into their hands to the cutting
Emperour to his God and ours But how by pure prayer 2. Of learned and godly Preachers that may winne many thousands to Christ. 3. Of extraordinary common-wealths men 4. Of rare Christians as Philemon was Alexander counted Achilles happie that he had such a trumpetter of his praises as Homer was PHILEMON might count himselfe happie that hee had such a worthie man to pray for him as Saint Paul was KING Abimelech was beholden to Abraham for his prayers and Iobs friends to him for his prayers Constantine thought his pallace strong because it was fenced with the prayers of holy Bishops Let us rejoyce in this that we have Pauls to pray for us VERSE 5. BVt what was the motive of his thanksgiving The excellent graces wherewith GOD had adorned him where there is 1. Fama bonorum the report of them 2. enumeratio bonorum an enumeration of them 3. Objecta eorum the objects of them For the fame or report Saint Paul heard of them an admirable hearing from Phrygia to Rome sayes Chrysostome and Oecumenius There are two things that are wont to be carried in the Wagon of fame bad and good the one swiftly the other slowly the one lamely the other lustily of the one we shall heare all and more than all and scant halfe of the other as it fell out in the Wisedome of Salomon What did he heare His love and faith where is hope then tanquam media in ijs intelligitur sayes Aquin. as a midle vertue betweene both it is comprehended in both These three in a golden chaine are linked together faith sayes parata sunt mihi magna great things are prepared for me hope sayes mihi servantur magna great things are reserved for me love sayes curro ad illa magna I make hast to those great things But why hath ' love the precedencie Love is the daughter faith the mother and must the daughter bee placed above the Mother It is so 1. Because it is Saint Pauls drift in this whole Epistle to procure PHILEMONS love to Onesimus 2. Because love is Notior Nobis better knowne to us then faith which is more hid and secret These are illustrated by their objects CHRIST and the Saints The Papists refer both to both objects whereupon they inferre As we love God and the Saints too So we must believe in God and in the Saints too yet diversely in God principaliter principally in the Saints consequenter consequently There is no consequence in this argument for God hath commanded us to love all but he hath not commanded us to believe in all that hee hath reserved as a regall prerogative to himselfe and his glory he will not give to another He sayes owe nothing to any man save love but he doth not say owe nothing to any man save to believe in him 2. Here the Apostle speakes of living Saints to whom Philemon extended his liberalitie now the Papists will not have us to believe in living Saints but in dead Saints therefore this place makes not for them 3. It is said to him that worketh not but belieueth in him that justifieth the ungodly his faith is counted for righteousnesse Aug. makes a worthie collection upon it whosoever dares say justifico te I justifie thee may consequently say crede in me believe in mee which none of the Saints can truly say save only he which is Sanctus Sanctorum the Saint of Saints Ye believe in God believe also in mee Credimus Paulo sed non credimus in Paulum wee believe Paul but not in Paul we believe Peter but not in Peter As we believe the Catholike Church but not in the Catholike Church because the Creed sayes I believe in the Holy Ghost Nazian concludes from thence that the Holy Ghost is God for we must believe in none but God 4. Quid est credere in cum nisi credendo in cum ire ejus membris incorporari What is it to believe in him .i. In CHRIST but by believing to goe into him and to be incorporated as members into his body Now we are not incorporated into the Saints therefore we are not to believe in them 5. They can erect no such building out of this place for the praepositions in the Greeke distinguish the objects Hearing of thy love and faith there hee pauseth a while which thou hast towards the Lord Iesus there he restraines faith and towards all Saints .i. Thy love towards all Saints regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned 6. Paul is a good expositour of himselfe Since we heard of your faith in the Lord Iesus and of your love towards all Saints Here he reduces them to their proper objects so that no question can be made of it 7 If we must believe in the Saints we must hope in the Saints It is St. Basil's reason But we must hope in God alone Maledictus qui sperat in homine cursed be he that hopes in man As Saint Paul heard of PHILEMONS faith and love So it were to be wished that all the world might ring of our faith and love these be necessary for all Christians faith in the first place love in the second nec palmes sine vite nec virtus sine fide there can be no branch without the Vine no vertue no not love without faith Faith makes a Christian love makes and showes a Christian No CHRIST no heaven no faith no CHRIST Faith is the hand that layes hold on CHRIST The high Priests and Pharisees gave a strait charge that if any knew where CHRIST was he should shew it that they might take him Would yee faine take him sayes Augustine I will tell you where he is and how yee may take him He is in heaven there ye may take him Sed quomodo mittam manum in Coelum ut ibi sedentem capiam How shall I send my hand into heaven to take him mitte fidem tenuisti Send thy faith thither and thou hast taken him By faith we apprehend him and all his benefits by faith we put on CHRIST as a garment wherewith our sinnes are covered from the sight of God and as Iacob got the blessing in the clothes of his elder brother so doe we get heaven clothed with Christ like the Woman clothed with the Sun CHRIST dwelleth in our hearts by faith O happie house where the Sonne of God dwelleth Faith is the victory whereby we overcome the world we are more than Conquerours through him that hath loved us Insomuch that we may take up that triumphant song O death where is thy sting Hell where is thy victory the strength of death is sinne the strength of sin is the Law but thankes be to God through Iesus Christ that hath delivered us from you all By Faith Moses saw him which is invisible by faith wee see the joyes of heaven and Christ standing at the right hand of GOD ready to receive us into them
deviation from the Lawe of God shall wee therefore sinne The proper fruit of sinne is death yea death everlasting It is by accident through Gods mercie if any good come of it therefore let it be carefully abandoned by us all He does not say perhaps he therefore ranne away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he uses a word of better report he departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was separated from thee by the permissive hand of Gods providence After that men have repented of their sinnes we must not aggravaâ—e but in some measure extenuate them Not Noah's drunkennesse but Noah's unadvised drinking Not David's adultery with Vriah's wife but the matter of Vriah Not Peter's apostasie but Peter's deniall Not Onesimus running away but departing Before they be humbled we must be as Trumpeters to waken them out of their sinnes Lift up thy voice as a trumpet After that we must be as Nurses to cherish them before Corazives after lenitives before wee must come with the Law as a Schoolemaster to whip them after with the Gospell to comfort them before we must be Bonerges the sonnes of thunder after Barnabasses the sonnes of consolation But for how long did he depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an houre It is the last houre Our whole life is but an houre in respect of eternity The whole race of our life is but the running of an houre-glasse and a short houre-glasse too a spanne long There was a woman that had an issue of bloud twelve yeeres an other that was bowed by Satan eighteene yeeres a man diseased in his feete 38. yeares all in comparison of eternity was but an houre Endure with cheerfulnesse an houres paine here that thou mayest have eternall joy hereafter Having made a narration of Gods providence in his flight hee makes an application of it to Philemon 1. Shewing the end of it to be that he might receive him with advantage 2. Declaring the manner how hee should receive him Verse 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. à fugâ from his flight 2. à me from me 3. à Deo from GOD. In all these respects let him bee welcome unto thee But for how long not for a season as before but for ever Some interpret it for ever .i. to serve thee for ever so long as yee both shall live alluding to that place If the servant say thus I love my Master I will not goe out free then his Master shall bring him to the Iudges set him to the post bore his eare through with an awle and hee shall serve him for ever .i. to the yeere of Iubilee So that hee should serve Philemon for ever .i. during life that is not sutable to the place 1. The opposition requires it should be taken for eternity He departed for a while but thou shalt receive him for ever 2. In the Greeke it is an Adjective not an Adverbe that thou shouldest receive him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall not onely for a time in this world but also to reigne eternally with CHRIST together with thy selfe and the rest of his Saints being now engraffed into CHRIST by faith as thou art This implyes the resurrection of the body for if Onesimus should not rise againe he could not bee eternall Idoneus est reficere qui fecit hee that made the body of nothing can remake it when it is consumed to nothing The faithfull are omnipotentes in CHRISTO omnipotent in CHRIST I can doe all things by IESUS CHRIST that strengtheneth mee that is Luther's collection and they bee aeterni in CHRISTO eternall in CHRIST In CHRIST wee shall all be made alive againe meet him in the ayre be translated with him into the Kingdome of glory and abide with him for ever The wicked are eternall too they in endlesse torments the godly in endlesse joyes which neither eye hath seene nor eare heard nor can enter into the heart of man VERSE 16. BVt how is he to receive him not now because an alteration is made in him now as a Servant He doth not speak it in contempt of servants Dominus servus diversa nomina sed homines homines paria sunt nomina Master and servant are diverse names but men and men are equall names Thou art a man a weake man a sinfull man as well as thy servant therefore despise not thy servant One may goe to heaven as well out of the degree of a servant as of a master Let none of you suffer as a thiefe there the name of thiefe is a contemptible name so is not the name of a servant here when as he sayes not as a servant non ut servum tantùm not as a servant only Ioseph esteemed Mary not as a Wife but as a woman greatly honoured by God to bee the mother of him that was both GOD and man yet he esteemed her as his Wife So here What then but above a servant Why a brother and a brother is more than a servant We are all brethren maximè cùm fides accedit media qua omnem superbiam amputat especially when faith conjoynes us together which is as a knife to cut off all pride In CHRIST there is neither bond nor free but we are all one in CHRIST IESUS The Father and the Sonne are brethren the Minister and the people are brethren if they believe in Christ. So also the Master and the servant are brethren we have one Father which is God one mother the Catholike Church one elder brother which is IESUS CHRIST one inheritance the kingdom of heaven we are all brethren and godly servants are to be used by their masters as brethren Before Paul called Onesimus his Sonne Verse 10. Now his brother in the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the one is manifested his naturall affection in the other his benevolence and equality What brother a beloved brother beloved of all good Christians but especially of Saint Paul who was his Father as well as his brother upon that he inferres he should bee more beloved of PHILEMON because he is tyed to him with two bonds to St. Paul but with one The one in the flesh the other in the LORD Grace alone knit him to Saint Paul grace and nature too to Philemon By the flesh is meant Carnall affinitie by the LORD spirituall Onesimus was Saint Pauls only in the Spirit he is PHILEMONS in the spirit and in the flesh too they be neere to us in the flesh that be neere in carnall and outward considerations as man and wife brethren kins-folke countrey men Townsmen of one house or one familie Laban said to Iacob thou art my bone and my flesh the fire warmes them most that be neerest to it GOD is more beneficiall to the good Angels then to men because they be neerer to him then men in nature spirits as he is in quality
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
humanity of God in respect of His deity because He was the first begotten of Him before any creature was Col. 1.15 He is unigenitus respectu naturae primogenitus respectu dignitatis The first begotten had a priviledge above all his brethren So had Christ In Hebr. elohim which may bee applyed to the Angells or Magistrates the Seventie expound it of the Angels which hee followeth Divine worship is proper to God Matth. 4.10 CHRIST must be worshipped Ergo He is God 2. The Angels must worship Him therefore they are inferiour to Him Not some but all the highest of them all God alone is to be worshipped thou shalt worship the Lord thy God There is a civill and humane worship that may bee ascribed to men So Abraham worshipped the Hittites in bowing himselfe to them So Iacob worshipped Esau in bowing to him seven times Thus the Subject may be said to worship the Prince when he kneeles to him in token of reverence thus the Husband is said to honour the Wife as the weaker vessell which is counted a kinde of worship but divine worship is proper to God alone Saint Paul and Silas were worthy men yet would not bee worshipped by the Lycaonians when they were about to offer Sacrifice to them as if they were Gods they rent their clothes and would none of it Saint Peter was a famous Apostle yet he would not bee worshipped nay the Angels themselves refuse divine worship Reve. 19.10 none but God must have a divine worship given to Him Then how sharply are the Papists to be reproved that worship the images of our Lady and other Saints Nay what a presumptuous man is the Pope that will have Kinges and Princes fall at his feete He takes on him to command the Angells of Paradise even they also must worship him They pray to images they offer to images they expect ayd and Succour from them What could they doe more to God Himselfe They praise their Idols for benefits received Christ is worshipped and that by the Angells the highest creatures of all therefore He is God 1. Laud and magnifie Him subject your selves to Him as to your Lord and Master acknowledge Him for your King So they doe in the Apocal. they cast downe their crownes at his feet they sing praises to him Day and Night Now if the Angels worship Christ shall not we men that be dust and ashes worship Him If the Lords of the Privie Councell stand bare to the King shall not we silly men of the Country doe it The Angels that dwell in the Court of Heaven with God worship Christ and shall not we on earth doe it Let us worship Him and Him alone let us not worship our gold and silver as Covetous men doe and come within compasse of Idolatry let us not worship our pleasures as Epicures doe and make their bellies God but let us worship Christ as the Angels doe If thou lovest any thing more then Christ if thou fearest any above Christ if thou trustest to any more then to Christ thou art not a right worshipper of the Lord Iesus We worship Christ with our lips we have His Name in our mouth but we worship Him not with our hearts and lives A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head put a reede in stead of a Scepter into His hand cloathed Him with a purple garment and in the end did nothing but mocke Him So wee talke gloriously of CHRIST and of His Kingdome in words wee professe Him to be our King but wee doe not worship Him in truth and sincerity and serve Him in holinesse and righteousnesse as we ought to doe VERSE 7. Î Ïὸς for πεÏὶ ad for de unlesse it be in regard of the antithesis verse 8. or quod ad angelos attinet It is an other argument taken from the Angels whereby he proves Christ to bee Superiour to them The Son is greater than the servant Christ is the Son the Angels are servants Ergo. Hebr. createth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which useth for it is ad usum adhibere Beza translates it which made his Angels windes and his ministers a flame of fire which useth them as windes and lightning 1 The Angells are Created Christ is the Creator 2 They be finite Spirits He an infinite Spirit 3 They be messengers Christ the Lord that sendeth them Spiritus est nomen naturae angelus officij ex eo quod est Spiritus est ex eo quod agit angeus est Mat. 4.11 His Angells Spirits of a lively and swift nature not flesh which is lumpish and heavy They all agree together have one minde in praysing God and doing good to the faithfull and elect of God therefore there needs no superiority among them as there doth among men that are of jarring dispositions One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time as the Subject is sent Embassadour from the Prince for the time And His Ministers a flame of fire 1 Fire is lightsome and strikes a terrour into men so doe the Angels when they appeare 2. Reg. 6.17 they be called Seraphim urentes ab ardore seu inflammatione Esay 6. 2 Fire is of a subtile and piercing nature So are the Angels they are quickly heere and there 3 Fire consumes and burnes up so doe they the wicked our enemies This is the greatest honour of the Angells to be Gods Ministers and Messengers So must we count it the greatest dignity of all men on the face of the earth Though thou beest a rich trades-man a wealthy Merchant a gentleman of great revenewes a Knight a Lord or a King yet the most magnificent stile thou canst have is this to bee GODS Minister and Servant to be his messenger and to goe on his errands As the Centurion said of his Souldiers I say to one goe and he goeth c. So God has Angels under him If he say goe they goe The counsell and Parliament house have their messengers whom they send into all quarters of the land So the high Court of Parliament held in heaven hath his messengers namely the Angels whom God sendeth into all the world Let us be his Ministers and messengers as the Angels bee let us not bee the Devills messengers for to runne on his errands if he say dwell in malice kill thy brother c. Let us not doe this but if God injoyne us any thing let us be his messengers We say in the Lords prayer thy will be done in earth as it is in heaven the Angels in heaven doe the will of GOD with all cheerfulnesse so let us doe on the earth VERSE 8. HE doth not call him his messenger or Minister but he gives him his owne title and here he speakes of his authority In his throne is signified his inauguration into his kingdome by the scepter the administration of his kingdome That Psalme is first to
thou not often looke upon it The world is the admirable picture of God Almighty in whom the treasure of all wisedome is hidde therefore let us behold it with admiration If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making or if the goodly Temple that was of Salomons setting up were now to bee seene we would runne and ride many a mile to take a view of it The frame of the world set up by the wise high and eternall God surpasses them all yet we goe through it we looke upon it and it never carries us to the contemplation of the wisedome and power of GOD. The reason is because it is so common and ordinary a sight They that come first to London and looke on Pauls and Westminster upon the faire Tombes and costly ornaments that be in them are ravished with the sight of them but if they have beene there long they passe by them and regard them not So is it with us because we see the Sunne Moone and Stars the glorious curtaine of the heaven the birds of the ayre fishes of the Sea beasts of the field the goodly coate of the earth dayly which is better arrayed than Salomon was in all his royaltie because these are common they are not esteemed of us Let us remember they be the handy worke of God a glasse wherein we behold the everlasting God-head and in that respect let us view diligently and bee brought to the knowledge the feare and love of God by it that hath made all these things for our sakes VERSE 11. AS CHRIST had no beginning so he shall have no ending The heavens shall decay but not he Thus CHRIST is eternall without beginning and ending who as he is the beginning of the world being before it had a beginning So hee is the end of it who shall continue when it hath an end 2. He is immutable They are young and old so is not Christ he remaines alwayes in the same estate and condition All garments in the world in the end waxe old Deut. 29.5 So the whole fabricke of the world there is not that cleerenesse of light in the Sunne and Moone that there was not that force and strength in the Starres the earth is not so lusty and lively Old things are not wont to be had in any price or estimation who cares for an old paire of shooes that bee not worth the taking up Who regards an old Coate that hath no strength in it but is ready to be torne in pieces Who will give much for an old house the timber whereof is rotten and it is ready to fall on his head Now is the last age of the world it hath continued many thousand yeeres it is now as an old house an old garment that cannot last long therefore let us not be too much in love with it There was some reason why in former times when this building was new and strong when the coate and garment of the world was fresh faire and of good durance that men should set their affections on it but now when the beauty and strength of it is gone why should we be enamoured with it Let us use it as if we used it not and let us long for that day when both the heavens and the earth and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory the heavens are most fitly resembled to a garment Observe the similitude and dissimilitude 1. A garment covers a man So doe the heavens 2. The substance of a garment must be before as Silke Velvet Cloth else you can make no garment but CHRIST made the heavens of nothing 3. A garment must have a forme or fashion So has this an excellent one 4. A garment stands in need of mending we need be at no cost nor labour in mending of this garment but CHRIST by the power of his providence upholds it VERSE 12. NOw this vesture of the heavens is spread abroad and cast as a mantle about us then it shall be folded up Esay 34.4 And all the host of Heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shal fall down as the leafe falleth from off the Vine and as a falling figge from the figge-tree but CHRIST yesterday and to day the same for ever there is not a shadow of turning in Him He is the same both in respect of His essence and promise Properly to speake CHRIST hath no yeeres In the first or fortieth yeare of such a Kings reigne but CHRIST reigneth without yeares This is spoken onely for our capacity Such a King reignes so many yeeres and in the end hee dyes but Christs yeeres never faile The world it shall be changed Plato lighting on the bookes of Moses affirmed that it had a beginning but would not grant it should have an ending which opinion of his Aristotle confuteth for Omne genitum est corruptibile Democritus Empedocles and Heraclitus held that it had a beginning and shall have an ending yea some of them did speake of two destructions of the world the one by water the other by fire There shall not be consumptio but mutatio renovatio mundi 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeteribunt Marc. 13.31 Non peribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit 1 Cor. 7.31 Non interit 2 Figura mundi non natura 1 Cor. 7.31 the fashion of this world passeth away 3 As the old world perished by water so shall the new by fire 2 Pet. 3.6 but the substance of that perished not no more of this 4. It shall be delivered onely from corruption for the which it sigheth 5 There shall be new heavens and earth 2 Pet. 3.13 Apo. 21.1 6 As our bodies shall not perish but be changed of corruptible made incorruptible 1 Cor. 15. And as it is in the little world of mans body so it is in the great world Vid. Aug. lib. 20. de civ Dei cap. 14. 16. CHRIST remaines ever without any change or alteration either in respect of His promise or essence which may cause us both to put our trust in Him to believe whatsoever He hath sayd and to depend on Him as a strong and unmoveable pillar Kings and Princes dye our friends dye our fathers and mothers that were our stayes are taken out of the world but CHRIST the King and protectour of the Church continues for ever King Henry the eight is dead who banished the Pope out of England That worthy Prince Edward another Iosiah and favourer of the Gospell is dead Queene Elizabeth that famous Queene the wonder of the world while she lived a carefull and loving nursing mother to the Gospell is dead King Iames of Blessed memory a great Patron of the Church a just and a peacefull Prince is dead Yet CHRIST lives still His yeares faile not and He will alwayes provide for his Church and children When we heare any ill
crany to escape by but we shall find none he makes them Iudges I appeale to your owne selves Iudge you He doth not say if we contemne secretly or openly but if we neglect The carelesse neglect of the Gospell shall pull damnation on us He doth not say so great a word as before but so great salvation A glorious and comfortable title which cannot be ascribed to the law that killeth it doth not save Saint Paul calls the law a killing letter the ministration of death and of condemnation but the Gospell sayes It is the word of salvation Act. 13.26 The power of GOD to salvation Rom. 1.16 So that they which contemne it contemne their owne salvation So great as can not be expressed by the tongue of men and Angels wrought by so great a Saviour Tit. 2.13 So great as eye hath not seene eare heard neither entred into the heart of man to conceive not a saving of us from our enemies in this world but of soule and body from the Devill death and damnation in the world to come Great also in eternitie and durance for it shall never have end The greatnes of this salvation is amplified three kind of wayes 1. By the first Preacher and divulger of it 2. By those worthy instruments that succeeded him 3. By the miracles wherewith it was graced That which wee heare is salvation a matter of great weight and singular importance therefore let us not neglect it If a man lye in a deepe pit ready to be drowned and one come to him offering him his hand to pull him out will he not listen to him The preaching of the word is Gods hand to pull us out of the pit of hell and shall wee neglect it If a man tell thee of a Lord-ship which thou mayest have for a little money wilt thou not give him the hearing We bring you tidings not of an earthly Lordship but of an everlasting kingdome which you may have without Gold and without Silver only reaching out the hand of faith to apprehend it and shall we turne away our eares and not regard it How shall wee escape if wee neglect so great salvation When men are at a play they will be attentive and the preaching of the word whereby we may be saved in the life to come is had in small estimation What a lamentable thing is this This must needs pull the wrath of GOD on us Wee count it a small matter to neglect the Word of GOD yet they that doe it shall hardly escape the vengeance of GOD how shall they escape sayes the Apostle Certainly with great difficultie therefore let us be diligent hearers of it The threatnings of Angels if despised were severely punished and shall not the threatnings of the Sonne of GOD in the ministrie of the Word The Preachers in the name of CHRIST thunder out GODS judgements against swearing profanations c. A number heare them and are no more moved than the stones in the wall but GOD will meet with such they shall hardly escape GOD will one way or other make them feele the smart of his heavy hand there is no way of escaping for them Therefore let us with reverence tremble at the word Which at the first began Having taken a beginning to be preached by the LORD which brought it first out of the bosome of his Father he did not introduce it into this world by stealth secretly as heresies and phantasies are wont to be but openly Christ alwayes taught in the Synagogues and in the Temple The Lord. That is the LORD IESUS the LORD of heaven and earth The LORD often so called not by Angels as the Law but by the LORD the naturall SON of GOD not by mortall men as Plato Aristotle c. In this respect the Gospell should be most welcome to us The LORD IESUS Himselfe was the Preacher of the Gospell he went up and downe through Citties and Townes preaching the Gospell The first Sermon hee made was in Nazareth where hee was brought up from thence he went up to Ierusalem c. CHRIST was a Preacher and shall we thinke basely of Preachers Was it not an high office which the Sonne of GOD will take on him CHRIST would not be a King be refused that then what wretches are they that will rayle on Preachers gibe and jest at them make songs of them Reverence the Preachers seeing CHRIST Himselfe was a Preacher And was confirmed unto us c. Some expound it thus and after them that heard it of Christ it was confirmed to me that is after it was preached by CHRIST and the first Apostles that heard him on the earth it was confirmed to me also as a later Apostle yet one that heard and saw CHRIST from heaven rather Paul in modesty and humilitie puts himselfe in the number of the common Saints and Christians to whom the Gospell was confirmed by the miracles of the Apostles or by the Apostles that heard Christ. Or he doth not speake here of his doctrine as if he received that from the Apostles but that hee was confirmed in the truth of the Gospell by the miracles of the Apostles which was no disparagement to him This is the strongest argument to perswade some that this is none of Pauls Epistle Saint Paul is wont to stand stiffely on the reputation of his Apostle-ship hee had his doctrine not from men but God he was not inferiour to the chiefest Apostles whereas the Author of this Epistle was one of the Apostles Schollers he had the doctrine of the Gospell not at the first hand but at the second This may be answered diverse kinde of wayes 1. Both these may well bee applyed to Saint Paul the LORD IESUS first preached the Gospell to him from heaven when he called him and he was confirmed in it by Ananias 2 It may be a rhetoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in divine and prophane writings when as the speaker assumes that to himselfe which is proper to the hearers and by a Synecdoche includes himselfe in their number as the Penman of this Epistle sayes how shall wee escape if we neglect so great salvation yet he was none of them that neglected this salvation Heb. 10.26 Yet he did not commit that wilfull and horrible sin against the Holy Ghost Paul 1 Thes. 4.17 sayes We that are alive yet he was not alive at Christ's second comming so though he say which was confirmed to us yet he speakes in the name of the Hebrews not of his owne as 1 Pet. 1.12 where S. Peter seemes to exempt himselfe out of the number of the Apostles yet he was one 3 S. Paul by conference with the Apostles that heard Christ preach when he was on the earth might without any disparagement to him be the more confirmed in the truth of the Gospell 4 He doth not say he was confirmed but the Doctrine was and that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not the persons but the
off-spring of man what a vile and contemptible thing of no worth of no value In respect of his originall he is dust for the course of his life on the face of the earth he is subject to all griefes sorrowes sicknesses diseases a continuall sinner against thee for his end he is wormes-meat That thou once mindest him that thou hast such a fatherly care over him that thou carriest him in thy remembrance that thou hast written him in thy Table-bookes and art mindfull continually to doe him good Non vacat exiguis rebus adesse Iovi said the Poet. Visitest him There is Visitatio irae gratiae not in judgement but in mercy as appeareth by that which followeth as a Physitian his Patient or a Father his Son Elizabeth wondred that the Virgin Mary should visit her Whence commeth this to me that the Mother of my Lord c. Much more may we admire this visitation that the King of Kings and Lord of Lords should visit us Forsomuch as this Psalme is applyed to the Messiah by our Saviour Christ Mat. 21.16 and by Paul 1 Cor. 15.27 the Author of this Epistle doth directly apply it to him in the words following Sundry learned and godly men apply it first and principally to our Saviour Christ but I see not how that can be shall wee say of CHRIST What is he that God should be mindfull of him his beloved Son in whom he is well pleased that never did any thing amisse that never transgressed his Commandement though hee bee a man as wee are yet hee is an unspotted man separate from sinners higher than the heavens as hee is man so he is GOD too and shall we say of him What is he that God should visit him Sundry things in this Psalme must needs be applied to him but not the whole Psalme It is not so in any Psalme First it is understood of the type then of him that is figured by the type What is man He doth not speake of man in his first creation he retained that estate but a while therefore he would rather have deplored than admired it He doth not speak of man as he is after his fall for in that respect he is most miserable not glorious therefore he must needs speake of man as he is ingraffed into Christ by whom he is advanced to wonderfull and unspeakable glory What is man Not onely considered in his first creation but even in his renovation what is the best man that ever was What is Abraham Isaac and Iacob What is Moses David Peter Paul What is the holiest man on the face of the earth that God should have any respect to him by creation indeed he is the workemanship of God the image of God Almighty yet for all that in respect of his originall he was taken out of the ground he is but a peece of earth since the fall he is a masse of sin though he be regenerate and by faith ingraffed into Christ yet still he hath sin in him and must dye Therefore what is this man that thou shouldest powre downe so many blessings on him That the Sun Moone and Stars should give him light That the birds of the Ayre fishes of the Sea the beasts of the field should be his meat That he should walke as a King on the earth especially that thou shouldest send thy only Son to dye for him make him a member of his body and provide an everlasting kingdome for him in the life to come What is vile wretched sinfull corrupted man that thou shouldest be so farre mindfull of him Protect him with the shield of thy fauours from all dangers That thou shouldest vouchsafe him thy word and Sacraments That thou shouldest give him thy holy Spirit to helpe him to pray and to comfort him in all miseries We should not be like the Peacock spreading forth our golden feathers and say within our selves what goodly men be we wee ought to thinke basely of our selves what are we that God should regard us What am I and my Fathers house said that regall Prophet that thou hast brought me hitherto What are we miserable wretches wormes meat that God Almighty should doe any thing for us we are lesse than the least of all his mercies Yet we are wont to vaunt of our selves doe ye not know who I am Doest thou not consider to whom thou speakest yes very well I speake to dust and ashes Let no high conceit of our selves enter into our minds let us thinke basely of our selves What am I O Lord that thou shouldest give me the least thing in the world A drop of drinke a crust of bread an hole to hide my head in especially that thou shouldest give me thine only Son and together with him all things that be good What is any man in the world Art thou a rich man God can puffe away thy riches and make thee poore Art thou a wise man God can take away thy senses and make thee a foole art thou a beautifull man God can send the pox and many diseases to take away thy beauty art thou a strong man God can send sicknes and make thee weak art thou a Gentleman a Knight a Lord yet thy breath is in Gods hand This night he can take away thy soule from thee and what art thou then therefore let us all have an humble opinion of our selves let us cast downe our selves at Gods feet and say What are we O Lord that thou art mindfull of us that thou so graciously visitest us especially with thy everlasting mercies in Christ Iesus VERSE 7. MAclohim Some interpret it then God as Hierome Bucer But the seventy Interpreters translate it Angels so doth the Chalde Paraphrase and the word in Scripture is most commonly applied to them The Angels are glorious creatures and when we speake of an excellent man we call him an Angell 1 Sam. 29.9 2 Sam. 14.20 Acts 6.15 There is not much ods betweene the Angels and us they are immortall wholly we immortall in part they have no sin because they never fell we that are ingrafted into Christ have sin within us yet it is covered with the garment of Christs righteousnesse so that it is not imputed to us They have a rule and dominion under GOD in the world whereupon they are called principalities powers thrones dominations and wee have a rule in the world too all things through CHRIST being subjected to us they are in heaven and behold the face of God So wee one day shall be in heaven and like the Angels they are endewed with wisedome knowledge and understanding So are we though we come short of them by many a mile they are our brethren and fellow servants in sundry things there is not much difference betweene them and us We are but a little inferiour to them we have massie heavy sinfull corruptible bodies So have not they They tooke to them true bodies for a time but those bodies were no essentiall parts of
sin as we have but the greatest of all is his owne goodnesse and mercy Isai. 9.6 Iohn 3.16 Both had sinned Angels and men Why was Christ made a man to dye for men and not an Angell to redeeme Angels from everlasting death because it was his owne good will and pleasure his singular love to mankinde Let us therefore magnifie him for it from generation to generation Some as Augustine observeth tooke occasion from hence to be proud and insolent See Christ tooke on him our nature not the Angels therefore we are exalted above Angels we have just cause to thinke highly of our selves As if a sick man should boast the Physitian came to my house not to my neighbours therefore I am a better man than my neighbour the reason why Christ tooke on him thy nature not the Angels was because thou wert sick of sin so were not the good Angels Neverthelesse it is a preferment to us that Christ should assume our nature to his our corruptible nature to his incorruptible as if a King should take the patcht cloake of a beggar and annex it to his royall cloake decked with Pearles and precious Stones Now as Christ hath honoured our nature in becomming man so let not us men dishonour our owne nature by drunkennesse uncleannesse covetousnesse nor by wrangling and contending one with another Christ hath graced our nature let not us disgrace it VERSE 17. WHereupon he returnes to his conclusion which he would have to be infixed in our memories I will declare thy name to my brethren which he could not doe unlesse hee were a man as his brethren are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debuit he ought because it was his fathers will and his owne will too necessitate non coactione In all things appertaining to the substance not to the corruption of our nature He was like unto us in all things sin only excepted He was like to us in all the faculties and members of soule and body He had the same affections that we have yet unstained with sin We are sorrowfull so was He My soule is heavie to the death We are joyfull so was He Luke 10.21 In that houre Iesus rejoyced in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are zealous so was He the zeale of thy house hath eaten me up We are hungry so was hee Marke 3.5 Wee wonder at all things so did He. We are afraid of death so was He My soule is heavie to the death Come to the Body We are little ones grow in stature so Christ Luke 2. ult We are hungry thirsty sleepy so was He He slept in a Ship Mat. 8.24 not in a Church We are weary so was he He rested himselfe on Iacobs-Well Iohn 4 6. We dye so He died also As He is like to us so let us be like him in meekenesse patience charity in praying for our enemies Brethren All are his brethren quoad naturam the faithfull quoad gratiam Iohn 20.17 He will not be ashamed to call us Brethren at the day of judgement Mat. 25.40 and shall not we call one another brother The King and Subjects are brethren the Ministers and their People rich and poore are brethren and let us not be snapping and snarling one at another but live lovingly together as brethren Both members are unfolded in the words following that is he was a faithfull High Priest Appertaining to God In divine not in humane matters The High Priest made an attonement for the people Levit. 16. So did Christ for his people GOD and man were fallen out Christ made us friends God was displeased with us he pacified his wrath towards us which the Father by an audible voice witnessed from heaven Matth. 3.17 This is my beloved Sonne in whom I am well pleased How by the bloud of his Crosse which was Gods bloud Acts 20.28 We were not redeemed with corruptible things as silver and gold but with the precious bloud of Christ as of a Lambe without blemish and without spot 1 Pet. 1.18 19. In many things we offend all who then can be saved our sins for number exceed the sands of the Sea the least sin is sufficient to throw us into hell without Christ. But by Christ we are reconciled to his Father and have peace with him Col. 1.20 Luke 2.14 Rom. 5.1 Oh I have sinned but 1 Iohn 2.2 Christ is the propitiation for our sins Worthy then is the Lamb the Lord Iesus to receive all glory Men at Christ-masse use to take a greater liberty to sin to quaffe swill and carowse to open the floud-gates of all impiety but the consideration of Christs comming into the world should be a bridle to restraine us from sin Christ came now to make a reconciliation for our sins and shall we plunge our selves deeper into the Sea of sin God forbid The love of Christ should constraine us to forsake sin it should not make us wallow in the filthy puddle and sinke of sin Wilt thou make much of the knife that cut thy Fathers throat David though he longed for the water of the Well of Bethlehem yet when it was brought to him by three of his Worthies he refused to drinke of it saying Is not this the bloud of the men that went in jeopardie of their lives 2 Sam. 23.17 Sin cost the bloud of Christ let us not then drinke iniquity like water VERSE 18. HEE prosecuteth the former branch touching mercy As CHRIST was like to us in nature so hee was tempted as we are Saepius ipse miser miseris succurrere disce Art thou tempted whether thou art the child of GOD or not A shrowd temptation wherewith the best men and women are shaken So was CHRIST If thou beest the Sonne of God the Devill calls it into question and would have had CHRIST to doubt of it Art thou tempted with povertie with want of things necessarie for this life So Was Christ from his Cradle to his grave he was borne in a stable laid in a cratch had not an hole to hide his head in he had no money in his purse but was faine to send to the Sea for some he kept his Passeover in an other mans chamber was buryed in an other mans grave Art thou tempted with malevolent tongues with some that are ever rayling on thee So was Christ hee was termed a Wine bibber a glutton c. Art thou tempted with sicknesse the toothach the headach the cholike the gout c. We never read that Christ was sicke because he had no sinne in him yet being clothed with our nature hee knowes what belongs to paine and will succour us in all our distresses Art thou persecuted Herod sought his life as soone as he was borne A rich man that hath a good fire continually in his house a table furnished with all delicates that lyes soft on a bed of dowlne he cannot so well pitty a poore man as one poore man may doe another CHRIST being rich would become poore he would bee a man
come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
practise that which wee heare And this faith will appeare by working 1 Thes. 2.13 it will worke a change and alteration in your whole man VERSE 3. ON the other side it profits us that believe for we enter into his rest He doth not say shall but doe He that believeth in me hath eternall life he doth not see it a farre off as Moses upon the top of Pisgah viewed the earthly Canaan but enters not into the boyling lead of Purgatory but into spirituall and everlasting rest As infidelity is the bar to keep out unbeleevers So fidelity is the gate or doore whereby we may enter into heaven Act. 16.31 Rom. 3.28 This may seeme to bee unfitly alleadged By consequent it prooves that believers enter in for if unbelievers doe not then by the law of contraries believers doe And if the former words be included in a parenthesis these doe fitly follow as a confirmation of that which was in the latter end of the former verse it profited them not because it was not mingled with faith How prove you that As he said c. thus it doth excellently well agree Hitherto the dehortation hath beene propounded Now hee comes to prevent an objection that the Iewes might make which was indeed the only shelter they had to flye unto This rest that David speaketh of is the land of Canaan which some of our fathers missed of because they would not believe God What is that to us We believe in him and are at this day of a long time seated in the land of Canaan therefore we are none of those unbelievers thou needest not to be so fearefull of us To that he answers nay this rest is a spirituall and an heavenly rest and that he prooves by two divine testimonies one out of Genesis about Gods Sabbath the other out of the Psalme before cited The rest of that Sabbath he introduceth by a narration of the cause why God kept it It is perobscurus locus as Beza well observeth a defective speech something must be supplyed And verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is particula asseverantis as well as adversantis the workes being finished from the foundation of the world this rest that we speake of was fore-signified Here we may behold the end for the which God Himselfe kept a Sabbath namely that we might perpetually commemorate the Creation of the world The Lord might if it had pleased Him have made the world in a moment yet he took sixe dayes to the making of it that we might deliberately consider of his wonderfull workemanship and then rested the seaventh day making it a type of our eternall rest with him in heaven But here a question may be moved whether all Gods workes were finished at the beginning of the world whether all were made within the compasse of these sixe dayes or not 1. What say you to the soules of men Is there not a dayly creation of them they come not ex traduce they are not traduced and conveyed unto us by the seede of our Parents for they are only the fathers of our bodies not of our soules and the spirit returneth to God that gave it God makes soules every day therefore all his workes were not finished from the foundation of the world The answer is easie They were in specie from the beginning though numero they bee augmented every day They were not all created at the first in heaven and put dayly into bodies according unto Gods discretion and appointment but God maketh them continually yet the same species the same kinde of creature was from the beginning 2. What shall wee say to Mules It was a long time many hundred yeeres before they came into the world Gen. 36.24 1. The Hebr. word is ambiguous Iemim of Iam the Sea Hee found waters standing pooles in the wildernesse like to Seas above the expectation of men 2. Let it be translated Mules yet the meaning may be hee was the first that found them in that countrie whereas they might be in the world before 3. Though they were invented by this man yet the matter of them was made by God in the beginning Thirdly what shall we say to those creatures that ryse of putrefaction they were materialiter potentialiter though not actualiter from the beginning All things were either in materia or in specie from the beginning of the world There were no houses no ships no Townes nor Cities at the first yet the matter whereof they be framed was prepared to mans hand by God and he gave man wisedome for the framing of them VERSE 4. HOw doth that appeare For He that is God He is not curious in the naming of the place it was well knowne to the Hebrewes being daily exercised in the Scriptures Now by that was prefigured that rest when we shall rest with God in his kingdome As God for our capacity laboured in the creation of the world rested afterwards delighting himselfe in the contemplation of the workes that he had made So when this life is ended we shall rest from all our labours and enjoy eternall quietnesse with him Therefore this shewes that it is not a carnall but a spirituall not a temporall but an eternall rest that is here entreated of Did God rest from all his workes How is it then that our Saviour saith my father worketh hitherto There be the workes of preservation and of creation The high and eternall God is not idle since he made the world His eyes are over all the ends of it beholding the evill and the good He is the Rector of the Vniversity of the whole world nothing comes to passe without him A Sparrow fals not to the ground without his will He disposeth still of all things and doth whatsoever he will in heaven and earth and in all deepe places but as for the workes of creation he hath rested from them all nothing now is created new Then all things throughout the wide compasse of the world are the workmanship of God He spread the heavens above our heads as a Curtaine he laid the foundation of the earth he made the roaring sea the birds that flie in the ayre the beasts that walke on the earth the fish that play in the Sea the Angels in heaven and men on the earth are his creatures O how wonderfully am I made sayes the Psalmist Therefore let us all glorifie our Creator in whom we have our life breath being and moving We especially that are Lords over GODS creatures let us magnifie him above them all Neverthelesse a lamentable thing to consider we dishonour him above all the Birds of the ayre the Beasts of the field the Sunne Moone and Stars are more dutifull in their kinde than we be O the unthankfulnesse of sinfull Man This place againe which we have in hand doth intimate so much unto us VERSE 6. WHich he proveth first by the event verse 6. Some must enter in because of Gods promise 2 Cor.
to come VERSE 10. ALL interpreters with one consent expound this of all the faithfull for hee that believeth in Christ hath eternall life he is already in this rest from all his workes wherein hee was occupied and busied in this life as God did from all his workes of Creation after he made the world I will not deny but that this is the scope of the place yet not the direct meaning and exposition of it 1. The illative conjunction argues that this is a reason for the confirmation of the former conclusion which this doth not 2. In some greeke copies there is the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poynting out some particular man therefore it is better to expound it first and principally of our Saviour Christ then secondarily of all true Christians He that is Iesus Christ our true Ioshua that conducteth us into the Celestiall Canaan as he did the Israelites into the earthly He that is now entred into his rest from his hungring and thirsting from his working in the trade of his supposed father from his travelling up and downe from towne to towne in the preaching of the Gospell from his sweating of bloud from the paines that he susteined on the Crosse he hath ceased from all these workes as God did from his and where the body is thither shall the Eagles be gathered where the husband is there shall the wife be where the head is there shall the members be Christ his entrance into this rest is a certaine pledge of our entrance into it The name of rest is cheerefull to us all especially to those that have travelled sore all the day long Al men desire to live in rest Hence it is that the Kingdome of Heaven is set forth to us by it Blessed are the dead which dye in the Lord for they rest from their labours And we say among our selves when a man is dead he is at rest O sweet and comfortable rest The tongue of Men and Angels is not able sufficiently to expresse it 1 We shall rest from the labours of our calling wherewith we are turmoiled The Husbandman shall follow the Plough no longer the Weaver shall sit no longer in the cold in his Loome the Clothier not ride up and downe in the raine frost and snow about his wooll and cloth the Preacher shall no longer be turning over bookes and taking paines in his study and pulpit we shall ride no more to market to buy corne to make provision for our houses we shall no longer take thought for our selves our wives and children we shall have all things provided to our hands and eat of the hidden Manna and of the Tree of Life in the Paradise of God for ever 2 We shall rest even from the workes of Religion which are now Charrets to carry us to Heaven We shall no longer be turning over the Bible in our Houses catechizing and instructing of our Families no more go many a mile in the dirt and wind to the Church shall no more be praying with cries sighs and teares thanksgiving shall remaine in Heaven It shall be all our worke to be praising of God but petitions shall then cease no need of the Ship when wee be in the Haven 3 We shall rest from the workes of sin here in many things we sin all Noah is sometime overtaken with wine David fals into adultery and murther Peter into the deniall of Christ Paul and Barnabas are at jarres betweene themselves The good that we would doe that doe we not and the evill we would not that doe we Sin makes us to cry out like tired Porters O miserable men that we are c. Then wee shall rest from all sinne and be like the Angels in Heaven for ever 4 We shall rest from all the crosses and calamities of this life There shall bee no banishment no imprisonment no hunger nor thirst neither any leading in captivity or complaining in the streets no sword of the enemy to feare no railing and slandrous tongues to grieve us no discontents in our children and servants no sicknesses diseases nor head-atch tooth-atch agues dropsies gowts c. All ease in all parts and members of the body all joy and comfort in our soules Then the Devill that roaring Lion that walkes about continually seeking how to devoure us shall be utterly cast out he shall have nothing to do with us any more 5 We shall rest from death It is a worke to dye it is a maine enemie with whom we struggle But then this last enemy shall be put under our feet death shall be swallowed up into victory O what an excellent rest is this This world is like Noahs Dove which could finde no rest to the sole of her foot Gen. 8.9 It may be we may have here a rest for a time a man may be free from sicknesse a yeere or two but there we shall have rest for ever Here is some wormewood in our sweetest honey some coliquintida in the pot of our mirth but there shall be joy without sorrow happinesse without misery Let us all long after this rest let us not only wish with Balaam that we had it but let us take the way that leadeth to it and that is a straight and narrow way The broad way of pleasure and delight leads us to hell where the rich man lay in infinite torments The narrow way that leadeth to rest where Lazarus is in Abrahams bosome Let us therefore mortifie sin subdue our stubborne lusts and rebellious affections let us if need be suffer afflictions for the name of Christ that we may one day enter into this rest where all teares shall be wiped from our eyes for ever Now he stirs us up to take a course for the obtaining of that rest It is a folly to know that there is a fine and delicate Countrey unlesse we our selves may goe into that Countrey So it is to small purpose to know that there is an Heaven unlesse we may be partakers of it Where 1. A commendation of an heavenly study to us 2. Certaine spurs to prick us forward to this study The spurs are three strong and forcible arguments 1. Is taken from a fearefull example 2. From the Ladder whereby we climbe up to this rest which is the Word of God 3. From the omniscience of God that sees whether we study it aright or not VERSE 11. THE studie is commended to us in these words He doth not say goe to heaven thinke on this rest now and then at leasure talke of it but let us study labour c. He doth not say study ye but us S. Paul himselfe must be a Student in this businesse Not loiter but study and labour not to take a view of this rest but to enter Not simply say into any rest but into that rest that noble worthy famous and renowned rest spoken of before where we shall rest with God his Angels and Saints for ever There be rests in this world
many soft pillowes feather-beds and beds of dowlne to rest our selves upon many pleasant Orchards and Gardens faire and beautifull houses wherein we may rest but nothing comparable to that rest the bosome of Abraham where the soule of Lazarus resteth We must not thinke to goe to heaven without study bare wishing will not serve the turne It is not enough to say with Baalam O that my soule might dye the death of the righteous and my last end be like his Num. 23.10 We must first studie to live the life of the righteous It is not sufficient to say oh that I were in heaven but we must study to goe to heaven Now in all studying these things must concurre 1 There must be the party that studieth and that is every Christian high and lowe rich and poore of what estate or condition so ever The King and the subject the Ministers and their people the Master and the servant the Father and the childe the Husband and the Wife the Merchant and the clothyer the Gentleman and the Yeoman the Divines Lawyers Physitians Husbandmen c. all must study to enter into this rest 2 There must be a closet or a place to study in that is the chamber of our owne hearts Enter into thy closet sayes CHRIST We must goe often into the chamber of our owne hearts call our selves to an account examine what sinnes we have what courses wee take whether wee bee in regia via or not that leadeth to heaven 3 There must bee a booke to study on every Student must have his bookes There can be no workeman without his tooles nor no Scholler without a library Now the LORD will not trouble us with many bookes as CHRIST sayd one thing is necessary So one booke is necessary the booke of bookes the sacred booke of holy Scriptures Let us study that throughly and learne the way to heaven 4 There must bee a light to study by no man can study in the darke either he must have day light or candle light The light whereby wee study is the light of GODS Spirit who must enlighten our eyes that we may see the wonders of GODS Lawes and direct us to this heavenly rest Let us therefore pray to GOD that His Spirit may be with us in all our study as Acts 8.31 Lord take not thy Holy Spirit from mee let him accompany mee continually 5 There must bee diligence in study every Student must be diligent Learning is not gotten without paines The students in the Vniversity study day and night So doe the Lawyers at Innes of Court if they aspire to any fame in the Law So we that be Christians must bee diligent and painefull in our study 2 Pet. 1.10 use all diligence We must not study by fits a start and away but we must lie at it if by any meanes we may come to this rest 6 There must be a time to study in Now this time is the terme of our life from infancy to old age from the cradle to the grave so farre as is possible Remember thy Creator in the dayes of thy youth Wherewithall shall a young man clense his wayes Psalm 119.9 A young man said of the tenne Commandements all these have I kept from my youth upwards Mark 10. Young men may die in the flower of their yeeres as Absalom did therefore let young men even in the flourishing time of youth study to enter into this rest And let old men likewise study it In matters concerning the world there bee emeriti milites a man at sixtie yeares of age is exempted from warfare aptissima arma senectutis artes exercitationesque virtutum The Levits were priviledged from the service of the Temple at fifty and some Schollers are so old that they can studie no longer not so here wee must all studie so long as we live yea in the time of old age hic opus est animo magis quà m corpore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cato learned Greeke when he was eighty yeeres old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solon So though we be fifty sixty eighty a hundred yeeres old yet we must alwayes be studying to enter into this rest And it is worth our studie 1. We shall rest from sinne here we sinne daily the best of us all the just man falls seven times a day Sinne makes the godly to cry out like tyred porters ô miserable men that we are who shall ease us of this burden Then we shall be like the Angels in heaven and sin no more 2. Wee shall rest from the workes of our calling The Merchant shall bee no more tossed upon the Sea the clothier bee no more riding up and downe for Wooll nor in the sale of clothes The magistrate shall be no longer molested with hearing of causes from morning to night as Moses was The Father no more caring for his Children c. we shall have all things without care and labour O happy rest let us study for it 3. Wee shall rest from all griefe paine and misery No more sicknesse crying and weeping all teares shall then bee wiped from our eyes Oh blessed rest who would not study for it Notwithstanding it is a wonder to see how this study is neglected We study to get money to hoord up gold and silver to buy houses and purchase lands Some will studie to get to great preferment how to climbe to this or that office but the maine studie of all is set aside What advantageth it a man to winne the whole world and loose his owne soule therefore especially study to enter into this rest where our soules and bodies shall remaine in happines for ever One Pamb was studying the first Verse of the thirtie ninth Psal. 19. yeeres and yet studied it not enough We must be studying this lesson to enter into this blessed rest the terme of our whole life and yet all little enough we must studie as they that feare to bee deprived of a thing Verse 1. If you are afraid to be deprived of your house and land by some false pretended title you will study hard to defend your selves even so doe you study for heaven that yee be not defeated of this rest Let us study earnestly to enter into his rest that when the few and evill dayes of our Pilgrimage bee ended wee may rest with Christ in the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Chrys. and without wee cannot be saved yet that alone is not sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they could not get earth without much diligence how shall we heaven Especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferenter ac socorditer 1. Reason or spurre to prick us on to this heavenly and earnest study and meditation is taken from a terrible example as good men as we in outward appearance have fallen from this rest therefore let us take heede that the like happen not to us If you fall as they did you shall sinke into the same bottomlesse pitt that they
have done pares in peccato shall be pares in supplicio Why should God spare us more than them We are his people So they We sit in the lap of the Church So they We have the preaching of the Gospell So they Verse 2. We the Sacraments So they They were baptized in the red Sea they eate of the same spirituall meat and they did all drinke the same spirituall drinke 1 Cor. 10.34 Therefore if we be guiltie of the like sinne we must looke for the like punishment The ancient Israelites went very farre towards the land of Canaan In many things obedient to the voice of God they journyed and stayed at his appointment they had sent spies that viewed the Country No doubt many of them were in fight of it they were on the borders setting a foot on it yet because they were incredulous stubborne rebellious and disobedient to God they were destroyed in the wildernesse and so came short of that rest both of the land of Canaan the figure of this rest and some of them it is to bee feared of heaven too prefigured by it they came saies Saint Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us therefore take heede it be not so with us Would it not grieve you that bee Merchants to see a ship fraught with rich merchandise miscarry in the haven Alasse hath it passed the raging waves blustering windes terrible tempests so many miles on the Sea and is it cast away in the haven what a pittifull thing is this So wee may begin well goe out of Sodome with Lots wife follow God a great while as they did in the wildernesse some tenne twentie thirtie or fortie yeeres yet be banished out of the kingdome of heaven Therefore let us not flatter our selves in our faire beginnings but let us runne the wayes of Gods Commandements to the end forget the things that are behind but presse on to the marke that is before though as old disciples as Mnason yet let us study this to our dying day how to enter into this rest It is something to beginne well to goe towards heaven but that is not all Lots wife went out of Sodome Demas once embraced Christ. If thou goest to London you will not stay at Romford but goe till thou comest to that famous city Therefore let us all look to our selves as we have begunne so let us proceede and never cease to our dying day I forget the things that are behinde and follow hard to the marke Let us not stand bragging what wee have beene what we have done how many miles we have gone towards heaven but let us runne the wayes of GODS Commandements to the end as David Those that are travellours are subject to falling you are travelling to the heavenly Ierusalem therfore be not secure but take paines in the rowing of the ship of your soules to the haven of eternall rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the same example Vivitur legibus non exemplis all examples are not to bee followed Phil. 3.17 There be exempla imitabilia declinabilia If any good examples be set before your eyes follow them The faith of Abraham the uprightnesse of Noah the sincerity of David the patience of Iob the constancy of Paul the humility of the blessed Virgin Mary c. But if bad examples follow not them follow not Noah in his drunkennesse David in his adulterie and murder Peter in his denyall nor the Israelites in their obstinacie and disobedience to GOD in the Wildernesse for the which they were excluded out of the land of rest Away with those naughty examples of Lots Wife Absalom Iesabel Ananias and Saphira c. Come out sayes God of Babylon Let us not follow the wicked in their wickednesse least wee follow them to hell Let us believe God and his Word let us walke in an holy obedience to all his Commandements then believing in Christ and bringing forth the fruits of a true and lively faith when the reprobate shall bee in hell with the rich glutton wishing for a drop of water to coole their tongues we shall bee in Abrahams bosome and rest from all sorrow for evermore VERSE 12. THe second reason to excite us to this study is taken from the power and Majesty of the Word that commandeth this lesson to bee studied As it was to bee to the ancient Israelites So is it to us God often mooved them by Moses Iosua and Caleb and others to march on valiantly in the wildernesse as sure as God is in heaven yee shall have the promised land but they contemned this Word Num. 14. Therefore they were destroyed So will GOD deale with us for his Word is as mighty now as ever it was This is that study which God in his Word injoyned to you and hath often excited you thereunto beware how yee contemne this Word It is no dallying with edge tooles this sword of the Spirit is sharper than any two edged sword and will either open the soares of your soules that they may bee healed or it will wound you to death everlasting therefore despise it not but as God commanded you in his Word so study to enter into his rest 1. The nature of the Word is set downe then illustrated and confirmed For the nature it hath two qualities Many things are lively that are not mighty There is life in a little child but no great might in him the Word is not so As it is lively so it is mighty The Word of God is not a dead Word it hath life in it There is some wine and drink that is dead we can feele no life in it as it goes down our stomack the Word of God is lively Aqua-vita and no auditour but shall feele it to bee lively in him either to salvation or destruction They are called lively Oracles by St. Stephen Act. 7.38 There is life in it it begets us to a Spirituall life in this world and to an eternall in the world to come It is also a mighty or powerfull Word Ierome translates it evidens as if he read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty There are sundry potions that bee mighty in operation purge mightily and cary away a great deale of corruption out of the body but none so as the word of God it purgeth us from Idolatry ignorance superstition prophanenesse from swearing cursing and banning from drunkennesse fornication and adultery c. It is a mighty purger and sweepes a great deale of filthinesse out of the soule and if it purge thee not it will kill thee as a medicine if not worke upwards or downewards it will kill the man so the Word will mightily clense thee or mightily confound thee These qualities are confirmed 1. Comparatively then simply by the effects thereof Now he setteth forth the power of it comparatively It is sharper Of a more cutting nature not then a blunt sword but a
Priests must submit their Miters CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath a principality and a preheminence in all things Great Surpassing all the high Priests that ever were They were meere men this both God and man they mortall this immortall they kept their office for a time this for ever Men did but stoupe to them the Angels stoupe to this our High Priest their jurisdiction was shut up in the territories of Iudea this ruleth over all the world He is a great one therefore doe no ill because of his greatnesse and feare no enemies if we doe well Which is gone through the heavens which hath pierced these visible heavens object to our eyes and is entred into the highest heaven where hee sitteth at the right hand of God for ever The High Priest in the time of the law entred into the Sanctum Sanctorum but this hath entred into heaven whereof that was a Type and a figure there hee maketh intercession for us The High Priest went into the Sanctum Sanctorum once every yeare hee is gone once into heaven for all Christ then in respect of his humanity is not in the earth Iesus excelling Iehosuah the High Priest Zach. 3.1 Who according to his name was a kind of Saviour but not worthy to be named with this Iesus the same day The Son of God Hee was the Son of man too Mary was his Mother The High Priests in the time of the law were the Sonnes of Aaron they descended of him this is the Son of God he thought it no robbery to be equall with God Vpon that hee inferreth the first Vse Our High Priest is a mighty one able to punish us if we shrinke from our profession and of power to protect us from all our enemies if we stick to him therefore let us hold fast our profession With might and maine totis viribus the doctrine professed by us let no enemies drive us from our profession neither Satan nor any of his instruments The Pharises held fast the traditions of their elders and would not bee removed from them Mark 7.3 All Heretickes have held fast their opinions they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Heretickes have held their opinions to the death Superstitious persons have held fast their superstitions being wedded to them All Ephesus cryed out for Diana Great is Diana of the Ephesians The losse of Michas goods did not grieve him halfe so much as the losse of his gods ye have taken away my gods and what have I more Iud. 18. The Turkes are wonderfully addicted to Mahomet he is a great Prophet among them they will not let him goe And shall not we hold the profession of the Lord Iesus They hold errors fast and shall not we the truth The subject of their profession are base and counterfeit things meere inventions of men lies and fables Mahomet was but a base fellow a Merchants man one that had the falling sicknesse a coozener and a jugler the subject of our profession is Iesus Christ the Sonne of God Therefore let us hold it fast Let neither the Syrenicall songs of Heretickes and Schismatickes in the time of peace nor the blustering wind of persecution in the time of War pull us from our confession Let us be faithfull to the death as the Martyrs were let house and land Wives and Children liberty and Country yea our lives goe before our profession But this is an hard matter wee have no strength of our selves to hold it against so many strong and mighty enemies Saint Peter thought himselfe a stout champion though all deny thee I will not Yet he denyed him he was not so good an holdfast of his profession as he should have beene Therefore let us all feare our selves and flye to God for strength that it would please him so to strengthen us by his holy spirit that wee may hold fast the profession of Christ and his Gospell to the end hold that which thou hast lest another take thy Crowne We will hold our mony fast though it be to good uses we will not part with that but as for religion a number are at this passe they care not what becomes of it let that goe whither it will So we may sleepe in an whole skinne and keepe that which we have let come what religion there will we can be of any Religion Such turne-coats and time-servers shall never set a foot in the kingdome of heaven If we hold not our profession fast wee shall misse of the Crowne of eternall life VERSE 15. THe foundation whereupon the consolation is built is the wonderfull love and compassionate kindnesse of this our High Priest It dependeth on the former by preventing an objection that might bee made Thou willest us to hold fast our profession but alasse how shall wee doe it Wee are compassed about with many weaknesses and infirmities by reason wherof we shall not be able to keep it fast Be not discouraged with the sight of your infirmities your High Priest is well enough acquainted with them who as he is high and mighty so he is wonderfull kinde and loving Hee is not stately as some great personages be Kings Priests and others that looke aloft and disdaine them that be under them his magnificence doth not make him proude he descendeth to the lowest of his brethren 1. Misericordia vera 2. Assumpta miseria 3. Servata innocentia His love and kindnesse is set forth 1. Negatively 2. Affirmatively which cannot compati He is not made of steele and yron but of the same flesh that we be He is acquainted with our infirmities Simplici notitia ut Deus experientia ut homo he hath a feeling of all our miseries in soule and body But such a one as suffereth with us in all calamities being tempted as we are passing through the furnace of all afflictions as we have done temptations are put for afflictions Iac. 1.2 In all points as we are according to the same similitude that we are not in shew as a painted man is like a man but in deed in truth Phil. 2.7 Christ did really and truly sustaine the like calamities that we doe The only difference is in the manner not in the matter he was tempted as we are but not after the same sort our temptations are mixed with sinne his not wee sinne in our afflictions hee not 2 Cor. 5. ult 1. They that be in high places must have a feeling of the miseries of others Whereas many have not what is that to us Great personages in high places have little feeling of the miseries of their brethren in low and inferiour places many a Peere that fares delicately every day hath little feeling of the calamities of sundry of his poore brethren but our High Priest the great Shepheard of our soules hath a feeling of the griefes not onely of the Shepheards that be under him but of every Sheepe nay of every Lamb that is in his flocke being man he
into the denyall of CHRIST and grave and reverend Preachers are subject to falls at this present day which are rather to be lamented then insulted of therefore being clad with the same infirmities let us pitty our brethren when they sinne Gala. 6.1 So let us consider our selves lest wee be tempted also One poore man will pitty an other one sicke man may well pitty an other Thou art sicke of the disease of sin as well as the people therefore pitty them when through weakenesse they are carryed into sinne Are the people heavy and drowsie at Sermons pitty them thou hast the same lump of flesh as they have Is any overtaken with drinke pride uncleannesse and other sins Winke not at their iniquities yet pitty those poore soules even wee that be Preachers if GOD take away his hand may fall as they doe therefore have compassion on them and with meekenesse pull them up out of their sins VERSE 4. A Calling is most requisite in all things we take in hand especially in the ministerie Who will meddle with the Sheepe of a man unlesse he be called to it and shall wee meddle with Christs Sheepe without a calling The Iesuites triumph in this place If Luther Calvin Beza were examined by this clause there would be found foule matter against them Nay if Pope Iohn the twenty two that chose himselfe Pope Hildebrand that entred the seat with the murder of his predecessours if Pope Sylvester the second that came in by conjuring if Pope Eugenius that came in by Simonie there would be found foule matter of damnation if all the Popish sacrificing Priests were examined by this clause which take upon them to offer up Christ without any calling nay the whole Scripture calling them from it they would be in a miserable case As for our calling 1. It is of God 2. Of the Church of God We have Gods seale to our calling because he hath furnished us in some measure with gifts for it yet who is sufficient for these things 2. Wee are called by the Church which by imposition of hands representing Gods hand hath separated us to this office Let every one be assured of his calling The Brownists harpe much on this string but I pray you who called Hunt a Souldier a meere ignorant man to be a Minister or De la cluse a Cardmaker to be a Preacher Who calls Taylors Weavers and other artificers to be expounders of the Word A lamentable thing to consider what a number of intruders there be that have thrust themselves into this holy calling In Ieroboams time every one that would consecrate himselfe became one of the Priests of the high places I pray God we live not in those â—imes every one that hath mony that can fee a greedy patron may have a benefice and leape into the Ministry A wofull thing Shall wee have them to make cloth that have no skill in cloathing will any make him his Shepheard that knowes not what belongs to Sheep and wilt thou deliver Christ's Sheep into the hands of a blind and ignorant Shepheard Wilt thou have him to build thy house that hath no skill in building wilt thou make him the Schoole-master of thy child that hath no learning but any is good enough for the Ministerie If men did looke as well to the charge as to the dignity of the office if Onus were as well considered as honos men would not make such hast to it as they doe They watch over the soules of the people as they that must give an account The day of taking in our profits is sweete but the counting day will be terrible when CHRIST will require every lost Sheep at our hands Therefore let none take this honour to himselfe but see that he be called of God as Aaron was If thou comest uncalled God will say to thee Friend how camest thou hither binde thee hand and foot and cast thee into outer darkenesse But if we come in by Gods calling he will protect us in our office against the Devill and all his instruments hee will blesse us in our office in this life and of his mercy not of our merits crowne us in the life to come Therefore let us all examine our calling internall and externall for an Asse may bee in a Lions skin an Ape in a purple Coate endeavour therefore that in some measure we may be sure of our calling Before the qualities required in a Priest were generally propounded now they are particularly applyed to Christ. VERSE 5. 1. HIs calling to the office 2. The exequution of his office 1. In things belonging unto God Verse 7 and 8. 2. In things pertaining unto us Ver. 9 and 10. His calling is iterated as the foundation of all Which is first affirmed then confirmed by two testimonyes the one obscure the other plaine Aaron had his calling mediately by Moses Exod. 28.1 Christ had his immediately by God Ioh. 8.42 Aaron was the Sonne of a man Christ is the Sonne of God Thou art my Sonne tu singulariter In calling him his Son he calls him a Priest for the first begotten was a Priest In the next words it is aske of me He appoints him to pray for the Church which is the office of the Priest VERSE 6. SAcerdos Sacer dux docens orans offerens They were Priests after the order of Aaron he after the order of Melchizedek They for a time CHRIST for ever Hebr. 9.24 VERSE 7. THe Priest did offer for the people So CHRIST for us Which is amplified by the time when the things what the manner how the person to whom the fruits which are two 1. The hearing of it 2. His learning by it The Priest was a man So Christ. In the dayes of his flesh that is of his mortall and weak flesh compassed with infirmities Ioh. 1.14 In heaven he hath flesh still but immortall and void of these naturall weakenesses no need of meat drinke sleepe not subject to wearinesse without any possibility of dying As CHRISTS flesh is in heaven so shall ours bee there too with him Offered up prayers c. that in the garden He useth the plurall number because it was made thrise and so three prayers signifying wants and necessities for things wanting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio because they went after a meeke and submisse manner Father if it be possible let this cup passe c. There is his crying Teares droppes of bloud Luk. 22.44 Exauditus à metu Though Chrysostome translate it reverence yet Nazianzen and Theodoret translate it feare Calvin in this last time found it out raked under ashes but he was not the first founder of it but Nazianzen and Theodoret. Mark 14.33 Hebr. 11.7 The Iesuits translate it feared Christ as he was man did not only feare the death of the body the separation of the soule from it but also having the loade of all the
darke night wee may imagine a tree to bee a man but when the day comes it is easily discerned So the Word of GOD is the bright day and glorious sun-shine whereby we discerne truth from false-hood sound doctrine from that which is corrupt and hereticall Therefore let us exercise ourselves in Gods Word continually that we may discerne betweene the purity of the Gospell and the impurity of Popery and all Errours and Heresies whatsoever that being enlightned by the candle of the word we may see and take the way that leadeth to the kingdome of heaven CHAP. 6. BEfore wee had Saint Pauls objurgation that they were so great non proficients in the Schoole of Christ. Now follows an exhortation to pricke them forwards to greater perfection in Religion Where 1. The substance of the exhortation 2. The pressing and urging of it by foure arguments 1. A ridiculo 2. Ab exemplo 3. A Deo 4. A periculo 1. From a ridiculous absurditie set forth by a comparison 2. From an enumeration of the chiefe rudiments which they are to leave 3. From the efficient cause of the spirituall progresse which they are to make namely God 4. From a fearefull danger that will ensue if upon a carelesse neglect or contempt of the heavenly doctrine they stand at a stay and goe not forward by that meanes they may goe backeward and at the length may fall into the sin against the Holy Ghost Therefore it stands them in hand in feare and humility to aspire to perfection dayly more and more VERSE 1. THe exhortation hath two branches 1. What they are to leave 2. What they are to contend unto 1. Terminus à quo 2. Terminus ad quem Seeing it is a shame alwayes to be babes let us as men growne seeke after stronger meat The principles .i. that which begins us and enters us into Christianity leaving that How Not casting it for ever behinde our backes suffering it quite to slip out of our memories never thinking of it any more we must remember even the principles of Religion to our dying day but wee must not insist in those and set downe our staffe here but as good travellours goe on forwards As if one should say to a Grammer Scholler leave thy Grammar and goe to Logick Rhetoricke Philosophie to more deepe and profound points of learning his meaning is not that hee should leave his Grammar quite and never thinke on it any more but that he should passe from that to greater matters As if one should say to a Traveller going to London that sits eating and drinking at Colchester leave Colchester and goe on to London So leave this doctrine of the beginning of Christianity leave your A. B. C. be not alwayes beginners but proceede till ye come to some maturity Let us goe on to perfection with all cheerefulnesse and celerity Both we that are the teachers and you that are to be taught by us that we may aspire to perfection dayly more and more Wee cannot goe of ourselves we must be led namely by the hand of GOD Almighty as little Children cannot goe unlesse their mothers and nurses lead them Let us therefore intreat the Lord to lead us forward by the hand of his spirit to perfection dayly more and more Wee cannot climbe up to the highest staire of the ladder of perfection in this world we must be climbing all the dayes of our life Saint Paul was rapt into the third heaven yet he professed he was not yet perfect We know in part we believe in part and we must be as Schollers learning of our part so long as we live Though with Moses wee have beene brought up in all the learning of the Aegyptians though wee bee as perfect Scribes in the law of GOD as Ezra as eloquent and mightie in Scripture as Apollos though wee have as many tongues as Saint Paul who spake with tongues more than they all did yet wee must bee carryed on still to perfection wee must be as Travellours that are ever walking and going on and on never resting till wee come to our journeys end which will not bee till death it selfe shall come Our SAVIOUR himselfe as hee was a man did grow up in wisedome and shall any of us thinke our selves so wise that wee neede not to grow in wisedome Let us all goe on forwards to perfection every day more and more The first reason is taken from a ridiculous absurditie set forth by a comparison Not laying againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because foundations are layd exceeding deepe in the earth All men laugh at those builders that are alwayes laying the foundation but never set up the Walls lay on the roofe tyle and glaze the house c. but every day are laying the foundation Those bee foolish builders So we that be Christians must not always be laying the foundation of religion but wee must build up ourselves as a glorious house to the Lord. Then hee sets downe the particular stones of this foundation which wee must not ever bee laying hee reckons up the chiefe points of the Christian catechisme which all ought to have at their fingers ends which it is a shame to be ever learning Of these some concerne this life some the life to come they that appertaine to this life are private or publike 1. Repentance which is illustrated by the things we are to repent of There be living workes which we doe when CHRIST liveth in us these are not to bee repented of but to be practised by us and there bee dead workes which be sinnes and are so called 1. Because they come from dead men that are dead in trespasses and sinnes 2. Because they tend to death and destruction the wages of sinne is death All sinnes are dead workes covetousnesse malice pride drunkenesse uncleannesse lying swearing c. are dead works therefore let us have nothing to doe with them Men are afraid to touch dead bodies or to come neere them we flye away from a dead and stinking carkasse Every sin is a dead carkasse that sends up an unsavory smell into the nostrills of God therefore let it be abhorred by us all let us turne away our eyes and hearts too from all dead workes Repentance hath two parts thâ— mortification of sin and vivification to newnesse of life Isa. 1.16 Zacheus repented him when he left his peeling and griping and became a liberall man made restitution to those whom hee had defrauded and gave the one halfe of his goods to the poore Peter repented of his denyall of Christ when he did not only weepe bitterly for it for a time but stood in defence of Christ to the very death Then an adulterer repents of his adulterie when hee leaves quite his Whores and harlots and possesses his vessell in holinesse and honour Repentance is a forsakâ—ng of the sinne and an imbracing of the contrary vertue It is not the laying aside of sinne for a time
of sores at his gate ever under one Crosse or another If there were no resurrection where this should be righted that sentence of the Psalmist might bee inverted verely there is no reward for the righteous verily there is no God that judgeth in the earth The third pillar is the Solemne funeralls that be in all nations All which are so many glasses wherein wee may behold the resurrection When we goe to a buryall we goe to a sowing the seede that is sowen lies covered in the earth all winter in the spring it shoots up againe and a goodly harvest ariseth of it So the body is sowne in corruption it rises in incorruption more beautifull then ever it was before The fourth pillar is that which Saint Paul urgeth to Christians 1 Cor. 15.12 Christ is risen therefore we shall ryse As Ionas was three dayes and three nights in the Whales belly So Christ was three dayes and three nights in the heart of the earth on Thursday he kept his Maundy he eate the Passeover and supper with his Disciples on good Friday he suffered and was crucified all Saturday being the Iewes Sabbath he lay in the earth on Sunday morning the first day of the weeke the Lords day the Lord Iesus rose triumphantly from the dead and this is the day of his resurrection on this day hee rose victoriously from the dead This is the day that the Lord hath made let us rejoyce and hee glad in it for Christs resurrection is a pledge of ours The first fruits are in heaven therefore the second fruits shall be there the head is in heaven therefore the members shall be there The Husband is in heaven therefore the Wife shall bee in heaven also we shall meeâ—e him with joy in the clouds and be translated with him into the kingdome of glory and abide with him for ever After the resurrection comes judgement it is appointed to men once to dye and then commeth the judgement Death were nothing if there were no judgement The Assiâ—es were nothing if there were nothing if there were no Gallowes no execution but as we must arise so wee must all appeare before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it be good or bad Let us all thinke seriously of this eternall judgement It is called eternall judgement 1. Because it is of things eternall eternall life or eternall death 2. Because the sentence of that judgment is eternall the force and power thereof remaines ever both to the elect and reprobate they all goe eternally to the place appointed by the Iudge 3. Because the Iudge is eternall 4. Because the persons judged are eternall Some are to enjoy eternall happines some to suffer eternall punishment The judgement it selfe is not eternall that lasteth not ever but the fruit and event of it is eternall Oh that the cogitation of this judgement were deeply fixed in the harts of us all A great number even in the lap of the Church laugh at it in the closet of their hearts the Preachers talke much of a generall judgement that shall be after this life but if God let us alone till that day we shall doe well enough GOD grant we may escape the judgements here a flie for that judgement Yet Felix himselfe trembled at 〈◊〉 when Saint Paul spake of righteousnesse and the judgement to come though he were a judge himselfe he quaked at it Let us all feare this eternall judgement after an holy and religious manner and tremble at it In these judgements we may have Lawyers to plead for us then none shall be for us all against us especially our owne consciences as a thousand Lawyers and witnesses if our sinnes are not washed away in the bloud of CHRIST Therefore let us judge our selves here that wee bee not judged by the Lord hereafter let us bewaile our sinnes here that wee come not into the place where is weeping wayling and gnashing of teeth for ever Let us remember this eternall judgement that it may bee as a bridle to restraine us from sinne That godly Father St. Hierome professed of himselfe whether he did eat or drinke or whatsoever he did this trumpet rang alwayes in his eares surgite mortui venite adjudicium When wee goe to bed in the evening when wee arise in the morning when we are about the affaires of our calling when Satan provokes us to stealing lying coofening purloyning c. Let us remember this eternall judgement let us call our selves to an account for our sins in this world repent seriously of them let us cast away our sins not as we do our coates when we goe to bed and put them on againe in the morning but throw them away and have no fellowship with these unfruitfull workes of darknesse then wee shall have fellowship with Christ both in this life and in the life to come then we shall not need to feare this eternall judgement The Iudge is our SAVIOUR our elder brother our head our husband to whom we are married therefore we may lift up our heads at that day because our redemption is at hand we may rejoyce at his comming for we shal sit on the bench with him and judge the world and reigne with him for ever The Iesuits collect from hence that the Christians had a Catechisme delivered to them by tradition which they learned before they were acquainted with the Scriptures If every one should pick his faith out of the Scripture there would be madd rule Indeed if they had such heads as the Papists have that are bold to call the Scripture a nose of Wax But to answer 1. These Hebrewes to whom St. Paul writeth were exercised in the Scripture for Rom. 3.2 Vnto them were committed the oracles of God 2. Here is nothing in this Catechisme but is derived out of the Scripture 3. How shall men picke their faith out of the Pater-noster Ave-Mary c. being in an unknowne tongue Here wee have a short Catechisme consonant to the Scripture that was used in the Primitive Church Such as is at this day the Lords prayer the ten Commandements and the Articles of our beliefe These be profitable points but we that professe the Gospell must not always be in these they are to be propounded continually in the Church unto Children to them that bee rude and ignorant but Christians must not dwell in these wee must bee carryed to perfection till wee come to a ripe age in CHRIST IESUS wee must be able to answer all Heretickes and gaine-sayers and to defend the sacred truth of Christ his Gospell against them all VERSE 3. LEst hee should seeme to have presumed upon his owne strength when he said let us be lead forward to perfection here he referreth all to God that must be the leader of us all hee must give us feet to walke to perfection by Wee both we that are to teach and you
an hard father chode sharply now hee stroakes them on the head againe saying wee are perswaded better things of you 2. We must have a good and charitable opinion of them that sit in the lap of the Church that subject themselves to the Ministerie of the Word though there bee some defects and blemishes in them St. Paul judged all in the Church of Philippi to be the elect Children of God Phil. 1.7 We must not be too lavish or too strict in our judgment some have such large consciences as that they are perswaded too well of all that all in the end shall bee saved yea even the Devills themselves that was the dotage of Origen And some at this day cannot bee perswaded that any shall be damned the lappe of their charity is too wide and others is too narrow They are scant perswaded well of any but of themselves they thanke God with the Pharisee they are not as other men all others are naught and they only are good but except there appeare manifest tokens of reprobation except they take an apparant bad course and the very high way to hell we must perswade our selves that they may appertaine to the number of Gods faithfull and elect Children wee are perswaded of our owne salvation judicio fidei and we may be perswaded of the salvation of others scientia charitatis wee must not bee too rash in our sentence as the Barbarians against Saint Paul doubtlesse this man is a murderer Such a one hath these and these faults doubtlesse he is the child of the Devill if they prosesse the Gospell and have any godly care to live accordingly though there be wants in them wee must be well perswaded of them But what was St. Pauls perswasion did hee perswade himselfe that they were honest good natured men and the like Nay more then so that they were in the number of those that should be saved That young man in the Gospell was a man of rare and excellent parts he had kept as he said all the tenne Commandements from his youth and Christ loved him yet there were not things in him that accompanied salvation Thou maiest be a sowre Cato a just and upright Aristides in thy dealings with men and yet have not the infallible markes of salvation It is an excellent thing when there be those vertues in men and women that accompany salvation Hast thou a sharpe and pregnant wit So had Esau that could wittily descant on his brothers name Hast thou a brave and eloquent tongue So had Aeschines Tully and Demosthenes Art thou a faire comely and beautifull man as goodly a man as one shall see in a summers day So was Absalom Hast thou a reaching and a politike head So had Achitophel Art thou a deepe Scholler a profound learned man So was Porphyrie Lucian Iulian that never set a foote in the kingdome of heaven Labour to have those things that accompany salvation faith hope zeale patience humility and other graces of the spirit whereby we may be perswaded that you are the deare Children of God The Lord worke those things in us all that accompany salvation Though the Church be perswaded of thee that thou art a wise man witty learned that is to small purpose So live that both the Preachers and all good people may bee perswaded you have that in you for the which they may judge you to be heyres of salvation Here hee prevents an objection that might be made What Paul hast thou bin so bitter towards us hast thou called us babes and novices in Religion Hast thou set before our eyes such a terrible example of Apostates and backsliders as if we were birds of the same feather and now art thou well perswaded of us thou doest but flatter us wee can hardly thinke so O yes saies St. Paul assure your selves we have a good opinion of you though we thus speake these are but trumpets to waken you out of sin the wounds of a lover to cure you withall they be but spurs of fatherly admonitions to pricke you forwards unto all goodnesse Wee made mention of these men not as if you were such but to warne you that you be not such Though the Preacher be sometimes round and vehement yet the people must not imagine that he is hardly conceited of them A Father loves his child when he chides him a Physician his patient though he give him bitter pils and we love you though we be hot against the corruptions that raigne among you VERSE 10. SAint Pauls perswasion was not grounded on nothing it is not as a castle built in the ayre it hath a sure ground to stand upon you have good workes issuing from faith therefore we are perswaded of your salvation To forget that is both to prosequute and crowne your workes as hee hath begun a good worke in you so he will finish it in this life and reward it in the life to come If God should not doe this he should be unjust but he is not unjust he is not an unrighteous Father that forsakes his Sonne or an unjust builder that leaves his building That this is his meaning is apparant by that which went before and that which followes after unlesse he were perswaded that God would finish the worke begun in them his perswasion could not be firme and in the next Verse he prayes that they may goe on forward to the end and when he hath done so hee will crowne his owne worke The Iesuits say it is a world to see what wrything and wringing the Protestants make to shift off this place whereby it is cleere that good workes are meritorious and causes of salvation If it bee an unrighteous thing with God not to give heaven to our workes then we have it not on meere mercy but of justice Iustum est ut reddat qui debet debet autem qui promisit It is just with God so to doe not in regard of our merit but of his own promise They that came into the vineyard at the last houre had as much as the first yet not of merit but of covenant It is an unrighteous thing for one to break his promise GOD hath promised to reward our workes with eternall life therefore he should be unrighteous if he did it not and in the next words he shewes that wee must not depend on our merits but on Gods promise ratified by an oath But what manner of work is it not an easie work but a labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seco. Such a wearisome labour as cuts the body it may be they went away a mile to visit the Ministers and members of CHRIST they had many discouragements yet they waded through them all it was an hazarding of their life to bee seene in their quarrell to make their part and to relieve them This worke of theirs is illustrated by the manner of it the end the matter
and the continuance in it Here are many excellent instructions Love is laborious If thou lovest a man thou wilt labour for him thou wilt runne and ride for him thou wilt relieve him in his wants according to that ability wherewith God hath blessed thee Love not in word and tongue only 1 Ioh. 3.18 I will not give any thing for such love as hath nothing but words Shew mee thy love by thy deeds and labour Art thou ready to doe what thou canst for thy brother art thou willing to part with thy mony thy meat and drinke for the relieving of him then thou lovest him hic labor hoc opus est this is the true labour of love indeed doest thou visit him if he be in prison for righteousnesse sake doest thou goe to him and comfort him if he be sicke never prate of love unlesse I may see the labour of thy love Iacob loved Rachel therefore he laboured for her For the glorifying of his name Here we have the end of a good worke which makes it a good work indeed when it is done for the name of Christ. The Pharisees gave almes yet because it was to procure a name to themselves it was not a good worke they have their reward amongst men they shall have none at the hands of God If thou givest to the poore because the statute compells thee or because thou shalt be hardly thought of if thou givest not or that thou mayest bee counted a liberall man and that the world may talke of thee and commend thee it looseth the title of a good worke whatsoever we doe let us doe all to the glory of God and he will recompense us Why what was this work of theirs they ministred to the Saints One speciall good worke is to minister to the Saints There were certaine women that ministred to Christ of their owne substance the woman of Shunem ministred to Elisha prepared a chamber and other necessaries for him Onesiphorus ministred to St. Paul which oft refreshed him and was not ashamed of his chaine Dorcas ministred to the poore widdowes in clothing them Doe good unto all especially to them who are of the household of faith If any Saints are in want minister to them In this sence we must all be Ministers this is a glorious service a worthy ministration in ministring to them wee minister to Christ in as much as yee have done it unto one of the least of these my brethren yee have done it unto mee and let it not grieve us to minister to Christ which hath ministred his own bloud to us The times are hard wherein we live all victualls are at an high rate many poore Saints fare hardly lye hardly goe hardly let us open the bowels of compassion and minister to them This worke above all others shall be recompensed at the day of Iudgement when I was hungry yee fed mee c. Therefore let us occupy our selves in this ministration But what doe they content themselves with their former ministring doe they set downe their staffe there No and yet Minister It is not sufficient to doe well for a time but we must continue in well doing Many soothe up themselves in their former good workes they vaunt of them such and such a thing did I. O how bountifull were we to our Preachers How kind have we beene to them O I but are you kinde still have yee ministred and yet do yee minister have yee beene zealous and yet are yee zealous have yee beene diligent hearers of the Word and yet are yee diligent have yee beene liberall to the poore and yet are yee liberall That is a worthie commendation then are yee good Christians indeed In earthly blessings wee cannot away with was or had hath any great list to bragge I was Rich I had land I had my health wee had rather say an hundred times I am rich I have my health I was good is not so much but I am yet good I am more and more good that is an excellent thing Yet there bee many that have beene good in the praeterperfecttence that are not in the present They were sober they would looke at no Ale-house but now they are common drunkards they were chaste but now are adulterers they were wont to keepe their Church well they would never misse a Sermon but now come seldome to Church every trifle will keepe them from a Sermon they were liberall but now are covetous that is a miserable thing a dolefull tune Let us so behave our selves that it may be affirmed of us we are yet good yet zealous yet religious and let not this yet be given over so long as we live This is an excellent place as any in all the bible to encourage us to good workes God will never forget them As hee puts our teares into his bottle so he puts our good workes into his booke and keepes a register of them all Men may forget the good turnes to them they wryte their injuries in steele and their benefits in water many will not acknowledge them that have beene their benefactors Pharaohs butler quickly forgate Ioseph though he foretold him of his delivery Men are forgetfull but God is not hee neither forgets us nor our workes Can a woman forget her sucking Child that shee should not have compassion on the Sonne of her wombe yea they may forget yet I will not forget thee God remembred the prayer and teares of Hezekiah 2 Reg. 20.5 The almes deeds of Cornelius went up into remembrance before God Acts 10.4 God remembers our prayers our fastings our joyfull hearing of his Word he remembers what money we have given to the poore the Cloath wherewith we have clothed them the kindnesse we have shewed to his Ministers if wee have given but a cup of cold water hee remembers it and will reward it Mat. 10.42 This should make us all zealous of good workes Now a dayes by our preaching faith in CHRIST we have through the corruption of the people preached good workes out of the Church the people nourish this conceit in their hearts we cannot merit heaven by our workes therefore it is not a pins matter though wee doe none I but God will not forget your good workes he will reward them both in this life and in the life to come he will give heaven to your workes as they are the fruits of faith though he give it not for the worthinesse and dignity of your workes therefore be full of them Good workes are not the meritorious causes of heaven yet they are the way to heaven and yee cannot goe to heaven but by the way of good workes therefore make your calling and election sure by them Blessed are the dead which dye in the Lord for they rest from their labours and their workes follow them Your houses and land silver and gold tarry behind when yee bee dead but your workes follow you God will not forget them but
and a friend of publicans and sinners yet he gave never an ill word againe Hee was buffeted spit on blindfolded whipped a crowne of thornes was set on his head and was pittifully nay led to the Crosse yet he tooke all patiently Father forgive them they know not what they doe Let us bee followers of him hee knew no sinne there was no cause in him why he should be so handled yet was patient We deserve many calamities by our sinnes and shall wee bee impatient Shall not wee take our afflictions patiently patientia est pars fortitudinis a Christian must be knowne by his sufferings ferendo magis quà m feriendo Wee must overcome all our enemies Sundry there be that professe they will put up no wrong they will suffer no injuries at no mans hands I but if we be Christians we must bee patients not agents in evill Ought not Christ to suffer and so to enter into his glory Wee must goe to glory by suffering as Christ did Let us therefore be followers of them that by faith and patience inherite the promises Remember the patience of Iob and what an end the Lord made the end of patience is comfortable therefore let us all bee patient that we may inherit the promises by faith and patience in this life and have the full fruition of them to our everlasting glory in the life to come The reverent opinion and charitable perswasion that the Apostle hath of the Hebrewes Verse 9. is grounded on two arguments 1. From the consideration of the graces wherewith they were adorned 2. From the contemplation of Gods promise wherein 1. A narration of the promise which is as the text 2. An exposition of it or a commentary on the text that consists of two parts 1. An explanation of the oath whereby the promise was confirmed 2. An application of it to us 1. In regard of the end which is the comfort of the faithfull 2. In regard of the effect that ariseth from it a certaine hope of eternall life Where 1. A description of hope 2. A confirmation of it by an argument from the relatives It is described by the similitude of an ancre where 1. The qualities of the ancre 2. The power of it In the end 1. What mooved GOD to it 2. The force and efficacie of it VERSE 13. HEE insists in one speciall example which of all other is most famous Both because Abraham was the father of the faithfull and the Iewes boasted exceedingly of him Here we have 1. A narration of Gods ancient promise made to Abraham 2. His patient expectation of it In the narration 1. A declaration of the promise 2. The confirmation of it namely by an oath 3. The matter of the promise that was so confirmed by an oath Verse 14.4 The performance of it which is 1. set downe then amplified by the time when Verse 15. Abraham by faith and patience inherited the promise bee yee followers of him in faith patience that yee may inherit the joyes of heaven promised unto you The promise was ratified by an oath where we have 1. The person by whom hee sware which was himselfe 2. The reason why hee sware by himselfe because hee could not sweare by a greater Wee must sweare by the greatest of all there is none greater than God therefore he sware by himselfe being God Object GOD the Sonne might have sworne by the Father my Father is greater than I. So in regard of Christs Humanity the Father is greater than he but in regard of the Deity they be equall none greater than another VERSE 14. HEre wee have the matter of the promise that was ratified by an oath Verily Sanè answering to ci Hebr. Some interpret it nisi except it is an aposiopesis Let me never bee believed any more In blessing I will blesse thee That gemination sometimes signifies the certainty of the thing morte morieris thou shalt surely dye Some interpret it with a double blessing temporall and spirituall here it signifies plenitudinem for the certainty was expressed before The performance of the promise is set downe in this Verse VERSE 15. THere were three things promised to Abraham the land of Canaan a great and populous posterity and Christ the Saviour the world For the first Hebr. 11.9 he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaak and Iacob the heires with him of the same promise For the second while he was alive he had but a small seede and as for the third Christ came not many hundred yeares after yet all these he enjoyed by faith he saw the day of Christ and was glad Hee was an hundred yeere old before hee had a child When he had him he was commanded to sacrifice him yet by faith hee stood and by patience obtained the promise we must believe under hope above hope as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of a long suffering minde and looking to things that were long to come As patience in Abraham went before the enjoying of the promise So we must patiently endure before we obtaine the promised inheritance of glory and happinesse Patience is an excellent thing The Philosophers though in other things they jarred yet they agreed in the commendation of patience Tertul. God will take the part of a patient man If any offer thee injurie he is ultor if thou hast any losse he is restitutor if thou beest grieved he is medicus if thou beest put to death he is restitutor Tertul. The patient abiding of the poore shall not alwayes bee forgotten There is nothing lost by patience Yee remember the patience of Iob and what end the Lord made The end of patience is comfort It may begin with a Tragedie but ends alwayes with a Comedie The husbandman is faine to have much patience before he have his corne into the barne with great toile and wearying of his body hee plowes his ground harrowes it casts his seede into the earth hee knowes not whether he shall see it any more but rests patiently on Gods providence The Merchant is faine to have much patience before hee can mount up to any wealth many a storme and tempest he endures on the Sea often in danger of his life The Clothyer must have much patience in buying of his wooll in making of it out in selling of his cloth he is faine to stand to many casualities yet hope of a convenient gaine in end makes him with cheerefulnesse to passe through them all They doe it for earthly things that are here to day and gone to morrow and shall not we be patient for heavenly treasures for a kingdome that cannot be shaken but is eternall in the heavens Bee patient a while passe through poverty sicknesse malevolent tongues and all other calamities in this life that wee may at the length be taken up into that place where we shall have need of patience no more for all teares shall be wiped away
hath promised heaven to mee Tit. 1.2 and hath sworne that I shall have heaven therefore I hope for it 3. CHRIST hath purchased heaven for mee with a deere purchase even with the shedding of his owne bloud therefore I hope for heaven 4. God that hath promised it to mee in Christ is able to fulfill his promise he doth whatsoever he will in heaven and in earth therefore though I be unworthy of it being a wretched sinner though I have many strong enemies to wrastle withall by the way even all the devills in hell against mee though I meete with crosses passe through a Sea of tribulations yet I will hope for heaven and I know I shal one day have it this is the ancre that pierces the waters of troubles and entreth into that within the vaile This is the hope of a Christian which makes not ashamed as the Apostle speaketh Rom. 5.5 this makes us with Abraham Rom. 4.18 to believe under the hope of grace against the hope of nature and our owne worthinesse The hope of the hypocrite shall perish Iob 8.13 Pro. 10.28 but the hope of a godly man that believeth in Christ shall never perish There may be weakenesses in hope as in faith but it shall never be quite overthrowen A man may bee sicke yet not dye the Sunne may be eclipsed yet not extinguished we have this as an ancre of the soule and by vertue of it we arrive at the haven of happinesse in the life to come Therefore let us desire God to increase our hope and to strengthen it daily more and more But this ancre being in heaven already may put us in an assured hope of heaven and the Lord in mercy so fortifie this ancre that no stormes of afflictions may bee ever able to prevaile against it Lord increase our hope VERSE 20. HEre wee have a pledge of our entrance into heaven which is Christ Iesus Our ancre is in heaven but as for us poore soules how can we come thither Well enough Christ is there therefore we shall bee there The argument is drawne from the relatives Christ is gone into heaven before and we shall goe after him he is praecursor and wee postcursores Iohn Baptist was Christs forerunner and Christ is our forerunner the head is in heaven therefore the members shall be in heaven the husband is in heaven therefore the wife shall be with him the first fruits are in the barne of heaven Christ is the first fruits of them that sleepe therefore we that are the second fruits sanctified in him and by him shall one day be in heaven with him Let this strengthen our faith and hope too our forerunner is entred into heaven before us and we shall follow after him This may uphold us against all the suggestions and temptations of Satan Flesh and bloud is ready to object against us oh it is a long way to heaven an irksome and tedious way through many tribulations wee must enter into the kingdome of God You shall meete with many enemies by the way and your legges are weake to carry you in this way how is it possible for you to come thither To all these we must oppose this buckler Christ our Saviour is gone before us and we shall follow after Christ had a body as well as we compassed with naturall infirmities as well as we he dyed as well as we yet he is in heaven therefore though I be full of weaknesses though I dye yet I shall rise againe and meete Christ in the ayre and be translated with him into his kingdome of glory This is our hope of eternall life and the Lord strengthen this hope in us all to the end Now least any should bee ignorant of whom hee meanes hee points him out by his name and office CHRIST had good authority to enter into this sanctuary because he is the true high Priest As the High Priest in the time of the Law went into the earthly sanctuary So is he gone into the heavenly Thus hee is returned to Christs Priest-hood from whence hee digressed Hebr. 5.11 CHAP. 7. IN the last Verse of the former Chapter of purpose hee made choyse of such a similitude to set forth the nature of hope withall whereby hee might justly take occasion to returne to the Priest-hood of Christ againe from the which hee hath digressed Verse 11. Chap. 5. ad finem 6. In the explication of this his excellent Priest-hood according to the order of Melchizedeck 1. He intreateth of Melchizedeck the type and figure Verse 1. ad 11. 2. Of our Saviour Christ prefigured by him speaking 1. Of his calling to the office of Priest-hood Chap. 7. and 8. 2. Of the exequution of it Chap. 9.10 In the type 1. A narration of the dignity and excellency of Melchizedec Ver. 1.2 3. 2. An amplification of his greatnesse Verse 4. ad 11. In the narration of the dignity of Melchizedec 1. A description of him out of Moses 2. An interpretation and application of it by the Apostle Melchizedec is described by his offices he was both a King and a Priest which are first affirmed then confirmed Melchizedec Some take it to be a noune appellative because of the signification that he was so called of the people because he was a just King 1. Then the names of Abram Sarai Iacob Benjamin should be appellatives because they signifie something 2. Then Salem should be an appellative Some of the late Hebrewes whom others follow say it was a common name to the Kings of Salem as Pharaoh to the Kings of Aegypt and Caesar to the Emperours of Rome but it is an invention of their owne it was the proper name of the man Melchizedecks kingdome is illustrated by the place where hee ruled King of Salem Ierome in locis Hebraicis is of opinion that this Salem is that which is called Sichem Gen. 33.18 where he affirmeth the ruines of Melchizedecks palace were to be seene in his dayes and that it is that Salem which is mentioned Ioh. 3.23 that was neere Iordan and in the Greeke and Latine tongue it is called Sicina Yet the same Ierome epist. 126. ad Euagrium reckons up a great number of learned men which thinke it is Ierusalem which at the first was called Salem after Iebus and at the last Ierusalem which as some suppose is composed of Iebus and Salem B. being turned into R. for Iebusalem Ierusalem Ioseph lib. 1. antiq cap. 11. lib. 7. c. 3. de bello Indâ—ico l. 7. c. 18. is also of opinion that it is the same that was after called Ierusalem Sundry Hebrewes were of the same minde as Ierome testifieth in traditionibus Hebraicis in Genesim and the Chalde paraphrase doth translate it Melchizedec Rex Ierusalem And indeed it is most probable that it was Ierusalem 1. The name of Ierusalem hath Shalom peace in it â—â—ru Shalom they shall see peace 2. Shalom and Sion are all one Psal. 76.2 now Sion is Ierusalem therefore
blessing takes away veniall sinnes But that sounds ill for the bloud of CHRIST taketh away all sin yet there is great force and efficacy in the blessing of faithfull Ministers their curse if it bee lawfull is terrible The Children whom Elisha cursed were torne in pieces with Beares and their blessing is powerfull and effectuall when they preach God preaches and when they blesse GOD blesseth Therefore they that runne out of the Church before the blessing despise GOD Himselfe GOD by us blesseth you and will you not set a straw by this blessing 2. To blesse is taken for giving of thankes So wee blesse God we give him thankes for all his mercies 3. To blesse is to consecrate a thing to an holy use So God blessed the seaventh day So the Cup is called the Cup of blessing because it was blessed by Christ and set apart to an heavenly use This is a lively demonstration of the Ministers superioritie above the people without all contradiction wee blesse you you are blessed of us therefore wee are greater than you Isaac blessed Iacob therefore he was greater than Iacob Iacob blessed his twelve sonnes therefore he was greater than they we as spirituall fathers blesse you therefore we are greater than you Some of you may bee more honourable more worshipfull more wealthy then wee yet in respect of our office wee are greater than you If there be a Gentleman a Knight a Lord an Earle in the Parish he must bee willing to be blessed by the Minister we as Gods deputies blesse you in the name of the Lord in that respect wee are your superiours highly to bee esteemed and reverenced of you all You are to receive us not simply as men but as men of God for we are spirituall fathers that blesse you in the name of God and are as Gods armes to pull you up into the kingdome of heaven VERSE 8. NOw he comes to the amplification of Melchizedech's greatnesse by comparing him with the Levites The 1. argument to proove Melchizedech's advancement above the Levits is layd downe in this verse he that is immortall is greater than they that be mortall Melchizedec is immortall the Levites are mortall ergo They dying had those that succeeded them we read of no successour that Melchizedech had because if we respect the historie he lives still Heere that is in the Leviticall priesthood though they be superiour to the people yet they dye as the people doe But there that is in Melchizedech Though the ministers as God his Lievtenants in spirituall matters receive tithes and in that respect are above the people yet they must not be puffed up with pride and swell against their brethren Heere is a cooling card for us all They that take tithes dye as well as they that give tithes the most famous ministers in the world dye Noah a preacher of righteousnesse he was saved in the Arke when all the world was drowned yet he dyed Moses a renowned prophet brought up in all the learning of the Egyptians catechized and instructed by God himselfe with whom the Lord talked familiarly as one friend with an other yet he dyed Elias and Elisha were worthy men honoured of all in their time the chariots and horsemen of Israel yet they dyed Iohn Baptist was admired of all all Iudea came flocking to him yet he dyed The Apostles were taught by Christ's owne mouth the Holy Ghost descended on them in the similitude of Cloven tongues they were the silver trumpets that carryed the sound of the Gospell over all the world yet they dyed Let not the high and magnificent office which we susteine in the church because wee stand in a pulpit of wood as Ezra did above all the people because we are as Gods stewards to dispose the food of eternal life to them let not this make us proud though we be as perfect Scribes in the Law of the God of heaven as Ezra was as eloquent a man and mightie in the Scriptures as Apollos as learned a man as Paul was that spake with tongues more than they al as powerful a Preacher as Elias or Iohn Baptist as thundering a Preacher as the Sons of Bonerges Though thou haddest the Bible by heart as Origen had of as great variety of reading as Athanasius yet die thou must They that receive tithes dye yea all other receivers dye too Though thou beest a Lawyer that receivest many hundred Angels in a yeere though a Merchant that receivest much by traffike a Clothier that receivest a great deale by thy Clothes a Physition that receivest much by thy physicke though a Gentleman a Nobleman that receivest great rents per annum it may be a thousand two thousand three thousand pounds nay though a King that receivest much by the crowne lands by taxes subsidies by imposts and other meanes how great a receiver soever thou beest the grave must one day receive thee all must dye givers and receivers too Therefore let us so live the short time we have to tarry here that whensoever death comes the Angels may receive our soules and carry them up into Abrahams bosome On the other side Melchizedec and Christ live for ever hee Secundum historiam Christ Secundum veritatem Our King our High-Priest lives continually In respect of his humanity he dyed and gave up the Ghost on the Crosse but in respect of his deity he lives for ever of his life and kingdome there is no end Which may be a singular comfort to all that belong to him Our friends dye our fathers and mothers dye our Ministers and Preachers dye our Magistrates and Governours dye but Christ Iesus the Protectour of the Church never dyeth He lives for ever and will provide for those that appertaine to him Though we heare of the death of never so many good men yet let us not be cast downe with griefe Christ our Saviour liveth for ever VERSE 9. THe second argument whereby the Apostle proves that Melchizedec is greater than the Levites the Levites payd tithes to him ergo he is greater than they therefore Melchizedec must needs be a great man Because this might seeme to bee too acute more subtile than solid the Apostle mollifies it If I may so speake if I may use so light a reason as it may seeme in so weighty a matter The reason is pregnant and needeth no excuse therefore translate it and to say as the thing is The tithe-taker was a tithe-giver Which was wont to receive tithes A participle of the present tense imports an use and custome as Matth. 17.24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet here it hath his force by Abraham as a meane betweene them both as one that came betweene them Here wee see wee may doe many things before we are borne All wee sinned in Adam When hee eate of the forbidden Tree we eat of it when he was banished out of Paradise we were banished when he pulled the wrath of
God and one another in love in some calling or other The eye serveth one way for the benefit of the body the eare another way the hand another way and the foote the lowest part of the body serves too the service whereof is so necessary as that the body cannot be without it We may serve God to his glory and our owne comfort in the meanest calling that is and let us all so serve him in our severall places in this world that wee may raigne with him in the world to come The Apostle doth not say whereof no man ruled at the Altar It cannot bee denyed but that Ministers in some sort are rulers of the people obey them that have the oversight of you in the Lord yet our office must not puffe us up with pride we must remember it is a service yea a painefull and an honourable service He that desireth the office of a Bishop desireth a worthy worke on us rather than honos prodesse rather than praesse 2 Cor. 4.5 Our selves your servants for CHRIST 's sake Yet it is not a base service as some imagine and in reproch they will say of a Minister hee serves at such a towne Wee grant we are servants yet in an high and honourable place we serve in the Church the house of God as stewards do in a Noble mans house we dispense to you the foode of life Therefore as all the household honours the steward so ought all the parish to honour the Minister VERSE 14. TO put it out of all doubt hee sheweth to what Tribe this Priest appertaineth he proves it by the common voice and testimony of all it is a cleere case all confesse it Of whom it is said the Lord said to my Lord sit thou on my right hand c. As the Sunne dispelling the clouds and darknesse of the night riseth in the morning and scattereth his beames over all the world So the Sonne of righteousnesse rose dispelling the foggie mists of the ceremoniall law and spreading the light of the Gospell over all the world Iudah both on his supposed fathers side Luk. 2.4 and on his mothers side Luk. 1.27 It seemes that Christ pertained to the Tribe of Levi too 1. Elizabeth was Maries Couzin she was Wife to Zacharie which was of the Tribe of Levi now they were to marry in their owne Tribes Sol They of the Tribe of Levi might take Wives out of other Tribes so as the inheritance were not transported out of the Tribe as 2 Chron. 22.11 yet the men not the women gave the denomination of the Tribe and the child was not said to be of that Tribe whereof his mother was but whereof his father was 2. Nathan was of the Tribe of Levi yet Christ came of him Luk. 3.31 It was not Nathan the Prophet but one of David's sonnes of that name 2 Sam. 5.14 It is manifest Christ was of the Tribe of Iudah the Sonne of David concerning which Moses Gods Scribe and Pen-man of that that was deputed to the Priest hood The Tribe is changed ergo the Priest-hood It pleased CHRIST to come of the Tribe of Iudah not for any holinesse that was in Iudah above the rest of the twelve Patriarchs Iudah himselfe committed incest with his daughter though unknowne to him at the least hee tooke her to be an Whore and lay with her but our Saviour made choice of this Tribe of his owne gracious goodnesse Though CHRIST descended of the Tribe of Iudah yet all of that Tribe were not sayed There are seald as many thousands of all other Tribes as of that and of that Tribe as Kings and others are noted to be wicked men Therefore wee must not flatter our selves in any outward prerogatives as the Papists doe They have a part of the coate wherein Christ went to be crucified some of the nailes wherewith hee was fastned to the Crosse they make pilgrimages to the Sepulchre of Christ c. All these are nothing to salvation Though thou couldest derive thy generation from Christ according to the flesh though thou haddest beene one of Christs brethren if possible lien in the same wombe yet that makes thee not the neerer to the kingdome of heaven Lay hold on Christ with a lively faith labour to say with Paul I live and yet not I but the Son of God liveth in mee then thou shalt be eternally saved Our LORD CHRIST is often honoured in Scripture with this title it may worthily bee adscribed to him He created us of nothing preserveth and upholdeth us being created hee bought us with his precious bloud when we were worse than nothing therefore justly is he our Lord. This we confesse in our Creede And in Iesus Christ our Lord this we professe in our prayers which end thus through Iesus Christ our Lord. Yet we use him not as our Lord yee call mee Master and Lord and yee doe well but then yee ought to behave your selves as dutifull and obedient servants to me Servants goe and come at the commandement of their Lord. I have servants under me sayes the Centurion I say to one goe and he goeth doe this and he doth it Doe we deale so with Christ our Lord hee sayes come not at the Ale-house there to sit quaffing and swilling till reason be buried in you yet we will be as drunken as Apes as wee use to speake Our Lord sayes your bodies are mine they bee my members and the temples of the Holy Ghost doe not prostitute them to Whores and Harlots yet we will do it Our Lord sayes one thing is necessary preferre the hearing of my Word before all worldly businesses yet if there be a Sermon in the Towne and a paltry faire a little from the Towne we will preferre the faire before the Sermon Christ shall speake to the walls for all us Our Lord sayes use my name reverently in all your talke yet we will make it as common as a Tennis ball and sweare by God and Christ at every word Is this to call Christ Lord Christ hath the name of our Lord and the Devill hath our service what a monstrous thing is this As in word we call Christ Lord so let our deeds shew us to be his servants we are bought with a price wee are not our owne but Iesus Christs therefore let us glorifie him in our Spirits and bodies which be his VERSE 15. THe second Argument is taken from the discrepant creation of Priests he that is made a Priest after an heavenly and Spirituall manner is greater then they that are made after an earthly and carnall manner our Saviour Christ is made after an heavenly and Spirituall manner they after an earthly and carnall manner therefore he is greater then they Hee makes an entrance into it by the cleerenesse and evidencie of the case More abundantly evident that the Leviticall Priesthood is gone and the Priesthood of Christ is come into the roome of it If after but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
of Holies even as it is termed Hakodesh Levit. 16.2 Loe say some heaven was not opened in the time of the Law till the passion of our Saviour Christ therfore the Patriarchs and others that dyed then went not to heaven but were in place of rest distinct from heaven this is their limbus patrum which they have forged But quickly to stop their mouthes it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gate in the Kings Pallace may be opened though not knowne The way to the Holiest of all that is to heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and figures darkely revealed to them Not all the people but one man entred into the Holy of Holies a type of heaven and hee but once a yeare The way to heaven was not so cleerely manifested then as it is now when Christ Iesus our fore-runner is gone into it before us and for us The faithfull then knew the way to heaven and immediately after death went to heaven but they had not such a cleare knowledge of it as wee have This is probable The first Tabernacle as yet having his standing whereby he doth not meane the first part of the Tabernacle as hee did before but the whole Tabernacle for indeed it was but one though divided into two parts while the Tabernacle of the Iewes with all the rites and ceremonies belonging to it was yet standing It is called the first in respect of Christ's body which was the second Tabernacle It is the Holy Ghost that speaketh in the Scripture 2 Pet. 1. ult 2 Tim. 3.16 Iacob said of Bethel the Lord is in this place and I was not aware of it So the Holy Ghost is in the Scripture and we are not aware of it The Holy Ghost speaks in Genesis Exodus Leviticus in the Psalmes in the Prophets he speakes in the Gospels in the Epistles of St. Paul and St. Peter therefore when the Scripture is read let us heare with all reverence because God Almighty speaketh in them No place of holy Scripture is idle no not the framing of the Tabernacle the Holy Ghost therby doth signifie to us many holy mysteries in it therefore let no portion of Scripture be lightly regarded by us Wee know the way to heaven better than they did therefore wee should walke more carefully and conscionably in it then they did our Lord and Saviour our Head and Husband Christ Iesus is gone into heaven to prepare a place for us blessed are the eyes that see which we see Therefore if we tread not in this way but rather take the way to hell our condemnation shall bee the greater at the latter day As God in mercy hath opened the way to heaven more cleerly to us then to them So let us be carefull to take this way to the everlasting joy and comfort of us all VERSE 9. THis signification hee doth further prosecute 1. Shewing the use of that Tabernacle 2. The inabilitie of the service of it For the use it was a figure a parable Which signifies both a dark speech Mat. 13.10 and a figurative speech a similitude or likenes Take a similitude from the fig-tree that tabernacle was a similitude of a more excellent tabernacle to come namely of the body of Christ V. 11. that is illustrated by the time and the manner It was to bee a similitude but for the time present during the ceremoniall Law till the fulnes of time came that Christ shold come and be made of a woman The manner how it did prefigurate Christ by certaine gifts and sacrifices that were then offered Which were only figurativa not exhibitiva they did only figure out Christ by whom we are made holy and perfect but they could not make us holy Concerning the flesh and the outward man they might purifie them but they could not purifie the soule and conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the which time Are offered Peradventure that Temple stood when he wrote this Epistle therefore hee uses the present tense or hee speakes according to the custome of the time when they were used Make holy or perfect the word signifies both Him that worshipped God by them that by them performed divine service to God Hebr. 7.19 These did only point at Christ by whom we are made holy and perfect justified and sanctified by him so as our consciences be at peace with God Hebr. 10.2 by the meere offering up of a Calfe a Lamb c. Their consciences could not bee freed from the guilt and punishment of sin our consciences are pacified only by the sacrifice of Christ on the Crosse applyed to us by faith which was prefigured by those sacrificers Rom. 5.1 Conscience is a register that keeperh a note of all our sins Some times he may be a sleepe and say nothing but at one time or other he will awake and bring all our sins to our remembrance then what shall we doe whither shall we flie Where shall we find comfort As the sacrifices in the time of the Law could not pacifie the conscience So it is not the hearing of a thousand masses the going in Pilgrimage to the holy land it is not the building of Churches the giving of almes though these be excellent things if they flow from a true faith it is not the cogitation of our workes simply in themselves without Christ Iesus that can quiet our consciences Saint Paul in this sense disclaimed his workes I desire to be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith It is only Christ Iesus and the application of his sacrifice to us by a lively faith that can secure our consciences and stay the rage of them being justified by faith wee have peace with God the bloud of Christ purgeth us from all sinne Therefore let us entreat the Lord to assure our consciences upon good grounds that Christ is ours that hee hath dyed for all our sinnes and that his righteousnesse is ours then shall we have comfort of conscience in all calamities yea in death it selfe in this present life and shall triumph with Christ in the life to come VERSE 10. THat they could not purge the Conscience he evinceth by the nature and quality of them No carnall fleshly or outward thing can cleanse the heart or conscience these are only Carnall rites and outward ceremonies a carnall commandement Hebr. 7.16 consisting of meates drinkes c. therefore they cannot pacifie the conscience that is only the bloud of Christ that purgeth us from all sin These are illustrated by the time of their continuance Imposed as an heavy loade and importable burthen Act. 15.10 whereof we are now eased by Christ. There is some question about the grammaticall construction because the participle is of the accusative case plurall and
come suddenly and wee are gone againe in the turning of an hand though it bee the body of a Wise Salomon 〈◊〉 a strong Sampson a faire Absalom yet remember it is but a tent or Tabernacle the time is at hand sayes Saint Peter when I must lay downe this Tabernacle Wee know not how soone our bodies may be layd in the dust therefore let us not be too much in love with them Now as the Tabernacle in the time of the Law was kept neate cleane and handsome it might not bee polluted with any thing So let us keepe our bodies from all pollutions Let us not defile these our Tabernacles with drunkennesse fornication adulterie pride covetousnesse but let us reserve them as holy and undefiled for the Lord. VERSE 12. NOw to the service which is likewise applyed to our Saviour Christ where 1. What it is 2. Where offered 3. The efficacy of it There the High-Priest by the bloud of Goats and Calves went into the holy place here our High-Priest goes into heaven by his owne bloud therefore this service excelleth that When the High-Priest went into the Holy of Holies hee was to offer up a bullocke for his owne sins and a Goate for the sins of the people here hee useth the plurall number because they were iterated every yeare The High-Priest went in by other bloud Christ by his owne bloud It was an easie matter for him to take the bloud of a young bullock and of a Goate it cost him no great paine but our high-Priest was faine to shed his owne bloud before he could enter into heaven He went once every yeere into the Holy of Holies CHRIST went once for all into heaven and there he remaines till the day of judgement Where wee have a notable argument against his carnall presence in the last supper If Christ in respect of his body were here present so oft as the supper is celebrated then he should come and goe into heaven often but he went once into heaven and there must be till all things be restored Act. 3. Therefore he is not here on the earth bodily so oft as the supper is ministred The third thing in the Tabernacle was the use of the service that was in it that was onely to shadow out our redemption to bee accomplished by Christ but this our High-Priest being gone into heaven by the Tabernacle of his owne body and by his own bloud hath indeed wrought the worke of our redemption With much sweat and labour our redemption cost him deere In the Greeke having found out a rare pearle and invaluable Iewell not found before yet it doth also signifie acquirere idque labore nostro 〈…〉 Satan hell in whose bondage and slavery we were Not a temporal redemption as a man may bee rescued from his enemies and fall into their hands againe but an eternall one so as we are delivered from them for ever These words for us are not in the Greek yet they are well supplyed for Christ obtained no redemption for himselfe he was never in bondage to sin and Satan therfore he could not be redeemed Though Bellarmine defend that Christ merited the glory of his body and the exaltation of his name for himselfe yet no redemption Our SAVIOUR CHRIST by the one sacrifice of his owne bloud hath obtained eternall redemption for us therefore there needs no more sacrifice for our redemption Then away with the sacrifice of the masse which is propitiatory for the quicke and the dead For the Papists held it in time past but being forced to it by the light of Scripture they let goe that hold and affirme that it is only repraesentativum commemorativum applicativum of that sacrifice on the Crosse. Bellarmine defends it to bee a propitiatory sacrifice and so doth the councell of Trent The Iesuits say it is not that redeeming sacrifice for the sinnes of the whole world yet it may availe for the remission of some particular sinnes with a relation to that redeeming sacrifice on the Crosse. They say it is the same with that on the Crosse it differs only modo that is a bloudy sacrifice this an unbloudy I but all the legall sacrifices instituted by God must cease after the oblation of this sacrifice whereby eternall redemption is obtained for us then this new forged sacrifice of the masse being a bird of their owne hatching must cease And howsoever they minse it affirming that it is but a commemoration and an application yet they hold still that it is propitiatory for sin as if a full propitiation was not made by Christ's sacrifice on the Crosse. Their opinion is this that it is not that redeeming sacrifice on the Crosse that could not be often done because Christ could not dye often yet by being a commemoration of that sacrifice and an application of it to us it doth obtaine remission of sins and is a propitiation for sin it is propitiatorium impetratorium still Propitiatory for the sins of them that be present and of them that bee absent alive and dead impetratory because it obtaineth not only spirituall benefits but also temporall So that this is the issue The Sacrifice of the masse is not that generall redeeming sacrifice that was offered on the Crosse yet being a commemoration and an application of it it is propitiatory for the sins which wee dayly commit So sayes the Counsell of Trent 1. Vnder the genus all the species are comprehended if that was a generall redeeming sacrifice taking away the sinnes of the world then it left no sinne untaken away They speake contraries If by that wee have a generall pardon of all sinnes then there is no speciall pardon for sins in the sacrifice of the Masse Col. 1.20 2. Was that sufficient to propitiate for sins or insufficient Surely they will say sufficient therefore there is no need of any helpe from the sacrifice of the masse Againe it is not propitiatory 1 Pet. 2.24 makes much against this propitiatory sacrifice 1. Not by a Priest but by himselfe 2. In his owne body not in the commemorative or applicatory sacrifice of his body 3. He left none hereafter to be taken away 4. All our sinnes Where on the Crosse not on any Altar where a commemoration should bee made of his sacrifice on the Crosse but on the Crosse it selfe The Idolaters offered the bloud of their Sons and Daughters to their Idolls but they would not offer their owne Christ hath entred into the holy place with his owne bloud by his owne stripes we are healed in his owne body he bare our sins by his own bloud he made a way into heaven for us he gave not the bloud of any of his servants but his owne bloud Oh how are wee beholden to CHRIST that spared not his owne bloud for us The love of Christ should constraine us We are redeemed sayes Peter not with corruptible things as silver and gold but with the precious bloud of CHRIST as of a Lamb
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
head of it is in heaven and their conversation is in heaven the Church which is termed the kingdome of heaven should be purified with these that is with earthly things like to themselves They were earthly and they ought to bee purified with earthly things the ashes of an Heifer the bloud of Calves Goates c. But the heavenly things themselves that be under the Gospell which is a Gate and entrance into the kingdome of heaven the Church in the time of the Gospell the true Tabernacle and faithfull Citizens of heaven it was necessary that these should be purified with better sacrifices above these namely with the sacrifice of Christ himselfe else we could never have had any right to the kingdome of heaven Christ's one sacrifice is here called by the name of many because it is compared with the many sacrifices in the Law and opposed to them Not because there be many Masse Sacrifices to represent this one sacrifice Here wee see how wee are advanced above them in the time of the Law they had the patternes wee the things patterned they painted flowers we the flowers themselves they the shadowes wee the body they the picture we the man they the lineaments of the house we the house it selfe How are we beholden to God happy are the eyes that see what we see O that wee could walke worthy of them Better No comparison betweene them no more than betweene the creatures and the Creator What are Bulls Goates Calves to the Son of God that hath offered himselfe for us VERSE 24. THe Holy of Holies was a type of heaven Not made with the hands of Aholiab and Bezaleel Which were antitypes as it were pictures in waxe to represent this a stampe of this Into heaven it selfe whereof that was a type Act. 1.11 Manifestly and openly Not for a little while to goe out againe as the High-Priest did when he had prayed and sacrificed for the people but now and continually Not for himselfe but for us By the demonstration of his own sacred body wherein hee hath suffered for us to make intercession for us So long as Christ appeares in heaven for us our sinnes cannot appeare in the sight of God Of themselves they cry up to heaven for vengeance but Christ our Advocate and High-Priest is in heaven to answer for us Indeed father they are grievous sinners but here am I which in my owne body have borne the burden of their sins In the Courts here on earth men have Advocates and Proctours that appeare for them Christ our Advocate appeares in heaven for us therefore wee neede not to feare Who shall lay any thing to the charge of GODS elect It is CHRIST that appeareth in heaven for us 2. As hee is gone into heaven so we shall one day bee in heaven with him In the time of the Law the High-Priest went into the Sanctum Sanctorum but hee could carry none of the people with him Our High-Priest will bring us all into the true Holy of Holies the kingdome of heaven Father I will that they also whom thou hast given mee be with me where I am The fore-runner is gone before us and we shall follow after hee himselfe hath told us that in his Fathers house there be many mansions and he is gone to prepare a place for us What a dignity is this that dust and ashes should sit in the heavenly place with CHRIST Let this comfort us against all the crosses and calamities of this life What though wee be sicke many weekes together What though wee bee pinched with poverty for a time in this world and with soares as Lazarus c. all these one day shall have an end and wee shall bee in heaven with Christ have Palmes in our hands Crownes on our heads where all teares shall bee wiped from our eyes for ever VERSE 25. HHimselfe Hebr. 1.3 Often as the High-Priest offered often Every yeere whereas Christ but once Other bloud of Goates Calves c. Let us remember that which St. Peter telleth us we are redeemed from our old conversation wee are washed from our sins by the bloud of Christ therefore let us not wallow like swine in the dunghill of sin againe VERSE 26. BEcause there were sins in all ages of the world to bee done away CHRIST 's death was prefigured from the beginning of the world by the death of Abel by the oblation of Isaac by the sacrifice of many beasts in the time of the Law yet hee suffered but once Now not in the precedent or future time but now in the fulnesse of time Gal. 4.4 End of the world 1 Cor. 10.11 1 Ioh. 2.18 Hora. Though 1600 yeeres and moe are passed since yet a thousand yeeres are but as a day with the Lord. Hath he beene manifested 1 Tim. 3.16 appeared in the nature of man truly like to us in all things sin only excepted To the abolishing so as hereafter it shall bee of no force to accuse and condemne us or to shut us out of heaven There is sin still remaining in us but the guilt and punishment thereof is put away how not by the sacrifice of a Lamb Goate Calfe c. but by the sacrifice of himselfe Why did not GOD send CHRIST at the beginning of the world 1. Hee would have sicke man for a time to bee humbled with the sight and feeling of his disease that the Physitian might bee more welcome when he came 2. He would have the prophesies concerning Christ to bee fulfilled before he came A sharpe and evident knife to cut the throat of the Masse withall If CHRIST be offered up in the sacrifice of the Masse then hee suffers at every Masse for there can bee no offering of Christ without suffering but he suffers not even in the judgement of the Papists neither Bellarmine nor any of them all can though full of shifts tell handsomely how to elude this argument for here their unbloudy sacrifice hath a deadly wound There can bee no oblation of Christ without the suffering of Christ. The world then is not eternall as some Philosophers dreamed it had a beginning and it shall have an end onely GOD is without beginning and ending for the Angels themselves had a beginning If the end of the world was in the time of CHRIST and of his Apostles then now it must needs bee at an end now it lyes a gasping and is ready to yeeld up her breath that day is at hand when the world shall passe away with a noyse Therefore why doe wee dote so much on the world wilt thou sit feasting and banquetting in a rotten house that is ready to fall on thy head Such an house is the world therefore rather hasten to bee out of it The wicked are called the men of this world wee that bee the faithfull are men of another world ye are not of the world sayes our SAVIOUR CHRIST yet for all that wee are meere worldlings following the pleasures and
Iesus Christ. What a singular prerogative is this that we which are but dust and ashes should have an entrance yea a bold entrance into heaven None that wore sackcloth might enter into Ahasuerus pallace though we be never so poorely attyred so as we believe in Christ we may enter into the pallace of heaven Every one may not enter into the Kings Privie Chamber none but great states and those admitted by the Groomes and Gentlemen of the Chamber all of us that are engraffed into CHRIST may goe boldly into the Privy Chamber of the King of Kings David said of the kingdome of Iudea what am I and what is my fathers house that he hath brought me hitherto So we may say what are we or what were our fathers that we should come into the holy place of heaven By prayer we may be bold to enter into it in this life and if we send up any prayers to heaven let us doe it boldly in the name and mediation of Iesus Christ. At our dying day our soules may boldly enter into heaven there will be none to stay them If one offer but to goe into the Chamber of presence some of the guard will be ready to put us back but here the Angels Gods guard in heaven will be ready to receive us and to carry us into heaven as they did Lazarus At the day of judgement we may be bold to enter in soule and body because CHRIST will meete us in the ayre and translate us into it with himselfe Therefore let us magnifie God for this our sweete and comfortable entrance and that with boldnesse into the holy place of heaven 2. By whom or by what meanes have we an entrance into heaven Not by the bloud of Thomas of Peter of all the Martyrs in the world put together not by any inherent righteousnesse that is in our soules not by the merit and dignity of our prayers fastings almes deeds and other workes but by the bloud of Iesus alone If CHRIST had not shed his bloud for us we could never have entred into heaven O the wonderfull love of the Lord Iesus Let this constraine us to love him againe to count nothing too deare for him no not our owne bloud if he will have it for the confirmation of his truth and Gospell 3. Here wee see that Heaven is an holy place they that bee unholy cannot enter into it dogges enchanters c. are without We are all by nature unholy such were some of you 1 Cor. 6. c. Therefore let us entreat the LORD to make us holy in some measure in this life that wee may enter into this holy Hierusalem in the life to come VERSE 20. SOme might say thou speakest of our entrance into heaven but which is the way that leadeth to it Hee that goes to London must goe by a way and there must bee a way to carry us to heaven That he pointeth out with the finger this way is the sacred and undefiled flesh of our Saviour Christ wherein he payd the price of our redemption Which is here resembled to a vaile His flesh is called a vaile sayes Gorrhan quia sub velamine specierum sumitur in viaticum The High-Priest went into the Holy of Holies by a vaile and so by the flesh of CHRIST wee goe to heaven As the vaile covered the mysteries that were in the Holy of Holies and hid them from the people so the flesh and humanity of our Saviour Christ covered his deity in that his deity was hid and concealed from the world though it was manifested by his workes speeches and actions This was for the qualities 1. A new way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido that which is newly killed It fittly agreeth to the flesh or body of our SAVIOUR CHRIST that was lately killed for our sinnes But it is put for any new thing whatsoever as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new opinion It is not called a new way because it was now newly found out never heard of or knowne before for Abraham saw this way a great while agoe and went into heaven by it So did all the faithfull in the time of the Law But it is called a new way because it was now newly manifested to the world being before obscured under types and figures 2. New things retaine their vigour and strength whereas old things wither away This is alwayes a fresh and a new way the power thereof shall never bee dryed up 3. New things are acceptable to men a new Preacher shall be heard more attentively then an old this is a new way therefore let it be welcome to us all 4. It may be termed a new way because none but they that be new men new creatures in Christ Iesus can tread in this way A living way It is improperly adscribed to a way yet it is emphaticall 1. So called because it is opposed to the dead way in the time of the Law There the High-Priest went into the Holy of Holies by the bloud of beasts that were dead when they were sacrificed our Saviour Christ was sacrificed alive 2. This way is ever living and remaining for men to enter into heaven by Some wayes dye and cannot be seene this way lives to be seene of all the faithfull to the worlds end 3. It leadeth to life therefore it may be termed a living way 4. They that take this way shall live for ever So Christ is called living water Ioh. 4. This way hath Christ dedicated for us hee hath gone it in his owne person that wee may bee bold to follow him in it Ioh. 14.2 All Antisthenes Schollers had new bookes pens writing tables and here is a new way for all Christ's Disciples He hath renewed it againe that is the force of the word It was in the time of the Law and the Fathers trode in it but it was renewed by Christ at his death The Iesuites gather from hence that none went this way before Christ. But when the Temple was dedicated it was before So this way now dedicated by our Saviour Christ was before though not so conspicuous as it is now CHRIST alone is the way to heaven I am the way the truth and the life no man commeth to the Father but by me Then in what a wofull case are they that be out of this way Turkes Iewes and all that professe the name of Christ but blaspheme it Surely they must needs be in the high way to Hell Yea and also a number besides that will have Christ to be but the halfe way to heaven He is one part of the way and their workes are the other part A way is for men to walke in so in Christ and by Christ we must walke to the heavenly Hierusalem Let us keepe this way with all diligence that we may get to heaven VERSE 21. I But this is a thorny and rugged way full of many dangers how
yee shall meete with bad examples every where but let us not be seduced by them To this he induces us by a forcible reason Ye may see it with your owne eyes Almost all the signes are passed already they be blind that cannot see this Here then it is cleere that there is a day of judgment and that day drawes neere If it were neere in the Apostles time how neere is it now a thousand and odde yeeres being passed since Let not us bee like them that put farre from them the evill day not like that servant which saith my Master defers his comming and falls a beating of his fellow servants not like those mockers that say where is the promise of his comming but let us make a just reckoning that this day is drawing neere indeed that CHRIST is ready to open the heavens and to descend in the cloudes and to assemble all nations before him Behold I come quickly said he in the Revelation he comes and he comes quickly therefore let us so live in a carefull discharge of all duties to God and man that our account may bee joyfull at that day that then wee may meete Christ in the ayre and be translated with him into the kingdome of glory If the Assizes at Bury draw neere will not they that have nisiprius to trye provide their Lawyers and have all things ready the generall Assizes of the world is neere therefore let as consider how we shall answer then VERSE 26. WEE had need to make much of the fellowship we have among our selves and provoke to love and good workes for the danger is great if we doe not If we It is good for all to looke to it He doth not simply say if we sinne for then it were woe with us all because in many things we sinne all Neither doth he say if we sinne contrary to our knowledge or if we sinne upon weakenesse and infirmitie as the deerest children of God may doe David sinned against his knowledge when he committed adultery and murder So did Peter when he denyed Christ. But if wee sinne willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeelding our selves voluntarily to Satan maliciously opposing our selves to Christ and his Gospell and rending our selves from the society of his Church and members suffocating and choking the knowledge of the Lord Iesus revealed to us as appeareth by the next words There is a great difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volens and voluntariè A man may sinne willing his will consenting to it yet upon a suddaine passion of the minde drawne to it in some sort against his will But he that sinneth willingly doth it upon a mature deliberation with a resolute purpose to doe it come on it what will which indeed is rather a wilfulnesse than a willingnesse Such as doe wilfully and maliciously resist Christ and his Gospell that fall utterly away Not being blind and ignorant but when we have received of Gods gracious goodnesse and as it were with both hands taking some delight in it at the beginning having a taste of the good Word of God Hebr. 6. What the acknowledging of the truth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledging it to be the truth of God it being sealed up to them in their hearts and consciences by the HOLY GHOST Their own consciences did tell them that it was the truth of God yet they sinned willingly and oppugned it That Christ is our only King Priest and Prophet that hee by the sacrifice of his owne body hath purchased to us remission of sins and the kingdome of heaven That there is no way to be saved but by him yet this blessed truth they afterwards condemne and resist it by might and maine Their estate is lamentable For the expiation of their sinnes this sacrifice being rejected by them wherewith alone the sinnes of the world are taken away there can be no sacrifice for the abolishing of their sinnes they can have no remission of sins and therefore no place in the kingdome of heaven Their sins are sealed up in a bagge This is it which he said before Heb. 6. It is impossible they should be renewed to repentance and that which Christ said Matth. 12. This sin cannot be forgiven neither in this world nor in the world to come For the better explication of this place errors are to bee avoyded The Novatians have egregiously abused this place sucking this poysonfull doctrine out of this sweete flower that whosoever sins after baptisme is damned no hope of forgivenesse of sin for them In baptisme we have remission of our sins therefore if any sinne after this generall pardon there remaineeh no remission of sinnes for them In baptisme we receive the HOLY GHOST therefore to sin after baptisme is to sin against the HOLY GHOST and there is no expiation of that sin Who then shall be saved Alas then we are all in a wofull case and none should set a foote into the kingdome of heaven Peter sinned after baptisme and after the receit of the HOLY GHOST yet he wept bitterly for his sinne and was received into mercy The incestuous man in the Church of Corinth that lay with his fathers wife sinned fowly after baptisme yet Saint Paul would not have him to bee swallowed up with griefe but admitted into the Church againe The Church of Ephesus had fallen after shee was baptised yet CHRIST raises her from that fall againe Remember therefore from whence thou art fallen and repent and doe the first workes At what time soever a sinner repenteth him of his sinnes though it bee twenty times after hee bee baptised I will put his sinne out of my remembrance We are to know that not all sins after knowledge are the sinnes against the Holy Ghost Aaron knew the Commandement Thou shalt not make to thy selfe any graven Image yet he made the Israelites a golden Calfe for all that he obtained mercy at the hands of God David knew adultery and murther to be grievous sins yet he fell into them St. Peter contrary to his knowledge denyed CHRIST hee said I know not the man yet hee knew him well enough hee denyed him not once but thrise he added an oath a curse an execration to his denyall yet hee sinned not against the HOLY GHOST It is a dangerous thing to sinne against our knowledge for hee that knowes his Masters will and doth it not shall be beaten with many stripes It had bin better for them they had not knowne the way of truth c. yet not every sin against knowledge is the sin against the Holy Ghost But this may be a fruitfull caveat to all whom God hath enriched with knowledge They are the most subject to the sinne against the Holy Ghost Ignorant persons may be condemned for the Lord Iesus shall come in flaming fire rendring vengeance unto them that doe not know God
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
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
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
their owne countrey as Themistocles Howsoever God dealeth with us in this world wee shall have an abundant recompence in the life to come therefore let us goe whithersoever Gâ—d shall call us as Abraham did he that forsaketh not father and mother houses and lands nay he that hateth them not for Gods sake is not worthy of him VERSE 9. 1. THe manner of his abode 2. The cause of it 1. Factum the fact 2. Motivum the motive that stirred him to it The land of promise which was so called because it was promised to him by God and that often Hee went not backe againe in a discontented minde but though hee found few outward encouragements to tarry yet hee stayes by it The manner of his abode is set forth 1. By the quality of the place 2. By the forme of his habitation How did he abide in this land not as a Lord and master in it but as a stranger it was a strange Country to him he had no house no land in it no not the breadth of a foot hee was faine to buy a piece of ground to bury his Wife in It was inhabited by a strong and mighty nation that were meere strangers to him This might have shaken his faith Is this the Country that I and my seed shall have what likelihood is there of it yet by faith he abode in it wayting for the accomplishment of Gods promise 2. What was the manner of his dwelling in it he dwelt not in a stately and magnificent Citty in a strong and defenced Castle in a costly and sumptuous house not in a Tower the height whereof reached to heaven as the Tower of Babell did not in one tent but in many remooving his tent hither and thither He dwelt in tents that were soone set up and soone pulled downe againe partly because he might be at Gods call ready to remove when hee would have him as indeed Abraham was a continuall flitter partly also because hee knew his seed should goe into Aegypt and the time was not yet come when he should have a full possession of the land of Canaan Therefore in the meane season he contented himselfe with Tents In commemoration whereof they had the feast of Tents or Tabernacles Yet he kept great hospitality in his Tent a poore house yet a rich house keeper hee sate of purpose daily at his Tent doore as a bell to toll strangers and passengers to him It was wont to be said golden Chalices and wooden Priests so now a dayes it may bee said golden houses wooden house keepers a great house a large house yet little meat in it It may be sufficient for themselves strangers nay neighbours seldome drinke of their cup a great sort of brave chimneys but little smoake in them many a Noble mans house scant smoakes once in a yeere Cornelius a Captaine had no stately house yet his almes were great Gaius had no glorious house yet an hoast to the whole Church wheresoever we dwell though in a Tent or booth yet let us doe good with that which wee have as Abraham did our house shall be the better blessed for it Abraham dwelt in a Tent yet GOD protected him from all enemies and dangers Wee never read that thieves brake into his Tent and spoyled him of that which he had In a tempest thundering and lightning the Tent was not set on fire It is better to bee in a poore cottage under Gods wing than in a magnificent Pallace without his favour Ahaziah dwelt in a sumptuous building yet hee got a fall that cost him his life Michah had a strong house yet the Danites came and tooke all in his house Lot had an house in Sodom Abraham had but a Tent yet Abraham was safer in his Tent then Lot in his house GOD kept Daniel in the Lions denne the three Children in the fiery furnace Ionah in the Whales belly hee preserved Abraham in his Tent and hee will for ever keepe his Children in the meanest Cottage in the world The manner of his dwelling in the land of promise is illustrated by his companions not he alone but Isaac and Iacob Whether he and they dwelt together in Tents at the same time cannot bee defined If wee respect Abrahams age they might for hee lived after Isaac was borne seventy five yeeres and after Iacob was borne fifteene yeeres yet whether that be the meaning of the Holy Ghost or not I dare not affirme they in their time dwelt in Tents as Abraham did in his time because the promise was made to them all to Abraham and his feed They were intailed in the promised land with their father The Canaanites had Cities and beautifull houses to dwell in Abraham Isaac and Iacob dwelt in Tents the wicked may have fairer dwellings in this world then the godly Now wee have sumptuous and magnificent buildings immediately after the floud they erected a Tower the height whereof reached to heaven The Canaanites had townes and Cities that were walled up to heaven Ahab had his Ivory pallace Nebuchadnezar his stately Babel There are many gay buildings in all places but as CHRIST said of marriage from the beginning it was not so What manner of house did Adam and Eve dwell in Abraham Isaac and Iacob these worthy and renowned Patriarcks dwelt in Tents and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles which was kept with great solemnity by the space of seven dayes they sate in Boothes Let us not be too carefull nor too curious about our dwellings Our Saviour Christ the Lord of all had not an house to hide his head in at his dying day he commended his mother to Saint Iohn who tooke her home to his house There is as free a passage to heaven out of a poore beggarly Cottage as out of a Kings Pallace Let us not spend too much cost about our earthly houses but labour to build up our selves as houses to God in this life that when we must remove out of these buildings be they greater or lesser we may be received up into that house that is made without hands in the life to come GOD doth not immediately performe his promises hee will exercise our faith and patience in the expectation of them This land was Abrahams now by promise yet his seed had not the possession of it many hundred yeares after yet Abraham by faith waited for it he that believeth will not make hast Wee must not be too hasty but tarry Gods leysure So the heavenly Canaan the kingdome of heaven is ours by promise feare not little flocke it is your Fathers pleasure to give you the kingdome yet we must passe through many tribulations into this kingdome Let us with patience beare them all and at the length though it be at a long runne first wee shall bee sure to be partakers of it for heaven and earth shall passe but not one title of Gods Word shall fall to
what Country man he was he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundanus The whole world is my Country all Countries are alike to me Yet in truth wee have no Country in the world England is not our Country Heaven properly to speake is our Country as Christ sayes call no man father here on earth so call no Country your Country on the earth Now heaven is our Country so we must seeke it it is worth the seeking and we cannot have it without seeking seeke the kingdom of God We must seeke it by prayer reading of Scripture hearing of Sermons by godly and fervent desire of the heart by heavenly meditations Our whole life ought to be a continuall seeking of heaven but alas we seeke for silver and gold Sheep and Oxen houses and lands and let heaven goe we are like Aesops dogge that snatched at the shadow and lost the substance We seeke more for shadowes then for the substance all the weeke long we are seeking of the world and scant on the Lords Day no day in the weeke doe we seeke heaven VERSE 15. THis is illustrated 1. By a declaration of the Country which they sought 2. By the fruit and reward of their seeking Object They professed themselves strangers because they were out of their soile the land of Chaldea Sol. That cannot be the Country which they had longed after for if their minde had run on that they had opportunity and time enough to returne in they had leysure but they would not take it 1. He shewes what Country it was not which they sought VERSE 16. 2. WHat it was which is first described comparatively then plainly pointed out with the finger The reward 1. A favour or prerogative in this life 2. In eternall happinesse in the life to come Exod. 3.15 he is the God of the whole world in generall he is the God of the wicked for temporall blessings of the faithfull for spirituall and eternall He that is the God of the whole world is now the God of three men Chrys. It is a glory to servants to have a denomination from their Lords and Masters I am servant to such a Noble man but it is no honour for a Lord to say I am the master of such a poore man such a beggarly fellow is my servant yet God glorieth of us that hee is our God Master and Father He makes this a piece of his style as if a puissant Prince would be called the King of Pigmies He hath prepared Hebr. 13.14 Ioh. 14.2 They doe not merit it GOD in mercy prepares it for them When Vide Matth. 25.34 God prepares many excellent things for us in this world but none comparable to this He prepared the world as an house furnished for man at the first We can but prepare temporall houses for our Children Some by this City understand the Church which though it bee on the earth is called heavenly because her chiefest part Christ her head is in heaven and her conversation is in heaven Hyperius But they were in the lap of the Church already within the walls of that City they needed not to seeke that which they had Heaven then is better than earth it is better by many degrees Men chuse that which they thinke to be best we choose earth rather than heaven therefore in our opinion that is the better What fooles what dolts be we men are ready to change for the better who would not change a beggars cottage for a Kings Pallace a patcht Cloak for a Princes robe We say heaven is the better yet we are loath to change our dwelling on earth for it by our good wills we would tarry here still We say heaven is a better country then this but we would faine continue in the earth still Many a Child is ashamed of his Father when hee comes to great honour We were base and ignominious wretches yet God was not ashamed of us If a great man have a kinswoman that is poore yet if a faire and beautifull woman haply he will not be ashamed of her We are all fowle and black by reason of sin yet God is not ashamed of us and shall we one of another A King is not ashamed of a beggar and shall one beggar be ashamed of another Shall one earthen Pot though it be a little guilt and tipt with silver be ashamed of another earthen Pot Though thou beest a rich man and hast more silver and gold than thy brother yet be not ashamed of him thou art earth as well as he yee are Pots of one Potter Constantine was not ashamed of the Bishops the Angels are not ashamed of us they acknowledge themselves to be our fellowes and brethren and shall we be ashamed one of another Though he be never so poore a man if he believe in Christ be not ashamed of him 2. As God is not ashamed of us so let us not be ashamed of him though Christ be afflicted here on earth yet let us not be ashamed of him and his Gospell for if we be he will be ashamed of us when he commeth with his holy Angels How doth it appeare he is not ashamed of us because he disdaineth not to be called our God He doth not say to be called their Lord and Master but God I thank my God that we read often This comprehendeth all good things for this life and that to come happy are the people that be in such a case blessed are the people whose God is the Lord. The Lions shall be hungerbit but they that have God for their Lord shal want nothing that is good This may strengthen us against poverty sicknes and all calamities against sin Satan and death it selfe Will any child feare want that hath a rich and loving father our God our Father is rich heaven and earth are his he is most loving he tenders us as the apple of his eye therefore wee can want nothing that is good The Lord is our God our shield Protectour and defender therefore let us feare nothing If God be on our side who can be against us Nay this may comfort us against death it selfe From this one word our Saviour proves the resurrection he is not the God of the dead but of the living for all live to him Though we dye God is our God he will raise us up againe at the latter day and translate us into his kingdome This may be a pillar of comfort for us to leane upon that God is our God By what token doth he shew himselfe to be our God because he hath prepared a City God is an excellent preparer Hee prepared the world as an house well furnished against the comming of man into it he prepared a Table for the Israelites in the wildernesse he gave them water out of a stony rocke and Manna from heaven he prepared a kingdome for Hester when she was a poore banished maide hee prepared a Whale for Ionah when he was cast into the
one that is thy junior thy inferiour lifted up in wealth honour and dignity above thee grudge not at it it is Gods doing be contented with it 3. Here we have a patterne in old father Iacob how to behave our selves at the time of death when wee see and heare death knocking at our doores then especially we must be occupied in heavenly duties we must not be cursing but blessing as Iacob was then above all other times we must be worshipping of God praying to him praysing and magnifying him for his mercies as Iacob was upon our beds and upon our staves Though we be weake and impotent wee must be glorifying of God when Hezekiah received that message set thine house in order for thou must dye then hee turned his face to the wall and prayed earnestly to the Lord. When our Saviour was going out of the world he was blessing his Disciples and here Iacob is blessing and praysing to his dying day so must we be We must not then be swearing cursing and banning quaffing and swilling as many be like the Epicures let us eate and drinke for to morrow wee shall dye Then we must be preparing of our selves for a better life where we shall remaine for ever The neerer the time approcheth that a tenant must goe out of his farme the more carefull he will be to improve it to his best commodity the lesser time that a man is to enjoy money lent to him the greater advantage he will make of it if hee can even so when we perceive wee must depart out of the farme of this world let us use it most to Gods glory and seeing God hath lent us our life as a summe of money to be payd to him praestituto die the neerer the day of payment comes the more conscionably and diligently let us be in the use of it to the honour of God and our owne profit When the steward in the Gospell saw that he was to goe out of his office he makes the best of it he can so let us doe of our life when we are to part with it They that be actours in a Comedy or Tragedy will have a speciall eye to the last act that they may have a joyfull plaudite of the people So this life being as a stage whereon wee play our part let us chiefely look to the last act at our departure out of the world that it may be joyfull to our selves and all those that be round about us our whole life should bee a continuall glorifying of GOD but especially the closing up of our life with death that wee may leave a testimony behind us of that lively faith which wee have in the Lord Iesus Let us be praying meditating blessing talking of heavenly matters to the last gaspe VERSE 22. IN Ioseph there be two things 1. A memorandum given to the Israelites 2. A Charge for the removing of his bones which were both lively demonstrations of his faith Hee presaged his death Gen. 50.24 either by the nature or quality of his disease or by divine revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing to his end Memoriae prodit brought to memorie Out of Aegypt often promised by God which he had received from his fathers he makes a certaine prediction of it He bound them with an oath Gen. 50.25 Not so much for feare of Idolatry lest the Aegyptians should worship him when he was dead as Chrys. in Genesin and August de mirabilibus Sacrae Script l. 1. c. 15. they had opportunity to doe it before his bones were removed but to confirme the faith he had in the promises of God he was so sure that they should have the land of Canaan as that hee would have his bones carryed away before-hand 2. Because the land of Canaan was a type of heaven he would be there buryed 3. Because in life and in death he would be with the godly Rhemists the translation of reliques or Saints bodies and the due regard and honour wee ought to have to the same are proved hereby Bel. l. 2. de reliquiis Sanct. c. 3. upon this example concludeth non ergo superstitiosum neque novum est transferre ossa Sanctorum 1. The Israelites were bound by oath to translate his bones not so they 2. They kept not those bones to shew to the people or to carry them about on festivall dayes but they buryed them Ios. 24.32 3. Those were translated into the land of Canaan because it was a type of heaven So is no speciall Country now Therefore that is no president Ioseph a great man the ruler of Aegypt yet dieth death over-rules us all The rich man dyed as well as poore Lazarus It is appointed to all once to dye He rubbed their memories put them in remembrance of their departure out of Aegypt whereupon the booke of Exodus hath his name containing the departure of the Children of Israel You are well seated here in the land of Aegypt you are planted in Goshen the fattest of the land It is like for my sake ye shall finde favour for a time yet set not up your staffe here but remember yee must depart hence the land of Canaan is your Country promised to Abraham Isaac and Iacob let your mindes run on that land As for this world it is a kind of Aegypt flowing with all pleasures and profits yet let us know that this is no place of abode for us we must depart from hence The time of my departure is now at hand sayes St. Paul 2 Tim. 4.6 Luk. 9.31 If he had need of such a Memorandum much more we for this end Philip had his Vsher who daily said to him memento Philippe te esse mortalem The Israelites were too much wedded in their affections to Aegypt they desired to be againe with their Onyons and such like fare as they had in Aegypt We are all too much in love with this wretched world it likes us as well as the Mount did St. Peter Many wish that they might make Tabernacles here for ever yet let us all know that this is no abiding place wee must all depart eximus è vita tanquam è theatro Farmers from their farmes Gentlemen Knights Lords from their beautifull houses yea Kings must depart out of their Pallaces A voice came from heaven to Nebuchadnezar Oh King thy kingdome is departed from thee Let us seriously thinke of this departure of ours When a Travellour comes to his Inne hee lookes about him and sayes here is a fayre Inne here I have a brave Chamber and I have plenty of all things for my money yet this is not my home I must not tarry here I must depart even so though we have the world at will and all things as heart can wish beautifull houses large lands ample possessions yet here is no place to abide in we must depart leave all goe away with a Coffin and a winding sheete Let us use this world as if wee used it not let our
hearts bee on a better world that in the end wee may depart in peace with Simeon and reigne with CHRIST for ever in the world to come Ioseph had beene a brave Courtyer trained up and bearing sway in Pharaohs Court many yeeres together abounding in all wealth honour pleasure and prosperity yet all this while hee forgets not God he lived well and dyed well he is heavenly minded at his departure out of the world he is not now talking of his honours as Haman was the day before he dyed not talking of the injuries which his Mistris offered to him in casting him into prison and taking order for the revenge of it he is not now conferring with his brethren about the solemnizing of his funerall with what pomp they should carry him to the grave but now he is talking of matters belonging to the kingdome of heaven Though we live in never so prophane a place as irreligious as Aegypt as full of carnall entisements as Pharaohs Court yet let us keepe our integrity as Ioseph did let not the pleasures of the earth pull us from the joyes of heaven Obadiah kept his zeale and sincerity in Achabs Court Daniel in Nebuchadnezars Palace Nehemiah in the Kings buttery and at his table and there were rare and excellent Christians in Neroes house most of all they of Caesars house-hold they were more mindfull of the poore Saints of Philippi then others Let us not condemne them that be in heathenish and irreligious places GOD can preserve his pearles even in dunghills his roses among thornes hee will have a Rahab in Iericho a Lot in Sodom a Ioseph in Aegypt wheresoever wee bee let us keepe our selves unpolluted of the world 2. Here we are taught what must be the object of our talke of what matters we must be talking when death approacheth not of worldly matters but of heavenly as Ioseph was Elias was talking with Elisha about profitable matters when he was taken from him into heaven as they were walking and talking the fiery Charriot tooke him away Our Saviour was talking with his Disciples about matters belonging to the kingdome of GOD till the cloud tooke him away and Ioseph here dying is speaking not of those things appertaining to the earthly Court but to the Court of heaven Navita de ventis de tauris narrat arator every man for the most part both in his life time and in the time of death is speaking of those things which hee most mindeth the things that be most in the heart are most in the tongue A covetous miser is talking of his gold and silver houses and lands of the trash of the world even when he lyes on his death bed A drunkard will then bee talking of drinke an adulterer of fayre and beautifull women but a godly man will be talking of Gods matters as Ioseph was It is very like that Ioseph ere this time had made his will and set his outward estate at a stay therefore that doth not trouble him now his minde runs about better matters it is not good to deferre the making of our wills till we see no other way but death the last thing we talke of should be celestiall not terrestriall things 3. Wee must not bee too scrupulous about the place of our buryall Now no land is a type of heaven as the land of Canaan was before the comming of CHRIST Out of any Country on the earth yea out of the bottome of the Sea out of the Lions mouthes out of the fire wherein we are burnt to ashes for the name of Christ we shall have a comfortable passage into the kingdome of heaven yea our buryall with the wicked shall not prejudice our entrance into heaven Saint Peter sitting at the same table with Iudas when he was alive was not hurt by him much lesse should he have beene hindred out of heaven if hee had lien in the same grave with Iudas Though wee bee buryed among Thieves Traytors Idolaters Drunkards Murderers Adulterers c. If our lives have beene good that cannot keepe us out of heaven Yet if conveniently it may be superstition being avoyded as we lived with the godly so let us be buryed with them as we were companions with them in their life so let us be in death if it seeme good to the prouidence of God Ruth sayes to Naomi where thou art buryed I will be buryed and Ioseph would have his bones to lye with the bones of Abraham Isaac and Iacob So wee shall give notice to the world how deere the Saints were to us when they were alive Yet let not the place of our buryall trouble us at our dying day as some take too much thought for that wheresoever wee be buryed God will send his Angels at the latter day to gather our bodies from all the ends of the world and to carry them up into heaven Hee gave no commandement touching his flesh he knew that would be consumed before Then why should we pamper this flesh so much that is so soone brought to dust and ashes caro mea inimica mea onus meum laqueus meus paramus escam vermibus Let us subdue our bodies lest like horses they overthrow their Riders His bones were durable therefore hee gives a charge of them If hee had not looked for the Resurrection of those bones hee would not have beene so carefull for the translating of them into the land of Canaan Psal. 34.20 Ezek. 37.1 The bones of a dead man are scattered hither and thither tumbled out of one grave into another yet these shall rise and come to their place againe Bucers bones were burnt in Queene Maries dayes yet the same bones shall rise againe and be a witnesse against the enemies of the truth Not our bones alone but our flesh every part and member of our bodies shall be restored to us againe with these my eyes shall I see him the very palmes of Iezebels hands that were eaten up with dogges shall rise againe Let us not sing the Epicures song let us eat and drinke for to morrow we shall dye Let us not give our selves wholly to pampering of our flesh and the fatting of our bones but let us employ all our members to GODS service in this life that we may be partakers in soule and body of his eternall glory in the life to come VERSE 23. BEfore of the Patriarcks now of the Lawgiver Where wee have 1. The commendation of his Parents faith 2. The commendation of his owne faith The faith of his Parents is commended by a worthy act of theirs the preservation of their Child which is amplified 1. By an attractive cause that drew them to it the beauty of the Child 2. By a retractive or disswasive cause that might have withdrawne them from it 1. The Kings commandement which in an heroicall magnanimity they feared not Moses Exod. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catachresticè he useth this word because his
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
because here speciall kindes of deaths are mentioned yet alterations are dangerous The word Tempted may be retained They were tempted with many faire promises of wealth ease honour and preferment to forsake their religion yet they persisted valiantly to death Achab and Iesabel put many to the sword so did Manasseh that made Ierusalem swim with bloud Saul did so 1 Sam. 22.18 eighty five persons he slew at once Their flight and banishment 1. Among Men then among Beasts 28. From one Towne to another being persecuted by the adversary Not in silkes and velvets like brave Gentlemen wheresoever they become But in Sheepes skins and Goats skins either for necessity because they could get no better or in policy because they would not be knowne and descried by the enemy This their flight was accompanied with many miseries Destitute of things necessary meate drinke money lodging Afflicted in soule and body Evilly intreated many kinde of wayes In the Primitive Church some were stoned as Saint Stephen put to the sword as S. Iames Acts 12.2 Crucified as it is reported of S. Peter with his head downeward Some broyled on hot Grydirons some cast to wilde beasts some drowned some buried even alive some burnt in the fire to ashes Men must prepare themselves for all kindes of death for the name of Christ and he that in his providence sendeth them will in his goodnesse inable us to beare them to his owne glory and our endlesse comfort 1. A wandring life is very uncomfortable It is a great benefit to live quietly at home without wandring to sit under our vines and figge trees Let us be thankefull to God for it 2. If we must needs wander let it not be in a foolish humour to see strange Countries and new fashions let it not bee in an idle vaine to decline working as our rogues and vagabonds wander but let it be for the keeping of a good conscience as in Queene Maries dayes some wandred to Franckford Embden c. VERSE 38. WHy did they wander because they were so bad that they durst be seene no where nor shew their heads no the world was not worthy of these holy men Therefore God did sequester them from the world The wicked counted them the dung and off-scouring of the earth not worthy to breath or to tread on the ground but indeed they were excellent men angelicall men of whose company the world was unworthy The godly being compared to Christ are unworthy men unworthy with Iohn Baptist to unloose the latchet of his shoe but compared with the wicked Phil. 2.15 worthy men too good indeed for the world how basely so ever they think of them The old world was unworthy of Enoch therfore God tooke him away Sodom was unworthy of Lot therefore God pulled him out of it Achab and Iesabel with the unthankfull Israelites were unworthy of Elias therefore God tooke him into heaven in a fiery Charret The world was unworthy of these men therefore God sent them into Caves and deserts The Towne wherein wee dwell was unworthy of many religious Townesmen which wee enjoyed therefore GOD hath taken them away We must learne how to esteeme of the worthinesse of men not by their beauty strength gay Coates c. But wee esteeme it by their wealth by the high places they have in this world we are like them Iac. 2. If a man had come with a gold ring they said sit thou here if he were a poore man though a godly man they set him at their foote-stoole but wee weigh the worth of men in a wrong ballance These were worthy men such as the world was not worthy of that wandred in wildernesses One godly man though never so poore is a more worthy man than ten thousand wicked men then a world of wicked men be they never so wealthy and honourable Vertuous men are the worthy men therefore let us make much of them In wildernesses as Elias 1 Reg 19.4 and dens and caves of the earth 1 Reg. 18.13 They were safe among beasts that could not be safe among men the very beasts were more favourable to them then men The Ravens fed Elias the Lions were kind to Daniel the dogs to Lazarus the Whale to Ionah being as an host to him and his belly as an Inne Though wee should be compelled to walke in wildernesses let us not be afraid he is God of the wildernesses as well as of Townes and Citties and hee can keepe us there his rod and his staffe comfort us wheresoever we become It is a misery not any felicity to be an eremite it is an affliction no set profession Saint Iohn Baptist was no eremite as the Papists imagine it was an inhabited wildernesse though lesse populous where he kept VERSE 39. WIth God and men Their actions and passions are amplified by an event which hath two parts the one affirmative the other negative Yet not They received Christ promised to them by faith they saw his day by the eye of faith and were glad as Abraham did they received likewise the fruit of their faith that is the salvation of their soules at their dying day This makes nothing for limbus patrum But they received not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that promise of Christ's reall exihibition in the flesh because the fulnesse of time was not yet come Neither did they receive the promise of full and complete happinesse in soule and body together they and wee shall be partakers of that at the latter day VERSE 40. A Reason is used taken from the gracious providence of God Who had respect to us as well as to them If Christ had beene exhibited in their dayes the end of the world had beene come for he came in the last dayes Hebr. 1.1 Then what should have become of us but God knowing hee had other sheep to call throughout the wide compasse of the whole world deferred the exhibition of Christ for the accomplishing of the just number of his elect that so both they in the old Testament and we in the new might bee perfected together and one day meete in heaven together with Christ our head as a perfect man God hath a care of all his Children he will not have one to be perfect without another A better thing not in substance but in circumstance We have Christ and so have they God hath provided heaven for us and so he hath for them How then are we better provided for Yes in respect of many circumstances They saw Christ afarre off we neere hand they saw Christ to come we already come they saw him in the Paschall Lamb our Passeover is already offered they had the shadow we the body their Sacraments to confirme their faith in Christ were many and those hard and difficult ours are few and easie they had a little light wee a great light they had Moone light we the Sun light Blessed are the eyes that see c. Some of us are ready to say in our
If Moses quake how shall Ahab quake if St. Peter how shall Iudas Let us labour before hand to bee reconciled to GOD by IESUS CHRIST that wee may stand without trembling before the Son of man Yee see their condition in the time of the Law there was blacknesse and darkenesse all things were then obscure We have the cleere light and bright Sunne shine of the Gospell All things were terrible to them all things are comfortable to us God the Father speakes to us sweetly from heaven this is my beloved Sonne heare him They could not abide the voice of God it sounded with such terrour in heir eares GOD the Sonne speaketh amiably to us come to mee all ye that labour and are heavy laden and I will give you rest therefore f much holinesse were required of them how much more of us At the delivery of the Law they were to sanctifie themselves from the highest to the lowest they were to wash their garments they might not come at their Wives all the while then how holy ought wee to bee with whom GOD deales so lovingly in the time of the Gospell If a servant that hath a sower Master that lookes fiercely on him and speakes angerly must obey how much more obedient ought hee to bee that hath a kind and loving Master that lookes on him alwayes with a cheerefull countenance and speakes friendly to him God in the time of the Law was terrible master hee is most kinde to us now in Christ Iesus Therefore let us serve him with all cheerefulnesse We have had a view of the terrible estate of the Church in the time of the Law Now let us see the comfortable estate of the Church whereunto we are come in the time of the Gospell What Saint Basil speakes of the Scripture in generall may be avouched of this in speciall Hexam Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 22. THe estate of the Church in the time of the Gospell is set forth 1. By a narration of the places to the which we are come 2. By an enumeration of the persons to whom we are come The places are two one a Mountaine the other a City Every word is to bee observed We must not pretermit the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but. Yee have heard how it was with them they were in a pittifull case nothing but feare and terrour it is otherwise with you the case is altered with you You are in a more blessed condition illi procul stabant they stood afarre of they might not touch the bottome of the Mount if a beast touched it he dyed for it Vos prope est is you are come neere Not to Mount Sinai full of smoake blacknesse darkenesse and tempest but to Mount Sion a sweet and amiable Mount Sion speculatio dei as Gregory doth interpret it Moral l. 33. c. 1. GOD is to bee seene by manifest tokens in the Church contemplatio Dei nos fortes reddit The contemplation of God in Christ Iesus infuseth courage into us all it makes us more strong and valiant Thus God hath beene more gracious to you if yee can make a good use of it The Church is resembled to a Mountaine not to a valley 1. Propter altitudinem for the height of it a Mountaine is higher than the ordinary earth the Church is high it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above Gal. 4.26 and they that be of the Church must carry high and regall mindes they must not bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. not Crowes that hover below on the earth but Eagles that Mount up into heaven Whereupon Saint Hierome Epist. 17. hath a witty observation of the blessed Virgin Mary When she saw her wombe to be domum Dei the house of the Son of God relictis campestribus ad montana perrexit leaving the low Champion Countries she went up into the hill Country Luk. 1.39 So after we begin to beare Christ in the wombe of our soules by faith we must leave earth and mount up in our affections into heaven wee must seeke the things that be above where Christ sitteth at the right hand of God 2. The Church is compared to a Mountaine propter securitatem for the security of it A City seated on an high Mountaine furnished with munition and victualls within it selfe strongly fenced against blustering windes and stormy tempests cannot easily be overcome no more can the Church the gates of hell may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valere avayle for a time but they cannot praevalere 3. Propter ascendendi difficultatem for the difficulty of ascending to it A man may not goe up an high hill but it must cost him paines sweat and labour so it is a laborious thing to get to heaven Labour for the meat that endureth to life everlasting strive to enter in at the strait gate if by any meanes sayes S. Paul I may attaine to the resurrection of the just 4 Propter immobilitatem for the immobility of it mons à movendo by Antiphrasis quia minimè movet The Church is as Mount Sion that standeth fast for ever and cannot be removed Happy are they that be of the Church When S. Peter was on Mount Tabor where he saw but a glimmering of the joyes of heaven he was so ravished with it that he cryed out Master it is good for us to bee here let us here make our Tabernacles That was unadvisedly said of him But let us all be earnest suitors to GOD Almighty that wee may make our Tabernacles in Mount Sion for ever and ever The second place unto which wee are come in the time of the Gospell is a Citie The Church in the time of the Law was in the wildernesse now it is a Citie and that a most worthy and famous Citie Where is to be considered 1. Cujus sit civitas whose Citie it is 2. Quae qualisue sit what Citie it is It is the Citie not of a Man but of God Rome was Romulus's Citie Philippi was Philips Citie Alexandria was Alexanders Citie Constantinople was Constantin's Citie but this is GOD's Citie Not the Citie of a dead and forged God of Iupiter Apollo Mars Mercurie but the Citie of the living God Therefore as he never dyes but lives for ever so that Citie shall abide for ever And if ye will needs know what Citie it is not to hold you in suspence it is Ierusalem Visio pacis the vision of peace Here is all peace no warre in this Citie Not earthly Ierusalem which was a renowned Citie in her time but Heavenly Ierusalem the Mother of us all Theodosius the Emperour was wont to say Solus Ambrosius dignus Episcopi nomine Only Ambrose is worthy of the name of a Bishop We may better say Solum Coelum dignum civitatis nomine only Heaven is worthy the name of a Citie These Cities may be overturned by earthquakes Simeon a little
tamen possunt probare quod dicant let them speake that can speake yet so as they prove that which they speake Ego me istaec ignorare confiteor I confesse I am ignorant of these things Let the like humility bee imitated of us all Let no man presume to understand above that which is written The Scripture makes mention of Arch-Angels Michael the Arch-Angel disputed with the Devill about the body of Moses An Arch-Angell shall sound a Trumpet at the last day 1 Thes. 4.16 Some interpret it of a created Angell that hath the title and office of an Arch-Angell onely for a time for the accomplishment of some weighty and extraordinary worke no perpetuall superiority above the rest Cornelius à lapide saies it is Gabriel who as hee did foretell CHRIST 's first comming to the Virgin so hee shall publish his second comming to the world Saint Ambrose and Aquinas are of that opinion Yet that Arch-Angell rather is CHRIST who is termed Michael our Prince Daniel 10. ult The name is sutable to him and to no other Micha ael Who is like to God Almightie none so like him as his Sonne the ingraven forme and character of the Father 3. For their wisedome and knowledge it is admirable The devils know much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more doe the good Angels they have matutinam vespertinam scientiam as Augustine speakes their morning and evening knowledge their morning knowledge they have by creation and a continuall contemplation of GOD their evening knowledge they have by observation from the creatures and a diligent inspection into the Church They bee no fooles they be wise guides that have the custody of us 4. For their power it is wonderfull surpassing the power of evill Angels for it is very probable that as the rest of their gifts so their power is weakened since their fall 5. For their office it is to serve God and the Lambs wife the Church they performe many fruitfull offices to us As Souldiers they pitch their Tents about us defending us from the devill and his Angels Isai. 5. I have hedged in my Vineyard that is Custodia Angelorum Gainas sent a great multitude in the night to burne the Emperors Pallace at Constantinople a multitude of Angels met them in the forme of armed men of a great stature they supposing them to bee magnum strenuum exercitum ranne away As nurses they hold us in their armes Psalm 91.12 that wee dash not our foote against a stone Some interpret it to bee Christ the stone of offence but it is to bee extended to all dangers whatsoever They comfort us in our griefes sorrowes and calamities though we bee not able to discerne it An Angell was sent to comfort our Saviour Christ when he was in his agony in the Garden Luk. 22.43 There was one Theodorus a young man that was cast into a scalding lead an Angell in the similitude of a man stood by him with a napkin in his hand that wiped the drops of sweat that trickled downe his body insomuch as it seemed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasure rather than a conflict as he himselfe after reported to Ruffinus They observe our doings and behaviour 1 Cor. 11.10 they grieve if we doe ill and rejoyce in our well-doing Luc. 15.10 They make us rhetoricall nitor eloquii per bonos Angelos ministratur the glory brightnesse of eloquence is conveighed unto us by the good Angels They keepe us carefully while we be alive and at our dying-dying-day they take our soules and carry them up into Abrahams-bosome as they did the soule of Lazarus and Greg. in his Dialogues names many holy men whose soules were seene after a visible manner to be carried by the Angels into heaven The Angels sung at the funerall of the Virgin Mary Nicephor lib. 15. cap. 14. They be apparitores Dei as Lactant. calleth them Gods Apparitors for Mat. 24.31 They gather the elect together from the windes and bring them to God at the last day I but you bring us into a fooles Paradise We see none of these things performed by the Angels What then we must walke by faith not by sight Thou seest not GOD yet thou beleevest there is a God thou seest not thine owne soule yet beleevest thou hast a soule So though we see not the Angels ministring to us yet let us believe it It is divinely and elegantly set forth by Bernard Quid si non videmus obsequium cùm experiamur auxilium what though we see not their service when we have experience of their aid quid si non mereamur aspectum cum sentiamus effectum What though we behold not their ministration with our eyes when we feele the fruit and effect of it in our lives This is the Lords doing and it ought to be marvellous in our eyes What am I O Lord said David and what is my fathers house that thou hast brought me hitherto What are we miserable sinners wormes-meat dust and ashes that the high and holy Angels should wait on us This is Gods unspeakable goodnesse his Name be blessed and magnified for it The last question remaineth whether every one of GOD's elect have a particular Angell or not The greatest part of the Fathers affirme that we have Among the Greeke Basil Naz. Theod. Chrys. Theoph. Among the Latin Origen Ierome Aug. Greg. Yet there is some discrepance betweene them Greg. sayes that we have two a good one ad nostri custodiam for our preservation an evill one ad nostri exercitium for the exercising of us Yet the greater sort contend but for one and there is a controversie about that one whether he be assigned to us à nativitate or à baptismo from our birth or from our baptisme Origen disputes it in utramque partem Zanchius a late Divine thinks that both may wel be conjoyned together Extraordinarily as the Lord sees it meet and expedient we have many Angels for our protection yet ordinarily every one of Gods elect hath a particular Angell appointed to him from his cradle to his grave The principall places whereon they build are these 1. Gen. 48.16 The Angell which hath delivered me from all evill blesse the children In the Hebrew it is not Maloac but ham maloac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille Angelus that Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Iesus the Prince of Angels which oftentimes appeared to Iacob and delivered him and especially at Bethel insomuch as he stiles him selfe The God of Bethel Gen. 31.11.13 This Angell is expresly called GOD Vers. 15. The God that hath fed me all my life long to this day blesse thee he that fed him sayes Chrys. and he that delivered him is all one 2. Mat. 18.10 Cajetan the Cardinall hath a remarkable annotation on that place bene nota note it well Non dixit singuli Angeli eorum sed Angeli eorum not
offerebant antequam Aaron in Sacerdotium eligeretur Hier. trad Hebr. in Genesin So must wee in speciall manner bee consecrated to the Lord and as so many Nazarites serve him in holinesse and righteousnesse all the dayes of our life Israel is my first borne though all the world bee mine All the world is Gods yet wee are his first borne What an honour is this A noble man hath many sonnes the yonger may goe a begging the elder hath all the land Among us there is never a yonger brother all elder brethren and shall all have the inheritance of the Kingdome of Heaven Let us be thankefull to GOD for it Israel was his even so wee being Gods first borne are his not our owne wee are bought with a price and must glorifie God in our spirits and bodies which are his The third point is the Stabilitie of the Church which are written in Heaven Not mentioned with the tongue which soone vanishes but written Littera scripta manet hee hath written us on the palmes of his hands wee are ever in his sight GOD needs no pen paper writing tables for helpe of memorie but this is spoken for our capacitie The Senatours of Rome were called Patres Conscripti because a Register was taken of their names A Captaine sets downe the names of his souldiers in a booke So GOD Almighty to shew what account hee makes of us hath our names written Where not in water not in loose papers not in the earth where peradventure they may be blotted out but in heaven whither none of our enemies can have accesse to race out our names In what Booke are our names written not of death but of life Whose the lambes booke of life Wee are not in the hands of an Angel but of CHRIST himselfe To what end A King takes the name of one of his owne subjects to preferre him to make him a Lord c God takes our names to preferre us to a Kingdome How shall wee know whether our names be written in heaven A posteriori not à priori 2 Tim. 2.19 First the Elect know Christ Ioh. 17.3 2. They beleeve in Christ Gal. 3.26 They are plentifull in the fruits of righteousnesse by Iesus Christ they adde vertue to Faith This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrys. termeth it 1 Cor. hom 3. to conclude by workes I have workes therefore I have Faith I have Faith therefore I have Christ I have Christ therefore I have heaven Tà m certus esse debes de requie de foelicitate si mandata ejus custodieris quà m certus es de perditione si ea contempseris Ob. 1. Workes may bee hypocriticall 2. uncertaine 3. imperfect But being sincere they may assure us of our salvation A ring may be imperfect not fully perfected by the skill of the Artificer it may have a crack in it yet it assures us of the love of him that gave it so imperfect workes may assure us of Gods love and of the Kingdome of Heaven too issuing from the roote of unfained Faith Therefore unfaithfull doubting is excluded Let us make our calling and election sure by good workes then an entrance shall bee ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour IESUS CHRIST Psal. 37.24 Yet wee must not dormire in utramque aurem I care not how I live I shall bee saved There may bee a Christian assurance but no unchristian securitie nusquam securitas sayes S. Bern in Psal. 15. Nec in coelo nec in paradiso nec in mundo In coelo cecidit Angelus sub praesentia Divinitatis in paradiso cecidit Adam in loco voluptatis in mundo cecidit Iudas in schola Salvatoris Let us never be high minded but feare with a reverent feare all the dayes of our lives I feare all my wayes said that holy man If you abuse this comfortable doctrine setting all at six and sevens then thou art most unsure As ye beleeve in Christ so be plentifull in the fruits of righteousnesse by Iesus Christ and as your names are in heaven and ye looke for a place in heaven so live as Cittizens of heaven live not as earth-wormes alwayes groveling on the earth but live as men of another world by having your conversation in heaven 1 Here it is as cleere as the noone-day that the Catholicke Church consists onely of the elect Notwithstanding it is an axiome with Bellarmine Non solum praedestinati sed etiam reprobi ad ecclesiam pertinent A strange position indeed as Augustine distinguishes excellently well the wicked are Paleae inter frumentum In domo Dei sed non domus Dei de bapt cont Donat. l. 7. c. 12. Cant. 4.12 CHRIST's Spouse is a Garden enclosed a Spring shut up and a Fountaine sealed up Haec intelligere non audeo nisi in sanctis justis de bapt cont Donat. lib. 6. cap. 27. It a munitur sayes Greg. ut nullus reprobus ingrediatur Ecclesia est Templum aedificatum ex diis quos facit non factus Deus Aug. Tom. 3. Enchyr. ad Laur. c. 6. p. 172. A. Our blessed Saviour affirmes of the Church Ioh. 10.3 for it is the Church of the first-borne whose names are written in Heaven 2 It is evident that the elect cannot perish Non perit filius promissionis sed filius perditionis August De corr grat l. 2. cap. 9. The third person to whom we are come is the founder and defender of the Church Who is described by his nature and office For his nature he is God for his office a Iudge The Lord chiefe Iustice of all the world God is a consuming fire Heb. 12. ult and dare we be so bold as to come to him He is ignis consumens to the wicked ignis muniens to the godly Zach. 2.5 I a wall of fire round about Ierusalem to protect her from all her enemies All are come to God secundum praesentiam Whither shall I goe from thy face Secundum potentiam his power is over all none can avoide it but we are come to him Secundum bonitatem Happy is the people that be in such a case blessed are the people whose God is the Lord. He is Dominus omnium more peculiarly he is Deus fideliū The Philistims said God is come into the Host woe be to us but we are come to God and joy with us Not onely to God as he is a Father but as he is a Iudge too yea the Iudge of all High and low rich and poore just and unjust good and bad Iren. l. 1. c. 9. writes of some called Gnostici who had their name of knowledge which affirmed they were incomprehensibilis judicii The Iudge could not catch them at the latter day But he will finde them out A Writ shall be returned reperti sunt in baliva nostra We must all appeare either ad judicium discretionis or damnationis as S. August speaketh of Absolution being severed from the Goats or
in all yet not perfectly in all and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreproveable before men but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin before God as Iustin Martyr fitly answers it S. Paul sayes Let us that be perfect Phil. 3.15 yet Vers. 12. he professed he was not already perfect It is spoken not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply and absolutely but comparatively An old beaten souldier may be said to be a perfect warriour in comparison of a fresh water Souldier Or we may be said to be perfect in voto conatu in desire and endeavour tanquam viatores cursores non assequutione tanquam comprehensores As they that run still in the race with all cheerefulnesse but have not yet attained to the gold Comparatè non absolutè Alas we know in part we beleeve in part like Grammar-schollers that learne their part every day There was a Noble Matrone called Florentina that wrote to Aug. to be resolved of her doubts presuming that he could teach her any thing That holy man was angry with her for it and in the winding up of the Epistle concludes Haec scripsi non ut Doctor perfectus sed cum docendis perficiendus not as a perfect Doctor as it pleaseth you to terme me but as one that is to be perfected with them that are to be taught Let the like humility be in us all Hierome to Eustochium Epist. 27. sayes Hebraeam linguam ab adolescentia summo cum sudore labore ex parte didici She counted him a great Hebrician yet he sayes he learned it with great sweat and labour onely in part We are but Hebricians in part Grecians Latinists in part Philosophers Rhetoricians Logicians Divines but in part Therefore let us be proud of nothing Yet a wonder it is to consider how some have passed their bounds and limits There was one Rontigernus Elguensis a bastard that said he was equall in chastity with the Virgin Mary that is not so much to be admired The Gnostici avouched that they were Apostolis ipso Christo sapientiores Iren. l. 2. c. 54. The Valentinians that they were Deo meliores Aetius that he knew more of God than he himselfe did as Epiphan reporteth of him Some of the Papists say they can perfectly fulfill the Law of God yea they can doe more than the Law commands they can doe workes of supererogation Therefore they may challenge not only a perfection but superperfection to themselves This doth argue that they be too highly concetied of themselves The young Students at their first comming to the Vniversity at Athens seemed to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men after a while when they looked better into themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome In processe of time they became a peglower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verball Rhetoricians no soundnesse in them In fine that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere fooles and idiots So would it be with us in Christs Schoole if we had a true sight of our selves and our imperfections Alas all that we have is imperfect we know but in part we love but in part our learning in humane sciences in the Scriptures is but in part Semper hic Deus doceat sayes Hierome semper hic homo discat This must be as a hammer to crush in peeces the pride of us all We may thinke highly of our selves for our good actions but the bright eye of GOD's justice beholds many blemishes in our best actions We are like to imperfect buildings something is wanting The holiest of all are like the picture of Venus begun by Apelles but not perfected like coates halfe made and halfe unmade Therfore there is no cause why we should be proud of our selves When we have done the best worke of all let us knock on our brests with the publican and say ô God be mercifull to mee a sinner forgive the manifold imperfections thou findest in my belt actions and bury them in the grave of the obedience of CHRIST IESUS Pythagoras his friends did so admire him that they sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words of GOD Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely carried by GOD so as none can come neere him These and such like commendations are to be abandoned These may suffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well wisely truely Plut. de aâ—dit We cannot be perfect till we come to heaven when we dye then we shall be perfected and not before Luk. 13.32 We are come to their spirits but where be their bodyes then They sleepe in their graves as in beds but shall bee wakened at the day of judgement then those that sleepe in IESUS will GOD bring with him and then we shall meet with them too Hier. de locis Hebraicis sayes that the foot-steps of CHRIST ascending into Heaven in the Mount of Olives were still to bee seene in his dayes to signifie that as CHRISTS body is in Heaven so ours also shall be there Solus Christus intravit coelu sed totus Christus intrabit coelum Bern. p. 378. B. Securi estote caro sanguis sayes Tertul. Vsurpastis enim coelum in Christo. The Head is in heaven the body shall be there the Vine is in heaven the branches shall be there the first fruits are in heaven the second shall bee there the husband is in heaven the wife shall be there too Let us provide that our spirits first go to heaven where be the spirits of these just and perfect ones and questionlesse our bodyes shall follow after VERSE 24. THE last person to whom we are come yet not the least is our SAVIOUR CHRIST by whom wee have accesse to all the rest Where 1 there is nomen his Name 2. Officium his office 3. Fructus officij the fruit of his office His Name is IESUS dulce nomen Iesus sayes Bern. in Cant. Ser. 15. Mel in ore melos in aure jubilus in corde honey in the mouth melody in the eare joy and exultation in the heart Melius est mihi non esse sayes August medit ca. 39. quà m sine Iesu esse melius est non vivere quà m vivere sine vita I had rather bee in hell with Iesus then in heaven without Iesus if it were possible Let us labour to have our part in Iesus 2 For His office he is the Mediator there is an old covenant and a new they be both graphically described Ierem. 31.31 The old covenant was this hoc fac vive doe this and live Gal. 3.10 cursed is he that continueth not in all things written in the booke of the law to doe them This was a sowre Covenant The new Covenant is Crede in me vive Ioh. 3.18 this is a sweete Covenant Moses was the Mediatour of the law Gal. 3.19 Epiphan and the Greeke Scholiast interpret it of him by his hands the two Tables of the law were transmitted to the
of them if that be not permitted as it is not by the Papists who are more cruell then Nero himselfe for under him Saint Paul when hee was at Rome had all his acquaintance to come to him and were not forbidden Yet if wee cannot doe that let us send reliefe to them as Onesiphorus did to S. Paul Let us speake for them as Pilats wife did for Christ. Let us write for them as Lysias did for Paul If none of these lye in our power at the least let us pray for them All the Tyrants in the world cannot hold us from that at the least in heart to commend them to the LORD When S. Peter was in prison Earnest prayer was made of the Church for him Let us pray earnestly for them that be in prison for the profession of the Gospell Though there be none in England in these happy dayes of prosperity yet there be Christians in bonds in Turkie in the unholy-house of Rome and such like places Let us remember them to the GOD of Heaven If wee were in prison we would be glad to be remembred so let us remember others But alas we heare often the lamentable cry of poore prisoners and it pierceth us not like Pharaoh's Butler we forget the affliction and imprisonment of Ioseph And them that are evilly intreated namely in the body as appeareth by that which followeth whether they are afflicted with poverty with want of meat drinke cloth and other comforts or with sicknesse that puts them to much paine let us remember them as being our selves also in the body that may well bee supplied Some supply the word afflicted Others interpret it of the Mysticall Body as being of the same body that they are of Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is boldnesse The words may be taken as they be 2 Cor. 5.6 Being in the body subject to like calamities that they be They are poore so we may be They are sick so may we be The nayle in the wheele that a while agoe was aloft is now below in the myre and dirt so we that are now at liberty and enjoy prosperity may on the turning of an hand be evilly entreated This is the reason why we are so little affected with the miseries of our brethren because we poste light by it What is that to us said the Chiefe Priests and Elders to Iudas So when one tels us such an one in the Towne wants bread for him and his children What is that to us Such a family is grievously visited the man wife and children are all downe at once I am well a flye for it Thou hast no charter of thy health what a shame is this Who is weake sayes S. Paul and I am not weake So we should say who is poore who is sick in all the Towne and I am not sick If the goute be in the feet shall the head say what is that to me if the head ake shall the foot say what is that to me The affliction of our brethren should be our affliction Let us in pitty remember one another that GOD in mercy may remember us all VERSE 4. IN the former Verses the Apostle hath commended three vertues to us charity hospitality pitty and compassion over the afflicted In this Verse he comes to the fourth which is chastity shewing the meanes whereby we may keepe our selves chaste and the judgement of God against all unchaste persons So that this Verse divides it selfe into two parts 1. A commendation of mariage 2. A condemnation of all uncleane persons that neglect or violate mariage In the former first the estate is commended secondly the bed is defended The commendation of the estate is in these words mariage is honorable in all where three points are to be considered 1. The subject what mariage is 2. The attribute why it is called honorable 3. The persons among whom it is Honourable Mariage hath three names in the Latine Tongue Nuptiae à nubendo because at the solemnization of the mariage the maried parties in token of modesty were wont to be covered Conjugium à conjungendo of the joyning of them together matrimonium quod à matre nomen accepit either quasi matris munium the office of the mother because the mother is most occupied about the children when they be young or quasi matrem muniens mariage is a defence to the woman she gets a husband that is a vaile to her eyes or quasi matrem monens putting the woman in minde of her duty to her husband and children It may be thus defined Mariage is a copulation of one man and woman together for GOD's glory and the comfort of them both The first man that had two wives was a wicked man The Patriarks Abraham Isaac Iacob sundry holy Kings as David and Salomon had many wives That was ex dispensatione non ex institutione howsoever it was winked at by God yet it was an aberration from the first institution ab initio non fuit sic and if ever there was any necessity of many wives it was at the foundation of the world for propagation c. God might dispense with a man to have many wives but hee cannot dispense with a woman to have many husbands sayes Bellarmine l. 1. de Sacr. Mat. c. 11. No though there were but one woman in all the world This is strange may the Pope dispense with all the ten Commandements and shall Gods hands be tyed up from dispensing but in very truth by Gods appointment mariage is only betweene two There may come no more into this yoke save two at once God gave but one wife to Adam yet there were plures costae in Adamo as Tert. indefatigabiles manus in Deo there were many ribs in Adam and power in God to make moe wives if it had pleased him The first mariage being of GOD's owne making must bee a president to us all Among the Turkes it is lawfull for a man to have as many wives as he can keepe yet he must have but one at once with him in his house Christians doe abhor it we have a sharpe yet a wholesome statute against it of late in England Mariage then is the conjunction of a Man and Woman together after a comely and religious manner in the publike face of the congregation that the Church for avoiding of offence may take notice of it and that all things may be done in order as the Apostle speaketh this here is termed honourable He doth not say mariage is lawfull good it is a convenient thing but honourable Vertue is laudable said the Philosopher but felicity onely is honourable This is the highest title of all it is to be had in great price honour and estimation it is honourable before God his Saints and Angels Some honour it too much as the Papists that make a Sacrament of it Sacramentum hoc magnum est Eph. 5. Yet the Greeke word is 〈◊〉 〈◊〉 〈◊〉
him by flyes as Hee did Pharaoh Hee choaked Pope Adrian with a flye Hee can send wormes to eate him up as Hee did to Herod All the men of the world are to him as a flye to an Elephant Hee can suddenly crush them He confounded the Counsell of Achitophel overthrew Goliah with a stone Therefore let this victorious song bee alwayes in our hearts and mouthes The Lord is my helpe and I will not feare what man can doe unto me nay I will not feare what all the Devills in hell can doe unto mee God is a spirit man is flesh God is strong man is weake God is the Creator man is the creature God is the Lord man is the servant Therefore if God be our helper what neede wee to feare a man Wee in England have many enemies enemies without the Realme and within The Iesuits are alwayes busie ever working some mischiefe against us they are plotting continually they have alwayes some mischiefe or other a forging in the shop of their cruell braine they would faine make a generall riddance of us all Yet let us say the Lord is our helper we will not feare what man no not what those bloudy men can doe against us VERSE 7. BEfore hee gave morall precepts now follow precepts of doctrine and Religion 1 An exhortation to perseverance in true Doctrin 2. A dehortation from false He exhorteth to perseverance in the truth by two Arguments 1. From the example of their spirituall guides and Captaines that have gone before them 2. From the unity of the Doctrin of Christ verse 8. Touching their guides and rulers there be two things 1. A remembrance of them 2. An intimation of them Suffer them not to slip out of your remembrance though they bee dead yet let not their memory dye He stirs them up to a remembrance of them by a lively description of them They are described 1. By the authority of their place 2. By the sincerity of their preaching The worthy Preachers and Martyrs that be gone must not be banished out of our memories we must often thinke upon them that the recordation of their vertues may be as a whetstone to sharpen us to the like The name of the wicked shall rot but the righteous shall be had in perpetuall remembrance If I forget thee ô Ierusalem say they in the Psal. Let not us forget the holy men that dyed in the Faith of CHRIST I am as a dead man out of mind Dead men are soone forgotten Let us remember Isaiah that was sawen in pieces for the trueth remember Saint Peter Saint Paul the Prophets Apostles Martyrs that have layd downe their lives for the truth A notorious theefe an infamous drunkard like Falcidius qui superavit totam Asiam bibendo an egregious whoremaster as Hercules shall be remembred we will speake of them with a kinde of jollity But good men zealous and sober Christians shall soone bee forgotten wee seldome remember them and talke of the good things of the excellent graces wherewith GOD adorned them It may be we will remember some Preachers that be dead and talke of them to the disgrace of some that be alive to cast them into the dish of the living to upbraid them withall but wee doe not remember them for our owne benefit comfort and instruction that they may be as bels to toll us to the like good things that were in them Remember Lots wife said Christ but that was to avoyde the backsliding that was in her Remember your rulers to embrace the vertues that were in them But how must we remember them by following of their Faith Whereunto hee inviteth us by a contemplation of their conversation from the beginning to the end how sincere how constant they have beene in the whole course of their lives Nothing could make them to starte or to shrink from Christ and his Gospell but they continued manfully to the end Follow them in this Here wee may see how we are to honour the Saints departed Hee doth not say Erect Churches for the memoriall of them appoynt holy dayes to remember them by worship their reliques Saint Paul his napkins Saint Peters crosse the stone that hit Stephen on the elbowe their bones c. pray to them visit their tombes and sepulchres goe in pilgrimage to them no no but follow their faith as they have beene faithfull to the end not regarding their owne lives so be you This is the best honouring of the Saints departed If there have beene any slips and infirmities in them as all of them have had some let us not follow them in those as Platoes Schollers followed him in his crooked back in going stooping as he did and as Alexanders parasites followed him in his defect of seeing Let us not follow Noah in his drinking Abraham and Isaak in dissembling Lot in his incest the Midwives and Rachel in lying David in his adultery Peter in his denyall Paul and Barnabas in contention but let us follow their Faith their hope zeale continencie their frequent and fervent praying their enduring of all crosses for the Name of Christ and their constancie in the profession of the truth to the last gaspe Neyther famine cold nor nakednesse imprisonment banishment sword fire fagot could draw them from Christ. Let us follow them in these things that wee together with them may follow the Lambe in the life to come VERSE 8. WHy they might have one Christ and wee an other they one doctrine and we an other That cannot be Iesus Christ the same yesterday and to day and for ever in the time of the law now in the time of the Gospell and so to the end of the world In former ages in this age in future ages The same in Essence without change In his promises never failing In his doctrine Christ is put for the doctrine of Christ 2 Cor. 3.14 Act. 15.21 Homer is often used for poetry Mars for warre Apollo for wisedome Bacchus for wine Hee was declared after one manner in the law in types figures sacrifices after an other manner now but alwayes the same Christ the head and foundation of the Church 1 Cor. 3.11 Agnus occisus ab origine mundi There is but one truth and doctrine of Christ professed by the godly in all ages therefore let us embrace that and persist in it to the end They embraced Christ so let us doe There is one Christ one Faith one Baptisme one Church none other foundation can any lay then Iesus Christ. Hee was the foundation of the Church in Adams time in Abrahams time in Isaiahs time in Pauls time in the law in the Gospell and shall be to the end of the world Abraham saw the day of Christ and was glad All that ever have beene saved were saved by Christ one GOD and one Mediatour betweene GOD and man There is no other under heaven whereby we must be saved Therefore let us continue in this one doctrine of Christ which yesterday and to day
require it we eate that which is on the Altar the Altar it selfe we cannot eat Therefore it is a figurative speech Which serve the Tabernacle that be servants unto it The direct meaning of the place is this we have a Sacrifice on an Altar Iesus Christ that was sacrificed on the Altar of the Crosse for us whereof they have no authority to eate that are still wedded to the Tabernacle and the rites of the Ceremoniall Law The Tabernacle and Christ cannot stand together If ye will needs retaine the shaddow still ye have no right to the Body If in this cleere light of the Gospell when Christ the end of the Law hath appeared ye will keepe the Law still then ye have no interest to Christ no benefit by him Gal 5.4 Therefore away with the Ceremonies of the Law The like may bee affirmed of the observation of any thing with Christ for the obtaining of eternall life either have Christ alone or have him not at all VERSE 11. THE confirmation of this proposition Where first the type secondly the thing signified by it They that served at the Altar could not eat that which was burnt The bodies of the beasts representing Christ were burnt without the host therefore they could not eate of them no more can they that now cleave to the Tabernacle eat Christ. VERSE 12. THE thing signified is Christ. Whereof the bloud of the beasts was but a type Not within the Citie of Ierusalem but without in the place called dead mens skuls as malefactors at this day for the most part suffer without the Towne and Citie the Gallowes stand without They that thinke to bee sanctified by any other thing than by Christ cannot have the benefit of his passion Iesus the Saviour of the world the Sonne of the High and eternall God Which otherwise could not be sanctified The bloud of Goats would not serve the turne It must be his owne bloud After a most base and ignominious manner he was crucified betweene two thieves He humbled himselfe to the death yea the death of the crosse O the wonderfull love of Christ Christs love should constraine us that as he hath dyed for our sins so we should dye to them We are redeemed from our old conversation not with silver and gold but with the precious bloud of Iesus the Son of God Let this constraine us to forsake our sins David would not drinke of the water for the which the Worthies ventred their lives and shall we drinke of the water of sinne which cost Christ his life Christ shed his bloud for our drunkennesse and uncleannesse pride malice c. And yet shall we wallow in them We lay not to heart the price of our redemption We forget the Lord that hath bought us Wee are bought with the bloud of God Acts 20.28 Therefore let us not serve the devill but him that hath bought us We are Christs not our owne he hath paid deerely for us even his owne bloud therfore let us serve him VERSE 13. THE Vse is double 1. A departure out of the world Without the Campe of this miserable world where wee have so many enemies This is enforced 1. By the example of Christ. When Christ went out of the Campe he bore reproach he bore his owne crosse a while till he could no longer for faintnesse he was nailed to the crosse shamefully reproached many wayes A Crowne of thornes in derision was set on his head because he said he was a King All that went by mocked him We goe out of the world two wayes actu at our dying day affectu in our life-time We are in the world but we are not of the world We are Citizens of the heavenly Ierusalem therefore our conversation must be in Heaven Let us goe out of our faire houses sweet gardens pleasant pastures Let us goe out from our sheepe and Oxen gold and silver wives and children Let us so use them as if wee were ready to depart from them The time must come when I must leave you all Therefore in the meane season let us goe out of them Let us set our hearts on nothing in the world but on God alone Let us use this world as if we used it not for the glory thereof fadeth away Yet for all that we are loth to goe out nay we dwell in the world continually we are in the world all the weeke long yea even on the Lords-day too We are like them Phil. 3. Whose belly is their God which minde earthly things the world the world nothing but the world Let Heaven goe whither it will If it were possible we would make our Tabernacles here as S. Peter would have done in the Mount Goe out of the world that is an hard saying who can abide it Let us follow Moses in refusing a Kingdome Monica whose song was volemus in coelum How must we goe out of the Campe of the world not dreaming to live in a paradise here but preparing our selves for afflictions being content to be reproached as Christ was We must not thinke to goe to Heaven in a feather-bed to sayle alwayes with a faire wind through many tribulations we must passe thither and be tossed with the winde of many reproaches by the way Christ was reproached and shall we imagine to goe to heaven without reproaches Let us arme our selves for the bearing of reproaches and let us in a manner glory of them I beare in my body the markes of the Lord Iesus It is better to have Christs markes than a purple gowne on our backs or a triple Crowne on our heads as the Pope hath and let this be a comfort to us our reproach if it be for Christs sake is Christs reproach If men mock us they mock Christ if they imprison us or kill us for his Gospell they kill Christ and let us suffer with him that we may be glorified with him VERSE 14. 2 IT is inforced by an argument taken from our estate and condition in the world If we have no time of continuance here then let us be content to goe out If a Tenant know that his lease is expired he must be willing to goe out Wee have not so much as a lease no not for a yeere moneth weeke day nor houre therefore let us be willing to goe out But why should we goe out of the Campe of the world The world is a warme nest and we have a long time to continue in it Nay we are deceived the Cities themselves are of no continuance the windes blow them downe the enemy may sack them and make them even with the ground waters may overflow them fire consume them many goodly Cities have beene burnt At the furthest they shall all downe at the day of judgement then the earth with the workes thereof shall be burnt with fire We our selves have no time of continuance in them The Major of a Citie dyes the Aldermen dye the Citizens dye there is dying of
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
house and Temple Remember that our God is a God of peace let us be peaceable Wee have had the Title now to the effect the raising up of Christ from the dead elementia in collatione pacis potentia in suscitatione filij The party raised is set forth 1. By his Sovereignty 2. By his Name 3. By his Office For his Sovereignty He is our Lord. Ye call me Master and Lord. Not every one that sayeth to me Lord c. He created us He redeemed us He hath marryed us to Himselfe therefore we are to call Him Lord as Sarah did Abraham For His Name it is IESUS the onely SAVIOUR of the world There is no other name whereby wee can be saved but by the Name of IESUS Moses was the giver of the Law yet not he but Iosuah brought the people into Canaan So they be not the workes of the Law but Christ alone that carryes us into heaven the celestiall Canaan For His Office Hee is the Shepheard of the sheepe Cyrus my Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where observe 1. What manner of Shepheard he is 2. How hee comes to bee our Shepheard If ye will know what manner of Shepheard he is he is a great one There be little Shepheards as the Rectours Curates of every Congregation but Hee is the great Shepheard 1. Great in the extent of the flocke the universall Shepheard of the whole Church throughout the world the Shepheard of Iewes and Gentiles so is none but he 2 Great in authority The sheepe are His Hee ownes them Simon feede my sheepe feede my lambes Peter as other Pastors feede them but the sheepe are Christs Iob had 7000. sheepe he had many Shepheards that kept them yet the sheepe were Iobs So Christ hath many thousands of sheepe in Christendome in the world Sundry Shepheards he places over them yet the sheepe are Christs not ours 3 Great in the charge which hee hath taken on him hee is the Shepheard of soule and body too the great Shepheard of our soules 1 Pet. 2. ult He hath care of body and soule too 4 Great in humility the King of Kings yet hee abased himselfe to be a Shepheard 5 Great in knowledge Iohn 10.3 6 Great in love and kindenesse Hee gave Himselfe for the sheepe 7 Great in power none can take them out of his hands All the Divells in hell all the wicked men on the earth cannot cozen him of one sheepe Be thankefull to God for this great Shepheard Of whom of the sheepe that is the righteous They are most fitly resembled to sheepe 1 Sheepe are humble Learne of Me I am humble and meeke 2 Sheepe are harmelesse be as innocent as Doves as harmelesse as sheepe 3 Sheepe are profitable for backe and belly 4 They are ruled by their Shepheard So whatsoever thou commandest us we will doe 5 Sheepe are lead into pastures and folds 6 They are obnoxious to many dangers to Wolves Briers Theives Dogges So many are the troubles of the righteous but the Lord delivers them out of all Happy are the sheepe that have such a Shepheard But how came He to be Shepheard Sayd the chiefe Captaine with a great summe of money obteined I this burgeship But it cost Christ a greater summe even His bloud whereby the everlasting covenant is confirmed Acts 20.28 The wine in the Lords Supper is a lively representation of this bloud The wine is red So was the bloud of CHRIST the wine is powred out into the cup So the bloud of CHRIST was powred forth for our sinnes The grapes are pressed before there is any wine So was CHRIST Wine comforts a man hee hath given him wine to make him a glad heart So the consideration of the bloud of Christ that was shed for the remission of our sins is a singular comfort to the soules of Christians By this bloud He came to be the Shepheard of the Church and this is that bloud that ratifies GODS everlasting Covenant The Covenant I am thy GOD and the GOD of thy seede is an everlasting Covenant Such as the man is such is his bond and word It is good dealing with honest men A man may be bold to build on their word And such as GOD is such is His Covenant an everlasting GOD and an everlasting Covenant of His Kingdome there shall bee no end and of His Covenant there shall be no end As He is our GOD now So he will be for ever Let this stay us up when we are ready to faint in all distresses This is that great Shepheard of the sheepe which GOD hath brought againe from the dead But was hee not able to bring himselfe from the dead Yes verily He raised up this Temple Himselfe He presented Himselfe alive Acts 1.3 Yet in respect of His humanity GOD is sayd to have brought Him from the dead which He did after a glorious manner the Angels waiting on the Sepulcher the earth trembling the graves opening sundry of the Saints rising with Him and appearing to many Our Saviour truely dyed on the Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the breath went out of His body it was wrapt up in linnen cloathes layed in the Sepulcher there it continued three dayes and nights yet God brought Him againe from the dead Hee was seene of His Apostles and others fourty dayes together they beheld the print of the nailes in His hands and feet they eat and dranke with Him and looked on Him when Hee went into Heaven Even so the same God shall bring us againe from the dead The Head is risen therefore the members shall rise the first fruits are in the barne of Heaven therefore we that are the second fruits shall be gathered thither The husband is in Heaven therefore the wife shall be in Heaven Where I am they also that believe in mee shall bee there Hee brought CHRIST from the dead the third day there was an extraordinary reason in that because His Sacred body might see no corruption Our bodies corrupted with sinne must lye putrifying in the earth till the day of Iudgement Adventus Domini clavis resurrectionis then wee shall meete CHRIST in the ayre and bee translated with Him into His Kingdome of glory Christs resurrection is a pledge of ours VERSE 21. WEE have heard of the person to whom he prayes now to the thing for which he prayes It is perfection in all good workes the which is first set downe then amplified It is comprised in these words make you perfect c. Hee doth not say in faith but in workes workes are a demonstration of faith shew me thy faith by thy workes Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven Their righteousnesse was to say not to doe Matth. 23.3 ours must be to say and doe too else wee shall not set a foote into the Kingdome of heaven Not every one that sayeth unto mee Lord Lord c. Therefore
let us annexe workes to our faith The Lord makes us perfect in workes that our election may be sure He doth not pray to GOD to make them perfect in some good workes but in all As he sayd homo sum humani nihil à me alienum puto So let us say Christianus sum nullum Christianum opus à me alienum puto Herod did many things but because hee did not all he was not saved Heere some trees bring forth Peares some Plumbes some Apples some Almonds There is no tree that bringeth forth all fruit But every Christian must be as a tree planted by the rivers of waters that bringeth forth all fruit We must be ready for every good worke wee must have prayers and almes deedes zeale meekenesse humility patience we must abound in every good worke 3 He doth not say the Lord cause you to begin in every good worke but God perfect you c. We must labour to aspire to perfection daily more and more as Iac. 1.4 So let zeale patience c. Let every grace have his perfect worke Vsus promptos facit use makes perfectnesse scribendo disces scribere use thy selfe to writing and in the end thou shalt write well use legs and have legs so use thy selfe to good workes and be perfect in good workes Milo by using to carry a Calfe when it was young did beare it when it was old So let us exercise ourselves in good workes from our youth as the young man sayes at the length it will bee easie to attaine such a perfection as is acceptable to God Let us use our selves to pray as Daniel did morning and evening Let us use our selves to reading of the Scripture as the Bereans to Preaching as Christ to fasting as Anna to give to the poore and needy as Dorcas and Cornelius At length we shall attaine to some perfection in them c. This is amplified 1. By the rule whereby our workes must bee framed that is the will of God Christ sayd not my will but thine be done So must every Christian say our will is to live at ease to wallow in pleasures to take the Tabret and Harpe to eate the Calves out of the middest of the stall to rejoyce with the instruments of Musicke Our will is never to taste of any misery to have no losses crosses sicknesse if possible not to have our finger ake But let us entreat the Lord that wee may doe His will to say with them Acts 21.14 The will of the Lord be done 1 Thes. 4. The will of God is your sanctification The Lord so perfect us to every good worke that we may possesse our vessels in holinesse and honour that we may serve Him in holinesse and righteousnesse all the dayes of our life 2 It is amplified by the manner of our working That which is well pleasing in his sight not for any worthinesse of ours but through Iesus Christ in whom God is well pleased with us for without him we can please God in nothing Cain and Abel both offered Sacrifices yet God was pleased with Abel not with Cain The Pharisee and Publican both praied in the Temple yet the one was heard and the other was not Why because one was in Christ not the other Let us desire the Lord to accept of our poore and imperfect workes for the worthinesse of Christ in whose name they are presented to him He concludes with a doxologie a song of praise and thankesgiving to Christ the great Shepheard which is God above all blessed for ever to him be glory for ever and ever He it is in whom wee were chosen before the foundation of the world in whom is our life breath and being He it is that in unspeakable love came downe from the pallace of heaven into the dunghill of the earth for our sakes that vouchsafed to take flesh of a woman for us to be borne in a Stable layd in a cratch to endure the speaking against of sinners to be called Beelzebub a bibber of wine a friend of Publicanes and sinners to be blindfolded buffetted spit upon cruelly whipped to be pittifully nailed hand and foote to the Crosse to susteine the wrath of his Father to dye to be buried to rise againe to ascend into heaven there making intercession for us therefore to him be praise for ever and ever He it is that though he bee absent in body yet hath not left us Orphanes poore fatherlesse children he hath given us his spirit to be a father to us to guide us into all truth an heavenly Comforter to comfort us in all distresses to seale us up to the kingdome of heaven He hath left us His Word the foode of our soules the sword of the Spirit to defend us from all enemies of our salvation Hee hath given us the Sacrament of His blessed Supper as a perpetuall memory of him wherein we may daily see him the bread and wine are as pledges of his body and bloud that we may eate him spiritually be one with him and he with us He it is that hath given us his Angels to pitch their tents about us to take our soules at our dying day and to carry them into the kingdome of heaven Therfore let us say with cheerefull hearts to him be praise worthy is the Lord Iesus the great Shepheard of the sheepe to receive all honour and glory prayse power and might now and for ever Amen VERSE 22. 1 AN admonition Suffer the word of exhortation 2. The reason which is taken from the brevity In admonitions I have beene briefe hee spent but three Chapters in them therefore take them the more patiently Such is the pride and perversenesse of our nature we cannot abide to be told of our faults like gauled horses wee are ready to winch and kicke at it Therefore this caveat is very needfull Suffer your selves meekely and quietly to bee reprooved for your sinnes Suffer the Preacher to tell you of your covetousnesse your pride malice c. of your drunkennesse fornication and adultery of your negligence in comming to Church of the little care that is had for the good of the Towne every man is for himselfe none for the Towne Suffer your selves to be admonished of these things it is good for you Ye suffer fooles gladly sayes Saint Paul yee suffer stage players to tell you of your faults and ye laugh at it and will ye not suffer Preachers ye suffer the Physition to give you sowre potions yee send for him and reward him for it and will yee not suffer the Physition of your soules to bee sharpe with you for your salvation Ye suffer Chirurgions to cut you and will yee not suffer us to lanch the soares of your sins that the corrupt matter may issue out Suffer the words of exhortation and magnifie God for them Blessed be thou and blessed be thy counsell sayd David to Abigail So when the Preacher tels us of that which is amisse and exhorts us to
as it is possible For in truth it is impossible the best of us all must make account to passe through good report and ill report into the kingdome of heaven Our Saviour himselfe had not the good word of all Some said he was a good man others said nay to it but he deceiveth the people It is no good report that I heare of you said Eli to his sonnes that lay with the women assembled at the doore of the tabernacle of the Congregation Let us not be justly ill reported of for our grosse Idolatry abominable swearing lying killing whoring for our execrable covetousnesse and oppression that will make us stincke in the 〈◊〉 of God and men But if they speake all manner of ill of us lying let us rejoyce in it VER 13 14. THe conclusion of the Epistle Consisting of an excusation for his short writing of a Christian farewell and of loving and mutuall salutations The excuse is altogether the same with the former in the 12. of the 2 Epistle The Christian farewell is in these words Peace be to thee It was the manner of hte Hebrewes at their meeting and parting to say peace be to thee So our Saviour being ready to goe out of the world saith to his Disciples Peace I leave with you my peace give I unto you There is pax externa all outward prosperity pax fraterna a brotherly peace Behold how good and comely a thing it is for brethren to live together in unity Pax interna the peace of conscience that passeth all understanding pax eterna the eternall peace that is in heaven Saint Iohn wisheth them all to Gajus The salutations are mutuall 1 From the Christians with Iohn Our friends salute thee the name of friend is taken strictè strictly for a faithfull friend indeed A friend is nearer than a brother 2 Latè largely for any common and seeming friend The rich have many friends many fawning friends 3 Latissimè most largely for any man our neighbour thou shalt love thy neighbour and hate thine enemie now every man is our neighbour 4 Ironicè Ironically even of an enemy Christ saith to Iudas Friend wherefore art thou come 5 Piè religiosè piously and religiously Our friends salute thee that is fideles the faithfull that be with me Our friends in the Lord Iesus they that love us in the faith those are the best friends of all The other salutations are to the Christians with Gajus Greete the friends by name not in grosse but nominatim particularly which argueth his singular love to them Christ cals all his sheepe by name he takes a speciall notice of them all For Salutations I remit the Reader to the former Epistle and to the Epistle to Philemon FINIS Errata in Epist. ad Philem. Pag. 5. read Pala. p. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. dele si p. 42. r. parah p. 45. r. commendations Ad Hebreos Pag. 73. dele if p. 123. fin r. to call them from it p. 133. med r. take heede of that sin p. 142 line penult r. envious p. 143. init supply but swore he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ibid. l. 11. dele noâ— p 146. l 4. oâ—r sâ—lvation redundat p 211. med if there were nothing redundat p. 213. ad med r. I will goe p. 22â— fin r they went many a mile p 233. ad fin inlaid with charity dele p. 266. r. Num. 35.2 3. p. 283. supply as they say p 303. ab init r. many of them the most beastly p. 305. a med r for his owne sacrifice ibid. med r. able p 325. med r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334. med r. sacrifices p. 372. ad med r. it is an indefinit p. 374 ad med r 3. Apoc. 14.13 p. 419. ad fin v. 26 r. for this sin p 430. med r forgoe them for p 434. l 7 r. be p. 440. l. 1. r. killed p 461. l. 4 r. of her facts p. 469. med r. as heaven p 470 init in redundat p 474. l â—5 r â—hus p. 434. â— med r hee could doe no other p 513. fin r. three hundred p. 157. ab init r. soone p. 545. l 1. v. 5. r. them p. 550. l. 17. r. receive p. 574. l. 30. r. but let p. 592. l. 29. r. out p. 595. l. 24. r bâ—dge p. 590. l. 26. r. of her p. 604. l. 8. and redundat p. 614 l. 25 r. they p. 515. l. 21. r. fearefull p. 619. l. 15. r. imitation In Epist. Iohan. Pag. 666 l. 29. r. misericordia p. 668. l. 22. r. fruitfull p. 670. l. 22. r. one another p. 672. l. 22. r. but it is p. 674. l 26. r. multa p. 676. l. 19. r. for p. 678. l. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 691. l. 13. supply they p. 693. l. 11. 12. r. enioyning p. 697. l. 15. r. doth ibid. l. 27. r. might p. 699. l. 23. r. repressed p. 702. l. pen r. thrusteth p. 708. l. 40. for O r. Woe 2 Tim. 3.16 Tertullian ad Trallianos De Doctrin Christ. lib. 2. Orat. In presentia 170. Epise Eccles. 9.14 Cant. 8.8 Luk. 15.4 Iac. 1.20 Philip. 2.7 Gal. 3.20 2 Tim. 4.13 Luk. 9.52 Act. 13. Serm 42. de Ver. Apost Chrys. Act. 5.41 Luk. 23.41 De simpl praelat Contr. lit Petil lib. 2. cap. 19. Cont. 2. Gaudentij Epist. lib. 2. c. 12. Super gestis cum Emerito Donat. 1 Pet. 4.15.16 Acts 16.1 2 Tim. 3. Cajet Matth. 23.8 1 Cor. 1.1 2 Pet. 3.15 Hebr. 2.11 De dignitate sacerd c. 1. Bern. In epi. dom ser. 2. Socr. lib. b. c. 4 1 Thes. 5.12 Ignat. ad Ephes. Prov. 18.19 Cajet Gorr Aquin. Iohn 4. Luk. 8. Act. 18.26 Aug. in Ioh. Tract 51. V. 2. Illyr Beza Chrys. Naz. 2 Cor. 3. Col. 4.17 Sen. 1 Reg. 22.31 1 Cor. 16.9 Apoc. 1.16 Acts 11.21 Dan. 12.3 Apoc. 19.10 Psal. 45.7 Cathar Cajet Chrys. in arg Epist. Psal. 101.4 1 Reg. 10.5 2 Reg. 10.21 Acts 20. Ios. 24.15 Epist. 143. Lib. 4. de vita Constan. De consid ad Eug. lib. 1. Ambr. in hunc locum Rom. 5.1 Isa. 57 20.2â— Isa. 9.6 Haymo Iac. 1.17 In hunc locum Verse 4. 5. 6. 7. Aug. de grat lib. Arbitr c. 19 1 Cor. 4. Bern. in Cant. Serm. 84. Ambr. De Ios pair c. 11. Iren. lib. 4. cap. 24. De ovib cap. 16. Rom. 3.29 Ios. 3.13 Iob 19.25 Isa. 57. vlt. Luk. 1.74 Ioh. 20. â—8 Rom. 1.8 Gal. 2.20 Psal. 27.1 Psal. 23.4 2 Tim. 4.18 Eph. 6. 1 Thes. 3.10 Psal. 55.17 2 Paâ—al 20.12 Iac. 1.6 Iac. 5.16 Aug. Ep. 121. Hier. lib. 1. c. 3. Psal. 34 6. Aug. in illum Psalmum Luk. 1. 1 Tim. 2.1 2 Sam. 18.3 Ter. ad Scapul Gen. 20.7 Iob 42.8 Bern. in Psal. 91. Ser. 10. Rom. 4.5 De peccat mer. remis cap. 14. Ioh. 14.1 De theol l. 5. Col. 1.4 In Psal. 7. Bern. in Cant. Ser. 30. Ioh. 11. ult In Ioh. tract
Sea insomuch as the Psalmist exclameth how great is thy goodnes ô Lord which thou even then preparedst for the sons of men He prepares for us the foules of heaven fishes of the Sea beasts of the field to be our nourishment but of all preparations this is the greatest he prepared for us a City a most glorious Citty All the Cities in the world are not worthy to be named the same day with this thieves may breake into these Citties so cannot they into that These may be sacked by enemies so cannot that These Citties shall be burnt at the day of Iudgment this abides ever these need the Sun by day and Moone by night this needes none of them for it is enlightned with the glory of the Lamb. In these there is good and bad there none but good the spirits of just and perfect men In these there is sometimes dancing sometimes weeping there is no weeping at all but continuall singing to GOD Almighty these Cities may be famished so cannot that we shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever Here our fellow Cittizens are men and sinfull men there we shall be Cittizens with the Angels here Cittizens have their Gownes whereby they are knowne which at length are moath eaten and come to nothing there wee shall be cloathed with the white robe of immortality that lasteth for ever In these Citties some are rulers some ruled there wee shall all be Kings and reigne with CHRIST for ever These Citties are made by Carpenters and Masons this by God O admirable City Let our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee in it in this life that we may be taken up into it and remaine in it for ever in the life to come Yet this City is little regarded If Yorke Norwich London were ours we would thinke our selves happy men yet we count the preparation of this City nothing Ye talke of a City to come I would I were Lord of one Towne here take thou that City Many a prophane Esau is ready to say so but let us be thankefull to God for this City Hebrewes 11.17.18 19. WE have here a Catalogue of famous Christians in the Old Testament wherof some were before the floud others after as Abraham with whom having begun now he addes and concludes of him in these Verses Wherein we have a tragedy and a comedy a tragedie in a fathers oblation of his Sonne a comedie in the unexpected restitution of his Son to him 19. a sorrowfull tragedie in his going a joyfull comedy in his teturning Touching the former 1. An admirable worke performed by Abraham 2. The motive that set him on worke his stedfast faith in the resurrection Verse 19. In the work the author of it and the exquutioner of it VERSE 17. THe author of it was God that tried him Man tryes the Devill tries and God tries homo tentat ut cognoseat man tries to know what is in another Tentare à teneo wee try that we may quasi manu tenere hold as it were with the hand and have a certaine knowledge of him whom we try As the Queene of Shebah hearing of the fame of Salomon went to try him with hard questions 1 Reg. 10.1 Diabolus tentat ut decipiat to coozen us and to destroy us So the Serpent tempted our great Grandmother Eve and beguiled her Deus tentat ut quis sit homo hominibus innotescat that what is in man may be made manifest unto men hee tryed Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Chrysost. not to learne more than he knew before but to demonstrate the excellent graces that were in Abraham the world how he preferred God before all things even before his onely Sonne Thus CHRIST tempted Philip about the loaves Ioh. 6.6 God knew what was in Abraham but hee tryed him to make others know whereas Gen. 22.12 he speakes it after the manner of men When a man hath tryed the fidelity of his friend he sayes now I know thou lovest me so God applying himselfe to our capacity having tryed Abraham sayes now I know yet no accesse of knowledge to GOD hee knew what was in him before An admirable tryall a wind that might shake the strongest Cedar in Lebanon yee may take a view of it Gen. 22.2 Every word is very emphaticall 1. He doth not say send him by another but take him thy selfe carry this innocent Lamb to the slaughter house thy selfe 2. Not five or sixe yeeres hence but now presently without delay 3. Not thy servant but thy Sonne Tully tooke heavily the death of his servant how might Abraham take the death of his Sonne 4. Not one of many but thine only Sonne though thou hast no more but he take him kill him 5. Hee names him I doe not meane Ismael though thou art loath to part with him but Isaac 6. Whom thou lovest so deerely so tenderly all thy love is contracted into him thou hast no other to love 7. To the land of Moriah which is a great way off three dayes journey Oh what thoughts did trouble him all that while 8. When he comes there he doth not say hang him on a tree drowne him which had beene intollerable for a father to doe but burne him which is the sharpest death of all offer him up for a burnt offering to me 9. Consider the conference that was betweene him and Isaac in the way which might strike Abraham to the heart Father here is fire and the wood but where is the Lamb for the burnt offering alas my Son said Abraham in his heart though hee spake it not with his tongue thou must bee the burnt offering no doubt but the teares went trickling downe his cheekes Oh how wonderfully was he tryed all these were as so many daggers held at his heart 10. Besides all these the Hebrewes report that the Devill appeared to him in the shape of a good Angell and disswaded him from the offering of his Son telling him it was a most monstrous and unnaturall fact greatly displeasing to GOD Almighty No doubt but the Devill was busie with him to withdraw him from Obedience to GOD but that of his apparition is a feyned fable That we see how this holy man was tryed he was tryed indeed to the utmost a wonder he did proceed to the action Thus it pleaseth God to trye his Children A Gold-Smith tries his gold by casting it into the fire and Saint Peter calls it the fiery tryall A Captaine tryes his Souldiers before he brings them into the field One friend tryes another and God in love and wisedome tries us all how we are affected to him he sent false Prophets and dreamers of dreames to try the Israelites whether they would cleave to him with all their hearts and soules or not Deut. 13.3 hee tryed David by Shimei that rayled on him and hurled stones at him being a King A great indignity for a King to beare he tryed Ioseph with sore