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
though we be never so rich have never so many bags of gold and silver lye on beds of downe have never so many friends and Physitions about us yet if the worme of conscience lye gnawing on us for our sins our murders adulteries drunkennesse c. That we have no hope that Christ died for them in what miserable case are we The Hypocrite would give 1000. Rams 10000. Rivers of Oile the fruit of his body for his soule as a man that is dangerously sick would give any thing for health so a man that is oppressed with the burthen of his sins would give any thing that they were removed Now CHRIST IESUS alone hath purged us from our sins Apply this purgation to thy selfe by the hand of a true and a lively faith and then thou art a happy man if CHRIST had not purged us from sin we had fried in hell for ever Therefore let us magnifie the Lambe that was killed for us and give prayses to him for ever Worthy is the Lambe who hath purged us from our sinnes to receive power and riches and wisdome and strength and honour and glory and blessing Againe hath Christ purged us from our sinnes and shall we tumble in them Hath the Physitian purged thy body and made thee whole and wilt thou by ill diet make thy selfe sick Christ the heavenly Physitian hath purged us from sin that made us sick to death and shall we run into sin againe O that men would effectually consider of this great benefit the purging of our sins by Christ Who hath purged us not an Angell but the Son of God with what hath He purged us not with the bloud of Martyrs but with His owne bloud to what end hath He purged us not that like swine we should still wallow in the myre of our sinnes but that we should be an holy Nation a royall Priest-hood a peculiar people to Himselfe zealous of good workes Therefore as CHRIST hath purged us from our sins so let us hurle away our sins and have nothing to doe with them least we crucifie againe the Lord of life That proverb is knowne to us all the Hogge to the myre a Hogge is washed cleane and faire he runs into the myre againe what a filthy sight is that So it is for one whom Christ hath purged from sin to returne to them againe a Dogge to his vomit Who can abide to see a Dogge take up that which he hath cast out of his belly and a loathsome sight it is to see men daily yea hourely to take up the Vomit of their old sins againe How hath Christ purged us from sin when as sin still remaineth in us all If we say we have no sin we deceave our selvs c. The answer is easie there is in sin materia forma the matter still remaines to exercise us withall but the guilt that is the forme of sin which gave an esse to it that is taken away by Christ. In so much as we may say death where is thy sting hell where is thy victory the strength of death is sin but thankes be to God which giveth us the victory through our Lord Iesus Christ. The sixth and last Argument to prove the deity of Christ is taken from His exaltation which is fitly inferred upon the former humiliation He that sitteth on the right hand of the Majesty on high is GOD but CHRIST sitteth on the right hand of the Majesty on high Ergo. He doth not say standeth that belongs to Servants and inferiors but he sitteth Kings Senatours Iudges sit when they heare causes He sits not at the commandement or appointment of another but of Himselfe He knowes His place and takes it not at the left hand but which is higher at the right hand His fathers equall Regia majestas the Kings Majesty is more magnificent then to say the King Prov. 25.27 Scrutator majestatis opprimetur à gloria Heb. 8.1 We have such an High Priest who is set on the right hand of the throne of the Majesty in the heavens Christ could not purge our sinnes but by dying He was faine to shed His bloud and to dye for us yet He rose againe ascended into Heaven and fitteth on the right hand of the Majesty on high Out of this we have two notable comforts 1 If Christ sitteth above in the highest places then he beholdeth all things here below A man that is upon the top of some high Tower may see farre and Christ being in the high Steeple and Tower of Heaven can see all things on the earth He that is upon the top of an high Tower may see men but he cannot discerne who they bee Christ sees them and discernes them too If the wicked bee laying of plots and snares against His Children Christ being in Heaven sees them and in due time will overthrow them and He that sitteth in Heaven laugheth them to scorne This is a singular comfort that our Head King and defender is in Heaven and hath equall Power Glory and Majesty with God If thou hast a friend in the Court that sits daily by the King and is in favour with him wilt thou care for any in England we have a friend that siteth on the right hand of God and hath all power in Heaven and earth therefore let us feare nothing he will keepe us none shall doe us any harme but it shall all turne to our good in the end 2 As Christ sitteth in the heavens so we shall one day sit there with Him Many shall come from the East and from the West and from the North and from the South and shall sit downe in the Kingdome of God Yee shall sit on the twelve Seates and Iudge the twelve Tribes of Israel Which is not spoken of all the Apostles for Iudas never sate there nor yet of the Apostles onely but of all Christians Know yee not that wee shall judge the World wee shall one day sit in Heavenly places with Christ wee sit there already in our head but we shall likewise sit there in our owne persons with our head Let this comfort us against all the calamities of this life here the children of God are oftentimes made the wickeds footstooles they sit on them and tread on them no reckoning is made of a godly man A rich man that is a common drunkard and whore-master shall be more esteemed of by many then a godly poore man Here they sit as forlorne persons none regards them Many times they sit weeping and wayling for their sinnes for their children for crosses in goods in bodies in good name the wicked deriding them jesting at them making songs of them in the Ale-houses but let this comfort us against them all how contemptible soever we sit here wee shall sit with CHRIST IESUS though not in that degree of glory yet in the same kingdome of glory with him for ever VERSE 4. THe Iewes in generall were bitter enemies to Christ
humanity of God in respect of His deity because He was the first begotten of Him before any creature was Col. 1.15 He is unigenitus respectu naturae primogenitus respectu dignitatis The first begotten had a priviledge above all his brethren So had Christ In Hebr. elohim which may bee applyed to the Angells or Magistrates the Seventie expound it of the Angels which hee followeth Divine worship is proper to God Matth. 4.10 CHRIST must be worshipped Ergo He is God 2. The Angels must worship Him therefore they are inferiour to Him Not some but all the highest of them all God alone is to be worshipped thou shalt worship the Lord thy God There is a civill and humane worship that may bee ascribed to men So Abraham worshipped the Hittites in bowing himselfe to them So Iacob worshipped Esau in bowing to him seven times Thus the Subject may be said to worship the Prince when he kneeles to him in token of reverence thus the Husband is said to honour the Wife as the weaker vessell which is counted a kinde of worship but divine worship is proper to God alone Saint Paul and Silas were worthy men yet would not bee worshipped by the Lycaonians when they were about to offer Sacrifice to them as if they were Gods they rent their clothes and would none of it Saint Peter was a famous Apostle yet he would not bee worshipped nay the Angels themselves refuse divine worship Reve. 19.10 none but God must have a divine worship given to Him Then how sharply are the Papists to be reproved that worship the images of our Lady and other Saints Nay what a presumptuous man is the Pope that will have Kinges and Princes fall at his feete He takes on him to command the Angells of Paradise even they also must worship him They pray to images they offer to images they expect ayd and Succour from them What could they doe more to God Himselfe They praise their Idols for benefits received Christ is worshipped and that by the Angells the highest creatures of all therefore He is God 1. Laud and magnifie Him subject your selves to Him as to your Lord and Master acknowledge Him for your King So they doe in the Apocal. they cast downe their crownes at his feet they sing praises to him Day and Night Now if the Angels worship Christ shall not we men that be dust and ashes worship Him If the Lords of the Privie Councell stand bare to the King shall not we silly men of the Country doe it The Angels that dwell in the Court of Heaven with God worship Christ and shall not we on earth doe it Let us worship Him and Him alone let us not worship our gold and silver as Covetous men doe and come within compasse of Idolatry let us not worship our pleasures as Epicures doe and make their bellies God but let us worship Christ as the Angels doe If thou lovest any thing more then Christ if thou fearest any above Christ if thou trustest to any more then to Christ thou art not a right worshipper of the Lord Iesus We worship Christ with our lips we have His Name in our mouth but we worship Him not with our hearts and lives A great number of Christians are like the Souldiers that sate a Crowne of thornes on Christs head put a reede in stead of a Scepter into His hand cloathed Him with a purple garment and in the end did nothing but mocke Him So wee talke gloriously of CHRIST and of His Kingdome in words wee professe Him to be our King but wee doe not worship Him in truth and sincerity and serve Him in holinesse and righteousnesse as we ought to doe VERSE 7. Î Ïὸς for πεÏὶ ad for de unlesse it be in regard of the antithesis verse 8. or quod ad angelos attinet It is an other argument taken from the Angels whereby he proves Christ to bee Superiour to them The Son is greater than the servant Christ is the Son the Angels are servants Ergo. Hebr. createth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which useth for it is ad usum adhibere Beza translates it which made his Angels windes and his ministers a flame of fire which useth them as windes and lightning 1 The Angells are Created Christ is the Creator 2 They be finite Spirits He an infinite Spirit 3 They be messengers Christ the Lord that sendeth them Spiritus est nomen naturae angelus officij ex eo quod est Spiritus est ex eo quod agit angeus est Mat. 4.11 His Angells Spirits of a lively and swift nature not flesh which is lumpish and heavy They all agree together have one minde in praysing God and doing good to the faithfull and elect of God therefore there needs no superiority among them as there doth among men that are of jarring dispositions One may be called an Arch-Angell in regard of some peculiar businesse committed to him for the time as the Subject is sent Embassadour from the Prince for the time And His Ministers a flame of fire 1 Fire is lightsome and strikes a terrour into men so doe the Angels when they appeare 2. Reg. 6.17 they be called Seraphim urentes ab ardore seu inflammatione Esay 6. 2 Fire is of a subtile and piercing nature So are the Angels they are quickly heere and there 3 Fire consumes and burnes up so doe they the wicked our enemies This is the greatest honour of the Angells to be Gods Ministers and Messengers So must we count it the greatest dignity of all men on the face of the earth Though thou beest a rich trades-man a wealthy Merchant a gentleman of great revenewes a Knight a Lord or a King yet the most magnificent stile thou canst have is this to bee GODS Minister and Servant to be his messenger and to goe on his errands As the Centurion said of his Souldiers I say to one goe and he goeth c. So God has Angels under him If he say goe they goe The counsell and Parliament house have their messengers whom they send into all quarters of the land So the high Court of Parliament held in heaven hath his messengers namely the Angels whom God sendeth into all the world Let us be his Ministers and messengers as the Angels bee let us not bee the Devills messengers for to runne on his errands if he say dwell in malice kill thy brother c. Let us not doe this but if God injoyne us any thing let us be his messengers We say in the Lords prayer thy will be done in earth as it is in heaven the Angels in heaven doe the will of GOD with all cheerfulnesse so let us doe on the earth VERSE 8. HE doth not call him his messenger or Minister but he gives him his owne title and here he speakes of his authority In his throne is signified his inauguration into his kingdome by the scepter the administration of his kingdome That Psalme is first to
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
newes that such and such be gone such wise Counsellours such godly and religious common-wealths-men be gone let us in some measure grieve at it the faithfull dye and no man considers it that is not well There should not be such blockishnesse among us yet let us not be too much daunted at it let this be a castle of refuge for us to flye unto Iesus Christ our Captaine keeper and defender remaines for ever He is the same and His yeares never faile Now as the head remaines for ever so shall we that be His members our soules never dye at all but are immediately in Paradise with Christ our bodyes though they dye putrifie in the Earth and and there sleepe for a season as in beds yet they shall bee raised up at the latter day wee shall meete CHRIST in the ayre and remaine with Him for ever Let this be a singular comfort to us all VERSE 13. NOe Angell sitteth at the right hand of God CHRIST doth Ergo. That Psame 110.1 must needes bee understood of CHRIST 1 S. Peter expoundeth it of Him Acts 2.34 2 That verse 4. cannot bee applied to David he was no Priest all the Priests were according to Aaron not Melchizedec none of them were for ever 3 The Pharisees are mute when CHRIST presseth them with this testimony Matth. 22.46 Whereby it is evident that all tooke it as confessed that this Psalme was meant of Christ. 1 God the Father honours Him with the title of Lord therfore He is God equall with Him 2 Hee places Him at His right hand as His equall Ergo. Til 2 Sam. 6.23 Matth. 1.21 it denotes continuationem temporis then thou shalt sit quietly with me for ever Foot-stoole that is extrema subiectio 1 Cor. 15.24 25. As Christs enemies shall be made His foot-stoole so shall ours be for His enemies are our enemies the Captaine and the Souldiers the Head and members have common enemies Wee are here the foot-stoole of the wicked but the time will come when they shall bee our foot-stoole The Israelites were the Aegyptians foot-stoole on the earth they drowned their children they oppressed them with many burdens but they shall bee their foot-stoole in heaven The wicked now for a short time may domineere over the godly they may make long furrowes on their backes put them to much slavery they may feede them with the bread and water of affliction as Achab did Micaiah they may cast them into stockes prisons and dungeons as they did Ieremiah they may spit on their faces as they did on the blessed face of our Saviour CHRIST they may rayle on them with reprochfull termes as Shimei did on David they may gibe and jest at them mocke and deride them as base Varlets did Iob whose Fathers he disdained to set with the dogges of his flockes and as impudent wretches doe now a dayes even at the Preachers and Ministers themselves stone them saw them in pieces put them to the sword and fire But let us bee of good comfort we shall one day be Lords over them they shall be our slaves and vassals yea the Lord will tread Satan and all of them under our feet and make them our very foot-stooles the gates of hell may avayle but cannot prevaile against us we shall be Conquerours yea more than Conquerours over them all This Hamans Wife her selfe could see If Mordecai be of the Iewes seede If he be a faithfull man appertaining to CHRIST thou doest but strive against the streame to set thy selfe against him be thou never so great never so mighty never so malicious thou shalt be his foot-stoole in the end let this encourage us against all enemies whatsoever VERSE 14. YEe have heard what CHRIST is Will yee know what the Angels be for their nature they be spirits yet created and finite for their office Ministers Officers Apparitours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publike ministers for the publike good and benefite Servants not Lord as CHRIST is sent forth at the will and commandement of an other CHRIT is sent into the world yet as a Sonne not as a servant of his owne free will not by the simple authoritie of an other as the Angels be All Angels are Ministers Some are not ministrantes some assidentes as Dionysius collecteth Dan. 7.10 They all stand about GOD expecting his pleasure to be sent by him They are principally for the elect they are occupied about the wicked as an Angell destroyed the hoast of Senacherib and slew Herod but it is for the godly their sake Psal. 34.7 Psal. 91.11.12 They minister to God as their Lord and Master to us as their fellow servants at the appointment of the Lord. Sometimes they are sent to instruct the godly in the will of God as Isaiah 6. to the Prophet in the Apocalyps to Iohn to Cornelius to the Shepheards c. Sometimes to deliver them out of danger as Lot out of Sodom Peter out of prison to carry Lazarus soule into Abrahams bosome 1. Here wee may see that the name of a Minister is an honourable name the Magistrate is a Minister the Angels are Ministers CHRIST himselfe was a Minister even the Minister of circumcision when hee lived on the earth Some prophane fellowes there be that thinke basely in their hearts and speake irreverently of the Ministers I tell you it is an Angelicall name an high and magnificent title Is it not an honourable office to serve the King or the Queene We that be the Ministers are servants to Christ the King of Kings and to his Church the Lambes Wife therefore thinke highly of us because of our office Is it a grace to the Angels to be called Ministers and shall it be a disgrace to us Nay we will glory in it and shame shall light on them that contemne the Ministers of CHRIST 2. Whose Ministers are the Angels They be our Ministers they Minister for our sakes and what be we in comparison of the Angels They are spirits we flesh and bloud they holy wee unholy they immortall we mortall they in heaven we on earth yet they be our Ministers they Minister to CHRIST as to their Lord and Master to us as to their fellow servants But what an honour is this to wretched and sinfull man that the Angels should be his Ministers As if the King should command an honourable Lord of his privy Counsel to waite on a poore man in the Country to conduct him from the Court to his owne house the Angels are of Gods Court in heaven and see his face continually Wee are sillie wormes on earth yet the Lord hath appointed them to attend on us to be our nurses to carry us in their armes that wee dash not our foot against a stone Let us praise and magnifie God that hath provided such keepers for us What is man O Lord that thou regardest him thou hast made him a little lower nay a little higher than the Angels The Angels are our Ministers but
with all reverence Secondly a strengthning of the charge by an argument which he disputeth by the example of their fathers Where first the sinne of their fathers then the punishment of the sinne Their sin is set downe first generally then particularly with the circumstances belonging to it of the place where it was committed the persons by whom the nature and quality of the sin amplified by the meanes they had to call from it the time how long they continued in this sinne The punishment is double 1. GODS wrath and displeasure 2. A definitive sentence proceeding from it an exclusion of them out of his rest VERSE 7. SEeing we have such a rare and excellent Prophet as is not as a servant but as the Sonne in the house of GOD let us attend to him and for so much as faith makes us to be of this house and hope is as a pillar for the susteining of us in it let us beware of infidelity that pulls downe the house and shuts up the doore against this Prophet that he cannot enter in into us Now because hee was to make a commemoration of the stubbornnesse and contumacie of the ancient Israelites which in time rejected this Prophet and would not heare him very wisely for offending of the Hebrews he delivers it in the words of the Holy Ghost rather then of his owne They would peradventure have kicked against his reproofe but they durst not spurne at the reprehension of the Holy Ghost The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST the true Prophet of the Church therefore let us all attend to him The Author of this Epistle was not ignorant that David was the penman or Authour of this Psalme for he himselfe affirmeth Hebr. 4.7 yet he doth not say as David speaketh but as the Holy Ghost saith whereby he gives us to understand that the Holy Ghost the third person in the glorious Trinity speaketh in the Scriptures the whole Scripture is given by inspiration of God 2 Tim. 3.16 this heavenly spirit did breath them into those worthy instruments which he used Holy men of God spake as they were moved by the Holy Ghost The Manichees sayd that the evill GOD was the Author of the Old Testament and the good GOD of the new yet the Holy Ghost spake in the Old Testament This then is the prerogative of the sacred Scripture above other wrytings In other books men speake but in this God speaketh In other writings Tullie Seneca Plato Aristotle Plutarch speaketh who indeed were wise and learned men but in the bookes of holy Scripture the Holy Ghost speaketh which is the fountaine of all wisdome In them the servants speake in this the LORD speaketh In them the subjects in this the Prince The Holy Ghost speaketh in the bookes of Moses of the Psalmes of the Prophets in the bookes of the New Testament yet such is the blindnesse of our understanding and the corruption of our nature that we preferre humanity before Divinity the writing of men before the writings of God the Moone before the Sunne wee had rather be reading of humane Authors then of these heavenly books wherein the HOLY GHOST speaketh to us Now if yee will heare his voice as God hath commanded you to doe Deut. 18.18 Then harden not your hearts Thus it is as cleere as the noone day that the Spirit of God gives an evident testimony of our Saviour CHRIST To day In the time of the Gospell The law was as the night this as the day While he speaketh to us 2 Cor. 6.2 CHRIST spake in Moses time in Davids time he spake in his owne person on the earth and he speakes in the Ministerie of the Gospell to the worlds end The Gentiles that were not as yet of CHRISTS fold heare the voyce of CHRIST Ioh. 10. but CHRIST is now in heaven therefore the voyce of the Preachers is the voyce of CHRIST He doth not say to morrow post it not off till to morrow but heare it To day while it may be heard VERSE 8. WHat then He doth not say stop not up your yeares we must not doe that neither but it is in vaine for the eare to heare if the heart bee hardned therefore first he beginneth with the heart God opened the heart of Lydia The heart is the principall thing which GOD requireth in the hearing of the Word In vaine doe wee heare with our eares if our hearts bee not opened therefore sayes the Holy Ghost harden not your hearts GOD hardeneth the hearts of men and men harden their owne hearts He hardned the heart of Pharaoh and Deut. 2.30 GOD hardneth not only permissivè but also activè the LORD hath a kinde of act in it his providence is in it He gave up the Gentiles unto their owne lusts Rom. 1.24 Hee sendeth the wicked strong delusions to believe lies He did not only suffer Pharaohs heart to be hardned but he hardned it indeed How Not infundendo malitiam by infusing evill into our hearts for they be as pots full of all impiety already GOD needs not nay GOD cannot it is repugnant to his nature to put any evill into us yet hee doth not harden onely subtrahendo gratiam though that bee one meanes but by having an operation in the action yet so as he is free from the least imputation of sinne As hardnesse of heart comes from GOD it is a punishment of sin of our former contempt of his grace and mercie offered to us as it proceedeth from our selves it is a sinne yea an horrible sinne To conclude we first contemne that grace which should soften our hearts and then God hardens them We our selves properly to speake are the hardners of our own hearts GOD gives us his sacred word as a trumpet to waken us out of sinne he sends us his Ministers and Preachers as bells to toll us to the kingdome of heaven they will us in GODS name to believe in CHRIST to forsake our sinnes be they never so neere or deere unto us we for all that harden our hearts that those heavenly admonitions cannot enter into them Let God say what hee will let him preach by his Embassadours we will still continue in unbeliefe and dwell in our sinnes we say with them in the Gospell we will not have this man to reigne over us Sinne shall be our King Lord and Master CHRIST IESUS shall not rule us by his word and Spirit This is the hardnesse of heart that is in us by nature Oh Hierusalem how often would I have gathered thy children together and yee would not Matth. 23.37 The LORD sent his Prophets early and late 2 Chron. 36.16 and in Zach. 7.12 there is a wonderfull example to this purpose This hardnes of heart reigneth exceedingly at this present day yea even in those townes where there is most plentifull preaching Therefore let us intreat the LORD to give us a new heart to take from us
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.
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
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
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
and holy men yet let us strive in some sort to attaine to that holines which is in him Thou canst not bee so rich as such a man is wilt thou therefore labour for no riches at all A Scholler cannot write so well as his sample shall hee not therefore endevour to come as neere his sample as hee can So wee cannot attaine that holinesse that is in CHRIST shall wee therefore not imitate it Yes wee must bee an holy nation a royall Priest-hood a people zealous of good workes Learne of mee said CHRIST for I am humble and meeke So learne to bee holy as he is holy As the oyle powred on Aarons head stayed not there but ranne downe to his beard yea to the very skirts of his clothing So the heavenly oyle of holinesse powred on Christ our high-Priest must be conveyed to all yea to the lowest that be in the Church Thou art none of Christs if thou beest not holy as he is But alas for the most part we are unholy yea even we that professe ourselves to be the members of Christ. A great number that would seeme to belong to Christ that have Christ and his Gospell in their mouthes but are impure unholy prophane in their lives beastly drunkards that stincke of drink wheresoever they become filthy adulterers like fed horses neighing after their neighbours wives covetous misers meere mucke wormes that scarce believe there is any heaven but in this world We should be Saints in some measure as Christ the Saint of Saints is but a lamentable case we are Devills in our conversations we should be Eagles mounting up into heaven where Christ our high-Priest and Saviour is but we are Swine wallowing in the puddle of all iniquity As Christ is holy so let us endeavour to be in some poore measure else wee shall never set foote into the kingdome of heaven It is called the holy Ierusalem no dogs enchanters Whoremongers uncleane persons that bee not sanctified by the Holy Ghost shall come into it therefore let us be holy as Christ our high-Priest is that being partakers of his holinesse we may be partakers of his glory in the life to come Christ was a simple man all the treasures of wisedome were hid in him he was wiser than Salomon then any politicke Achitophel then any Matchiavel whatsoever yet a simple man He would not imploy his wits and wisdome about such things as might be hurtfull to any So Iacob was a plaine man and Nathaneel a true Israelite in whom there was no guile Such must all Christians bee though GOD have given them never so sharp a wit so reaching a head never so great wisedome experience and learning yet they must not use it to the hurt of any but to the good of all so neere as they can We must bee harmelesse as Christ wise as Serpents yet as innocent as Doves Yet a number there be that have the Serpentine wisdome and want the Dove-like simplicity they thinke they cannot be wise men unlesse they be crafty and hurtfull men they are more like the Devill then Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devill hath a plaguie wit a subtile pate of his owne but hee never doth any good with it but all the mischiefe he can so doe those that are the Devills brood they have wit and wisedome enough the children of this world are wiser c. but what good doe they with it Nay what hurt how dangerous be they in a towne or a Country we must so live that wee be harmelesse as Christ was Yet a pittifull thing it is we are altogether set upon hurt we are harmefull and not harmelesse persons as CHRIST was There be two kindes of harmefull men in the Church covered with the Cloake of Christianity the one open the other close and secret and yet not so close but that God can disclose them and make their treacheries knowne to all the world the one are Foxes the other are Wolves the one Serpents the other Beares and Lions Some there bee that blush not to offer open harme and violence to their neighbours Such a one as Iesabel was that slew Naboth and tooke away his Vineyard all the world might see the injurie Such are they that grinde the faces of the poore that wring house and land from them and as Zidkiah smite their brother on the face that all may see the blow these be impudent wretches yet few of these Owles dare appeare in the glorious Sun shine of the Gospell Now men are waxen not more religious but more cunning they will be no hurtfull persons they doe no harme to any not openly perhaps yet secretly not above hand but under hand As he said I will kill Ismael and no man shall see it We will undermine the Preacher supplant our neighbours doe hurt and mischiefe in a towne and no man shall see it These are worse than the other those dogs are worst that will bite before they barke and the Serpent that lyeth in the greene grasse destroyes more than those that bee in high wayes a man may espie the one sooner than the other These are like Iudas that would kisse Christ at the same instant when hee betrayed him these will speake faire to a mans face and yet by secret perswasions by politicke devices by alienating the affections of others cut his throat behinde his backe A vile generation of Vipers yet all their plotting consulting their devising of mischiefe is knowne to him that knowes all secrets who will one day reveale them to their open shame before God and his Angels unlesse they repent fie upon this dealing let us labour to bee harmelesse as our Saviour Christ is It is an easie matter to bee harmefull if we will sell our selves to the Devill Let us strive to doe good to all but harme none neither openly nor secretly by word nor deed by our selves not by others We that bee Christians must bee good men as Barnabas was full of good workes as Dorcus was but not bad men hurtfull men full of evill workes Let us all so carry our selves in the Towne and Country where we dwell that it may bee affirmed of us we are harmelesse as Christ was Yet as we reade of one that was famous for nothing but for burning Diana's Temple so some are famous for nothing but for the hurt they have done and doe dayly they doe not only no good themselves but disswade others from doing of good As Christ is undefiled so must we be These are they that have not defiled their garments that have not defiled themselves with women Though we live in a filthy and defiled world yet we must not bee defiled with it Like the Sun that shineth on a dunghill yet is not polluted with the dunghill so though we live in the dunghill of the world yet wee must not be defiled with it wee must bee undefiled from covetousnesse drunkennesse pride malice envy and other sins that reigne amongst
us But alas we have no care of it we defile our selves innumerable kinde of wayes A dainty Lady or Gentlewoman would bee loath to file her fingers with a little dirt we all loath outward defilements but we give entertainement to sin which is the greatest pollution of all Nay we are like hogs that had rather be in fowle water then in cleane wallowing in the puddle of sin then bathing our selves in the bath of vertue As Christ separated Himselfe from sinners So must wee doe how wee must not shut up our selves in Cloysters in Nunneries and Monasteries as some did in a blind zeale in the time of Popery thinking that they were then separated from sinners when they were many of the most beastly sinners themselves Neither must wee be brethren of separation as the Brownists most unbrotherly name themselves we must not Hebr. 10.25 forsake the assembling of our selves together Wee must not separate our selves from the spouse of Christ because of some pretended wrinkles in her face neither must we altogether abandon the society of men 1 Cor. 5.10 but we must separate our selves from the pollution of sinners Though we be in Sodome as Lot was yet wee must not be Sodomites though we come into the company of drunkards yet we must not be drunken as they are though among adulterers bawdy talkers and livers yet wee must not draw with them in the same yoke of sin we must be like to the fishes that dwell in the salt water and yet themselves are fresh so though our dwelling be in a prophane towne yet wee must separate our selves from the prophanenesse that is in the Towne This is hard for us to doe though Christ could doe it It is a difficult matter to touch pitch and not to be defiled with it to bee in a fire and not to be burnt Barnabas keeping company with dissemblers was brought to dissemble with them and St. Peter that stout champion of Christ being in the high Priests hall was brought to the denyall of Christ. Therefore the best course we can take is to refraine their company as Ioseph if not but that wee fall into it then to pray to God to separate us from the wickednesse that is in that company The high-Priest in time of the Law was in a Sanctuary on the earth but our high-Priest is in the Temple and Sanctuary of heaven where he appeareth alwayes in the sight of God for us and let not our affections be here on the earth but let our conversation bee in heaven let us seeke the things that bee above where Christ our high-Priest and Saviour is VERSE 27. THe second thing in his Ministerie is his sacrifice which surpasseth the sacrifices of the Priests in the time of the Law in regard of the time when of the persons for whom and the kinde of sacrifice offered by him 1. For the time he had no necessity to offer daily as they did Num. 28.3 4. It was necessary for them to offer daily 1. Because both they and the people sinned daily 2. Because their sacrifices were imperfect and were dayly to be iterated There was no such necessity for Christ to offer dayly because he had no sin and by one sacrifice perfected us for ever 2. They did offer for their owne sinnes and the peoples too and that every day and so did not Christ. He had no sinne of his owne to offer for and as for the sins of the people he tooke them all away by one sacrifice First for he must be holy himselfe before hee could make the people holy Aaron sinned grievously in the calfe 3. For the kind of sacrifice they offered things without themselves as Sheepe Goates Oxen c. Christ offered himselfe he was Sacerdos victima Hebr. 9.14 We are all sinners Ministers and people we must all say yea even arietes gregis the Lords prayer forgive us our trespasses Therefore let us not swell in pride one against another but flie all to the mercy of God in Christ. Therefore let the best Preacher in the world knocke on his breast with the poore Publican and say Oh God be mercifull to me a sinner The order is here worthy to be observed he offered first for his owne sins A Minister in killing of sinne must begin with himselfe Si vis alios flere flendum tibi prius first weepe bitterly for thine own sins as Saint Peter did and then make the people to weepe for their sins I beat downe mine owne body sayes Saint Paul least while I preach to others my selfe should be a reprobate The like method must be practised by all Christians First cast the beame out of thine owne eye let us first represse sinne in our selves Then in others As the Priest in the time of the Law first offered for his owne sins so let us all being Priests by Iesus Christ first offer up our selves to God Wee count him a foole that will have more care of his neighbours Sheepe then of his owne and shall wee have more care of our neighbours soule then of our own Let us first begin with our selves There is but one sacrifice of the New Testament whereby the daily sacrifice of the masse is quite overthrowne This is a knife to cut the throat of the masse among the Papists the Priests offer up Christ dayly they doe more than needs there is no necessity of that for Christ offered up Himselfe once for all There bee many pregnant places for it in this epistle as Hebr. 10.11 12. I say the Papists there is but one bloudy sacrifice which was once offered on the Crosse 1 Pet. 3.18 yet there is an unbloudy sacrifice which Christ instituted at his last Supper where the body and bloud of Christ are offered under the similitudes of bread and wine which is a commemoration and an application of his sacrifice on the crosse to us for Christ said to his Disciples hoc facite that is Sacrificate as the Poet sayes cum faciam vitula pro frugibus ipse venito and the Hebrew word Gnasah doth often signifie sacrificare After the words of consecration bee said this is my body that is given for you i. that is offered to God the Father for you this is the bloud of the New Testament that is shed for many it was then shed and powred out for a sacrifice to God I but where do they read in any Author that hoc facite with an accusative case doth signifie to sacrifice The Poet doth not say facere vitulam 2. The Evangelists wrote in Greeke not in Hebrew or Latine Hee then ordained no propitiatory that 's my meaning sacrifice which was to be offered every day he instituted a Sacrament not such a sacrifice 1. In every sacrifice there is sensible quiddam as Bellar. confesseth and they also say it is an externall thing and they call it visible sacrificium In this imaginarie sacrifice there is no sensible outward thing that may be discerned by
and it is good for Preachers to draw their matter into a summe We have such a worthie High Priest as all the High-Priests in the Law were not worthy to be named with him the same day Then he comes to shew his magnificence Hee doth not say standeth as a Lord Earle Duke may stand by a King bare-headed but sitteth Indeed Act. 7.5 6. he is said to be standing on the right hand of God but then he is seene standing as ready to pull Stephen out of the jawes of his enemies He doth not sit at his foot-stoole but at his hand not at his left hand but on the right hand God the Father as Prince and Potentate sitteth on his throne and Christ sitteth by him Of that Majestie which excelleth the Majesty of all the Kings in the world either Majesty is put for Majesticall Prince to whom is due Majesty Iude 25. or it may be an Hebraisme the throne of the Majesty for a majesticall throne Not in earth but in heaven In the heavens where there bee many mansions and in them hee prepareth a place for us The High-Priests in the time of the Law sate in Moses chaire heere upon the earth but our High-Priest sitteth in Gods chaire in heaven and thinkes it no robbery to bee equall with God In this respect he is not only higher than all the Priests in the Law but higher than the Angels Here hee sitteth as a ruler for the welfare of his Church From hence it cannot be gathered that Christ's body is every where because Gods right hand is every where for this his sitting is restrained to a place namely to heaven Stephen saw him in heaven Acts 7.55 Love is an excellent vertue because it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole Law The Lords prayer carries away the bell from all prayers because that is the summe of all the prayers that can be made by all men in the world Here we have the summe of this large and famous epistle Therefore let it be reverently regarded and diligently marked by us all This may bee a singular comfort to us that wee have such a mightie High-Priest as hath all power in heaven and earth The High-Priests here on the earth were controlled by Kings and Princes Salomon deposed Abiathar and Saul put Abimelech to death but this our High-Priest is above all the Kings and Princes in the world they must all cast downe their Scepters at his feete hee can take the breath out of their nostrils when hee pleases In what an happy ease are we that have such a LORD protectour of the Church He may suffer us to be tryed as gold in the furnace of affliction but he will not suffer us to perish at the length he will deliver us out of the hands of all our enemies only let us have a care so neere as we can not to displease this our high-Priest As the people were obedient to the high-Priest in the time of the Law So let us be to our high-Priest in the time of the Gospell kisse the Sonne least he be angry and yee perish from the way All Papists kisse the Popes feete yea Kings Princes and Emperours But let us all from the highest to the lowest in meekenesse and humility kisse this our high-Priest that sitteth at the right hand of the throne of the Majestie in the heavens and he will defend us from all enemies whatsoever VERSE 2. THe second argument Those high-Priests were Ministers of an earthly Sanctuary this of an heavenly Ergo more glorious than they Of the Sanctuary The Greeke is Ambiguous of the masculine or neuter gender Some interpret it Minister of the Saints So indeed he is not the Angels alone but Christ Himselfe is our Minister O unspeakable honour Rather as the word is taken in this Epistle of the Holies that is of the Sanctuary the Holy of Holies Hebr. 9.12 and 24. The place where he Ministers is Heaven there he appeares in the sight of God for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui facit opus publicum So are the Angels Hebr. 1.14 the Magistrate Rom. 13.4 The third argument hee that hath the more worthy Sacrifice is the more worthy Priest Christ's sacrifice is more worthy Ergo. This sacrifice is set forth to us 1. Figuratively 2. Properly Figuratively it is resembled to a Tabernacle Some by Tabernacle understand heaven too as well as the Sanctuary but rather by it is meant the body of our Saviour Christ. 1. It is not like that in so few words he would use a tautology 2. The Tabernacle was for the Priests not for the High-Priests 3. The reason following Verse 3. doth evince that by the Tabernacle is signified the body of Christ wherewith hee did sacrifice It is an usuall thing to resemble the body to a Tabernacle 2 Cor. 5.1 2. 2 Pet. 1.13 14. As a man dwelleth in an house or Tabernacle So doth the soule in the body And as God dwelt in the Tabernacle among the Iewes so doth the deity dwell in the humanity of Christ therefore it hath the name of a Tabernacle This similitude is fitly introduced by the Apostle As the high-Priest by the Tabernacle went into the Sanctum Sanctorum so Christ by his body offered on the Crosse went into heaven Hebr. 9.11 Hence it is that Christ's body is compared to a Temple Ioh. 2.21 to a vaile Heb. 10.20 This Tabernacle is illustrated by an adjunct and the efficient cause The other was but a counterfeit to this True is not opposed to false that was not a forged Tabernacle it was of Gods institution and made by his direction But it is called the true Tabernacle as Christ may be called the true David Salomon Melchizedec the true Manna that came from heaven Iohn 6.32 And as the picture of a man is nothing to the man himselfe So that Tabernacle was but a picture of this this is the true Tabernacle indeed The shadow of the Sun in the water is not the Sunne that is the true Sun that is in the firmament so that was but a shadow of this Tabernacle this is the true Tabernacle 2. It is illustrated by the efficient cause Moses Aholiab Bezaleel and other artificers pight that Tabernacle which were mortall men though they did it by Gods appointment this Tabernacle was framed immediately by God Himselfe the body of our Saviour Christ was conceived by the Holy Ghost The name of a Minister is no base name seeing Christ being now in heaven doth not thinke scorne of it He was a Minister of the circumcision when he lived on the earth and he is a Minister of the Sanctuary now in heaven Therefore let none have a base opinion of the name and office of the Ministers Christ is the head Minister and we inferiour Ministers under him therefore let us be reverently regarded for his sake There by presenting of his owne sacred body
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
are sanctified by the Holy Ghost as the worker of sanctification but we are sanctified by the offring up of the body of Christ as the meritorious cause of our sanctification The bodies of the Saints are holy things being the members of the Holy Ghost The bodies of the Martyrs are precious things whereby the truth of the Gospell was sealed yet by these we cannot be sanctified in the sight of God because there was sinne in them Hearing of Sermons prayers and almes deeds are all of them testimonies of our sanctification and by them we make our calling and election sure We have an inherent sanctification in us after we bee regenerate but that is lame and imperfect there is nothing that can perfectly sanctifie us that we may appeare without blame before God save the offering up of the body of the Lord Iesus Hee is made to us wisedome righteousnesse sanctification Therefore let us entreat the Lord to give us a true and lively faith whereby we may apply Christ and his merits to our selves that being sanctified by him and made cleane through his bloud we may enter into the holy Hierusalem in the life to come VERSE 11. FOr there were many of them of what sort and condition so ever Standeth as a Servitour at the Altar For some thing or other was done every day there was the morning and evening sacrifice For the publike good of the people being the Minister of them all One time would not serve the turne as it doth with Christ. The sacrifices in speciall were Bulls Goates Sheepe c. yet often iterated Never no hope of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully and utterly as they ought to be so as they never trouble the consciences of men againe they were a recordation of sin but no a motion of sin No Priest was exempted from service In the Church of Rome peradventure the inferiour Priests the Parish Priests take some paines among the people But the Pope the High-Priest the Cardinalls and those that are called Majores sacerdotes live at ease some of them they are minstred unto but wee must all minister in those places wherein God hath set us that we may enter into the joy of our Master in the life to come The Angels are ministring spirits and shall we thinke scorne to minister 2. We must no day bee idle but dayly serve God in our severall functions whether wee bee Ministers or people passe the dayes of your dwelling here in feare As wee aske our daily bread at Gods hands so wee must daily performe service to God Daniel prayed three times a day Anna served God in prayers day and night The Bereans turned over the Bible daily every day let us doe something whereby God may be glorified 3. As the Priests in the time of the Law offered up the same sacrifices So let us the same sacrifice of prayer of preaching of praise and thankesgiving of almes deeds and the workes of mercy So long as wee tarrie in the world let us alwayes be offering up these spirituall sacrifices though they bee the same yet they are acceptable to God No more can any thing that wee can doe now CHRIST IESUS alone is the Lamb of God that taketh away the sinnes of the world VERSE 12. BVt He that is Iesus Christ our Priest hee being but one is opposed to them that were many He could doe more than all they put together Not many as they did one specie and numero too For the expiation of sins which those sacrifices could not take away There be foure things that commend this sacrifice 1. Sufficientia quoad precium 2. Efficacia contra peccatum 3. Gloria quoad praemium 4. Victoria quoad adversarium Hee doth not stand as they did Stare est famulorum sedere dominorum Not at the Altar here on earth but at the right hand of God in heaven Not for a time as those Priests continued their time and then went away but for ever Some joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which goeth before after he had offered one sacrifice for sinnes for ever the vertue whereof lasteth for ever God hath no right hand nor left but as Kings cause them that bee neerest and deerest unto them to sit at their right hand so Christ He is in equall Majesty with his father After the offering up of this one sacrifice he offers no more as a Priest but reignes as a King for ever There must be no iteration of this sacrifice The Papists alleadge that the sacrifice of the Masse is the same with that on the Crosse. Suppose it were yet it must bee but once offered Those in the Law were often offered but this must be but once offered otherwise the whole disputation of the HOLY GHOST in this Epistle is overthrowne What doth he now he doth not now play the Carpenter he takes no more paines in preaching in suffering as he did here but he sits quietly in all joy and happinesse at the right hand of God Acts 7.55 Christ appeared to Stephen standing but that was for the strengthning and encouraging of him against the rage of his enemies He stood up ready to take him out of their clawes into the kingdome of heaven otherwise for the most part the Scripture introduces Christ sitting as it were in his regall throne at the right hand of God next in glory power and Majesty to God the Father yea equall with him in all things 1. This may bee a comfort to us against all our adversaries The King and Protectour of the Church sitteth at the right hand of God in heaven The Vniversities chuse them to be their Chancellours which are in greatest favour with the King and most gracious in the Court so doe incorporations chuse the like to be their high stewards that may stand them instead in the time of need He that hath the protection of us is a great man in the Court of heaven He sits at the right hand of God hee hath all power in heaven and earth Therfore let not us feare that are under his wings he will not suffer us to want the thing that is good 2. As CHRIST now sitteth in heaven after all the miseries crosses and afflictions which hee sustained on the earth so when this wretched life is ended we shall be in heaven with Christ Ep. 2.6 Let this encourage us to a patient suffering of all calamities in this world Wee may have a tragedy here but a comedie hereafter worme-wood here and honey there Blessed are the dead which dye in the Lord they rest from their labours and shall remaine in heaven with Christ for ever VERSE 13. IT might be interpreted and expecteth the remnant As he himselfe the head of the Church is in heaven so he expecteth the comming of his members to him Or from henceforth waiteth that is the accomplishment of the number of his elect which God the Father hath given to him He comes down no more into the earth to
offer any sacrifice for sin but remaining in heaven still he patiently abideth Then let us waite The foot-stoole of his feete Donec imports a continuation of time Sinne the Devill and his instruments death it selfe If Christ tarrieth for us shall not we tarry for him Luk. 12.36 2 Pet. 3.12 The soules of the Saints that lay under the Altar cryed how long Lord but this answer was returned to them that they should rest for a little season untill their fellow servants and brethren were fulfilled Apoc. 6.10 11. The patient abiding of the poore shall not perish for ever Let us by patience and long suffering passe through the sea of afflictions in this world that we may be with Christ in the haven of eternall happinesse in the world to come Let us tarry for him till the breath bee out of our bodies and let our flesh rest in hope till the day of judgement 2. This phrase doth signifie the greatest and basest part of subjection that can be Ioshua made the men of War to set their feete on the neckes of the Kings that fought against them Ios. 10.24 Adonibezeck made them whom he subdued to gather crumbes under his table Iud. 1.7 The Psalmist sayes of the enemies of Christ they shall licke the dust under his feete and Rom. 16.20 The God of peace shall tread Satan under our feete I will lay thee at my foote we are wont to say Now as they shall be Christ's footstoole so our footstoole too Wee shall be conquerours yea more than Conquerours by him that loved us but this full and compleate victory shall not be till the day of judgment when death the last enemy of all shall be subdued In the meane season while we be here we must look to have our enemies on our top to spit on our face to smite us as they did Christ to make long furrowes on our backes to offer us the greatest indignity that can be but let us be of good comfort the time shall come when they shall be our foot-stoole to their everlasting shame and we shall be as Kings with crownes on our heads and palmes in our hands for ever and ever VERSE 14. THere is great reason he should sit still at the right hand of God in heaven because with one offering he hath perfected that is hath gi-given them all things that were requisite reconciliation remission of sins sanctification redemption Not for a time but for ever Not all the world in generall but those that are sanctified they that remaine dogs and swine still have no benefit by this sacrifice but those that are sanctified Eph. 1.4 1 Cor. 6.11 All have not benefit by the sacrifice of our Saviour Christ only they that are sanctified Acts. 20.32 This is the will of God even your sanctification If we be not sanctified we shall never set a foote into the kingdome of heaven Dogges Enchanters Whoremongers are without Follow peace and holinesse without which no man shall see GOD. Except a man bee borne of water and of the Spirit he cannot enter into the kingdome of God Ioh. 3.5 Such were some of you but yee are sanctified c. 1 Cor. 6.11 This is little considered of us We falsely imagine that we may wallow like swine in the mire of our sinnes and yet goe to heaven when wee dye That cannot bee None are perfected by the offering of CHRIST but they that are sanctified If thou remainest a covetous miser still and beest not sanctified from thy covetousnesse if thou continuest a drunkard still and art not sanctified from thy drunkennesse if thou dwellest in thy fornication adultery stil and beest not sanctified from these sins If thou beest a proud man still and art not sanctified from thy pride to have a lowly opinion of thy selfe thou shalt never have any comfort by the oblation of CHRIST Wee must be Saints in some measure while wee are here on the earth or else wee shall never be Saints in heaven hereafter Paul writeth to them that are sanctified 1 Cor. 1.1 Therefore let us entreat the Lord to sanctifie us in soule spirit and body throughout that we may enter into the holy Hierusalem in the life to come VERSE 15. FOr the HOLY GHOST testifieth this also to us 2 Pet. 1.21 For after hee had said before these are the words of the Apostle making a collection out of the Prophet He doth not say for Ieremie beares us witnesse but the Holy Ghost The whole Scripture was given by inspiration from God it was inspired by the Holy Ghost 2 Pet. 1.21 The HOLY GHOST speakes in the bookes of Moses in the Psalmes and in the Prophets in the writings of the Evangelists in the Epistles of the Apostles and in all the rest In other writings men speake but in the Scripture GOD Almighty speaketh therefore how reverently are they to bee read and heard of us wee that bee the Preachers speake yet it is not wee but the Spirit of GOD that speaketh in us the HOLY GHOST speaketh by the mouth of all his servants therefore let us take heed how we resist the Holy Ghost VERSE 16. AFter he had promised a New Covenant instead of the Old After those dayes namely of the old Testament those being expired Then saith the Lord concerning the New Covenant that was promised Two things Renovation and Remission of sins Verse 17. God doth not promise to put his lawes in our eyes that wee might look on them in our mouthes that we might talke of them or on the fringes of our garments as the Pharises had the Law of God but if wee feare Him Hee will put his lawes into our hearts that the heart being possessed with the Law of God it may set the tongue and all the members of the body on worke VERSE 17. NEither the guilt nor punishment of them This testimony was cited Chapter 8. to prove that there was a New Covenant to abolish the Old Here it is alleadged to prove that remission of sins is effected by the sacrifice of Christ in the New Testament which was only figured out by the sacrifices of the Old Testament So that one and the same Scripture may be applyed to diverse purposes The foundation whereupon the remission of sins promised by God was built was the sacrifice of Christ in the New Testament otherwise this testimony should not be alleadged to purpose That which we minde to punish we will remember I remember Amalek said the Lord. A master being displeased with his servant sayes I will remember you anon but God will not remember our sins he will rase them out of the booke of his remembrance An happy turne for us for if he should remember but one sin against us it were sufficient to cast us into hell As God remembers not our sins So let not us remember the injuries done to us Ioseph would not revenge himselfe on his brethren for the injurie they intended against him and practised but
fall into Gods hands especially let us take heede how wee doe maliciously impugne the truth sealed up in our hearts and consciences by the Holy Ghost let us beware how we wage battell against CHRIST and despise him the Saviour of the world if by such a sinne wee fall into the hands of the Almighty GOD there is no getting out of his hands againe VERSE 32. SO much of the exhortation in generall Now followes the ripping up of the particular branches of it Wherein 1. A preface to the explication of it 2. The explication it selfe A preparation is made to it 1. By calling to remembrance their valiant behaviour in time past 2. By confirming them in their profession Verse 35. We must not remember old injuries there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them they must bee raced out of our remembrance yet there â—re three things which we must remember 1. Beneficia accepta wee must never suffer Gods benefits to slip out of our minde we must keepe a perpetuall catalogue of them 2. Mala commissa I remember my faults this day said Pharaohs Butler We must call our sins to remembrance and weepe for them 3. Exemplaria bona praeterita both of other men and of our selves too The Apostle here would have them call to their remembrance what manner of men they had beene in times past how forward how zealous of religion what afflictions they endured for it and to continue the same men still rather to encrease then to decrease Remember from whence thou art fallen sayes Christ to the Church of Ephesus which had forsaken her first love Many are hot in the beginning that waxe key cold in the end therefore let us remember the dayes of old that our latter dayes may bee as good if not better than our former dayes Grow in grace 1. What they must remember a notable exploit of theirs 2. The time when it was done After yee were enlightned with the knowledge of the truth and had given up your names to Christ. Yee did not fall under the burden but very manfully stood under it Hee doth not simply say afflictions but a fight not a little one but a great one Ye wrastled with many afflictions So soone as we become Christians we must looke for afflictions All that will live godly in CHRIST IESUS shall suffer persecution These were no sooner enlightned but they had a great fight of afflictions Hee that will bee my Disciple let him take up his Crosse and follow mee If thou wilt be a Christian thou must have the Crosse. So soone as CHRIST our Captaine was baptised hee was led into the wildernesse to bee tempted of the Devill and so soone as wee in baptisme professe our selves to bee his Souldiers wee must expect a great fight of afflictions Apoc. 7.14 Wee need not to fight one with another Ephraim to eat up Manasseh and Manasseh Ephraim wee shall have enemies besides to fight withall the Devill and his instruments sicknesse malevolent tongues poverty losse of goods and life too Therefore let us all prepare our selves for this fight We cannot have an heaven here and an heaven hereafter too wee must looke for paines here with Lazarus if we will have joyes hereafter with him VERSE 33. THis fight is illustrated by a distribution of the afflictions which they sustained either in themselves or with others In the afflictions which they endured in their own persons is to be considered the manner and the matter of them For the manner they were set on a theatre 1 Cor. 4.9 exposed on a stage to the laughter of the whole world for the matter of their afflictions they concerned their good name or their goods and life For good name they had many reproches layd on them called Heretickes Galileans maintainers of the sect of the Nazarites foolish Asses that would believe in a crucified God besides that they had such afflictions as touched goods and life Neither did they suffer in their owne persons alone but in the persons of others or that were conversant in the like afflictions If the toe bee full of paine the whole body suffers with it If one Christian be in affliction we must have a fellow-feeling of it I Iohn even your brother and companion in tribulation Apoc. 1.9 In being companions with them we are companions with Christ. When I was in prison yee visited me We will be companions with drunkards with adulterers and shall we not be companions with them that are afflicted for the name of Christ Let us be companions of their misery weeping praying and relieving them in this life that wee may bee companions with them of felicity in the life to come VERSE 34. BOth these are confirmed For the former they sorrowed Where whether at Hierusalem Rome or any other place is not expressed but the Apostles bonds were as their owne bonds Hebr. 13.3 For the latter they suffered the snatching of goods the persequutors playd the harpies violently taking away their goods Silver Gold house-hold Sheep Oxen c. yet they suffered it how not contentedly alone but with joy they rejoyced to be spoiled of their goods for Christ's sake they were not only not grieved but glad of it why they were on a sure ground not only guessing or conjecturing but That ye have where in your selves fide spe Ioh. 3.36 What A better substance ratified by the place and qualitie of it for place it is not in earth where thieves breake and steale but in heaven as in a strong castle where it is safe But say some what tell you mee of goods in heaven Let me have my goods on earth A bird in the hand is better than two in a bush For the quality not a fading but an enduring substance These were excellent professours that suffered joyfully the spoyling of their good for Christ's sake Men had as leave loose their lives as their goods Whereupon the Grecians comprehend them both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet if we were right Christians indeed we will be content and that with joy to part with all we have in the world for CHRIST and his Gospel Hee that loves father and mother more than me is not worthy of me much lesse is he worthy of Christ that loves his goods more than him 1. God gave us all why shall he not have all if he require it can they be bestowed better than on him that gave them 2. We shall have better in the roome those goods tarry but a while we may loose them by casualties in this life at least when death comes wee must forsake all these endure for ever Who will not change for the better give me a better house and take mine a better horse we love the better If we loose these goods for Christ's sake we shall finde better therfore let it not grieve us to part with them But this is an hard thing this made the young man goe sorrowfull away Now in the time
better of it to be coupled in the same yoke with him 1. He tells them what they are not Wee are not of the withdrawing Either the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed after the manner of the Grecians or the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Hebrewes we are not the Children of the withdrawing to the destruction of our soules but we are the Children of faith to the conservation of our soules in this Sea of miseries wherein we are tossed 1. Here wee learne that when the Preacher hath occasion to terrifie the wicked hee must comfort the godly least they take it to themselves and bee discouraged So Hebr. 6.9 1 Thes. 5.4 2 Thes. 2.13 Many weake consciences are soone cast downe and ready to apply that to them which the Preacher never meant of them therefore we must use this wise and heavenly discretion that the Apostle doth 2. Here we see that good Christians must be no withdrawers of themselves Wee must withdraw our selves from the wicked come out come out my people from the middest of them We must not withdraw our selves from the Church of God because of some pretended spots in her as the sectaries doe but we must withdraw our selves from Gods enemies There is a time also when we must withdraw our selves from the company of our friends into our secret chambers and pray to God as Daniel did But in the time of persecution we must not withdraw our selves through infidelity and run out of the field wherein God hath set us We may read of some with-drawers Ioh. 6.66 Demas was a withdrawer so was Iulian the Apostata but let not us be such Let us say with them Ioh. 6.68 to whom shall we go thou hast the words of eternall life Iosua would be no withdrawer choose yee whom you will serve but I and my house will serve the Lord Ios. 24.15 Saint Peter would be no withdrawer though all forsake thee yet will not I he did deny him for a time and withdrew himselfe but he wept bitterly for it and stood better to his tackling If the storme and tempest of persequution should arise let us not withdraw our selves and refuse to suffer for CHRIST but let us sticke to him all the dayes of our life Yee are they that have continued with me in my temptations CHRIST loves continuers Be faithfull to the end and I will give thee the Crowne of life Let nothing make us to withdraw our selves from CHRIST but let us cleave stedfastly to him in this world that wee may reigne and triumph with him in the world to come CHAP. XI IN the substance of that exhortation derived out of the doctrine of CHRIST 's Priest-Hood three severall vertues were commended to us the first faith the second hope the third love Now followeth a particular explication of all these Faith is painted out to us in this Chapter Hope in the twelfth Love with the fruits thereof in the thirteenth This Chapter hath two principall parts a definition of faith and an illustration of it 1. By Example 2. By instance Verse 3. It is defined Verse 1. Where the nature of it is expressed It makes them existent not onely in intellectu but also in corde voluntate It is a full perswasion that wee shall have these things which we hope for nay it puts us into a reall possession of them VERSE 1. FAith is the evidence of things which are not seene The holy and celestiall Hierusalem where there is no Sunne but is enlightned with the glory of the Lamb continually where there is no night crying or weeping where all teares shal be wiped from our eyes for ever cannot be seene with mortall eye yet faith makes it evident to us even in this life The blessed and glorious Trinity GOD the Father Sonne and HOLY GHOST cannot be seene no man hath seene GOD at any time yet faith makes GOD visible to us standing by us in all afflictions Our SAVIOUR CHRIST the King of the Church and mediatour of mankinde clothed with our nature sitting at the right hand of GOD in all glory and Majestie cannot now be seene of us Stephen saw him when hee was on earth but that was extraordinary now we cannot see CHRIST in his glory yet by faith we see him and know that so soone as we are dissolved we shall be with him The holy and celestiall Angels that are our guaâ—dians that hold us in their hands that sing prayses to God continually in heaven cannot now bee seene of us yet by faith we see them and are assured that they will take our soules at our dying day and carry them into heaven The spirits of just and perfect men of Adam Eve Isaak Moses David of the Patriarkes and Prophets of the blessed Virgin Mary Saint Paul Saint Peter of the Apostles and Martyrs cannot as yet be seene of us but by faith we know they are in heaven and we our selves one day shall be with them Wee cannot now see or apprehend the joyes of heaven no eare hath heard them no eye hath seene them they cannot enter into the heart of man yet by faith they are evident to us The resurrection of the body cannot now bee seene wee see many carryed to the Church and Church-yard to be buryed but we see none rise again yet by faith it is evident to us so that we can say with Iob our Redeemer liveth and with these eyes shall wee see him and no other for us Faith is an excellent eye The eye of the Eagle is very sharp and piercing shee can see from heaven to earth she can espie her prey a farre of she and her birds can look on the Sun but the eye of faith is farre more piercing that sees Christ the Sun of righteousnesse and by it we looke into the Sanctuary of heaven and behold what is there Some write of one Lynceus that he could see an hundred thirty thousand paces off but wee by the eye of faith can see further this one eye is better than all Argos his eyes Howsoever the eyes of our bodyes waxe dimme let us entreat the Lord to preserve this eye to make it brighter and brighter every day Faith is the evidence of things not seene Let us make much of this evidence If wee have an evidence whereby we hold our lands we will shew it to some Lawyer to see of what validity it is we will keepe it safe under locke and key Let us examine this our evidence of faith if there bee a cracke in it let us seeke to have it amended and let us take up that prayer of the Apostles Lord encrease our faith Lord strengthen the eye of our faith that even on earth we may see heaven VERSE 2. HEre is an illustration of it 1. Ab exemplis 1. In generall If for this faith our fathers were well reported of then this is the true faith but our fathers were well reported of
greatest commendation that can be given of any that they dyed in the faith Whyle we live we are in the field and battle wee may receive many a wound from sin and the Devill but being dead we are conquerors have Crownes on our heads and palmes in our hands as it is in the Revelation Doth such a man live in the faith as Cornelius did when his prayers and almes deeds proceeding from faith went up into remembrance before God that is a thing to be rejoyced in yet such a man may have many a fall as David and Peter had Is it reported truly of any that he dyed in the faith such a man made a godly end that is the height of all commendation Wee cannot well praise a faire day before night because many stormes may be in it neither can wee give a man his full and perfect commendations till hee be dead Therefore this is registred of these fathers tanquam fastigium laudis the very top and crest of their praise that they dyed in the faith All good men have the like confession 1 Chron. 29.15 2 Cor. 5.6 Gen. 23.4 Abraham was a mighty rich man Gen. 24. Yet but a stranger and pilgrim David was a King yet but a stranger Hast thou faire houses large lands and ample possessions art thou a rich Clothyer a wealthy Merchant a Gentleman a Knight a Lord yet acknowledge thy selfe to be but a stranger there is a time when thou must part with all yea with a kingdome if thou hast it The very heathen confessed this The oratour could say natura dedit nobis non habitandi locum sed commorandi divorsorium this world is but an Inne it is no dwelling house Now if wee bee strangers on the earth as we must all confesse our selves to be then let us carry our selves as strangers 1. A stranger is no medler in the Country wherein he is he takes â—hat which is requisite for him hee lookes to his owne businesse but he doth not interpose himselfe in the affaires of the common-wealth he leaves them to those that be of the Country A stranger must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathen said Even so being strangers in the world let us meddle no more with the world then needs must But wee are drowned in the world our mindes are on the world all the weeke all the yeere long we meddle little with the Scripture with prayer heavenly meditations we are altogether in and about the world 2. Strangers must not thinke to beare sway in the Towne and Country where they dwell the naturall inhabitants will not digest that Gen. 19.9 the Sodomites could not endure that Lot should bee a King among them So we being strangers in the world must not make account to domineere in it to have all men at our controll wee must be content to be underlings here that wee may bee aloft hereafter the faithfull are often put to the wall and the wicked are Lords over them This we must take patiently because wee are strangers 3. Strangers and Pilgrims are wont to be abstemious 1 Pet. 2.11 a stranger a Travellour if he be a wise man doth not set his mind on feasting and banquetting hee takes a morsell and so away So being strangers here we must lead a sober life take no more of the world then will serve us for our journey wee must reserve our feasting till wee come to that place where wee shall eate bread with Abraham Isaac and Iacob 4. Strangers must looke for no great love for the most part they are hated in the Country where they bee and they are wished to be out of it even so the world loveth her owne we are not of the world we are men of another world therefore mervaile not though wee find little friend-ship in the world Dogges will faune on them that be of the house but they will barke at strangers flye in their faces and be ready to pull them downe so because we are strangers to the wicked no marvell though they barke at us and bite us now and then 5. Strangers have a longing desire to be at home If an English man bee in Spaine Turkie India hee thinks every day two till he be in England oh that I were with my Wife and Children with my friends and neighbours at home So being strangers in this world let us not make too great account of it let us desire to be at home in our heavenly Hierusalem let us say with Saint Paul I desire to be dissolved and to bee with CHRIST which is best of all But a number of us say in our hearts of the world as St. Peter of the Mount we are well here I would to God I might never goe from hence 6. Strangers do not hartily love that Country wherin they be they may love it in some sort but nothing to their owne Country so being viatores wee may take viaticum but let us not love the world let us use it as if we used it not This world must be as wormewood to us in respect of the joyes of heaven we may use silver and gold houses and lands but let us not love them Let the heavenly Canaan our native Country have all our love 7. If a stranger come to an Inne he looks about him and sayes this is a fayre Inne here I have a goodly Chamber I fare well for my mony but this is no place for mee to tarry in so wee should think and say of the world I have a convenient dwelling meat and drink enough I thank God I want nothing but this is not my place of abode I am but a stranger here all these things I must forgoe I would to God that this were deepely engraven in the hearts of us all that wee did effectually consider wee were strangers on the earth We say we are strangers but we live as Lords We say with that rich man Luk. 12. Soule eate drinke and bee merry thou hast goods laid up for many yeares Our lives and deeds bewray that wee thinke nothing lesse than that we be strangers A strange thing that strangers should be so bewitched with a strange Country as wee are with the earth VERSE 14. HEE insisteth in the proofe of the latter effect they seeke a Country out of the world therefore they are strangers Where 1. What manner of City it was which they sought 2. The reward for seeking of it The confirmation of it is by a collection deduced out of their owne confession They that confesse themselves to be strangers on the earth doe give notice to all the world that they look for a permanent Country in heaven and so dyed in that faith but these confesse themselves c. Ergo. Such base such contemptible things of this world manifest it to all With a fervent desire not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where they shall abide for ever This world then is not our Country Socrates is highly commended for his answer being demanded
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
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
bitter thing Sweet in the committing bitter afterwards It stingeth us after the committing of it and makes us to weepe bitterly 1 It is bitter in the conscience when we come to a feeling of it then our hearts smite us for it as Davids did then it sets us on the racke 2 It is bitter in Gods judgements in this life Adultery is bitter when the pox comes and other loathsome diseases 3 It is bitter in the life to come if not repented when tormented in the lake burning with fire and brimstone Therefore let it be detested by us all Let a man offer us wormewood so soone as we taste of it wee will spit it out of our mouthes Sin is more bitter than wormewood therefore away with it Let us give no entertainment to it It is a point of wisdome Obstare principiis venienti occurrere morbo We must nip sin in the head at the beginning Though we cannot keepe it from being yet let us keepe it from springing up so soone as weeds grow in the Garden a good Gardener plucks them up so soone as diseases begin to grow on us we send to the Physitian So soone as there is an hole in the house we mend it even so let us suffer no root of bitternesse in the Spring Summer Autumne Winter to spring up among us let us cut it downe immediately Let not Popery spring up Atheisme Epicureisme any Sect or Schisme among us so soone as they put out their heads let us chop them off but such is our carelesse negligence and security we suffer sinne to grow so farre as that the weeds are higher than the corne among us This will be required at our hands A wonder it is to see how the branches of sin will spread themselves their word is a Canker Arianisme quickly inverted the whole world totus mundus ingemuit se subito factum esse Arrianum A little leaven leaveneth the whole lumpe One scabbed Sheepe If there be one Sectary it will make many Sectaries one Drunkard many Drunkards Therefore let us prevent it betimes Wee are loth that one man that hath the plague should come into the Town left it run over the whole Towne Sin is a dangerous plague-sore it will infect many yet we have no care to stop it we suffer it to run on but the soules of those many that through our negligence are defiled with it shall be required at our hands Therefore let us looke to it VERSE 16. THE other branch which is holinesse is set forth by the contrary Holinesse is in the body or in the minde one for the second Table another for the first For the former let there be no fornicatour but possesse your Vessels in holinesse and honour Eph. 5.3 We must not suffer others to bee fornicators Prophanus procul à phano one that is farre from the Temple and Seate of GOD that cares not for God for religion for the things promised by GOD. He prefers the trash of this world before the kingdome of heaven S. Chrys. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshold of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the threshold of whose soule any bad thing may enter He doth illustrate it by one example which may be instar omnium whom he brings on the stage as a Glasse for all to looke in In whom consider 1. His prophane fact 2. The punishment of it Vers. 17. He made sale of it alienated it from himselfe 1 What he sold. 2. For what he sold it The birth-right was a spirituall thing therefore Iacob committed symony in buying of it So non emit he did not buy that which was none of his before sed redemit having a right to it already by the decree of God ab injusto possessore redemit sayes Aquinas Birthrights with all the appurtenances belonging to it which were many and excellent It is called birth-rights because it had many rights and priviledges as appurtenances 1 It carried with it honour and dignity Genesis 49.3 2 Chronicles 21.3 2 A double portion was tied to it Deut. 21.7 3 The first-borne were consecrated to the LORD they were his 4 Which was the principall it was a pledge of the love and covenant of the Lord and the first borne was a type of Christ the first begotten among many brethren Vnto the birth-right was annexed the kingdome of heaven Yet prophane Esau sold it away Gen. 25.32 For what What had he for it Not a peck of gold or a bushell of silver but a messe of pottage For one morsell of meat If hee had had many dainty dishes for it it had beene somewhat For one dish and that a base one too hee sold that which was better worth than all the meat in the world besides A prophane person is a belly-god he loves his belly above his soule earth above heaven Phil. 3.19 whereas Mat. 6.33 Heaven should beloved above all the treasures of the earth Fornication was esteemed by the Heathen a light sin or no sin at all In somuch as the Apostles in the Convocation held at Ierusalem were faine to make a Canon against it Saint Paul hath a large discourse against it 1 Cor. 6.9 The Scripture is vehement against it it excludeth fornicators out of the Kingdome of Heaven Whoremongers GOD will judge not Adulterers alone but any kinde of Whoremongers It is a sweet sinne but GOD hath provided sowre sawce for it therefore let it bee avoided by us all 1 It is peccatum maximè inexcusabile A Thiefe may say I had nothing to live upon I was constrained to steale A Fornicator cannot say lust was great in me I must needs have a whore for avoiding of fornication 1 Cor. 7.2 2 It is peccatum maximè erubescibile Gen. 38.23 3 It is maximè detrimentosum aufert omnia bona Fortunae Prov. 29.3 An example we have in the Prodigall Sonne Bona naturae it consumes the body Fornicatio quasi formae necatio Bona gratiae Hos. 4.11 A man that hath his heart on a Harlot cannot have it on GOD. If he said I have married a wife I cannot come much more will an adulterer say I have an whore I cannot come he cannot pray reade Scriptures heare Sermons to the profit and comfort of his soule it doth also take away from us the Kingdome of Heaven 1 Corinth 6.9 Wherefore let it bee avoided by us all If we will have no fornicatours among us let there be no drunkards among us for drunkennesse will pull on fornication Seldome shall ye have a common drunkard but he is a common fornicatour too If wee will expell fornication out of the Towne let us expell drunkennesse out of the Towne This is one effect of drinking wine then the eyes looke on strange women Prov. 23.33 it is a dangerous sin David the holiest man Salomon the wisest Sampson the strongest was overcome with it Therefore let us all stand on our watch and ward The wicked
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
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
people I have beene ample in this text heretofore I will now bury it in silence But Christ is the Mediatour of the Gospell the which hee hath established with his owne bloud The Heretiques called Melchisideciani made Melchizedec our Mediatour Epiphan contr haeret l. 2. tom 1. Some Papists will have all the Angels and Saints in heaven to bee our Mediatours together with Christ. Aquin. p. 3. q. 26. art 1. He freely confesseth that Christ is our Mediatour simpliciter perfectivè yet the Angels and Saints also must bee our Mediatours dispositivè ministerialiter They are much beholden to this distinction of principall and ministeriall some unskilfull physitions give one drinke or one medicine for all diseases so these men apply this distinction of principall and ministeriall to salve up all soares among them Christ is the Chiefe Head of the Church the Pope is a ministeriall head under him So Christ is the principall Mediatour Angels and Saints are ministeriall Yet if a woman should heare she had a Chiefe husband and a ministeriall husband she could hardly indure it 1 Tim. 2.5 One God one Mediatour they might as well say there is one Principall God but many ministeriall Gods under him as to say there is one Chiefe Mediatour and many ministeriall and he tels us who it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee alone and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mediatour betweene God and man must be both God and man hee must have aliquid simile Deo aliquid simile hominibus sayes Saint Aug. confess l. 10. c. 42. That hee may mediate betweene them both If he were onely man hee could not goe to GOD if hee were onely GOD he could not goe to man As for Angels they be neither God nor men therefore they cannot be our Mediatours As for the Saints in heaven they bee halfe men they have soules but as yet they have no bodies and they are not God therefore they cannot bee our Mediatours Nay properly to speake the Holy Ghost the third Person in the glorious Trinitie cannot be our Mediatour for though hee be God yet hee is not man much lesse can the Angels and Saints bee our Mediatours There is but one Mediatour of the new Covenant and that is Christ Iesus who being GOD above all blessed for ever vouchsafed likewise for our sakes to become man The Mediatour of the new Covenant hath established the Covenant with his blood It is Christ alone that by the bloud of hit Crosse hath set at peace all things in heaven and in earth Col. 1. Therefore hee is the onely Mediatour of the New Testament No Testament is of force without the death of the Testatour Let them proove that any dyed for us besides Christ and then wee will acknowledge other Mediatours As hee trode the wine presse alone so hee is Mediatour alone it is sacriledge to adjoyne others to him Therefore as he tooke the paines alone so let him have the honour alone Heaven indeed is opened by Christ but wee are sinners we shall not be admitted into it Yes for our sinnes are washed away in the bloud of Christ. Where 1. Sanguinis larga effusio 2. Effusi excellens utilitas The bloud that speaketh better then that of Abel Oecum 1. In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Oecum referre it to Abel not to his bloud 2 Hebr. 11.4 hee is said Yet to speake It comes all to one reckoning Saint Chrys. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number The bloud of Abel spake well in his kinde it is meete that sin should be avenged but this speakes better in his kinde to the joy and comfort of us all 1. Abel spake on earth this in heaven 2. That spake against Cain and Elias made request against Israel Rom. 11.2 This speakes for us all 3. That was the bloud of a meere man this is the bloud of him that was both God and man 4. That cryed murder murder my brother hath murdered mee this cries I have beene murthered and killed for my brethren 5. That did Tsagmah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamare send forth an hideous cry this doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake sweetly to us that did cry after a terrible manner this doth speake after a more joyfull manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more splendid more significant more sweete and comfortable A cry is fearefull and lamentable so is not a voice 6. Abels bloud had no power of cleansing this hath it washeth us from our sinnes This Saint Ambrose paints out in most lively colours Ille vindictam clamavit hic indulgentiam Ille peccatum fratris accusat hic peccatum mundi remisit Ille prodidit crimen hic texit as it is written Beati quorum tecta sunt peccata Ambr. de fuga saeculi c. 5. Blessed are they that are come to the sprinkling of his bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsanguinis aspersionem Hebr. 10.22 v. 19. Hebr. 9.13 Exod. 12.22 As the bloud of the lambe was sprinckled with a bunch of hysop on the doore posts of the Israelites and they escaped the destroying Angel so Christs bloud sprinkled on our consciences the devill that Abaddon hath nothing to doe with us Let the Papists glory of the bloud of Saint Thomas By the bloud of Saint Thomas which hee for thee did spend grant we may goe whither Thomas did ascend Let them magnifie the bloud of Saint Peter Saint Paul Saint Iames. Nay Let them magnifie the bloud of their Pseudomartyrs yet we will rejoyce onely in the bloud of Iesus wherewith we are washed from our sinnes By which we have an entrance into the most holy place O sweet Iesus that would dye for us The Master for the servant the Creator for the creature he that knew no sin for miserable sinners O the unmatchable love of Iesus that sheddest thy bloud for thine enemies Many and grievous are our sins moe in number than the hayres of our head as red as crimson and skarlet but Lord Iesus wash them away in the bloud of thy sprinkling and then I shall be found whiter than the snow that I may stand without trembling before thee at the dreadfull day of judgement Generosus animus magis ducitur quà m trahitur a good nature will sooner be moved with loving perswasions than drawne with threatnings GOD hath beene more gracious to us than to them They had the tart vinegar of Gods judgements we have the sweet oyle of his mercy they came to Moses that terrified them with the curse and malediction of the Law we are come to Iesus
Christ the Sun in the heaven was darkned and drew in her face At the Feast of Pentecost after Christs asscention the Holy Ghost came from heaven the Apostles on the sudden spake all languages on the earth all Nations were shaken with the preaching of the Gospel which as a Trumpet from Heaven sounded in the eares of them all Thus the Gospell whereof Christ is the Minister is farre more glorious than the Law whereof Moses was the Minister Therefore let us take heed how we despise him that speaketh now to us from heaven VERSE 27. HAving alleaged the Text he makes a Commentary of it Shaken like ships tossed on the Sea As of things that are made as the Tabernacle and Temple were Which cannot be shaken the precious Iewels of the Gospell may remaine for ever The ceremoniall Law with all the Rites belonging to it is shaken the Gospell continues to the worlds end They that despised the Law were punished though it were to continue for a time how much more shall they that despise the Gospell which abideth for ever Here the Apostle speaketh of a spirituall shaking There is one materiall shaking yet behinde when as the pillars of Heaven shall bee shaken the world shall passe away with a noise the earth with the workes thereof shall bee burnt up that is a terrible shaking We feare now to see a few trees shake but then Heaven and Earth shall shake Let us shake now before CHRIST speaking to us in the ministery of the Gospel that we may stand without shaking before him at the latter day Here we see that the Scriptures are not carelesly and negligently to be read of us Grandia mysteria lye often hid in one word but of one word in the Old Testament Christ deriveth the resurrection God of the living not of the dead Out of the Cloud S. Paul fetcheth Baptisme out of the Rock Christ. The Apostle here out of one word in the prophesie of Hagge concludeth the abrogation of the Law and the corroboration of the Gospell Therefore let us be circumspect in reading of the Scriptures there is nothing idle in it no not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Basil speaketh one word may be a foundation to set a goodly building on Therefore marke with diligence every word of the sacred Scriptures VERSE 28. HEre we have the affirmative use that we should honour him whereunto he exciteth us by two arguments the one à praemio the other à poena 29. Receiving a Kingdome by expectation in this life and possession in the life to come Not a Lordship but a Kingdome which our Saviour Christ speaking better things than Abel hath purchased for us with his bloud He doth not say seeing we merrit a kingdome we are not merritors but receivers of it Christ puts it into our hands and wee receive it What manner of Kingdome not an earthly that may be shaken but an heavenly The windes may blow downe these kingdomes the earth may shake and hurle them downe fire may consume them the sea devoure them God may use the men of one kingdome as knives to cut the throat of another kingdome But this is a kingdome that cannot be shaken This we receive from Christ our Saviour he rewards our poore service with a kingdome therefore let us serve him Which is amplified by the efficient cause and the formall The efficient is the grace of God without the which we cannot serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hold the grace given to us in the Gospell that it may bee as a whet-stone to sharpen us to his service Then for the manner of it it must be pleasingly so as he may be pleased with our service Some serve God and yet please him not They give to the poore and to the Preachers of the Word but it is grudgingly whereas God loves a cheerefull giver We must so serve him as that we may please Him Whereunto two things are required shamefastnesse in respect of our selves and reverence in regard of him When we looke to our selves considering what vile wretches we be polluted with sin in soule and body wormes-meat dust and ashes then wee must hang downe our heads in our bosomes for shame we are unworthy to serve such a Master as Christ is 2 In respect of him we must have reverence because he is the high and eternall God We must love Christ and reverence him too love him as a Saviour reverence him as a Lord and Master Though a servant have a poore man to his Master yet he must reverence him our Master is rich Heaven and Earth are his therfore reverence him Though we have a weak man to our Master yet we must reverence him Christ is most strong able to crush us in peeces with a rod of Iron Though he be a wicked man yet reverence him Christ is most holy no iniquity dwelleth in him therefore reverence Him VERSE 29. WHY he is our kinde loving and mercifull GOD but as Hee is a GOD of mercy so of vengeance too GOD is ignis communiens consumens purgans Hee is a preserving fire to them that serve Him aright Zach. 2.5 Hee is a consuming fire to them that rebell against him that cast His Commandements behinde their backes He was a consuming fire to the Israelites when he sent fiery Serpents among them to kill them to the Sodomites when He sent fire and brimstone to destroy them to the two Captaines that went for Elias when Hee sent fire from Heaven to spoyle them Hee consumes with Consumptions and diseases with the Pestilence inundations of waters with fires in many Townes There be two fires the one temporall the other eternall Hee will be a consuming fire to all impenitent sinners when they shall bee with the rich Glutton in the lake burning with fire and brimstone for ever Therefore let us feare this God Kisse the Sonne least if His wrath be kindled but a little yee perish from the way We flatter our selves too much in the mercies of God God is mercifull As a Father pittyeth his children c. His mercie reacheth to the heavens Though we be adulterers drunkards proud malicious yet God is mercifull I but as He is demulcens Pater so he is animadvertens judex with an axe ready to cut our heads Because God doth not alwayes shew Himselfe in the likenesse of fire a terrible God powring downe the coales of his wrath upon us because he beareth with us and doth not by and by punish us for our sins we thinke we may contemne him we may serve him as we list any service will content him I but remember likewise that our God is a consuming fire It is long peradventure before a fire breakes forth it may lye lurking a great while and not be seene but if it begin to flame to set upon a Towne without great prevention it will burne up the whole Towne So God is patient His wrath
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
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
witchcrafts and adulteries were in great number A man that sinneth is like one that is tumbled downe from a steepe hill he cannot stay till he come to the bottome unlesse there be an extraordinary stop by the way there is no stay in sinning unlesse God stay us by the hand of his spirit Not content therewith neither doth he himselfe receive the brethren which notwithstanding he ought to doe for in receiving of them hee receives Christ When I was a stranger yee lodged me Yet not content with that he forbids them that would like the dog in the maunger that would neither eate provender himselfe nor suffer the horse to eate it like the Pharisees that shut up the Kingdome of heaven before men neither goe in themselves nor suffer others to enter in these be vile wretches neither give to good uses themselves nor suffer others disswade others these are guilty of their owne damnation and of the damnation of others too like those that be infected with the plague and desire to infect others too The heighth of his insolencie was he casteth them out of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he throweth them out with spite and indignation Whom Et suscipientes susceptos both the receivers and the strangers received Aquinas supposeth he did cast them é loco publici conventus out of the place of publique assembly non e consortio fidelium not out of the company of the faithfull it is like he intended both he excommunicated them Excommunicatio est ejectio e communione fidelium an ejection out of the company of the faithfull first in publique then in private the publique is either an exclusion from the Sacraments alone which is called minor the lesser excommunication or from the publique prayers of the Church too and that is major the greater excommunication to use the schoole termes a fructu suffragio from the fruit they might have by the Sacraments and from the prayers and suffrages of the Church Touching private wee must withdraw our selves from them we must not eate with them familiarly that so they may be ashamed of themselves repent and be received into the lap of the Church againe The persons to be excommunicated and throwne out of the Church are grosse open notorious offenders by whom the name of God is blasphemed the Church grieved and offended as adolaters blasphemers heretiques sowing the seede of damnable doctrine adulterers drunkards egregious covetous persons wide mouth'd railers and despisers of authority and government If we be throwne out of the Church for these and such like vices our case is to be deplored wee are to grieve and lament for it Within the Church Christ ruleth without the Church the devill ruleth the incestuous person in the Church of Corinth was delivered to Sathan so was Hymeneus and Alexander 1. A fearefull condition to be in the jurisdiction of the devill 2. They that be in the Church are blessed they that be out of it are cursed 3 They that be rebellious against the Church are as heathen and publicans and they are odious to all 4. They that be cast out of the Church militant are likewise for the time so long as they remaine obdurate in their sinnes cast out of the Church triumphant For whosoever the Church bindeth upon earth is bound in heaven too therefore let us feare just excommunications But if we be cast out of the Church by them that are usurpers in the Church as Diotrephes was or if wee bee cast out not for ill doing but for well doing as these were not because we be heretiques indeede But because after the way that they call heresie so Worspip we the God of our fathers for adoring of Christ and refusing to adore the Pope Let not that grieve us but let us rejoyce in it The Pharisees cast out the blind man but Christ tooke him in Our Saviour armeth us against such thunderbolts not to be scared with them they shall excommunicate you but be not daunted with that for they excommunicated me before you futurum erat saith Saint Augustine ut foras emitterentur cum illo ab eis qui esse nollent in illo qui non possent esse sine illo It shall come to passe that they should be cast out with him by them that would not be in him nay by them that could not be without him VERSE 11. WEE have had a description of him now a caveat for the avoyding of him where 1. the precept 2. the reason the precept is partly negative partly affirmative Follow not that which is evill no not in Diotrephes though he be a man of credit and estimation with some Evill is soone imitated especially in great persons they are a countenance to it their actions seeme to be lawes Such a great man sweares profanely Why may not I sweare too no Follow not that which is evill in any no not in good men follow not Lots incest David his adultery Peters denyall but especiall decline that which is evill in bad men though they bee never so great in Church or Common wealth 1. Evill is agreeable to our nature it is soone followed a little perswading will serve the turne therefore we had neede to beware of it 2. There be many instigators to that which is evill the devill and his instruments to thrust us forward 3. Evill is common a weede that growes every where goodnesse is a flower that growes in few gardens Broad is the way that leades to destruction and many there be that finde it Narrow is the way that leadeth to life and few that walke in it many Sodomites but one Lot 4. Evill since the fall is of greatest antiquity there was a Cain before an Abel an Ismael before an Isaac an Esau before a Iacob therefore we had neede to watch over our selves else wee shall follow evill ere we be aware 5. Whether doth evill leade us even to hell to the bottomelesse pit of eternall damnation follow her not let her goe alone for all us yet she hath too many followers even in the light of the Gospel We are compassed about with evill men before and behinde on the right hand and on the left yet let us be among them but let us not follow them let us be like to fishes they live in salt water yet they themselves are fresh Noah lived in the corrupt world yet he himselfe remained incorrupt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had beene cloathed with another nature Iob saith the same Father was as a Dove among Hawkes a Lambe among Wolves a Starre among Cloudes a Lilly among Thornes yet he persevered in his uprightnesse We shall meete with evill wheresoever we be yet let us keepe our selves undefiled of evill What must we know then That which is good which is commanded in the Law of God the rule of all goodnesse for the squaring of our actions yea in the
299. our comfort thereby 299 Christs body a Tabernacle so is ours 310 311. Christ is the sole Mediatour 361. so long as Christ appeares in heaven for us our sinnes cannot appeare 369. Christs second comming notably described 376. Christs flesh called a vaile why 404. Christ more manifest to us than to those of old with the use of it 534 535 Christ his death a cruell death in three respects 541. hee suffered foure kinde of wayes ibid. None so spoken against as he 543 Christians All Christian souldiers especially Christian Ministers 6 7. Reasons why one Christian should be deare to another 28. how and wherein wee are Christs fellowes 67 wee are called Christians of Christ. 68. a Christians dignity 92 93. they should not feare death 95. they are the house of God 121 122. their dignitie 138 139. their dutie ibid. Christians must be simple not subtill 30â— cunning cruell Christians are like dogges that will bite before they barke 30â— they must be undefiled 302 303. as soone as we become Christians we must looke for afflictions 428. Christians must not be cowards 430 Church how a house or household may be called a Church 7.8.119 All true Churches agree in substance of Religion though not in ceremonie 328. the Arke a lively representation of the Church 334. the Churches protectors and protection how shaddowed out 335. the uses of it 335 336. the Church is Gods house 406. the Ministers are in some sort over it ibid. Vniversalitie no necessary note of the Church 451 452. the Church is compared to a mountaine 572. to a city 573. the Churches universality dignity and stabilily well handled 579 580 c. City the Church compared to a citie 573. Heaven is a city which how we have already see 574 Cloud Its properties applied to the faithfull 536 Comming Christs second comming notably described 376. the joy conceived by Christs comming 390 the differences of Christs commings ibid. the comming of Christs day is fearefull to the sinfull joyfull to the Saints 419 Compasse there are two compassers 539 Condemnation many things condemne a man 452 Conscience It is the soules register to keepe a note of all our sinnes 344. what can secure our consciences ibid. no outward thing can purge the conscience 345. the sting of conscience is grievous 356. there is a conscience in every man what it doth with its divers kindes 385 386. Ministers ought to have a good conscience 635 what a good consciencâ— is 635 636. divers definitions of the word 636. Wherein a Minister should examine his conscience 637. a good life is the meate of the conscience 644 Consideration the greatnesse of the word 116. it must goe before provocation 411 Constancie Christians must be constant 622 675. Foure impediments to constancie 677 678 Covetousnesse all a mans doings smell something of it 915 reasons against it 616 remedies against it ibid. a covetous man is never contented 7â—4 Countrey how sweete a mans owne country is to him 455 Abrahams forsaking it was a great triall ibid. we must not forsake it without a calling ibid 456. the world is not the Saints countrey 469 Creatures All Creatures are servants to Gods children 510 Cow a red cow in the sacrifice what it signifieth 354 a tipe of Christ. 355 D. DAy how the word to Day is taken 127. Festivall dayes warrantable 333 Dead Dead things and dead workes compared 357 Death good Christians should not feare death 95. there are three that have the power of death 1. God 2. Man 3. the Devill 108 Death is a Serpent without a sting 110. Death common to all men 372. 37â— the use of it ibi why the godly should die seeing Christ died for them 373. death is a bitter cuppe but sugared by Christ 374. two benefits come by death 374. after death comes judgement 375. an instance of sudden death 377. they are oft deepest in Gods bookes that are soonest taken away an instance of it 443. Death cannot hurt the godly it rather benefitteth them 4.65 yet the thought of it is bitter to some 469 happy they are that die in the faith 466 a patterne of our behaviour in death 486 487. Death a pretty story against the feare of death 574 Debts they are to be paid before we be too forward in the charges of sacrificing 37. there is little quiet in the honest debter ibid. wee must be marvellous carefull how wee come in debt for others ibid. what debt wee owe to our Ministers 38 Deceive Deceivers there are many 137. sinne deceiveth us many wayes ibid. Deliverance what it is and whom Christ delivereth 109. God doth deliver three wayes 434 Desperation we must beware of it 517 518 Despise Christ is despised two wayes 590 Devill why God suffers the devill to walke up and downe like a Lyon 109 Diligence wee cannot goe to heaven without diligence 231. to diligence we must adde perseverance 232 Diotrephes his name interpreted with the use of giving of names 997 998 Doctrine we must not looke for any mint of new doctrine 55 Doubt Christians must keepe a meane betweene doubting of their salvation and presuming 139 Draw Draw neere the vertues whereby we must draw neere to God 381. what this drawing neere is and how we must doe it 407. Christians must be no with-drawers except it be from the wicked 435 Drunkennesse it pulls on fornication 565 Dulnesse the causes of Dulnesse in hearing 203 E EArth man compared to earth 220 Education wherein childrens Education doth consist 668 Elect Election God hath his chosen among all 25 Enoch of his person and translation to heaven with many cirstances thereof 441 44â— c. Esau his Acts especially that of selling his 〈◊〉 right 564. his punishment 566 Erre Errours how Israel Erred 131 Evidence Faith is our Evidence and we must make much of it 431 Evill it is soone imitated 706 what we must doe that are compassed about with Evill men ibid. c. Examples they are more avayleable than precepts 17. we must make use of the Examples of old 134. if good then to be followed 179. Patternes how prevailent 233. wee must follow our Patterne in goodnesse 314. even in all good ibid. three Reasons of the prevailencie of Examples 536 537 Excommunication its definition 705. to be excommunicated is a fearefull condition ibid. Exhort we should mutually Exhort one another 136. Exhor if it be timely taken it will awaken us out of sinne 136 F FAlling whether every falling away be a sin against the Holy Ghost 215 216. the conditions of that falling away 216 Fame of both good and bad with their feete and wings 134. it is compared to a Shippe receiving all passengers 688 Father our Fathers must not bee a Rule for us alwayes to follow 127. foure speciall duties wee owe to our spirituall Fathers 629 630 Faith it is its property to apply God to our selves 11. A justifying Faith cannot be without love 15. unto Faith must bee annexed Hope 122. we must
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
he that believeth hath eternall life he is as it were in heaven already therefore let us be suiters to God because faith is the gift of GOD to bestow it where it is not and to encrease it where it is yea let us all pray for the faith of Iob though thou kill me I will believe in thee It is an axiome with the Papists that faith may be without love we grant it fides Daemonum but not fides Christianorum an Historicall faith which is the faith of the Church of Rome defined by a Catechisme authorized by the Councell of Trent may be without Love and a miraculous faith may be without love 1 Cor. 13.2 But a justifying faith cannot he that is perswaded of the love of God towards him in Christ God so loved the world c. cannot but love the brethren and members of Christ. Every one which loveth him that begate loveth him also which is begotten of him They that bragge of faith and have no love are like empty vessels that give a lusty sound and have nothing in them Though I speake with the tongues of men and Angels and have not love I am as sounding brasse and as a tinkling Cymball though I had the gift of Prophecie and knew all secrets and all knowledge If I had all faith that I could remove mountaines and had not love I were nothing Though I feede the poore with all my goods and giue my body to be burned and have not love it profiteth me nothing So though I talke of Religion with a silver yea with an Angelicall tongue though I goe which is the glory of many to never so many Lectures heare Sermons receive Communions and have not love I am nothing Saint Augustine amplifies it further Signent se omnes signo crucis Let them signe themselves with the signe of the Crosse Let them say Amen that the Church rings of it let them sing Hallelujah let them fetch deepe sighes and groanes at Sermons that may be added Let them enter into Churches let them build Churches all this is to small purpose non discernuntur filii Dei à filiis diaboli nisi charitate nothing distinguishes the children of GOD from the children of the Devill but love Hereby shall all men know yee be my Disciples if yee love one another Faith without love is as a lampe without oyle vita corporis anima vita fidei charitas Bern. the life of the body is the soule and the life of faith is love faith that worketh by love Not a verbal love like them warme your selves fill your bellies and give them nothing but a reall love to feede the hungrie to cloath the naked to be an eye to the blind a foote to the lame to be a father and mother to the poore and fatherlesse to be a covering to them that their loynes may blesse us as they goe in the streets to be bountifull in our almes to all the people as Cornelius was to prepare garments for poore widowes as Dorcas did Such was the love of PHILEMON an actuall love he refreshed the bowells of the Saints Such must be the love of all true Christians My little children love not in word and tongue only but in deede and in truth PHILEMONS love extended it selfe to the Saints as is here avouched of him yet it was not couped up within the penne of the Saints the Saints must have the prime place in our love but not the whole Doe good to all men chiefely to them of the household of faith they chiefely but not they wholly Aristotle gave an almes to an unworthy man one reproved him for it Sayes he I gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the nature of the man not to the man the nature is Gods and must be sustained the vice is his owne and the Devills and must be reformed Their flesh is as our flesh and we must not hide our eyes from our owne flesh Neverthelesse the Saints must drinke most deepely and frequently of the cup of our love All my delight is in the Saints that be on the earth Saint Paul ordaines a collection for the Saints every first day of the weeke He himselfe was content to be a messenger to carry a contribution to the poore Saints at Hierusalem and requesteth the prayers of the Romans that that his service might be accepted of the Saints Know yee not that the Saints shall judge the world God honours them to bee the judges of the world therefore the world ought especially to be relievers and lovers of them VERSE 6. LAst of all quorsum To what end We give thankes and pray that the communication of thy faith Where 1. There is a narration of it 2. A confirmation of it Ver. 7. In the narration 1. The act of communication 2. The effect of it 3. The end of it As there is a communion of Saints so there must be a communion of gifts bonum quò communius eò melius a good thing the more common it is the better it is the Sunne communicates his light to all the world and shines the brighter for that the springs and fountaines communicate their water and are the fuller for that a nurse or mother communicates her milk to the infant and her breasts are replenished still the communication of faith of knowledge and other gifts is not a diminution but an augmentation of them Let us joyfully communicate that which we have one to another May become effectuall In some Greeke copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous manifest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to be embraced having an effectuall operation in others to provoke them to the like So Saint Paul provokes the Corinthians to liberality by the example of the Macedonians one student provokes another one Merchant an other and one Christian an other Sanguis martyrum semen ecclesiae the burning of one Martyr made many and the liberality of one Christian makes many liberall examples are more availeable then precepts But how By the acknowledging of every good thing Wee must acknowledge the good things that be in others The Queene of Shebah extolled the good things that were in Salomon and blessed GOD for them The elders of the Iewes acknowledged the good things that were in the Centurion God set the good things that were in Iob as on a stage and the Devill himselfe could not but acknowledge them though maliciously he depraved them Christ though he were the giver of them acknowledged the good things that were in Nathaniel Peter acknowledges the good things that were in St. Paul St. Augustine acknowledged the good things that were in St. Hierome and Hierom also the good things that were in Saint Aug. as appeares by their Epistles one to another We are injurious to God if we doe not acknowledge them No Painter
but would have his picture acknowledged every good man is the beautifull picture of God Almighty they be envious persons that will not acknowledge them How comes it to be in them In CHRIST IESUS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In us dwelleth no good thing Christ is the worker of all good things in us that yee may be plentifull in the fruits of righteousnesse by Iesus Christ. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to CHRIST IESUS .i. In gloriam Christi Iesu that he may have the glory of it Not to us O Lord but to thy name give the praise Debes videri thou oughtest to be seene Let your light so shine before men that seeing your good workes they may glorifie your Father which is in heaven Sed non ad hâ—c debes facere ut videaris but thou must not doe it to this end to bee seene I lle in te laudetur qui in te operatur let him be praised that worketh all good things in thee VERSE 7. THis St. Paul confirmeth by experience in himselfe Where 1. exprimit latitiam he expresseth his gladnesse then ostendit causam he shewes the cause of it We .i. I and Timothie not we had as it is in the vulgar We have even at this present time Not a little but great joy and consolation arising of joy First his heart was affected with wonderfull joy from that did spring consolation in the midst of his great troubles and afflictions that comforted him it was as aquavitae to revive him withall Wherein did he take so great joy Not in his riches but in his love Many are rich wherein men take no great joy nor consolation Nabal was rich yet David had no joy nor consolation by him but in thy love which did untie thy purse strings and made thee bountifull unto all for that is the nature of love Why because the bowels of the Saints Some interpret the bowels of the Saints the children of the Saints because they bee the fruit of our body and our bowels as David sayes of Absalom my Sonne which came out of my owne bowels seeketh my life But it is more generall not only the children of the Saints but the Parents too The father and mother were refreshed by him The Greeke is Emphaticall were quieted for when the bowels are empty they be out of quiet He doth not say the backes of the Saints are refreshed by thee that is requisite but the refreshing of the bowels is more necessarie for if the belly bee well lined lesse cloath will serve the backe Almes or a worke of mercie is a singular worke above others 1. Homines facit Deo similes Be yee mercifull as your heavenly Father is mercifull Mercifull men draw neerest to God GOD feeds all creatures and he feeds as many as he can homo benefaciens est imago Dei a bountifull man is the image of God An Image is a lively representation of the partie and a liberall man that doth good to others represents God 2. Eleemosyna est scopa quae mundificat omnia It is a faire broome that makes all cleane Give almes ecce behold A fine spectacle not some but all things are cleane unto you As the first fruits in the time of the law did sanctifie the rest of the fruits So almes in the time of the Gospell sanctifie all unto us all that wee possesse are uncleane without them 3. Eleemosyna est usura à Deo approbata an usury approved by God more gainefull than any other usury He that hath mercy on the poore lendeth to the Lord and the Lord will recompense him that which he hath given Whereupon St. Basil sayes It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and a lent gift put forth to usury not to a mortall man but to the immortall God who will give great use for it not tenne in the hundred but an hundred fold in this world and everlasting happinesse in the world to come It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gainefullest trade of all Vende aurum eme salutem sell thy gold and buy salvation vende lapidem eme regnum sell a stone and buy a Kingdome vende agrum eme tibi vitam aeternam sell a piece of land and buy Heaven 4. It is procurator coeli an Harbinger that goes before to provide thee a place in heaven Cornelius his almes went up into remembrance before God God registred it in the booke of his remembrance against he himselfe came thither Saint Paul chargeth the rich men of the world to doe good to be rich in good workes ready to distribute and to communicate laying up in store for themselves a good foundation for the time to come 5. Remuneratur in coelo prae aliis operibus It is rewarded with Heaven above all other workes Come yee blessed of my Father inherite the Kingdome prepared for you When I was hungry yee gave mee meate c. Therefore let us refresh the bowels of the Saints here that wee may enter into the place of eternall refreshing hereafter We are too streight laced we make this mammon of unrighteousnesse our enemy whereas we should make him our friend Nazianzen's mother caryed such a bountifull minde to the poore that a Sea of wealth could scarce have sufficed her Shee was contrary to Salomon's horse-leach that cryed give give namely to mee Shee cryed give give to the poore Hee heard her often say Shee and her children should want before the poore should want wee are all for our selves our Wives and Children nothing for the poore Amadeus Duke of Sabaudia being asked of certaine Oratours whether he kept hounds or not Yes sayes he Come to morrow and ye shall see them They being come he opens a window into his Hall where a great multitude of poore folkes were dining hij sunt canes mei sayd hee these are my dogges and with them I hope to get Eternall Life It is not unlawfull for Noble-men and Gentlemen to have their hawkes and hounds God hath given us things for pleasure as well as for necessity wine and oyle c. Yet so as wee be moderate in the use of them and forget not the affliction of Ioseph One poore Lazarus is worth more than ten thousand dogges Ye are of more value than many sparrowes and wee should value the poore members of Christ above all the hawkes and hounds in the world as the Elect of God let us put on the bowels of mercy and refresh to our ability yea beyond our ability the bowels of the Saints especially in these hard times wherein wee live The hard hearts of men make the times harder then otherwise they would be He shuts it up with a kinde compellation brother Not in the Ministery as hee called Timothie his brother Verse 1. but in CHRIST our elder brother The Donatists were angrie with
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
abundance of rayne as made a gracious supply to the comfort of them all Saint Augustine writes of a certaine Barbarian servant which was made a Christian who never learned to read yet by three dayes prayers obteyned so much of God that he could read the bible to the admiration of those that were with him This should encourage us all to pray for our selves and others too Say on my mother sayd Salomon to Bathshebah I will not say thee nay So God by the secret inspiration of the spirit speakes to us say on my children I will not say you nay ascendit precatio descendit miseratio Wee have had the instrumentall cause now to the efficient which was Gods grace and mercy He doth not say your prayers shall merit my delivery but through your prayers I shall be given to you In the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods free and undeserved goodnesse Prayer is a sacrifice well pleasing and acceptable to God I will lift up my hands as an evening sacrifice yet it is not meritorious When we have done all we can prayed as attentively as zealously as we can we are unprofitable servants and wee had need to pray to God to forgive the weakenesse of our prayers VERSE 23. THe second member of the conclusion is salutations sent to him from those which were with Saint Paul of whom the one is a prisoner the rest at libertie 24. The prisoner is Epaphras Hierom saies it is an Hebrew name Epaphras frugifer of spharah fructificare and indeed he was full of the fruits of righteousnesse by IESUS CHRIST Why may it not be a Greeke name he being a Grecian one of Colosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expono He was a Preacher and good expositour of Scriptures a faithfull Minister of CHRIST My fellow prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspide captus taken with the speare a captive in Warre So these were taken by the speare of Satan and Nero his bloudy instrument Before hee called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow servant now his fellow prisoner which is more for all his fellow servants were not his fellow prisoners Saint Paul gives him this as a more honourable title It is a greater dignitie to suffer for Christ then simply to believe in CHRIST It is no honour to bee fellowes in evill as Simeon and Levi were brethren in cruelty but in good and commendable things it is My fellow-Iudge my fellow-Bayliffe my fellow-Alderman especially fellow-prisoner in CHRIST IESUS To be Barabbas's fellow-prisoner is an ignominious thing but to be S. Pauls fellow-prisoner is a glorious thing Let us not be fellow-prisoners in the Divell as Traytors Thieves Murderers Iesuits but if we be fellow-prisoners in CHRIST IESUS let us rejoyce in it and glorifie God on that behalfe Vnto this may be applied the vulgar saying Est aliquid socios habuisse doloris It is a comfort to have a fellow-prisoner in a good cause They may pray together sing Psalmes together confer together edifie one another comfort one another Ieremie was alone in the Dungeon his sorrow was the greater S. Paul hath a fellow with him in prison at Rome his sorrow is the lesser VERSE 24. THe other that be at liberty are in number foure The first is Marcus Iohn was his Christen name Mark was his surname Saint Hierome interprets Mark to be sublimis High of Rum elevare To lift up he was lifted up by GOD to the Sacred Office of the Ministery There be three things that tend to his commendation 1. His consanguinity with Barnabas which was a Levite a great benefactour to the Church Saint Pauls especiall friend and is entituled the Sonne of Consolation he was his sitters Sonne 2. Is the piety of his Mother her name was Marie in whose house the Saints were assembled and prayed for Saint Peter when hee was in prison 3. His owne industry and forwardnesse in accompanying St. Paul and Barnabas whose Minister hee was yet there is one thing that is a staine in this faire cloth that is his departing from Paul and Barnabas He went not through with them in the worke left them in the plaine field and returned to Hierusalem which was an occasion of a great falling out betweene these two worthy Men. Neverthelesse by all probability he repented of it and became a more painefull labourer afterwards for at this present he was of good reputation in the Church else Saint Paul would not have set him in the forefront of his salutation The second is Aristarchus Mons operis amplioris sayes Hierome Har mons Magnaseh opus a Mountaine of a more ample worke he was of Macedonia and a Thessalonian he was Saint Pauls prison-fellow when he wrote to the Colossians but now at liberty The third is Demas Sileas sayes Hierome of Dum silere hee was dumbe and too much silent or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popularis he was a popular Man a man-pleaser he loved the praise of men more than the praise of God Saint Paul sets a brand of infamy upon him Demas hath forsaken me and imbraced the present World But at this time he was in good account with Saint Paul otherwise he would not have done him so much honour as to place him before Luke Dorotheus reports he became an Idolatrous Priest and Cajetan cals him an Apostate But if this Epistle were written after the second to Timothie as it hath the after place then undoubtedly GOD gave him repentance he returned to CHRIST and to Saint Paul againe Insomuch as Ignatius reports that he was afterwards Bishop of Magnesia Howsoever that caveat may bee profitable for all Let him that thinketh he standeth take heed lest he fall A great Starre fell from heaven the greatest of all may fall if GOD support them not with the hand of his Spirit Therefore let us all have an eye to our standing The fourth is Luke Ipse consurgens of Luz ipse Kum surgere And indeed he rose to great estimation in the Church he is low ultimus sed dignitate primus the last in place the first in dignitie He was a Syrian by Nation and of Antiochia Saint Paul his Disciple Hic est ille frater cujus laus est in Evangelio this is that brother whose praise is in the Gospell throughout all the Churches 2 Cor. 8.18 When Saint Paul sayes according to my Gospell he meanes S. Lukes Gospell He did Evangelizare calamo lingua he preached by his pen in writing a Gospell and the Historie of the Acts they be both eloquently written He preached also with his tongue as Epiphan recordeth in Dalmatia Galatia Italia Macedonia Nicephorus affirmes that he was an excellent painter another Apelles surely
Gods Councell as the Preachers be at this day the Iewes were honoured that God would speake to them by them but to us hee hath spoken by his onely Sonne therefore our honour is the greater we are set in an high chaire of dignity above them happy are the eyes that see that which we see Many Prophets and Kings have desired to see these things which we see and have not seene them God give us grace to use our happinesse to his glory and the salvation of us all In this the Old and New Testament are equall God is the Author of them both God spake by the Prophets then and he speaketh now by his Ministers The word of the Lord the burthen of the Lord thus saith the Lord. These were the preambles of all the Prophets God spake by the mouth of David as he spake by the mouth of all his Prophets So God speaketh by the mouth of the Preachers at this present day It is not you that speak but the spirit of your Father which speaketh in you Wee are the Ambassadours for Christ as though God did beseech you by us When we teach God teacheth when we exhort God exhorteth when we reprove sinne God reproveth sin It makes no matter what the man be that speaketh so as he be the lawfull Minister of Christ God speaketh by the man when the man speaketh Gods word When the Ambassadour of the King of Denmark of France or any other Countrey speaketh in the Court the King speaketh whose person he doth represent when my Lord Chiefe Iustice gives the charge at the Assizes the King gives the charge for he sustaines the Kings Person and is a Commissioner for the King so when the Preacher speakes in the Pulpit when he in Gods name gives a charge against pride malice c. God himselfe speakes and gives the charge Oh that this were imprinted in the hearts of all that come to Church the Preacher is a man as thou art but God speakes by him and if thou despise him thou despisest God that speakes in him VERSE 2. WE have seene the estate of them in the time of the Law Now let us take a view of our condition under the Gospell Theirs were the first dayes ours be the last In those that were the first dayes some new Doctrine was daily to be expected but in these last dayes GOD hath opened to us his whole counsell there is no mint of any new Doctrine to be looked for now nothing but the second comming of our SAVIOUR CHRIST is to be expected which hath revealed the whole will of his Father to us If an Angel from Heaven preach any other Doctrine than that which wee have received in these last dayes let him bee accursed 2 In the last dayes there is greatest aboundance of knowledge In the last dayes I will powre out my Spirit on all flesh GOD then was sparing of his Spirit he sent it downe by drops but now he powres it out upon the Church they had the Moone-light we have the Sun-light Therefore if we be ignorant our condemnation shall be the greater as GOD knowes a number of ignorant persons are in this glorious light of the Gospell yea in those Towns where the Candle of Gods Word hath shined brightly these many yeares together The preaching of the Word is a well of water but we will not come with our buckets to fetch water at this Well or if we doe we come with riven buckets the water runs out by and by 3 These last dayes wherein we live are the most dangerous sinne overfloweth with a full streame In the last dayes perillous times shall come Never did sin shew her selfe with such a brazen face as it doth now Men now stick not to set themselves against the Word of GOD it selfe to call the authority of the Scripture in question whether all things be true in it or not To band themselves against the Preachers if not openly yet secretly and to pull downe if possible the Church it selfe these be the last times wherein we live GOD keepe us in them by his holy Spirit 4 Seeing they be the last dayes let us not be so much in love with them Will any be bestowing great cost on his house the last day when he is to goe out of it These are the last dayes of the world wherein we are ready to be turned out of the house of this world therefore let us not be inflamed too much with the love of it In the first dayes when they entred first into the farme of the world they might be merry and jocund we live in the last dayes when we cannot have long to tarry in it therefore let us not be glewed and wedded to it let us use this world as if we used it not for the fashion of this world fadeth away in these last dayes let us so live that whensoever Christ comes to judgement we may meet him joyfully in the Ayre and be translated with him into his kingdome of glory Spoken unto us 1. To the Apostles first that saw and heard him then to all Christians His must be understood Mat. 21.37 But last of all he sent unto them his Son in his Sonne Col. 2.9 For in him dwelleth all the fulnesse of the Godhead bodily The which Sonne speaketh to us by his Ministers to the worlds end they had servants to speake to them but God hath spoken to us by his Son yet even his Son is little regarded Many of the Pharisies knew him to be the Son of God this is the Heire yet they said come let us kill him I am perswaded if CHRIST were now alive and preached many yeeres together in this Towne yet there be some so maliciously set against the Word and the preachers of it that they could finde in their hearts to kill him Hee that heareth you heareth me and he that goeth about to kill them goes about to kill CHRIST too What a vile age doe we live in What manner of Son not adopted but naturall 1 Heire The Son is the Fathers Heire he hath a right and interest to all his Fathers goods and lands when his Father is dead he hath the same power lordship and authority over all that his Father had So Christ Psa. 2.8 Iohn 16.15 Ioh. 17.10 Yet God his Father never dieth He is Heire as God and Man the King and Mediator of the Church All power is given unto mee in Heaven and Earth God appointed Him He did not intrude Himselfe He was not appointed Heire because being in time made He deserved it by His holy life as Photinus said not only Heire in time but with the Father before all times Of all Of all persons as well as of all things CHRIST hath a right to all he that taketh away any thing bequeathed to the Heire by the Will and Testament of his Father robs the Heire and is guilty of theft if we goe about to take
we know the Sunne by his brightnesse so the Father by Christ. And the expresse image of his person The former did shew that CHRIST was of the same nature with the Father but this that he further resembleth the person of the Father every Sonne is of the same nature and essence that his Father is of but every Sonne is not like the person of his Father in stature countenance voice gesture c. Whereas there is nothing in the person of the father but it is expressed in lively colours in CHRIST not a painted forme but an engraven forme As if a mans picture were taken in brasse or Waxe all the lineaments of his face hands and the rest of the parts of the body might evidently be seene in it he that beholdeth the one beholdeth the other Col. 1.15 Io. 14.9 the eternity of the God-head his wisedome power justice and goodnesse may be seene in CHRIST This is the third argument to prove the deity of CHRIST and it is drawne from the identity of the divine essence Hee that is the brightnesse of Gods glory and engraven forme of his person is GOD but CHRIST is the brightnesse of GODS glory and engraven forme of his person Ergo He shewes him in the fourth place to be God by the worke of preservation He that beareth up the world by the mighty power of his providence is God Exod. 15.13 Isai. 46.3 Deut. 1.31 Cap. 32. v. 11. but Christ beareth up the world by the power of his providence Ergo hee beareth it up else it would fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruling all things Yet the metaphor is significant Christ beareth up all things in heaven and earth There were two pillars that bere up the house where Sampson played and the Philistims were assembled together but Christ is the only pillar that beareth up the house of the world The Poets write much of one Atlas that bore up the heavens with his shoulders but our Saviour Christ is the true Atlas that beareth up heaven and earth As he made the world so he beares up the world and keepeth it up from falling If it were not for him the Sunne Moone Stars and all the host of heaven would fall to the ground if it were not for him the birds of the ayre the fishes of the Sea the beasts of the field would drop away in a moment the earth would sinke downe under our feet the Sea would overflow his bankes and drowne us all Our Saviour Christ beares up all in regard of their nature he beareth up the Devils themselves and all his instruments in the world he does not beare them out in their wickednesse but hee beareth up their essence In him all live breath and have their being But more particularly in love and mercy he beareth up his children and the members of Christ as a father beareth his Sonne and taketh him up into his armes so doth he those whom he hath adopted in Christ Nay as a mother beareth the infant so doth he us as an Eagle fluttereth about her young ones so the Lord beareth us on his wings This may bee a singular comfort to us all wheresoever we be on the water or on the land in the day or night though we be among the thickest of our enemies nay among Devills yet the Lord Iesus beareth us in his hands and none can take us out of his hands This should cause us all to stand in aw of him to be afraid to displease him Will any be so madde as to make holes in the ship that beareth them Will any hew downe the pillars that beare up the house Shall a child scratch out the eyes of the nurse that beareth him Our Saviour Christ beares us up all therfore let us not like rebels fight against him by our sinnes let us please him all that we can by whom wee are borne up They of Tyre and Sydon sought Herods favour because their land was nourished by him all men throughout the wide compasse of the world are nourished by our Saviour Christ. The breath would quickly be out of the nostrills of us all if it were not for him Kings Princes Noblemen Gentlemen Merchants Clothiers Rich and Poore depend upon him if he take away his hand we are all gone Therefore let us serve him with all our might that beareth us up with his mighty word It is not our riches our Silver and Gold our Sheep and Oxen that can beare us up then the rich man would never have dyed It is Christ that upholdeth us all Let us all therefore feare and reverence him wee especially that be his Ministers of whom he hath such a fatherly care being the watchman and keeper Let us above all others glorifie this GOD that beareth us up by the hand of his power and mercy The fifth argument to prove the deity of Christ is drawn from the worke of redemption He that hath purged us from our sins is God But Christ c. This is spoken of whole Christ His humanity was the instrumentall cause of this purgation his deity the efficient We are purged by the word as by an instrument applying this to us and by the Sacrament of Baptisme sealing it up in our hearts Ephes. 5.26 but by the bloud of Christ Meritoriè Acts 20.28 by the oblation of his owne body and the shedding of his owne bloud not by an Angell not by the co-operation of our merits with himselfe Not of His owne for He knew no sin but ours that are bred borne and brought up in sin of all our sinnes He hath not left one unpurged Not by our selves nor by Angels Here the slie and nice distinction of the Iesuits is taken away which they invented of late to make us beleeve that by the Doctrine of Merits they derogate nothing from the glory of CHRIST Indeed they say that we may make satisfaction for sin and merit Heaven yet it is not we that doe it but Christ by us not our workes simply in themselves but as dyed in the bloud of CHRIST Our merits are Christs merits and therefore they may deserve Heaven I but Christ hath purged our sins by Himselfe not by our selves he hath done it by his owne bloud immediately not mediately by our workes dyed in His bloud therefore that is a meere delusion to mock the World withall This is a singular benefit that we receive from Christ a purgation from all our sins Sin is an heavie load and importable burthen a man had better have a mountaine than one sin hang on Him Hence it is that they cry O ye hils fall on us In what a pittifull taking was Iudas when he felt the horrour of his sin not purged by the Lord Iesus How did he houle and cry I have sinned and at length tooke a rope and hanged himselfe There is no torment to the torment of sin this is in a manner the only hell
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
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
hungry and thirsty he was many times He was called all to naught a bibber of wine a Samaritane and one that had a devill a little before his Passion they blindfolded him spit on his face buffeted him whipped him extreamely platted a crowne of Thornes on his Head that made the bloud run about his Eares they stripped off all his clothes nailed him hand and foot to the Crosse where he continued in bitter paines of soule and body a long while together Thus was this innocent Lambe killed and pittifully handled for our sakes Our sins were the causes of all He bore our infirmities and hee was wounded for our transgressions These were the knives that cut the throat of this Lambe and yet shall we take delight in sin CHRIST went through all these afflictions for our drunkennesse uncleannesse covetousnes pride c. yet shall we lye wallowing in these sins the consideration of the manifold afflictions that Christ suffered for sin should cause sin to be odious and loathsome to us all 2 If the Prince could nor get to Heaven without afflictions should the subjects imagine to go thither without crosses the Master was afflicted and shall the servants thinke to live without affliction it cannot be avoided we must all drinke of Christs cup and be baptised with his baptisme Many in their hearts complaine of God that he is too hard to them they are never without some crosse or other one while in their soules another while in their bodies sometimes in goods in good-name one while they have the tooth-ach another while the head-ach one while vexed with children another while with servants one while losses in goods another while by lying and malevolent tongues they are robbed of their good names sometimes God stirreth up adversaries against them in Towne or Countrey as he did against Salomon Marvell not at that neither repine nor grudge at it God grievously afflicted his naturall Son and shall we thinke much if he afflict his adopted sons GOD imposed many afflictions upon him that knew no sin and shall we sinners stomack it if we be afflicted CHRIST hath gone before as a Captaine in the foule way of afflictions we must follow him All that will live godly in Christ Iesus shall suffer persecution through many tribulations we must enter into the kingdome of God Acts 14.22 no remedy They that Will goe to London in the dead of Winter must goe through many showres and if we will passe to that high Citie the heavenly Ierusalem it must be through afflictions they that are without correction are bastards not children It is an argument of a wicked man of whom God makes no reckoning to bee without affliction they are not in trouble as other men If we Will be glorified with Christ let us suffer with Christ as he went to heaven through afflictions so must we else we shall never get thither we must not think to goe to heaven out of all prosperity but out of adversitie These be they that came out of many tribulations Therefore let not afflictions be altogether unwelcome to us nay let us boast of them after an heavenly manner I carry about with me the markes of CHRIST sayes Saint Paul afflictions are CHRIST his markes by them wee are knowne to belong to him afflictions consecrate us There is no Bishop elected but will joyfully goe to his consecration afflictions consecrate us as Kings and Priests to GOD Almighty therefore though irkesome to the flesh yet in some sort let us willingly embrace them as some Martyrs did the flame of fire CHRIST went to Heaven by afflictions and let us be content to be afflicted here for a short season that wee may live with CHRIST for ever let us suffer with Christ that we may be glorified with Him VERSE 11. ANother reason why it became Christ to be man it is taken from the impurity of our nature Men had sinned and were destitute of the grace of God they were by nature impure and unholy conceived borne brought up in sin now it was necessary they should be sanctified made cleane and holy This could not be done by the bloud of Goates and other sacrifices in the Law neither could they sanctifie themselves by their owne good workes and merits therefore it was requisite that God should take this sanctification on him Now mans nature being corrupt was to be sanctified by a man that knew no sin or corruption for he that sanctifieth and they that are sanctified are of one therefore Christ became man The High Priest that sanctified the people in the time of the Law and the people sanctified by him were both of one Father namely Abraham the Father of the Israelites so Christ that sanctifieth us and we that be sanctified by him are of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender of one thing of one nature Of one that is of one Parent of whom came all mankinde Acts 17.26 Christ and we came of one Adam whereupon S. Luke deduceth his Genealogie from Adam Luke 3.38 We are all of one high and low rich and poore and Christ is man like to us sin onely excepted All the persons in the Trinity sanctifie us God the Father by the Son God the Son by the Holy Ghost the Holy Ghost immediately by himselfe but Christ as the Mediator of the Church sanctifieth it As the ointment came from Aarons head downe to the skirts of his garment so the spirituall oile of holinesse comes from Christ the Head to us that be his members Christ is our onely sanctifier 1 Cor. 1.30 No Saint as the Virgin Mary no Angell can sanctifie us How he sanctifies us is apparent Ephes. 5.26 27. 1 Cor. 6.11 by purging us from our sins clothing us with his righteousnesse renewing us by his Spirit making us New Creatures and fit for the holy Ierusalem This doth give us to understand that by nature we are unholy and un-sanctified conceived borne and brought forth in sinne the children of Gods wrath In us that is in our flesh dwels no good thing Being considered in our selves we are Idolaters Whoremongers Wantons Raylers Drunkards ready to be carried into all impiety Such were some of you sayes S. Paul but ye are washed As the Leper in the time of the law cryed out I am uncleane I am uncleane So must every mothers Sonne of us say we are as uncleane swine by nature except the Lord Iesus sanctifie us When Christ washing his Disciples feet came to Saint Peter he repelled him saying thou shalt not wash my feete No sayes Christ then thou hast no portion in me Saint Peter hearing that answered Lord not my feete alone but my head and hands Wee are corrupt in soule and body therefore let us entreat Christ to wash and sanctifie us in them both No uncleane thing shall enter into the heavenly Hierusalem Dogs Enchanters Whoremongers are without Therefore let us beseech CHRIST to make us cleane by his Word
and Spirit in this life that wee may have entrance into the holy Hierusalem in the life to come If CHRIST and we are all of one much more are we among our selves A King and a beggar are of one a rich man and a poore man are of one a faire and beautifull man or woman and they that want beauty are of one we descended all of Adam and were taken out of the dust of the ground therefore let us not insult one over another GOD for a season hath advanced one above another the Magistrate above the Subject the Father above the Son the Rich man above the poore man and every one is to be honoured according to that place whereunto God hath exalted him yet if we look back to our originall to the stocke from whence we are taken we are all of one The Wax that hath the print of the Kings seale on it is the same in substance with the waxe that hath the print of the seale of a meane man yet it is honoured in that the Kings seale is set on it So we are all of one weake and waxie nature save that it pleaseth God to set a more honourable print upon one then on another Therefore let us not thinke highly of ourselves and contemne our brethren but submitte to them of low degree using the greatnesse that GOD hath given us to the glory of the Giver Seest thou a poore Lazarus full of sores desirous to bee refreshed with the crumbes that fall from rich mens bordes Contemne him not in thy heart he and thou though thou farest deliciously every day and rufflest out in silkes and velvet are both of one This he proveth by the relatives They that be brethren come of one Father and Mother CHRIST and wee are brethren therefore we are of one of one Adam which is our Father and of one Mother which is Eve Whereas some interpret it of one God of one heavenly Father it is impertinent to the Text. He doth not simply say they are his brethren but hee is not ashamed to call them brethren Prov. 19.7 All the brethren of the poore doe hate him how much more doe his friends goe far from him He pursueth them with words but they are wanting to him But Christ thought it no disparagement to his glorious Deity to call men his brethren Though there be wonderfull ods betweene Christ and us hee the Creator we the creatures hee the LORD and Master we his servants he without sinne we defiled with sinne in Soule and body he mervailous rich heaven and earth being his we poore men of our selves not worth a groat yet Christ is not ashamed to call us brethren If a man come once to be Lord Major of London hee will scant acknowledge his poore brethren and Sisters when they come to him Christ is not a Lord for a yeere and a day but an everlasting King yea the King of Kings yet he vouchsafes to call us brethren One Iudge will call another brother and if he be a Sergeant he shall have that name but every pettifogger and paltrie Lawyer shall not be the Iudges brother yet Christ the Iudge of the whole world calls us all brethren O the humility of Christ and the dignity whereunto he hath advanced us VERSE 12. THis he proved out of the Psalme 22.22 Many things in that Psalme are in the New Testament applyed to CHRIST as Verse 1. Verse 16. Verse 18. The Prophet speaketh this of himselfe that when GOD had delivered him from his enemies he would declare his name to the people which were his brethren though GOD had exalted him above them But prophetically also he speaketh of the Messiah after that CHRIST was delivered from Satans fury and the rage of his instruments from the power of death and of the grave hee would declare the name of GOD to his brethren This he did while he was alive Ioh. 17.6 but especially after his resurrection when hee sent his Apostles to preach the Gospell to all nations CHRIST was not only the Author and matter of the Gospell but he was also the proclaimer and Preacher of it he declared it in his owne life time by himselfe after his Ascension by his Apostles The name that is the power mercie and goodnesse of God By brethren here are understood not the Apostles or faithfull onely though they in more speciall manner bee the brethren of CHRIST Matth. 12.49 Ioh. 20.17 but all men generally for CHRIST and all men came of one which is Adam and were made by one God Mal. 2.10 CHRIST will not declare his name in a corner but in the middest of the Church In the middest of the Church among the rest of my brethren as fellow singers Christ did sing with his Disciples after the supper he prayed worshipped and sung as we doe CHRIST hath many Brethren 1. All men in respect of our humane nature which Christ assumed to himselfe are his brethren hee a man as all are 2. In regard of Country and lineall descent the Iewes are his brethren of whom Christ came according to the flesh Rom. 9.5 Deut. 18.18 3. In respect of consanguinity the kinsfolke of CHRIST in the Scripture are called his brethren Iames the brother of the Lord that is the kinsman of the Lord. 4. In respect of the Ministery the Preachers of the Word are CHRIST his brethren for hee was a Minister and Preacher of the Gospell as we are although in gifts and graces he excelled us all as the Sunne doth the Starres But more neerely and properly the faithfull are his brethren being made the Sonnes of GOD by faith in CHRIST IESUS I goe to my God and your God to my Father and your Father Ioh. 20.17 1. As CHRIST is not ashamed to call us brethren so let us doe nothing so neere as wee can that may shame this our Brother Is it not a shame that the Kings brother should bee a common drunkard whoremaster or such like Doth not the King take himselfe disgraced by it And shall wee that are Brethren to the King of Kings take such courses as that great ignominie should redound to CHRIST by it As hee is not ashamed to call us brethren so let us doe nothing that may pull a shame on him and his Gospell 2. Can a brother that is a wealthie man of faire revenewes and ample possessions see any of his brethren goe a begging will hee not rather receive him to his owne house and set him at his table CHRIST which is the Lord of heaven and earth is our brother therefore let us feare no want so long as wee feare him This may be a comfort to us in all our calamities that CHRIST and we are brethren VERSE 13. AN other argument to prove the humanity of Christ it is drawne from the effects Christ putteth his trust in God therefore he is man Hee that trusteth to another is inferiour to him to whom hee trusts the party whom he makes his pillar
that doe not minde the thing they looke upon their eyes are upon it but their minde is on another matter doe not you so but let your minde be wholly fixed on him look on him with the sharpe eye of your minde consider that in him All the treasures of wisdome lye hid he is a rich and plentifull Store-house in whom ye may finde all the Pearles and Iewels of wholesome doctrine in him there is salvation and in no other therefore all other teachers set aside listen to him When the Iudge of an Assises gives the charge all that be in the shire-house especially they that bee of the great Inquest consider seriously what is spoken When a Paul or Timothie standeth in the Pulpit Christ Iesus the Iudge of the whole World gives a charge by his Ministery and shall not we deeply consider it When the King makes a speech in the Parliament-house the whole House considers earnestly what he sayes CHRIST IESUS the King of Kings speakes to us in the Ministry of the Word yet few consider the excellent things that be spoken The Queene of Sheba considered Salomon well all that he spake or did Behold here is a greater than Salomon Salomon is but a foole to him Therefore let us diligently consider what he sayes If they were matters of no moment we were not to be blamed though we did not consider them but being of such weight as they bee touching the eternall salvation of our soules what mad-men be we that we consider them no better If one should talke to us of gold and silver we would consider what he sayes Christ speakes to us of that which surpasseth all the silver in the World yet we regard him not Let us consider him now that hee may consider of us hereafter when hee comes with his holy Angels VERSE 2. THEN he comes to the description of the party unto whom they must attend He describes him by two of his offices his Apostleship or Prophesie and his Priesthood As Rom. 15.8 he is called the Minister of circumcision so here an Apostle one that is sent Iohn 3.2 he was sent from God Gen. 49.10 of Shalach Shiloach Iohn 20.21 As my Father hath sent mee so c. He is an honourable Legate sent from God to us therefore let us give eare to him he is Apostolus Apostolorum the Prince of Apostles 2 The High Priest to performe all things betweene GOD and us to present our prayers to God as the High Priest did in the time of the Law and to make attonement betweene God and us by the sacrifice of himselfe on the Crosse. Pontifex pontem faciens so Christ by his passion hath made a bridge for us to goe to heaven therefore let us consider him and no other Of our profession that is of the Faith and doctrine which wee professe And if this be not a sufficient description of him in the end he names him CHRIST IESUS the annointed of God and Saviour of the world Hee is called an Apostle or a Prophet sent from GOD in opposition to Moses who was the most worthy Prophet among the Iewes and the high Priest in respect of Aaron which was the high Priest in the time of the Law The LORD IESUS is all in all therefore let us all listen to him Non quid hic aut ille dixerit sed quid Christus qui fuit ante omnes none in comparison with him none in competition against him The first argument which is first set downe simply then comparatively Hee is a faithfull Apostle or Prophet he hath delivered to us the whole counsell of God without the mixture of humane inventions therefore let us consider him To him that is to God the Father That made him that appointed him the Apostle and high Priest of us all that advanced him into this chaire of dignity 1 Sam. 12.6 Acts 2.36 He may be sayd to bee made of God in respect of his humanitie Gal. 4.4 but when the fulnesse of time was come God sent forth his Sonne made of a woman made under the Law As Moses so greatly renowned among you His fidelitie is set forth by the person to whom hee was faithfull by the place where 1 Timothy 3.15 1 Peter 2.5 The whole Church was committed to CHRIST So is it to no other He is the head of the whole Church in the time of the law and of the Gospell too Then he compareth him with Moses 1. In that wherein they were alike 2. In that wherein unlike wherein a dissimilitude betweene them As he was faithfull so was Moses in that they agree Num. 12.7 As CHRIST was faithfull in all the Church throughout the world So Moses was faithfull in all that part of Gods house which was in Israel they were both faithfull I derogate nothing from Moses let him have his due to the full Moses made the tabernacle rites sacrifices as GOD prescribed him CHRIST was faithfull delivered sound doctrine not mixed with the glosses of the Pharisees hee was faithfull to the death Fidelitie is a principall qualitie in a Minister and steward of Gods house Matth. 24.45 1 Cor. 4.2 VERSE 3. NAy in some respects hee is many degrees above Moses Moses in the estimation of the Iewes was the most rare and famous Prophet Ioh. 9.28 The Scribes and Pharisees sate in Moses chaire Matth. 16.14 None durst say hee was Moses they thought none comparable to him yet here he exalteth CHRIST above Moses that is the builder of the house is more honourable than the house CHRIST is the builder of the Church the house of GOD Moses was but the house nay a little part and parcell of the house therefore our Saviour CHRIST farre surpasseth him CHRIST is more glorious than the whole house then all in the Church of God therefore more glorious than Moses a piece of the house The reddition is more significant The builder of the house in all mens judgement is to bee preferred before the house hee is of greater estimation then the house for his wisdome wealth and power in building of it The workeman is more to be accounted of then the workemanship the potter more than the Pot. The Church is the house of the living God the principall builder of this house is our SAVIOUR CHRIST Matth. 16.18 upon this rocke I will build my Church inferiour builders under him as it were his men are the Ministers and Preachers the toole wherewith he buildeth is the Word the mortar wherewith he fastneth together the spiritual living stones in this building is faith the ground whereon this house standeth is the whole world for hee hath his chosen in all nations the time of building is this present life the wood and stones concurring in this building are all the faithfull in all ages they are all built from time to time by our Saviour Christ he built Adam Sheth Enoch and Noah before the floud Abraham Isack Iacob before the law was written Moses David Samuel
this heart of stone and give us an heart of flesh let us desire him by the dew of his spirit to mollifie our hearts that the heavenly doctrines exhortations and admonitions delivered to us may sinke deepely into our hearts and make a conversion of us that our hearts may melt as Iosiah's did at the hearing of the law Nothing can enter into that which is hard if the ground be hard it cannot receive the seede if the Waxe be hard it cannot take the impression of any seale and so long as our hearts remaine hard they cannot receive the immortall seed of the word nor the print of the Spirit which is GODS seale Wherefore let us be suiters to God to soften our hearts daily more and more Above all evills the Lord deliver us from hardnesse of heart for that is the ready way to hell When yee be at Sermons harden not your hearts against the vices that are reproved but tremble at the word of GOD bee grieved for your sins open the doores of your hearts to the Lord Iesus which standeth knocking at them with the hammer of his word that he may come and suppe with you in this life and you dine and suppe with him in the life to come From this hardnesse of heart he disswadeth them by the fearefull judgement of God that fell upon their fathers for it which he propounds first generally In the provocation Hebr. Meribah in the chiding and contending when the fathers chode and contended with Moses which Saint Paul calls an exacerbation or provocation because God by that was provoked to anger in so much as he became very bitter in words and deeds towards the Israelites Doe not you dance after that Pipe and walke according as they did Temptation Hebr. Massah which is expounded afterwards It is a question among interpreters to what place of the Old Testament Saint Paul heere alludeth Some referre it to that Numb 14. Where after the returne of the Spies they despaired of entring into the Land of Canaan and murmured against GOD and Moses Others to that Exod. 17. where water came out of the rock whereas before they murmured for want of water There may be some allusion to both places for the one place hath her name of the contending and tempting and is called Massah and Meribah and in the other place is contained the forme of the oath that God used Neverthelesse it were fittest to expound it generally of the stubborne and contumelious behaviour of the Israelites in the wildernesse then of any one particular temptation 1. Because he names no particular place but the wildernesse in generall 2. Because the tempting he speaketh of here lasted the whole forty yeeres 3. The word day is often taken in Scripture not for any set and prescript time but for an indefinite time a continuance of time Ioh. 8.56 Psalm 25.5 all the time that the temptation lasteth Psalm 50.15 As to day in the former verse was largely taken So here 4. Num. 14.22 It is apparant that they tempted him many times Then he describeth it by all particular circumstances belonging to it 1. By the place where this sinne was committed in the wildernesse where they were subject to innumerable dangers scarsitie of meat and drinke to the invasion of wild beasts compassed with enemies on every side yet the LORD was as a wall of fire round about them hee carryed them on Eagles wings he suffered none to doe them any wrong but reproved Kings for their sakes Notwithstanding in this place where they were continually under the wings of GODS protection they tempted him and provoked him to wrath as if the Child should scratch the nurses face when hee is in her armes VERSE 9. 2. THe parties that committed this offence were their Fathers of whom they much gloried and boasted Our fathers eat Manna in the wildernesse God made a covenant with our fathers that he would bee their God and they should bee his people The oracles of God were committed to our fathers God talked familiarly with our fathers our fathers were deepe in Gods bookes If we doe as our fathers did we cannot doe amisse I but our fathers must not alwayes bee a rule for us to follow your father 's tempted CHRIST in the wildernesse so must not you doe your father 's resisted the HOLY GHOST so must not you your father 's killed the Prophets your fathers were often ready to stone Moses so must not you The Papists at this day are the Iewes Apes they are likewise wedded to their fathers Our fathers were of this Religion therefore we will be of it our father 's kissed the Popes feete ergo Our Fathers cast off the yoke of CHRIST therefore wee will doe the same our fathers would be joynt Saviours with Christ they would merit heaven therefore we will doe the like our father 's worshipped they knew not what so we will doe But Saint Paul gives us a better rule be yee followers of me as I am of Christ 1 Cor. 11.1 If our fathers followed CHRIST let us follow them otherwise let them goe alone thy father drowned himselfe and wilt thou drowne thy selfe too The Father of lights must bee preferred before the fathers of darknesse the Father of heaven before the fathers on earth If we delight in antiquity let us do as the ancient of dayes prescribeth us let us not dote with our fathers and goe to hell with our fathers Children must bee content to heare of their fathers sinnes for the better avoyding of them If any raile of our fathers that bee dead spew out their poyson against them disgrace our fathers where there is no cause or rake up the infirmities of our fathers a◠out of graves we have just cause to be moved at it but if any in the feare and zeale of GOD admonish us of our fathers grosse and notorious offences that we stumble not at the same stones and breake our neckes as they did wee are to take it in good part and profit by it to that end doth the Apostle here make a commemoration of their fathers sinnes but doe not you tempt me as they did The quality of their sinne was a tempting and proving of him probaverunt that is causâ curiositatis exquisiverunt an possem facere Num. 11.18 God is tempted diverse wayes 1. If having meanes we neglect them fondly flying to the supposed providence of GOD if CHRIST having a paire of staires to come downe by should have cast himselfe downe from the pinnacle of the Temple he had tempted GOD. Many that be sicke would faine be well but they are resolute to use no physicke many would gladly fare well have sufficient for themselves their Wives and Children but they will not labour nor take paines that is a tempting of God 2. Men tempt God when having had evident proofe and manifest experience of his wisedome power mercy and goodnesse yet if they be driven into any streights and see no present meanes to
come out then they murmure against God despaire of his providence and are ready to exclaime against God This was the Israelites fault and thus often times they tempted God in the wildernesse If they wanted water to quench their thirst withall then they must needs dye God was not able to provide them water If they wanted bread So they did likewise and in a pelting chafe were ready to stone Moses and Aaron Then they would back againe to Aegypt then they wished themselves dead as if the same God that had miraculously beyond the expectation of men provided for them heretofore was not able to doe so still So when some told them of the walled townes that were in the land of Canaan of the mighty Gyants that were in the Country in comparison of whom they were but Grasse-hoppers then they brake forth into this exclamation God is not able to bring us into this land wee and our Children shall perish in this wildernesse They had seene with what a strong hand God had brought them out of Aegypt how miraculously he divided the red Sea that the waters stood as a wall on both sides till they safely passed over yet for all that when they were in any difficulty then God was no body of no power or willingnesse to doe for them This was a vile tempting of God which highly displeased him But there is no reason why we should thus tempt God casting off the hope and confidence we have in him He is subject to no changes yesterday and to day the same for ever Men may change but God changes not a man may be strong to day and weake to morrow whole to day and sick to morrow rich now and poore afterwards alive now and dead a while after a man may love us this houre and hate us the next as Amnon did his sister therefore we may make a question of the helpe of man But God is one and the same continually not a shadow of turning in him his arme is never shortned the welspring of his mercy and goodnesse is never dryed up Therefore in all distresses let us trust in him though all worldly meanes fayle us in sicknesse and health in poverty and wealth in death and life let him be our pillar to leane upon The Prince that would not believe the plenty that GOD had promised was troden to death 2 Reg. 7.17 and the carkasses of these men that thus tempted God fell in the wildernesse therefore let us beware of incredultie As Faith is the best vertue so infidelitie is the greatest vice CHRIST could doe nothing among his owne kinsfolke because of their unbeliefe Shall any thing bee impossible with God Indeed that which he wills not that he cannot doe it is his will that CHRIST in respect of his humanity should be in heaven till the day of judgement therefore he cannot doe this make his body to be here on the earth The Papists set Gods omnipotency on the tainters and stretch it too farre as some bad clothiers deale with cloath But if God have once given us his faithfull promise to doe this or that let us believe it though all the world say nay to it God had promised to bring them into the land of Canaan though there were never so many blockes in the way they should have depended on this promise So God hath promised us the kingdome of heaven feare not little flocke it is your Fathers pleasure to give you the kingdome Luke 12.32 though now and then through weakenesse we fall into sinne though Satan and his instruments rage though we be sicke dye be buryed our bodyes consumed to dust and ashes yet let us certainely know wee shall have this kingdome This is amplified by an excellent meanes which they had to pull them out of this infidelity which was a continuall view and contemplation of the wonderfull workes of God although they saw my workes in the Hebr. they saw the Aegyptians drowned in the red Sea and themselves safely walking through it they saw the cloudy pillar conducting them day and night water gushing out of a stonie rocke Manna descending from heaven that the clothes on their backes and shooes on their feet did not waxe old many yeares together they might have felt with their hands the power and goodnesse of GOD protecting them yet they would not believe in him whereas the sight of Gods former workes should strengthen our faith in all future calamities That use did David make of the workes of GOD. The LORD delivered mee from the clawes of the Beare and pawes of the Lion therefore hee will deliver mee from this Philistim GOD was gracious to mee in such a sicknesse therefore hee will be in this GOD provided for mee when I was a child and could not shift for my selfe therefore hee will provide for me being a man growne GOD preserved mee in such a plague and pestilence therefore I will depend on him still when I was in such an extremity GOD helped me therefore he will helpe me still God delivered England in the yeare one thousand five hundred eightie eight therefore if England serve him hee will deliver it still When Queene Elizabeth the mirrour of the world was taken away we looked for a wofull day yet God gave us a joyfull day after it therefore alwayes let us trust to him let the sight of his wonderfull workes dayly before our eyes be as oyle to nourish the lampe of our faith that it never dye The last circumstance appertaining to this sinne is the time how long it continued they tempted and proved him 40. yeares though they saw his workes These words in the Hebr. are coupled with that which followeth 40. yeares was I grieved with that generation Yet there is no jarre betweene Paul and David for these two are convertible and depend the one on the other They be both true they tempted God 40. yeares and he was grieved with them 40. yeares If they tempted him 40. yeares then he must needs be grieved with them and if God was grieved with them 40. yeares then they tempted him so long so that the one cannot be separated from the other They dwelt in this sinne a long time and would not bee plucked out of it VERSE 10. THe punishment of the sinne Gods wrath was kindled against them In the end after hee had borne the burden of their sinnes many yeares together his wrath did breake out against them for it They were irksome and tedious to me I could beare them no longer after that I had striven with them fortie yeares when there was no remedy I cast them off God is grieved similitudinariè That rebellious that obstinate generation Hee was not grieved with their Children but with them The Children doe not smart for the fathers faults if they make not their fathers sins their own sinnes Their Children went into the land of Canaan though they did not Least it should seeme to be a griefe or anger without reason
and Spirit that ye may have rest and peace of conscience in this life and be received up into his everlasting rest where ye shall never be molested any more in the life to come Now followes the application of the former testimony wherein 1. A naration of the use that we are to make of it 2. A further declaration or exposition of it à 16. to the end In the use 1. An admonition 2. A reason In the admonition 1. A disswasion from the poyson of infidelity that was the bane and destruction of the Israelites 2. A perswasion to a mutuall exhorting and stirring up one of an other which may be a counter-poyson against infidelity In the disswasion the manner and the matter of it VERSE â—â— 1 FOr the manner he gives them a caveat to take heede of it See to it it is a dangerous vice therefore beware of it 2 Hee drawes them to the embracing of this caveat by a loving title given to them One brother should be carefull of the good of an other I count you as my brethren in the Lord Iesus having all one Father and one elder brother Christ Iesus therfore I could not but in love give you this watchword And what is the substance of it whereof should they take heed sooner or later at no time they must forsake Christ. There is no time for them that be on the Sea to make shipwracke especially when they bee neere the haven you have begun long agoe to give up your names to CHRIST continue with Him and forsake Him at no time In any of you For mine owne part I love you all and would be loath that any of you should perish What he doth not say an evill eye an evill tongue an evill hand but an evill heart that is the fountaine of all And least they should be ignorant what kinde of evill heart hee meaneth hee addeth of infidelity that is according to the Hebrew phrase an evill unfaithfull heart that is possessed with infidelity as the hearts of the Israelites were What to doe what will infidelity cause us to doe it will produce a lamentable effect if we looke not to it it will make us depart from the living God to leave His campe and to goe to the enemies campe that is the nature of the Word From whom from God to men from him that liveth for ever to them that continue but a while this is the horrible sin of infidelity these fruites it hath therefore let it be eschewed by us all The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. is to be referred hither as if all the rest had beene included in a parenthesis Wherefore as the HOLY GHOST sayd to them of old time so say I to you now beware that the same unfaithfull heart bee not in you that was in them 1 Heere we are taught that we of the new testament must make use of the examples that bee in the old Whatsoever things were written afore time were written for our learning Rom. 15.4 Hence it is that Noahs flood wherein the whole world was drowned that the destruction of the Sodomites the overthrow of Tyre and Sydon Lots Wife and such like are mentioned in the writings of the Evangelists and Apostles and Saint Paul in this place will have them to beware of infidelity which was the overthrow of their fathers We reade the Scriptures cursorily to be acquainted with the History that we may be able to talke of it but we make not that profitable use of them for the reformation of our lives as we ought to doe If any in the time of the Law have beene punished for any sin let us take heede of that sin 2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart it gives us to understand that every Christian is to looke most carefully to his heart It is good to set a watch over our eyes hands feete tongues but chiefely for to set a watch over our hearts Keep thy heart with diligence omni custodia The heart carries all the body as the great wheele in a clocke doth the whole clocke therefore let us all have an eye to it that it bee in good temper Out of the heart come Murders Adulterie all kinde of mischiefes therefore let us take heede to our hearts It is a folly to goe about to stop the streame if the fountaine remaine unstopped A beautifull apple is not worth a straw if it be rotten at the Core The roote of the tree is especially regarded by every good husband that there be no wormes in it otherwise it is a folly to looke to the branches Let us that be Christians sift and examine our hearts let us labour to purge and clense them especially let us take heede that the worme of infidelity which will cause us to depart from God be not breeding in them That is the maine point that he aymeth at Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice Christ could doe nothing among His owne brethren for their unbeliefe sake Matth. 13. ult Infidelity is a barre to keepe out Gods blessings Our Saviour after His Resurrection reproved the eleven Apostles for their infidelity Marke 16.14 The Holy Ghost shall rebuke the world of sin because they did not believe in Christ Iohn 16.9 The Iewes were cut off for their infidelity and we that bee Christians stand by faith Rom. 11.20 The noble man that would not believe Gods promise was trodden under feet in the gate 2 Reg. 7.17 The ancient Israelites whom God brought with a mighty arme out of Aegypt perished in the wildernesse for their infidelity and never set a foote into the promised land Therefore take heed there be not in any of you an unfaithfull heart shall we not believe God shall we make him a lyer hath he said it and shall He not do it Let us not upon the sight of every difficulty murmure against God as the Israelites did and cast away the hope wee have in His mercy and power but let us at all times and in all extremities trust in Him Let us never depart from Christ Iesus which is the high and living God as the Israelites did Will ye also goe away sayd Christ to his Apostles no sayes Saint Peter in the name of the rest Lord whither shall we goe thou hast the words of Eternall life There is no name under heaven whereby we can be saved but the name and power of Christ. Therefore let us not depart from Christ to Moses to circumcision and other Iewish ceremonies to seeke salvation by the observation of the law but as wee have begun to fight as Souldiers under Christs banner so let us continue fighting to the end Let us never depart from this our Captaine Let not the assaults of Satan the allurements of the world honour riches preferment let not the sweet pleasures of the flesh carry us away from Christ
Kingdome of Heaven that we and our brethren glorifying CHRIST in this world may be glorified with Him in the world to come VERSE 14. THe reason of the Caveat is taken from the common estate and condition of Christians which is illustrated by a condition carefully to be observed by them They that are partakers of one Christ and of one Saviour ought to have a care of the Salvation one of an other and labour by the cable-rope of exhortation to pull one an other out of sin but we that professe the Gospell are partakers of one Christ therefore let us exhort one another and save one an others soule One member must respect an other If the foote be ready to fall into a ditch the hand must pull it up We are members of the same body whereof Christ is Head therefore we should keep one an other from the pit of sin They that be brethren that have one Father and Mother should be jealous of the good estate one of an other We are brethren in Christ he is the elder brother to us all therefore let us have a tender care of the salvation one of an other As we are partakers of Christ so let us participate the grace which we receive from Christ one to another They that passe not whether their brethren sinke or swim goe to heaven or to hell doe argue that they have no portion in Christ for if they had the preservation of all Christians would be deare unto them Let us exhort one an other daily because we are partakers of Christ. Here likewise wee behold the singular dignity of Christians they are partakers of Christ they are Christ's partners and fellowes There is a mutuall participation betweene Christ and us he partakes with us of flesh and bloud he takes the load of our sinnes on his back and beares them for us and we partake with him in all his benefits There is nothing that Christ hath but we have part of it his wisedome holinesse his righteousnesse is ours yea his kingdome is ours We are heyres yea coheyres with him of his kingdome As the man at the day of marriage sayes to his Wife with all my worldly goods I thee endow so the Lord Iesus our Husband that in mercy hath married us to himselfe endoweth us with all his goods by reason whereof being poore of our selves and worth nothing we become exceeding rich Christ is ours death life the world is ours O unspeakable prerogative vouchsafed to dust and ashes Let us walke worthy of this honour whereunto we are advanced being Christs partners let us not be the Devils partners Let us not partake with the Devill in sinne in blaspheming the name of GOD contemning of his Word in pride malice and other abominations but as we be partakers of Christ so let us participate of Christs vertue Let us be holy as he is holy humble as he is humble let us contemne this world with all the vaine pleasures that bee in it as hee did What fellowship is there betweene CHRIST and Belial If CHRIST be ours let not the Divell be ours This is good newes we are partakers of CHRIST therefore we may sleepe soundly on both Eares we need take thought for nothing Not so such a thought cannot be incident into Christs partners for we be partakers of Christ if we hold c. All interpreters with one consent referre this to faith and indeed it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.1 the beginning of that lively faith hope and confidence that we have in him which is as a sure foundation that cannot be shaken I do not deny but it is a good sence yet without any circumloquution or violence offred to the words it may fitly be translated if wee hold fast the beginning of the subsistence and being that we have in him For Hypostasis most properly doth signifie a subsistence according to the etymologie of the word If as we have begun by faith to have a being in Christ so wee hold fast this our being to the end growing up daily in him till wee come to a perfect age in Christ Iesus Christians must not needlesly doubt of their salvation Why doubtest thou ô man of little faith as Christ hath promised to us a kingdome so hee will undoubtedly performe his promise for there is not in him a shadow of turning We must say with Paul I am perswaded neither life nor death shall bee able to separate us from the love of CHRIST Yet we must distinguish between faith and presumption Christians must not set all at six and seven be not high minded but feare Blessed is the man that feareth alwayes A Child may feare to displease his father and yet not doubt of his fathers love As we have begun in Christ so let us continue in him Yee are they that have continued with me in my temptations therefore I appoint to you a kingdome Luk. 22.28 Be thou faithfull to the end Let us hold fast to the end the beginning of our subsistence in CHRIST Remember Lots Wife She begun well but ended ill So runne that yee may obtaine runne not your selves out of breath at the first never leave running till yee have the gole of eternall life We have begunne in sound and pure Religion let us not end in prophanenesse in Atheisme in Brownisme and Anabaptisme Let us hold our beginning fast and continue with CHRIST to the end let neither the slie temptations of Satan nor the sweete allurements of the flesh nor the dangerous baites of the world nor the stormy tempest of persecution if it should arise hereafter cary us from CHRIST but let us hold fast the beginning of our being in him and remaine firmely engraffed into him to the end VERSE 15. WHy what is that end to the which wee must hold out even so long as yee live and GOD speakes to you in the Ministery of the Gospell While it is said for that voice spoken to the Israelites appertaineth to us So long as the voice of God soundeth to us in the trumpet of the Gospell let us hold fast that being that we have in CHRIST take the time while the time serveth VERSE 16. SO much of the Application of the testimony of the caveat and the reason whereby it is enforced Now let us come to the commentary and explanation that the Apostle maketh of it In this he expoundeth foure branches of the testimony 1. Who they were that provoked God to anger 2. Who they were with whom God was angry 3. Who they were which by oath were excluded out of his rest 4. The cause why they were excluded In the latter end of the fifteenth Verse he made mention of the provocation First of all he shewes who they were that provoked God They that provoked him to anger are described 1. By the number of them they were some not all 2. By a gracious benefit contemned by them namely the word preached when they heard that is Almighty God
good thing but to obey that which we heare is better Not every one that saith Lord Lord but he that doth the will of my Father shall enter into the Kingdome of Heaven Mat. 7.21 Christ shall come from heaven to render vengeance to them that obeyed not the Gospell 2 Thes. 1.8 The ancient Israelites were banished out of Gods rest because they obeyed not His voyce I was not disobedient sayes Paul to the heavenly vision Let us by their example learne to obey God that we be not excluded out of His everlasting rest VERSE 19. IN the last place he poynteth out that maine and capitall sin for the which they were debarred this rest and he introduceth it in Emphaticall termes In the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conjunction copulative but often it hath the force of an illative as 1 Cor. 15.21 It is as cleere as the noone day we may behold it with our eyes Not that they would not it may be they had a minde to enter into that rest but could not why what barred them out unbeliefe Infidelity is a grievous sin The Noble man on whose hand the King leaned was troden under foote in the gate because he believed not the Word of the Lord. If the Lord would make windowes in heaven might this thing be it cost him his life for it The ancient Israelites were heere excluded out of the Land of Canaan and many of them out of the Kingdom of heaven too because of their unbeliefe Can God give us flesh to eate can he prepare a table for us in the wildernesse thus they mooted on Gods power and called it into question ô the townes of the Land of Canaan are walled up to heaven the inhabitants are Gyants we as Grashoppers in comparison of them Can God bring us into this land for that cause they entred not into it therefore let us labour to pluck up this bitter roote of infidelity out of the hearts of us all Neverthelesse it is the proper vice of this age it reigneth exceedingly among the professors of the Gospell we believe neither Gods threatnings nor His promises God saies whoremongers I will Iudge a poynt for his judging we will be whoremasters still God resisteth the proud yet we will be proud men still Every tree that bringeth not forth good fruite c. We reade of no hurt that Dives did to Lazarus hee did not set his dogges on him nor cudgel him from his gate yet because hee did no good hee fryed in Hell wee will not believe this for all that wee will keepe that wee have to our selves and doe no good with it The curse shall not depart from the house of the swearer yet we sweare still we laugh in our sleeves at the threatnings of God And as for his promises we believe them not God hath promised us a Kingdome where though we be consumed to dust and ashes yet we shall rest with Christ for ever yet we believe not this A Bird in the hand is better then two in the bush We will not leave our earthly pleasures in hope of this Kingdome Our unbeliefe is in a manner as great as theirs therefore God may worthily shut us out of his rest But let us remove this infidelity out of our hearts This is the time of the yeare that we remoove tenants out of houses unbeliefe is a bad tenant that will not onely pay us no rent but will also rend Gods Kingdome from us hath dwelt in the houses of our hearts many yeares together let us now at length give him a remoove thrust him out of doores let us beleive God in all his sayings in this life that we may rest with him in his eternall Kingdome in the life to come CHAP. 4. IN the former Chapter he excited us to a reverend attention to Christ the Doctor and Prophet of the Church by a fearefull example of the wrath of God that fell upon the ancient Israelites for hardning their hearts against his voice and contemning him for this cause they were excluded Gods rest Now in the beginning of this Chapter he makes a more large and evident application of that example to us in the time of the Gospell wishing us not to tread in the steps of the rebellious Iewes least we drinke of the cup of Gods wrath as they did This Chapter divides it selfe into two branches 1. The remainder of Christ his prophesie to Verse 14. 2. A transition to his priesthood In the remainder the former example is applied to us In the which application wee have first a dehortation from incredulitie which was the barre that kept them out of God's rest to Verse 11. 2. An exhortation to a diligent studie to enter into that rest Touching the former 1. A propounding of the dehortation 2. A preventing of an objection that might bee made against it In the propounding of it 1. The substance of it 2. A reason whereby it is strengthened The substance of it is comprehended Ver. 1. VERSE 1. SEeing we have such a terrible example of Gods wrath in the ancient Israelites which for their unbeliefe and contumacie were shut out of Gods rest let us being subject to the like frailety and as little able of our selves to stand as they let us feare that we fall not as they did What is it that we must feare Least any of us should seeme to come short of his rest for there is no time to sin and goe to hell in our youth or elder age How lest the promise being left cast behinde our backe and not regarded the cause of infidelity is a carelesse neglect of God his promise Where read we of any promise made of entring into his rest we read of a commination or threatning that some should not enter into it but in the former testimony there was contained no promise True not directly yet indirectly and by necessary consequent for if God sware that they should not enter which disobeyed him then a secret promise was included that the faithfull and obedient should enter in therefore let us feare least forsaking this promise of entring into his rest c. Any of you For I love you all and would be loath that one of you should perish Seeme not simply say be deprived Some thinke the Apostle so speaketh that he might not exasperate the Iewes which would have taken it in great snuffe Therefore he sayes if any seeme but that word may have his force Seeme and that worthily even in the judgement of all the world by neglecting so great salvation to be deprived To come short The word is very significant To be left behind If among them that travell by the way some being weary of the length and tediousnesse of the journey slacke their pace sit downe and will make no hast the rest enter into the towne or City to the which they travell but they are left behind So if we goe not on cheerefully in the way following God calling us that leadeth
us to the celestiall Canaan we shall be left behind and not enter in we shall come tardie as the five foolish Virgins did as fainting and loitering travellers are wont to doe and so never come to the journeys end therefore let us look to it the danger is great In the substance of the dehortation is commended to us an holy and religious feare which we must carry in our hands for feare of falling This feare is amplified by the object whereabout it must bee occupied and the danger that will ensue if wee let goe that feare Must we that be Christians feare It may seeme not Luk. 1.74 Rom. 8.15 For the determination of this yee must know that there is a foure fold feare mundanus servilis initialis filialis This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children which in respect of God our Salvation is sure our life is hid with God in CHRIST Col. 3.3 yet in regard of our owne weakenesse and frailety we must feare all the dayes of our life Though a Souldier make sure of the victory yet he must not rush into the battell unarmed nor be carelesse of himselfe he must feare the Pikes Swords and Pellets of the enemy and be carefull to avoyde them Though a wayfaring man make sure to come home safe to his house yet he must not be reachlesse but feare in some sort the thieves that be in the way They that be on the Sea though they make no question of their safe arrival yet they must not give themselves to sleeping and playing let the ship drive whither it will they must feare the waves windes and tempests A kinde and loving Wife doubts not of the good affection of her husband yet she will feare him So we neede not doubt of Gods love he will doe his part for whom He once loveth he loveth to the end yet we must feare him There bee two dangerous rockes the one of doubt and despaire the other of security and presumption Though there is no reason to despaire Rom. 11.29 Iohn 10.28 Heb. 6. yet we must beware that we be not drowned in security not give our selves to eating and drinking I am sure I shall be saved therefore I care not how I live Christians must feare in regard of our owne weakenesse we must distrust our owne wit policy strength and depend upon God alone we may stand a great while and yet fall in the end as Adam Noah David Salomon Peter In our selves we are as weake as water therefore let us distrust our selves and put all our trust in the living God Againe wee must feare in respect of the strength and policy of our enemies We have many enemies to encounter withall and those not weake but potent We wrastle not with flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world The Divell like a roaring Lion walkes up and downe seeking whom he may devoure 1 Pet. 5.8 therefore we must feare VERSE 2. THE reason is deduced from a gracious benefit bestowed on us as well as on them which if it be rejected by us as it was by them will shut us out of heaven It hath two parts a par and an impar If they for not believing the Gospell were banished out of his rest then the like may happen to us for we are partakers of the Gospell as well as they and for that cause let us feare 1 That is to be unfolded wherein they and we are alike We are Gospelled as well as they nay in that wee are advanced above them Adam Abraham Iacob had the Gospell velatum to us it is revelatum To them CHRIST was preached afarre off to come to us already come a Virgin hath conceived They had the Gospell by a servant which was Moses we have it by the Sonne of God they had it darkely and obscurely we have it cleerely and plainely They had the Moone light and we the Sun light Blessed are the eyes that see that which we see It was one and the same Gospell in the Old and New Testament Iohn 5.46 and 39. here is the imparity the Word preached did not profite them as it did us that believe The word of hearing That word which indeede above all other words is to be heard by the which faith commeth Rom. 10.17 Plato Aristot. Seneca Tullie Augustine Hieron Irenaeus Tertul. c. in time and place are to bee heard but this word above all This is a word meet to sound in our eares continually He doth not say which came not unto them for it was preached to them as we heard before Profited them not did them no good The Gospell is a precious pearle an unspeakeable blessing of God yet all that are partakers of it are not saved Iudas had the Gospell yet it profited him not Simon Magus Hierusalem c. The Sun is not comfortable to all The most delicate fare doth not make all bodies fat The raine doth not make all grounds fruitfull neither doth the Word of God though it be mighty in operation profite all that partake of it Luke 13.26 Mat. 8.12 nay it is the heaping up of a greater measure of condemnation to some through their own default Ioh. 15.22 Ioh. 9. ult Therefore let us not trust to lying words as they did crying the temple of the Lord the temple of the Lord neither let us cry the Gospell the Gospell and thrust our selves under the figge leaves of a bare profession of it but bring forth fruits worthy of the Gospell that it be not taken from us and given to another nation Why did the Gospell doe them no good Because it was not mixed with faith in them that heard it It is a metaphor borrowed from liquid things A physician prescribes to a man a cup of strong wine but he wills him to mingle it with Sugar lest it fume into his braine and make him sicke if he mingle it not and temper it wel with Sugar he hurts himself So because they mingled not the wine of the word with the sweet Sugar of faith it was their destruction it turned them over even into hell It is fayth that makes the word profitable For the procuring of an harvest it is not enough to have ground and seede cast into the ground but raine must fall from heaven and bee mingled with the ground So it is not sufficient to bring our selves as the ground to a Sermon to have the immortall seede of the word sowen in our hearts by GODS husbandmen but there must be the drops of faith mingled with this seede to make it fruitfull Noah preached to the old world yet they did not believe Lot to his Sonnes in Law but hee seemed to them as a mocker CHRIST to the Pharisees but they derided him Luk. 16.14 Let not us doe so but rather tremble at the threatnings believe the promises and
1.20 From the testimony cited in the former verse he reasons in this They did not enter therefore some others shall for Gods promise shall take effect and not fall to the ground If a man having prepared a sumptuous dinner shall say if these dine with me then never trust me againe thereby we may safely collect that there bee others that dine with him Hath he said it and shall he not doe it They that shall not enter into this rest are described by a prerogative vouchsafed to them and by the contempt of that prerogative The Prerogative hath two branches the 1. is the preaching and manifesting of this rest to them 2. is the order of time in respect whereof they were preferred before others They were the first that had this glad tydings of peace offered to them yet they were stubborne froward and disobedient they would not beleeve GOD and his promise for that cause they never sate a foote into that rest Yet some there be that shal take possession of it namely they that believe in God heaven and earth shall passe away but not one jot of Gods word shall be unfulfilled Though diverse regard it not and thinke it to bee but a fooles Paradise yet undoubtedly some shall have it There be first that shall be last sayes CHRIST Many may have this priviledge to have the Gospell first preached to them and yet not be saved by the Gospell Christ gave commandement that his Apostles should beginne their preaching at Ierusalem The Gospel is the power of God to salvation to the Iew first Yet easier for Tyrus and Sydon at the day of judgement then for many of them We in England in this last age of this world have had the Gospell againe revealed unto us before a number of places in the world we even in these parts have had it a long time in most plentifull measure above and before sundry places in the land yet let us not flatter our selves in that Some of them that be still in darkenesse may goe to heaven before us Howsoever they that have the first offer which is a singular priviledge regard it not yet some out of all question shall have it Many come from the east and from the West and shall set downe with Abraham Isack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out into outer darkenesse Matth. 8.11.12 Those that were first bidden to the marriage would not come they made excuses yet the Lord sent into the high wayes and hedges and his house at the length was filled God is not tyed to any If the first refuse the last shall have it therefore while this rest is preached to us let us take hold of it and not reject it as the ancient Israelites did VERSE 7. 2. HEE proves it by the circumstance of time For David spake this a long time after they were setled in the land of Canaan by Iosua even foure hundred yeares after therefore he must needs meane another rest then the land of Canaan In David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebr. 1.1 2. Not that voice that spake in the wildernesse but which soundeth now in the preaching of the Gospell Christ speaketh to us at this present day he that heareth you heareth me As if God did beseech you through us Therefore let us take heede that wee harden not our hearts against him VERSE 8. Iosua which was a type of CHRIST hath the same name with our Saviour CHRIST yet in a diverse manner Iosua was a Saviour for them in temporall things CHRIST in spirituall and eternall things hee saved them from the Canaanites earthly enemies CHRIST from sinne death hell and Satan spirituall enemies He gave them a land flowing with milke and hony in this world CHRIST gives us an everlasting habitation a celestiall paradise in the world to come If Ioshua had given them this rest then would not the Holy Ghost have spoken of another VERSE 9. WHereupon hee inferreth the conclusion 1. Introduced then confirmed Verse 10. There remaineth therefore By necessary consequence by the force and strength of reasoning A rest besides the land of Canaan wherein yee now rest In this place he reteineth the Hebrew word There remaineth a sabbatizing a keeping of a Sabbath in heaven for whom not for the people of the Devill but of GOD an holy nation a people zealous of good workes Many Atheists make a mocke at the kingdome of heaven The Preachers talke much of a glorious and wealthie kingdome which we shall have after this life but God send us wealth peace joy and pleasure in this world let them looke for that kingdome I but there remaineth a rest a Sabbath where we shall never be molested any more For whom doth it remaine and who be this people of God All nations in the world are his people by Creation but these bee his people by adoption whom hee hath adopted in his Sonne Christ Iesus whom he hath constituted a Prince and ruler over this people Rebels and traitours are not the Kings people they be the kings people that obey the Kings lawes 1. Every people is gathered together by some meanes or other a people is a collection of many men So we that are the people of God are gathered together with the trumpet of the word 2. A people gathered together must have lawes to rule them by otherwise they will soone be out of order leges à ligando because they are the bond that ties the people together otherwise they will range beyond limits even so Gods people have Gods lawes set downe in his word 3 Every people must have a King or ruler which is lex loquens even so the Ruler of Gods people is Iesus Christ they that will not have him to rule over them are none of Gods people 4 A people must have some Country to dwell in some in Denmarke some in France c. So the Country where this people dwell is the Church militant in this life and triumphant in the life to come 5 All people are distinguished by some outward habite and attyre French men goe not as English men Spanyards goe otherwise then Turkes c. So GODS people have the Sacraments to distinguish them Baptisme which is Christs marke and the Supper which is his Seale 6 People must live in obedience to the lawes of their King Traytors and rebels are not the Kings liege and loyall people So we that be GODS people must live obediently to Gods lawes If we be abominable swearers that rend GODS name in pieces contemners of his word if wee bee beastly drunkards and impure adulterers and adulteresses if we wallow in the mire of all sinne we are none of GODS people neither can we have any assurance of this rest therefore let us shew our selves by our workes to bee GODS people in this life that we may have this rest in the life
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
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
is acquainted with all the infirmities of men he doth not only know them notitia speculativa but experimentali Saepius ipse miser miseris succurrere disco he that â—s in misery himselfe can the better pitty them that bee in misery hee that never tasted of poverty can hardly pitty a poore man a Physitian may pitty a sicke man but unlesse he have beene molested with sicknesse himselfe he cannot have so great compassion on â—hem that be sicke Countrie fellowes that never knew the labour of a student and painefull Preacher thinke it is no labour to preach Nothing can move commiseration so much as a fellow-feeling of the same misery This is in our High Priest our Lord and Saviour being clothed with our nature he is touched with our infirmities 2. When wee are afflicted Christ is afflicted If the meanest Christian suffer he suffers Saul Saul why persecutest thou me non meos We doe not only suffer for CHRIST but with CHRIST hee is not only the master for whom we suffer but the companion with whom we suffer If we be sick he is sick Art thou tempted of the devill sometimes to presumption to desperation so Christ art thou hungry thirsty weary or heavy of sleepe Art thou grieved for the departure of thy friends So was hee for Lazarus Is thy soule heavy and pensive So was Christs my soule is heavy to the death doe thine own familiar friends betray thee So was it with Christ art thou molested with rayling scoffing and backbiting tongues So was CHRIST as he hung on the Crosse in all his paines they derided him and nodded their heads at him art thou tormented with the paines of Death and at the last givest up the ghost So was it with our blessed Saviour No temptation hath fallen to us but the same befell to Christ before us We drink of his cup and are baptized with his baptisme When the Wife is grieved the Husband if he be as he ought to be is grieved We are the Spouse Christ is our husband therefore our griefe is his griefe When any member of the body suffers though it bee the foote that treadeth on the ground the head suffers Wee are the members Christ the head therefore our crosses are his crosses Many are the troubles of the righteous through many tribulations we must enter into the kingdome of God But let this bee a pillar for us to leane upon in all afflictions our sufferings are Christs sufferings and he will one day make a comfortable end of them all VERSE 16. THe other comfortable use wee are to make of this Priest is contained in this Verse which is that we have an accesse to God which is amplified by the manner how the place whereunto and the end Let us not feare him because hee is a great and mighty high Priest but let us goe to him and to God the Father by him This going is not only with the feete of our bodies but of the minde Let us goe by prayer to God not feare to put up our supplications to him Not quaking and trembling as to a Iudge but with boldnesse as to a father uttering our mindes and disclosing our hearts to him To the throne of grace There is thronus gloriae Matth. 25.31 Apoc. 6.16 he speakes not of that but of grace because God is reconciled to us in the bloud of Christ. 1. We must pray to God flie to him by prayer 2. In the mediation of Christ our high Priest 3. In boldnesse with faith Hebr. 11.6 Iac. 1.6 4. The fruit of prayer which is double 1. That wee may finde mercy for all our sinnes and grace for all our miseries 2. To a seasonable helpe to helpe us in due time and season when wee stand in need of it In due time even in the time of trouble The Papists are enemies to this boldnesse they will not have us to be so bold as to goe to God immediately by Christ but we must have other intercessours by the way the Angels the Virgin Mary and all the Saints triumphing in heaven yet the Holy Ghost will have us to goe to God the father boldly in the name of Christ alone observe the words of the Text. Therefore First seeing we have such a compassionate high Priest let us goe boldly in his name to the throne of God 2. He doth not say let us stand a farre off but let us goe 3. Not quaking and shaking like Aspen leaves but with boldnesse 4. Not to the Throne of justice but of grace a gracious reconciliation being made by him betweene God and us 5. Not to finde Iack drummes enterteinments and to be sent packing away but that wee may obtaine mercy c. Therefore let us sue to God in the only name of this our high Priest Whatsoever yee aske the Father in my name hee will give it you Then why should we seeke to any other he makes intercession in the heavens for us not the Saints or Angels there is one Mediatour betweene God and man 1 Tim. 2.5 The Scripture acknowledges but one True say the Papists but one immediate Mediatour yet there be many mediate Mediatours besides him This is a playster for many soares with the Papists There is but one immediate head of the Church whereunto the Church is united as a body but the Pope may bee a mediate head of the Church So there may bee mediate mediatours betweene Christ the immediate Mediatour They might as well say there be many mediate Gods for the text sayes as there is one Mediatour so one God shall we then distinguish as they do but one Immediate God yet many mediate Gods besides him they may affirme the one as well as the other Away with all those mediatours set up by the Church of Rome and let us goe with boldnesse to the throne of grace in the name of this our High Priest and only Mediatour None so gracious with God as hee none hath reconciled us to God but he none loveth nor tendereth us as hee doth having layd downe his life for us Shall we goe to a father in the name of a servant when we may goe in the name of his Sonne Angels and Saints are but servants our fellow servants and brethren Christ is the Sonne of God therfore let us goe to him in his name and if we aske any thing according to his will he will heare us for his sake This incouragement doth the Holy Ghost give us in the next words we shall not loose our labour nor goe away emptie God the Father for Christ his sake will lade us with his benefits In due time even in affliction sayes the Psalmist God will stand by us in all our needs in sicknesse povertie imprisonment banishment yea in death it selfe The examples of Iosuah the three Children Daniel Ionah Peter stand as so many marble pillars to confirme and ratifie this when all leave us he will not forsake us when my Father and Mother
to the throne of grace with broken hearts and contrite spirits that so we may find favour in this life by Iesus Christ that came into the world to save sinners and eternall happinesse with him in the life to come Now followes the manner of the punishment and the guilt of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their owne condemnation Rom. 2.5 But after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath and revelation of the righteous Iudgement of GOD. There can bee no renewing but by the death of Christ now Christ dyed and was crucified once for all that believe and abide in him If any fall quite away from CHRIST they cannot bee renewed unlesse CHRIST bee crucified againe but that is impossible therefore the other That they should bee renewed to repentance They tread under foote the Sonne of God Hebr. 10.29 The greatest indignity that can be offered greater than to spit in a mans face The foot is the lowest member of the body they will have Christ the King of Kings under their feet the greatest contempt that can be before they had an honourable opinion of him that hee was the Sonne of God the Saviour of the world but now they count basely of him They count the bloud of the Testament a prophane thing what is the bloud of Christ shed on the Crosse the bloud of a malefactor is as good as that ô horrible blasphemy And despise all the graces of the spirit which they have received And put him to an open shame exemplificantes make a mocke Matth. 1.19 Then Ioseph her husband being a just man and not willing to make her a publike example as those that be made publike examples and pointed at by all exposing him to the reprochfull death of the Crosse on the which he was derided of all or CHRIST being once crucified and dead is made immortall and living for ever To crucifie him againe were to make him mortall againe which were an egregious mockerie Or they despise CHRIST once crucified and would faine have him to be crucified for them againe which is to make a mock of him Or it may be a reason drawne from the malice of men seeing they are so spitefully set against Christ as that they could finde in their hearts to crucifie him againe if it lay in their power and so to make him a mocking-stocke to all the world accounting the crucifying of CHRIST to bee but a ridiculous thing to make sport withall of no moment to life eternall therefore it is impossible they should bee restored As much as lyeth in them they crucifie the Sonne of GOD and make a mocke of Him which are such horrible sinnes as that GOD cannot in justice give them Repentance for them Now he describeth them that sin against the Holy Ghost comparatively hee sets them out by a lively similitude taken from the earth As the earth that is painefully tilled and hath plentifull raine powred downe on it and yet for all that instead of good fruit bringeth forth pricking thornes and scratching brambles is good for nothing but to be burnt So those men who having bin washed with many sweete showres of the Word of God and enriched with diverse excellent graces yet prooving pricking thornes in the end hurtfull to men and God too they are good for nothing but to burne in hell fire for evermore Before he comes directly to this lamentable end of the reprobates he doth illustrate it by a comfortable Antithesis in the good and godly which might provoke them with all cheerefulnesse to contend to perfection in Religion VERSE 7. THe Protasis only is set downe the Apodosis is to bee supplyed 1. For the Protasis The earth which is apparant to us all none can be ignorant of it As a thirsty man taketh in drink which is dispersed into his bowels So doth the drie and thirsty earth the raine she takes it and conveys it into her bowels It comes into the earth but because it must come upon it before it can come into it therefore the HOLY GHOST useth that phrase not seldome but often God being bountifull to the earth to send it much raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth as a mother her Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Synecdoche is put for all the fruits of the earth because the herbe is one of the first fruits that it bringeth forth Not onely herbes but trees and all kinde of corne for hee speakes of such an earth which is tilled whereas herbes spring up without tillage What manner of fruit Which doth benè reponere gratiam requites the cost and charges which the dressers have bestowed on it Receiveth blessing from God without whose blessing the earth would be as brasse and yron for all the labour of the husbandman As such an earth is blessed of God God blesseth it with a rich and plentifull harvest to the joy and comfort of men so is it with all those that profit by the Word of God For a more particular opening of every branch in the similitude The earth is every Christian man and woman in the lap of the Church Man was taken out of the earth and therefore may fitly bee resembled to the earth bad hearers are called bad ground and good hearers good ground Luke 8. verse 15. The raine that falls upon it is the Word of GOD Deuteronomie 32. ver 2. Isaiah 55. ver 10. 1. Raine comes downe from heaven So the word 2. Raine comes down to us by the clouds So the Word by the Preachers 3. Raine refresheth the earth So the Word our soules 4. Raine never returnes in vaine So the Word accomplishes that which the Lord pleases and prospers in the thing whereunto he sends it it never returnes voyd either we are the better or the worser by it through our owne fault The fruits that they bring forth is increase of knowledge and of all vertues The dressers of this ground are God and the Ministers Ioh. 15.1 1 Cor. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blessing that good hearers receive is a further increase of all graces in this life to him that hath shall be given c. Mat. 13.8 and eternall blessednesse in the life to come Blessed are they that heare the Word of God and keepe it 1. All people are as the ground that stand in need of the Raine of the Word of God the earth must have Raine all the yeare long more or lesse else it dryeth and withereth away So doe we if wee want the Raine of the Word In what a miserable case were they in Israel when there fell no raine by the space of three yeeres and sixe moneths and in what a pittifull taking are those townes and countries though they feele it not which want the Raine of the Word of GOD You that have it be thankfull to God for it and learne to esteeme more highly of this blessing than ye doe If it raine on your wheat
Crowne them with the Crowne of eternall glory therefore let us be plentifull in good workes Now he doth earnestly wish their increase and continuance in all goodnesse These verses containe an heavenly prayer that Saint Paul hath for the Hebrewes wherein hee desires two things for them 1. The vertue of diligence 2. A removall of the vice of slothfulnesse opposite to it ver 12. The former is amplified 1. By the persons to whom it is wished 2. By the manner how it is wished shewed 3. By the qualitie of it the same 4. By the fruit 5. By the perseverance of it VERSE 11. WEE as labourers together with God desire the same we wish it with all our hart at the hands of God Prayer is nothing else save a fervent desire of the heart we lift up our hearts and our hands to thee Lam. 3.41 All men have their desires a covetous man desires silver and gold houses and lands an adulterer desires a faire Dinah and a beautifull Bathshebah in a corner to sport himselfe with all a malicious man desires the fall of him whom he takes to be his enemie as Esau the dayes of my fathers mourning are at hand and then will I slay my brother Iacob Gen. 27.41 The ambitious man desires honour as Absalom but a godly man desires the spirituall good of himselfe and others Oh that I were dissolved and were with CHRIST and here Saint Paul desires the continuance of the Hebrewes in all good things let the like desire be in us all He doth not pray for some alone but for every one A father wishes well to all his Children a good Shepheard would not have one sheepe in his flocke to perish I would to God that all that heare mee this day were as I am said Paul we desire the salvation of every one of you yea of our enemies if we have any It is the joy of the Ministers to see the people continue in well doing my Crowne and my joy they desire this above all earthly profit and preferment and they pray heartily to God for it He doth not desire that they might have the same diligence but that they doe shew the same diligence openly abroad that men may point at it with the finger and ye may be ensamples to others Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father in heaven 2 Cor. 8.21 providing for honest things not onely in the sight of the Lord but in the sight of men Wee must not only bee godly but shew our selves godly wee must not only have faith but shew it as Dorcas did shew me thy faith by thy workes we must not only have zeale but shew it as Phinees did we must not only have patience but shew it let your patient mind be knowne to all men we must not only have love to the Saints but shew it Yet we know that there is an outward shewing without an inward an outward shew and an inward too both must concurre Some are all in shew nothing in truth some in shew and truth too The Pharisees made a shew of Religion fasted prayed gave almes c. but it was nothing but a shew When they fasted they looked sowre when they gave almes a trumpet was sounded at their gate they prayed in the corners of the streets Our shew must be outward and inward too as the outside of the cup and platter is cleane so must the inside too we must be Nathaniels within and without too wee must walke before God with Zacharie and Elizabet as well as be just before men thus let us shew dayly the graces that be in us I desire that yee goe not backeward but bee as diligent as ever yee were yea if possible that yee may excell your selves and be better He wishes the same diligence in quality though he would have it to exceede in quantity We will be diligent in our trades and callings The Merchant in his the Clothyer in his c. We will be diligent in them for the trash of this world The hand of the diligent it maketh rich but we use small diligence in heavenly matters Give all diligence sayes Saint Peter 2 Pet. 1.10 Wee cannot goe to heaven without diligence A Scholler must be diligent before he can get learning and wee must be diligent Schollers in the Schoole of Christ before wee can learne him as we ought to doe and reigne with him in the life to come Therefore let us be diligent if by any meanes we may attaine to the resurrection of the dead and let us not be diligent to day and negligent to morrow but let us use the same diligence It was Socrates commendation that he was Semper idem Let us not be semper idem in evill things but in good things semper idem Let us rather mend then pare and let our last workes be more than our first This vertue of diligence is amplified by the fruit and continuance of it That yee may be fully assured in your hearts and consciences of that kingdome which yee hope for Some men may be assured of their good estate St. Paul is so sure of it that he sings a triumph over all his enemies Ro. 8.33 34 c. Neither is it his song alone but the song of all the faithfull I am sure my Redeemer liveth Iob 19.25 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens How come we by this assurance not by revelation from heaven but by good workes practised by us here on the earth 2 Pet. 1.10 When Saint Paul was ready to depart out of the world he was sure of the Crowne of life how not by revelation but by the godly life which he had lead 2 Tim. 4.8 2 Tim. 2.19 depart from sin bee full of good workes as Dorcas was and thou mayest have a full assurance of the kingdome of heaven It is not a bare and naked faith that can assure thee of heaven but such as worketh by love Men in this age flatter themselves in a supposed faith and cast away the care of good workes Wee cannot merit heaven by our worke therefore wee will not worke at all as if good workes served to no end but to merit They are as pledges of eternall life by them we may know whether our names are written in heaven or not wee must know that not à priori for who at any time was Gods counsellour but à posteriori hast thou workes then thou hast faith are there fruits then there is a roote hast thou faith then thou hast Christ hast thou Christ then thou hast the kingdome of heaven Therfore let us all be abundant in good works let us excell in good works Tit. 2.8 These are good and profitable to men there is a necessary use of them they are infallible tokens
of faith faith of Christ and Christ of the kingdome of heaven therefore let us shew all diligence in them to the full assurance of the hope of eternall life But how long must we be diligent Not for a time but to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre it to the verb show that yee may shew the same diligence to the end holding out in the race of Christianity to the end of your life So run that ye may obtaine It is a folly to run at all unlesse we run to the end a folly to fight at all unlesse we fight to the end Remember Lots Wife she went out of Sodom but because she looked back she was turned into a pillar of Salt Let not us be diligent for a time but to the end we must be working to our lives end so long as any breath is in our body it is not enough to bee young Disciples but we must be old Disciples as Mnason was as we have beene diligent in prayer almes-deeds in hearing of Sermons in crucifying of sinne so we must be diligent to the end hold that which thou hast lest another take thy Crowne be faithfull to the end and I will give thee the Crowne of life VERSE 12. THat yee be not slothfull like the sluggard yet let mee lie a while in the bed of sinne Let us shake off all slothfulnesse and be not weary of well doing like lazie travellers that will goe no further If we served a bad master that either would not or could not reward us for our service then there were some cause why we should be slothfull we serve a most loving rich and bountifull master therefore let us not be slothfull Diligent servants may be a spurre to them that be negligent Marke such a one be thou like him So St. Paul to whet this diligence propounds worthy examples to them He doth not simply say be yee followers of the Saints but hee points out the vertues wherein we must follow them Examples prevaile much Though wee should rather live by lawes then by examples yet examples have a mervailous attractive power The Iewes especially were carryed away with examples therefore the Apostle propoundeth some to them We honour the Saints non adoratione sed imitatione we doe not make gods of them but we imitate the vertues that were in them there is exemplar primarium secundarium 1 Cor. 11.1 CHRIST is certum indubitatum exemplar he knew no sinne therefore we may be bold to follow him in all things the which hee did as man Wee must not follow him in his fasting forty dayes in walking on the Sea c. but follow him in his humility modesty patience c. In these things wee may follow Christ without exception but the holyest men of all have sometimes beene exorbitant therefore we must follow them with limitation They were laughed at that counterfeited a kinde of purblindnesse to follow Alexander that imitated Plato in his crooked shoulders when they goe straight let us follow them but when they goe crooked let them goe alone Wee must not follow Noah in his immoderate drinking David in adultery and murther Peter in denying CHRIST we must tread in their good steps not in their evill wee must imitate them in faith and patience c. Faith inlayed with charity is regina virtutum Temperance meekenesse patience c. are the maidens of honour that waite upon her By faith wee live the just man shall live by his faith that is his life By patience we possesse our soules after wee begin to live in CHRIST Patience is a pillar for the just to leane upon while he liveth By Faith we have an interest into the kingdome of heaven by patience we saile through the tempestuous Sea of this world till we come to the haven of rest By Faith we apprehend the promises which is a metonymie whereby is meant the joyes of heaven promised to us patience is an yron pillar to uphold us against all crosses and afflictions Patience is a most necessary vertue yee have need of patience Hebr. 10.36 A Souldier hath need of his armour So have we in this warfare of the armour of patience Here is the patience of the Saints Apoc. 14.12 if yee bee Saints yee must have patience many are the troubles of the righteous these are they that came out of great tribulation Apoc. 7.14 Wee cannot get to heaven without tribulations therefore wee must have patience by the way Innumerable are the crosses we meete withall crosses in our soules bodies many sicknesses and diseases in our goods they may be taken away by thieves fire and other casualities in our names wee must passe through good report and evill report What godly man lives without his crosse therefore we have need of patience to beare them all I but what is patience many talke of it that know it not In Christian patience there must be these foure things 1. Not a Stoicall apathie a sencelesnesse a blockishnes that it should be as pleasant a thing to us to be in equuleo as in lecto Christ Himselfe felt paine his soule was heavy to death and Christians feele paine in their afflictions but they patiently endure it they are not overcome with it 2. If we suffer any misery it must be in a good cause Thieves by land and Pyrats by Sea suffer much hard-ship Catiline did patiently abide cold and other extremities yet hee was not patient Baals Priests endured cutting and slashing and covetous misers and earth-wormes will endure much to get money yet that is no patience miranda est duritia sed neganda patientia Patience must be in a good cause in Christs quarrell and in the suffering afflictions imposed on us by God else it is no patience 3. In our sufferings there must be a good affection and a good end Saul was patient when men despised him he gave them not a word but that was in policie not in Christianity Some have patience perforce because they cannot be avenged they have no power to doe it that is dissimulation not patience and some suffer much for vaine glory as Heretickes have done but wee must suffer for Gods glory for the magnifying of him and his Gospell that is right patience to keepe faith and a good Conscience 4. Our patience must be continuall As our crosses are perpetuall while wee are in this world So our patience must bee perpetuall Wee must dye with patience in our mouthes patientia est honestatis ac utilitatis causâ voluntaria ac diuturna perpessio rerum arduarum Cicer. Take the Prophets sayes Saint Iames as an ensample of patience But I will commend one example to you instead of many Take our SAVIOUR CHRIST for an ensample of patience that endured such contradiction of sinners As his life was full of miseries from his cradle to his grave so was it full of patience He was reviled and reviled not againe he was called Beelzebub
fruition of Gods presence at whose right hand is fulnesse of joy and pleasures for evermore VERSE 18. THat by two immutable things God will have us to have two strings to our bow in which it was impossible for God to lye God is not as man that he should lye or the Son of man that he should repent there is our pillar to leane upon viz. the immoveable truth of God That we might have strong consolation against all the crosses and afflictions of this life not weake but strong comming from a strong GOD cofirmed by two strong meanes the promise and oath of God and continuing strongly a great while to the end of our lives Many are our crosses in soule and body in goods name children and servants against them all we have strong consolation Who have fled for refuge which flie not to this as our castle and tower as men in a storme and tempest flye into a tree or house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to have but to hold Vpon the hope set before us that is eternall life hoped for which is set before us VERSE 19. THe effect of the promise is a sure hope which is set forth by a similitude where we have the qualities of the ancre and the power of it it entreth into heaven it selfe whereof the legall sanctuary was a type The which hope whereby we hold heaven referre it not to consolation though it be of the same case for that is further removed and it enters not into heaven but to the vertue of hope An ancre a spirituall and an heavenly ancre not a temporall and earthly for the preservation of the soule not of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not slipperie which cannot bee supplanted or overthrowne Firme stable that cannot be removed an ancre must neither bee too little nor too light An ancre goes downeward this upward anchora in imo spes in summo Of this metaphor he made choyce that so he might returne to the Priesthood of Christ from whence he had digressed Into the inner of the vaile that is the Sanctuary which was separated by a vaile from the rest of the tabernacle Exod. 40.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pando because it was spread over with a vaile this was a type of heaven Heb. 9.12.10 19. In this stood the Arke and other secrets which were hid from the people None came into the Holy of Holies but the high Priest and he no more than once a yeere even so heaven is a secret place there be joyes which eye hath not seene eare heard neither can enter into the heart of man to conceive yet our hope as an ancre entereth into it As a Ship cannot be without an ancre no more can we with out hope The ship is the soule of a Christian the ancre is hope the Sea where it is tossed is the world the place whereinto the ancre is cast is heaven These ancres are throwen into the bottome of the Sea this into the bottome of heaven where it is more sure As the ancre in a storme and tempest holdeth the ship fast that it is not tossed up and downe nor shaken with winds and waves So doth hope the Ship of our soules in the tempestuous Sea of this world It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it drawes all men to the expectation of future happinesse Wherein these things are briefly to be considered 1. Wherof hope is it is of future not of present things Hope that is seene is not hope 2. It is of some joyfull thing that is to come if it bee an uncomfortable thing we rather feare it then hope for it hope is of some joyfull thing that is to come As wee that be Christians hope for heaven where wee shall remaine with Christ for ever 2. Where is hope the answer is easie it is in this life there is no hope in the life to come they that bee in Hell are out of all hope of comming out for there is no Gaole deliverie and they that be in heaven have the end of their hope they see that is they feele the joyes of heaven they hope no longer for them There is use of hope only in this world while we remaine in this vaile of misery and let us desire God to nourish the lampe of our faith to our dying day 3. In whom must our hope be fixed In none but in God alone thou art my hope my castle my tower my refuge Cursed bee hee that maketh flesh his arme And it is good reason why God alone must be the subject of our hope for hee only can simply and of himselfe give all things creatures cannot doe it but it must be God reconciled to us by Iesus Christ. Here we must distinguish betweene sperare in and sperare per we must sperare in Deo solo tanquam in autore fonte bonorum omnium sperare per aliquem aut per aliquid est tanquam per instrumenta à Deo ordinata te à Deo bonum aliquod consequuturum that is not unlawfull as Philem. 22. but withall prepare mee also a lodging for I trust that through your prayers I shall bee given unto you Wee may hope for health by the Physitian but wee must not put our trust in the Physitians as Asa did wee may hope by prayers fastings reading of Scriptures hearing of Sermons by mortifying of sinne as by instruments to goe to heaven but wee must not hope in these things 4. What Pillars hath our hope to leane upon The Schoolemen make two gratia Dei merita praecedentia Peter Lombard lib. 3. dist 26. defines hope thus est certa expectatio futurae beatitudinis veniens ex Dei gratia meritis praecedentibus he adds further sine meritis aliquid sperare non spes sed praesumptio dici potest Blasphemous in my opinion As for good workes as they be fruits of faith and seales of our election they may cause us in some sort to bee of good courage and to hope well but we have no merits to put our trust in we must not hope to goe to heaven for the merit and dignity of our workes that is but a broken staffe to leane upon our workes are full of imperfections therefore let us set them aside The only props that hope hath to support it withall must be derived from God in Christ they be especially three as St. Augustine speaketh and of them he glorieth Charitas adoptionis veritas promissionis potestas redditionis 1. God hath adopted mee in CHRIST to be a fellow heyre of his kingdome with him therefore I hope for that kingdome for once his Sonne and ever his Sonne there is not a shadow of turning in him 2. God of his free mercy
things Abraham gave tithe of all things to Melchizedec so ought yee to doe howsoever you flatter your selves to the contrary Our best workes are too often defiled with sinne many strange by-thoughts creepe into our minds while we are a praying we pray not with sighes and groanes of the spirit as wee ought to doe we preach not with such wisedome love zeale and power as we should we give not our almes so sincerely as becommeth us we receive not the Communion so penitently and thankfully as we should we heare not the word with such reverence and attention as becommeth us every one of us may knocke on our breasts after the best action we have done with the Publican and say Oh God be mercifull to mee a sinner I have no righteousnesse of mine owne to appeare before thee withall cloath us with the righteousnesse of thy deere Sonne the King of righteousnesse that wee may bee found in him to the everlasting joy and comfort of us all Let the Papists trust to the broken staffe of their inherent righteousnesse scoffing at the imputed righteousnesse of Christ but let us desire this righteousnesse By nature there is Warre betweene GOD and us hee is our enemie and wee his the flagge of defiance is displayed betweene us both Then in what a wofull case are we are we able to encounter with the GOD of heaven and earth that hath all creatures at his becke we must needs goe by the worst he can arme heaven earth and hell against us but here is our comfort IESUS CHRIST is our peace hee hath set at peace by the bloud of his crosse all things in heaven and earth This is the true peace indeed without the which wee can have no sound comfort there is no peace saith God to the wicked What peace said Iehu to Iehoram when as the adulteries of thy mother Iesabel are yet in great number Though a man have the world at will faire houses large lands ample possessions great bagges of silver and gold yet if his adulteries oppressions and other sinnes lye as an heavy loade on his conscience alas what peace can hee have hee is as the raging Sea that cannot bee quiet Achitophel had wealth enough yet because he was not at peace with God by Christ tooke a rope and hanged himselfe Iudas had money enough being the purse bearer and having lately received â—hirtie pieces of silver from the Scribes and Pharisees but alas his sinne vexing his conscience he could have no rest but became his owne butcher Therefore let us all desire God to give us an assurance in our hearts and consciences that wee are subjects appertaining to the King of peace and that Christ Iesus is our Peace It is a singular blessing to have outward peace to sit quietly under our vines and figtrees to have no leading into Captivity no complaining in our streets God hath beene wonderfull gracious to England these many yeares together and that for the admirable peace which it enjoyed we are to praise God that there be no tumults insurrections nor massacres that there is no sword of the enemies to devoure in the land but if in the meane season wee bee not at peace with God by Christ we are most miserable Therefore let us pray especially for this peace that we may be perswaded of the remission of all our sinnes in the bloud of Christ. This is most livelily represented to us in the Lords Supper The breaking of the bread sets before our eyes the breaking of Christs body for our sins the powring out of the Wine represents to us the gushing out of the bloud of Christ out of his Holy side for our iniquities therefore let us come to this heavenly banquet with broken hearts and contrite spirits with a true and lively faith in Christ Iesus the true King of peace that wee may be assured that Christ is ours so that whensoever death shall come we may say with Simeon Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation This is that peace which passeth all understanding the God of peace give it to us all VERSE 3. THe thing concealed by Moses is the eternity of Melchizedec not in deed but in respect of Moses History Hee is introduced by him on the suddaine as if he came then presently from heaven and returned thither againe for Moses never spake of him before nor after His father and mother were not onely not knowne but they were not at all namely in the History of the bible Cujus neque pater neque mater scribuntur in generationibus Syr. otherwise he could not have beene a fit type of our Saviour Christ. He doth not say of yeeres but not so much as of dayes dayes goe before yeeres Melchizedec was without beginning of dayes quia hoc scriptum non est Christus quia non habet initium Chrys. Theoph. Nor end of life Not that he was translated as Enoch but because his end is not mentioned So Christ had no father in respect of his humanity no mother in respect of his deity He had kindred according to the flesh but not as God without beginning and ending as God Ioh. 12.34 This he applyeth Likened they are not the same but the one like to the other As the picture of the King is like the King so Melchizedec was as a picture of our Saviour Christ. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing can overthrow it An immoveable Priest-hood a permanent Priest so was not Aaron and his posteritie Some have affirmed from hence that Melchizedec was not a man but something greater then a man Origen as Ierome testifieth of him Epist. 126. said hee was an Angell others that hee was the HOLY GHOST others that he was the great power of GOD yea greater then Christ because Christ is said to bee a Priest after his order Epiphan l. 2. cont haereses haeresi 55. Aug. de haeresibus c. 34. The same did Theodotus the Heretike avouch and that hee was the mediatour of the Angels praying for them as CHRIST doth for men Tertul. de praescrip adversus haereticos in fine Some have taken upon them to set downe his fathers and mothers name that his fathers name was Eracla his mothers name Astareth or Asteria Vide Epiphanium All these are confuted by the text 1. Hee is said to bee likened to the Sonne of God but nullum simile est idem 2. Hee is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not because hee had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stocke or kinred but because there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mention no commemoration of his kinred in the Scripture from whence ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 6. So Horace lib. 2. Satyr 5. sayes of one that he was sine gente because his nation was not knowne qui quamvis perjurus erat sine
gente cruentus Sanguine fraterno and they use to call him terrae filium whose father is not knowne Iobs Genealogie is not expressed in Scripture But why was his Genealogie omitted Some of the Iewes say because his father was a fornicatour and his mother an whore Eustathius Bishop of Antioch sayes because his ancestours were not worthy to be reckoned with such an holy man Some because he did not appertaine to the stocke of Abraham from whence the Messiah came rather because he might be a full type and figure of CHRIST Sem cannot be Melchizedec the Iewes say he was Lyranus Ierome epist. 126. calls it famosissimam quaestionem 1. Sem his Genealogie is set downe in the Scripture his father and mother are knowne his Grandfather and great Grandfather his posterity Gen. 10.21 Ergo. Object Lyr. his Genealogie indeed is registred under the name of Sem but not under the name of Melchizedec as the Holy Ghost meaneth Sol. I but the Apostle speakes of the man not of the name This man Melchizedec was without father and mother So it may be said that the posterity of Israel is not mentioned Matth. 1. because the name of Israel is not there but of Iacob 2. Sem had the east part of the world allotted to him Gen. 10.31 then how came hee to dwell in Canaan appointed to Cham and his posterity Gen. 10.19 and to Reigne there as a King Whereas Sem and his posteritie had Chaldea allotted to them Abraham came of Sem who dwelt in Vr of the Chaldees from whence he came into Canaan at Gods Commandement Gen. .1.31 he passed over the river Euphrates whereupon he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seventie But we never read that Sem was called into Canaan as Abraham and Lot were 3. There is no probabilitie that seeing all this while often and constantly hee hath beene called by the name of Sem the HOLY GHOST should now of the suddaine call him by the name of Melchizedec 4. It is said of Melchizedec Hebrewes 7.6 that his kindred is not counted among the Levits yet Abraham and Levi came of Sem therefore Sem was not Melchizedec 5. Iosephus and Philo Iudaeus affirme that Melchizedec was a Cananite so say Irenaeus Epiphanius Theodoretus Adam and Eve had neither father nor mother they had no earthly Father to beget them nor mother to beare them in her wombe but were immediately created by God All others that descended of them have both father and mother Melchizedec himselfe had father and mother else hee could never have had any being in the world to meet Abraham and to blesse him but he is said to be without father and mother c. because their names are not recorded in the historie of the Bible otherwise both he and all other Men Women and Children have beginning of dayes and end of life We have a beginning and wee shall have an ending there is a time to be borne and a time to die Adam lived so long and hee dyed Methusalem almost a thousand yeeres yet he dyed in the end The rich man also dyed and was buryed Rich and poore high and low Merchants Lawyers and Physitians dye Lords Earles Dukes and Kings dye Some goe merrily to bed and are dead in morning Some lively and jocund at noone and dead by night Some are made exequutors to others that are faine to have executors themselves before they can come to the exequution of the will and testament left to them Such a fraile thing is our life a vapor a bubble a thought a dreame c. Therefore let us so spend the few evill and uncertaine dayes of our pilgrimage in this world as that wee may live with Christ that abideth for ever in the world to come The Priest-hood of our Saviour is an everlasting Priest-hood as for his sacrifice the action is past he offered himselfe once for all on the altar of the Crosse but the fruit and efficacy of it remaineth for ever his intercession remaineth still hee is our intercessour in the heavens and presents the incense of our prayers to his Father in the golden censer of his owne righteousnesse and hee will offer up the sacrifice of praise for us to his Father for ever Therefore let us shew our selves to bee Priests to him offering up our selves our soules our bodies as an holy sacrifice to him in this life that we may reigne with CHRIST our Priest for ever in the life to come VERSE 4. NOw followes the greatnesse of Melchizedec which was a type of our SAVIOUR CHRIST wherby the greatnesse of our SAVIOUR CHRIST Himselfe may shine more evidently to us all The amplification of his greatnesse is set forth by comparing him with two famous persons Abraham and the Levites 1. That he is to be preferred above Abraham he evinceth by these two arguments 1. Hee that takes tithes is greater than hee that gives tithes Melchizedec takes tithes Abraham gives tithes Ergo. 2. He that blesseth is greater than he that is blessed but Melchizedec blesseth and Abraham is blessed ergo That he is to be advanced above the Levites he sheweth by two arguments 1. They are mortall he is immortall 2. They payd tithes to him ergo he is greater than they The first argument hath two parts an affirmation and an anticipation of an objection 1. Argument he that received tithes of Abraham that famous and worthy man of whom the Iewes doe boast more than of any other must needs be acknowledged to be a great man but Melchizedec received tythes of Abraham ergo The proposition dependeth on this tythes were Gods right therefore they that tooke tythes were in Gods roome and for that cause superiour to them that payd tythes Melchizedec was a taker of tithes Abraham a giver of tithes therefore he was greater than Abraham Because it is a matter of importance and worthy the marking he stirres them up to attention by an Epiphonema Consider as they doe that are in a theatre which are wont with serious minâ—es and carefull diligence to consider of that which they see and heare Melchizedec as a magnificent King and royall Priest commeth forth to play his part therefore consider him well How great Not in stature as Saul was but in honour and dignitie This whatsoever he were Even the Patriarch Abraham Such a rare man as Abraham was the friend of GOD the Archfather a chiefe father the Prince of fathers Ab rab gnam the father of many nations of him the Iewes chiefely boasted that he was their father So Acts 2.29 7 8 and 9. Of the first or chiefe of the fruits taken also for spoyles An ordinary thing among the Gentiles to consecrate some of the spoiles to their Gods when they had gotten a victorie 1 Samuel 15. ver 15. The chiefe of the spoiles hee would not give of the basest they by a Synecdoche are put for the whole spoiles Some translate it praecipua the chiefe things The taking
at the first springing up of the custome was but worth a Groate is now worth tenne shillings and yet will yee against all reason hold that custome still 2. The Iewes had a custome upon small occasion to put away their Wives derived from Moses yet CHRIST brake the necke of that custome saying ab initio non fuit sic Moses permitted that for the hardnesse of your hearts because hee had to deale with a stubborne and stiffe-necked people but from the beginning it was not so So say I the law for the hardnesse of your hearts permits this custome as it doth eight in the hundred but looke backe to the originall and yee shall finde that from the beginning it was not so It is an Axiome in the law nullum tempus occurit regi The King never looses his right for discontinuance of time And shall the King of Kings be debarred of his right because of a new upstarte custome Flatter not your selves in your customes they are but broken reeds for you to leane upon St. Paul sayes If any man list to bee contentious we have no such custome nor the Churches of God So say I to you if any list to rob God and his Ministers of their right we have no such custome nor the Churches of God It is a wonderfull delusion that the Devill hath bewitched many withall stollen waters are sweete and all is good that we may take from the Ministers He that robbeth a Minister robbeth God Mal. 3.8 and is it no sinne to rob God he that stealeth from a common Christian is a thiefe but hee that stealeth from a Minister is a Church-robber the one is theft the other is sacriledge the one breakes the second table the other the first table Therefore take heed of this grievous sinne Tithes are the LORDS hee hath given them to us therefore take you good heede how yee take them away from us least you bee found fighters against God as wise Gamaleel said to the Councell Take away maintenance from any calling and it will quickly fall to the ground who would be a Merchant if hee must be a beggar all the dayes of his life Who would be a Clothier if he get no gaine by it Who would put his Sonne to the Vniversity there be at charges with him seven or eight yeares afterwards to be a Minister and to have no comfortable maintenance in his calling it is a matter of greater importance then we are aware of the denying of the Ministers right is the overthrow of the Ministery and so consequently of the Word of God whereby wee must bee saved in the life to come therefore let us not have a finger in it You thinke to waxe rich by defrauding of the Ministers but that is the high-way to poverty and beggery too Such money is put into a bottomlesse bagge it will never prosper Consider what the Lord saith Mal. 3.10 Prove me c. pay your tithes conscionably in truth and sincerity as you ought to doe and Gods blessing shall bee on you and yours steale from the Ministers of God and thy wealth one way or other shall melt away as the waxe before the fire Therefore in the feare of God let us all looke to it let us as God hath given tithes to them for their livelyhood so give them cheerefully for God loveth a chearefull giver let us deale bountifully with GOD and his Ambassadours in this present life that he may deale bountifully with us and give us his owne kingdome in the life to come The second argument whereby the Apostle proves Melchizedec to bee greater than Abraham is laid downe in the last words of this sixth verse Hee that blesseth is greater than he that is blessed but Melchizedec blessed Abraham ergo he is greater than Abraham whom he blessed Hee doth not say him that had so many merits Abraham the Father of the faithfull had no merits whereof he might glory before God Hee was not justified in the sight of God by any of his workes but only by believing the promises this is our righteousnesse to believe the promises of God We are to make a precious account of Gods promises they be the most excellent jewells that wee can have hee doth not say hee blessed him that had silver and gold Sheepe and Oxen but the promises Abraham was a mervailous rich man God had blessed him exceedingly hee had at this time above three hundred uprising and down-lying in his house yet the Holy Ghost doth not say he blessed him that was such a wealthy man that had such large lands possessions but hee blessed him that had the promises The promises of GOD are the greatest riches that a man can have our silver and gold may bee taken from us but Gods promises shall abide with us for ever Now Abraham had not the promises for himselfe alone but for all the Children that believe as he did Acts 2.39 as hee had the promises so have wee and let us make much of them they must be our comfort in all calamities yea in death it selfe heaven and earth shall passe away but not a tittle of my word shall passe unfulfilled therefore let us highly esteeme of the promises of God they be the strongest pillars we have to leane upon VERSE 7. THe major proposition of the argument is proved by the confession of all and without all contradiction the lesse is blessed of the greater that which is of lesser account and reckoning the thing being put for the person I but is the lesse blessed of the greater Iacob blessed Pharaoh Gen. 47.10 and 1 Reg. 8.66 the people blessed the King yet they were not greater than Salomon we blesse God yet we are not greater than God 2 Cor. 1.3 There is a double blessing the one improper the other proper Improperly to speake to blesse is to wish well as to pray for one 1 Cor. 14.16 So the poore blessed Iob. Iob 31.20 So inferiours may blesse their superiours that is pray to God for them So the Child may blesse the father the people the Minister the subjects the Prince but properly to speake blessing is a pronouncing and an actuall bestowing of happinesse on them that are blessed Thus God Almighty doth blesse us all thus CHRIST blessed his Church at his Ascension into heaven hee left an actuall blessing with them and in them with us all thus the Priests in the name of God blessed the people and so doe we that be the Ministers of the Gospell at this day we as Gods Ambassadours and in CHRIST 's stead 2 Cor. 5. doe not only pronounce a blessing on the People but by the gracious operation of Gods Spirit wee are as Gods hands to powre downe a blessing on them In this respect we sustaine Gods person and are greater than the people whom we blesse The Papists ascribe too much to the blessing of the Ministers and we give too little to it they say that a Bishops
GOD upon him by his disobedience we pulled the wrath of God on us when he gave place to the suggestions of the Devill we gave place to them when he rebelled against God wee rebelled against him because hee was not to bee considered as a private man but as the roote and fountaine of all mankinde When Adam was created in righteousnesse and true holinesse after the Image of God wee were then created as glorious Creatures as hee When Adams body was framed out of the dust of the earth our bodies were taken out of the earth when Adam received a dominion over the beasts of the field the birds of the ayre the fishes of the Sea we received a Lordship over all creatures when Abraham payd tithes the tribe of Levi payd tithes So we that be Christians may be affirmed to have done many things in Christ when hee did undergoe the burden of his fathers wrath wee sustained it when he fulfilled the law we fulfilled it when hee was crucified on the Crosse wee were crucified to sinne when he dyed we dyed his death was a token of our dying to sin When hee rose againe and ascended into heaven we his members rose againe and ascended into heaven When he payd the debt of sinne we payd it namely by him as by our surety Let us not then think much of the punishments inflicted on us for sinne that we have sicknesses and diseases yea that even poore tender infants of a weeke old are sicke Besides our owne sinnes wherein wee were conceived wherein wee grow up continually wee all sinned in Adam and when the sentence of death was pronounced against him it was pronounced against us all we were all guilty of damnation save that God in mercy hath saved many by his Sonne Christ Iesus CHRIST 's doings are our doings his obedience is our obedience his satisfaction is ours his merits are ours his righteousnesse is ours therefore though we bee poore in our selves yet wee are rich in him though we have nothing of our selves yet in him we possesse all things VERSE 10. HEere the Apostle shewes how Levi paid tithes to Melchizedec lest it might seeme a paradoxe he payd tithes to Melchizedec not in his owne person exclusivè but inclusively in Abraham he was in his loines potentialiter originariè as the Schoolemen speake as all creatures were in materia prima Levi was in the loines of Abraham secundum concupiscentiam carnalem Christus autem secundum solam substantiam corporalem Aug. lib. 10. de Genesi ad literam c. 20. Thom. part 3. q. 31. art 8. in semine est visibilis corpulentia invisibilis ratio in respect of the former Christ was in the loines of Abraham but not in respect of the latter But the soundest answer is Christ in this Antithesis is comprehended under Melchizedec which was a type of him not under Abraham therefore Christ is here considered as a taker of tithes in Melchizedec not as a payer of tithes in Abraham The scope of all is to prove the excellency of Christs Priesthood above the Leviticall Priest-hood wherof the Iewes so greatly gloried the Levits themselves payd tithes to Christ in Melchizedec therefore Christ's Priest-hood is by many degrees more excellent then theirs There was a worthy and glorious Priest-hood in time of the law there was an high-Priest in goodly apparell clothed with a white linnen Ephod that had a Miter on his head a faire breast-plate on his breast on which was written the names of the twelve tribes of Israel he went into the Sanctum Sanctorum once a yeare and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the townes and cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the wayes of the Lord. Yet all these are nothing to our Saviour Christ hee excells them as much as the Sunne doth the Starres or the body the shadow They were all but shadowes of him hee is the true high-Priest which is a Priest for ever after the order of Melchizedec They were but men hee is God and man they sinfull hee without sinne they mortall he immortall their sacrifices were but figures of his sacrifice the bloud of Goats Lambes offered by them took away no sinne his bloud purgeth us from all sinne they received tithes of their brethren but they themselves payd tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven A most glorious high-Priest worthy to be honoured of us all Let us subject our selves to this high-Priest which hath made us Kings and Priests to God his father that we may reigne with him our Priest and King in the life to come Now if Melchizedec were so great a man how great is our Saviour Christ doth it you good to looke on the Kings picture then what delight would you take in the view of the King himselfe Melchizedec is but the picture Christ is the King and Priest indeed therefore let us all lift up our mindes to him Not Abraham alone not the Priests and Levites alone but all Kings and Princes yea all the Angels in heaven must stoope to Christ. Therefore let us all meditate in his greatnesse which may be a singular comfort to us that we have such a great King and Priest as Christ is who is greater than all creatures in the world Now he comes to Christ prefigured by Melchizedec In whom there is to be considered 1. His calling to the office of the Priest-hood c. 7. and 8.2 His exequution of that office c. 9. and 10. In his calling 1. The person called c. 7.2 The function whereunto he was called cap. 8. In the person called 1. The occasion why hee was called to this excellent Priest-hood ab 11. to 26. 2. A magnificent description of him that was called to it à 26. ad finem The occasion of his calling was the imperfection of the Leviticall Priest-hood Above the which the Priest-hood of Christ is advanced by foure arguments 1. From the change of the one and the firmenesse of the other Verse 11.12 13 14. 2. From the power and utility of the one and the weakenesse and inutility of the other Verse 15.16 17 18 19. 3. From the manner of the institution of them both the one by an oath the other without an oath Verse 20.21 22. The 4th from a difference betweene the Priests of them both they were many he but one they dyed he lives for ever which is amplified by an effect Verse 23.24 25. Then followeth the description of this our high-Priest Where there is a commendation of his person Verse 26.27 and of his Ministery Verse 28. VERSE 11. THe first argument from the change is illustrated by the cause and the manner thereof The cause was because perfection could not be obtained by it If we had been
justified sanctified delivered from sin and damnation and brought to heaven by the Priest-hood of the Levites then why did it not remaine still why was another Priest-hood substituted in the roome of it For the manner of the change the Priest-hood went not away alone but the fall of it was the fall of the law too and when I speake of the Priest-hood I speake of the law too for under it the people received the law Some translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto for unto it namely to put us in minde of perfection that was to comeby the Priest-hood of CHRIST The law was established to the people but that is further fetched and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie under as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law that is the ceremoniall law touching sacrifices washing observations of times and meats c. the law was given together with the Priest-hood it was an appendix to the Priest-hood therefore as perfection comes not by the one no more doth it by the other The people were lawified tied and bound with the fetters of the ceremoniall law If perfection had beene by them what needed there a further supply but there came another Priest-hood and an other law too therefore the former were imperfect 1. For the Priest-hood there arose another Priest of another order then the Leviticall Priests were they were of the order of Aaron this of Melchizedec Rise not by haphazard but by Gods owne constitution Deus natura nihil faciunt frustrà the wise and omnipotent GOD doth nothing that is needlesse and unnecessary If it had not beene needefull that another Priest should arise after the order of Melchizedec the Priest-hood of Aaron might have remained still If preaching had not beene necessary GOD would never have instituted preaching If the Sacraments had not beene necessary helpes for the strengthning of our faith God would never have ordained the Sacraments if wee could have beene justified and made righteous by our owne fulfilling of the law God would never have sent his Sonne into the world made of a woman and under the law for our sakes but God sent Christ into the world to fulfill the law for us therefore all our righteousnes is not worth a straw This is the Logick of the Holy Ghost and all wrangling Sophisters in the Church of Rome must yeeld unto it If Aarons Priest-hood could have perfected us Christ's Priest-hood should never have risen up in the roome thereof Wherein wee may behold the supereminent dignity of Christ his Priest-hood above the Aaronicall and Leviticall Priest-hood It cannot be denyed but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church so may wee of it many glorious things are spoken of thee thou City of God many glorious things are recorded of the Leviticall Priest-hood There was a costly tabernacle a sumptuous Temple the wonder of the whole world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moones diverse festivall dayes the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. which were kept with wonderfull solemnity there were many washings and purgings for the clensing of the people Vid. Supra Therefore let us magnifie GOD for this our high Priest by whom wee have an enterance into the kingdome of heaven The high-Priest went into the Holy of Holies himselfe but hee carryed none of the people with him they stood without our high-Priest is not only gone into heaven himselfe but hee hath also brought us thither that high-Priest offered Bulls Calves Lambes for the sinnes of the people this high-Priest offered himselfe for us all Therefore let us honour and reverence this our high-Priest let us subject our selves to him in all things He that would not obey the high-Priest in the time of the Law was cut off And doe ye thinke we may lawfully contemne our high-Priest in the time of the Gospell Let us say to him as the people did to Iosua whatsoever thou commandest us that will wee doe Hee hath made us all Priests to GOD his Father that wee should offer up our selves our soules and bodies as an holy and acceptable sacrifice to him therefore let us shew our selves to bee Priests let us sacrifice the filthy Beast of uncleannesse the ugly and deformed beast of drunkennesse the insatiable Wolfe of covetousnesse the crooked Serpent of Craft and divellish policy the swelling Toade of pride and loftinesse the consuming beasts of envy hatred and malice let us offer up the sacrifice of praise to this our high-Priest all the dayes of our life in this present world that wee may sing praises to him with Saints and Angels for ever in the world to come As wee say Christ is our Priest so let us make use of it to our selves VERSE 12. VPon the change of the Priest-hood necessarily followeth the change of the law too The Iewes were stubborne defenders of the Ceremoniall law above all things they could not abide to heare of any change of it Some might reply and say though the Priest-hood bee gone yet the law may continue still Nay sayes the Apostle these stand and fall together they were instituted together chickens of one hatching therefore they live and dye together The Leviticall Priest-hood and the Ceremoniall law are relatives se mutuò ponunt auferunt He doth not openly say if the Priest hood be abolished then the law is abolished the Iewes being zealous of the law could not as yet indure that Therefore he mollifies his speech using a more soft and gentle terme if the Priest-hood be changed Yet in effect it is all one they changed as Festus and Felix did Felix went out of the countrey and Festus came in his roome So the Leviticall Priest-hood went away gave place to Christ's Priest-hood which is come in the roome thereof transposed put out of place altered Hee doth not say then by all probability there must bee a change of the law but of necessity it cannot be avoyded The morall law remaines still but the ceremoniall law vanisheth away with the Priest-hood As Christ is come into Aarons roome so likewise into Moses roome he is our Lawgiver as well as our Priest The Pope in his Decretalls applies this to himselfe but it is proper to our Saviour Christ. He may as well conclude from hence that hee is a Priest after the order of Melchizedec as that he hath power to make lawes as Moses had In this world there is nothing but changing The world is like the Moone that is ever changing like the Sea that is ebbing and flowing sometimes calme sometimes boisterous it never stands at one stay So the Priest-hood is changed instead of the Leviticall Priest-hood is established the Ministery of the Gospell Kingdomes and nations change The foure mighty Monarchies of the world are changed The famous Churches of Assia to the which Christ writeth that once embraced the
vengeance on men Whoremongers and Adulterers God will judge Lying is an unprofitable thing men may gaine by it but what advantageth it a man to winne the whole world and loose his owne soule these are unprofitable simply in themselves But the ceremoniall Law is unprofitable in respect of the Gospell that could only shadow out heavenly things but it could not give us heavenly things The washings that were in the law could signifie our washing in the bloud of Christ but they could not purge us from sinne as the bloud of Christ doth the sacrificing of Sheepe Oxen Rams could tell them there was a Lamb to come that should be offered on the Altar of the Crosse for the sins of the world but they could not take away sinne in this respect the law was weake and unprofitable On the contrary side the Gospell is a strong and profitable thing profitable to illuminate us in the mystery of our redemption to justifie us and cloath us with the righteousnesse of Christ that we may appeare unblameable in the sight of God to sanctifie us and make us new Creatures in Christ Iesus to assure us of the remission of all our sinnes and to carry us up into the kingdome of heaven Godlinesse is profitable for all things sayes Paul So the Gospell is profitable for all things It is profitable for the things of this world GOD blessed the house of Obed Edom where the Arke was and God blesseth those Townes and Citties where the Gospell is sincerely and truely practised but especially it is profitable to bring us to the joyes of heaven in the world to come An argument from profit is very forcible This was Hamans coozenage It is not for the Kings profit to suffer them and it prevailed much Nothing so profitable as the Gospell therefore let us all be greedy of it Why are men so desirous of Sheepe because they are profitable creatures Why doe men give so much money for an office because it is profitable and bringeth great gaines with it Why do men strive to make their Sons Lawyers because the Lawyers goe away with all the profit The Gospell of all things is most profitable profitable for this life to procure us the peace of conscience in this world and to save us in the world to come Therefore let us embrace the Gospell with both armes When the Merchant heard of a Pearle that surpassed all others he sold all and bought it the Gospell is the Pearle of Pearles above thousands of gold and silver therefore let us redeeme it though it be with the losse of all our worldly goods the Gospell is profitable for all things therefore make much of it The reason of the abrogation of the law is to be observed by us it was dâ—sannulled because of the weakenesse and unprofitablenesse thereof whereby wee may gather that all weake and unprofitable things that are not availeable to the kingdome of heaven shall be abolished such is the witt the wisedome the learning the eloquence of the world they be fine things of great price with worldly men yet because they are unprofitable for heavenly things they are and shall be abolished Where is the Scribe and the disputer of this world their place is no where to be found We our selves are weake and unprofitable touching spirituall and heavenly matters when we have done all that we can we must say wee are unprofitable servants We are all weake and unprofitable for heavenly matters therefore we our selves also must be abolished and Christ Iesus must be all and in all VERSE 19. THe weakenesse and unprofitablenesse of the ceremoniall law is proved by the inability thereof Nothing that is no man Ioh. 6.37 the neuter gender is fittest ad universitatem designandam Theophyl This is illustrated by the contrary effect in the Gospell Some referre both branches to the Law but was an introduction of a better hope as Porphyrius Isagoge to Aristotles praedicaments as the Apostle sayes the Law was our Schoole-Master to bring us to Christ Gal. 3.24 But 1. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an induction but a superinduction that is the Gospell superinduced upon the abrogation of the law 2. Then he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a better hope not of a better hope It is rather to bee referred to the Gospell opposed to the Law and the verb in the Text to bee repeated not a new verb supplyed out of the Text but the Gospell bringing in a better hope maketh perfect through IESUS CHRIST the author and object of the Gospell We could not hope for salvation by the ceremoniall Law but we may be bold to hope for it by the Gospell By the introduction of which hope we draw neere to God The people in the time of the ceremoniall law stood without when the Priest was offering within as Luk. 1.10 and at the delivery of the morall law they might not come neere the mount where God was but in regard of the good newes that the Gospell bringeth our reconciliation being made by Christ wee may boldly come neere as Priest to offer our prayers to him in the name of Christ and to beg any thing at His hands Hebr. 4.16 yea by him we may draw neere to God in heaven The Tabernacle Temple the purifications and washings the observation of new Moones and Sabbaths the oblation of Rams Sheepe Bulls Oxen in the time of the Law these did lead them by the hand to Christ in whom they should have all perfection but these did not perfect the people On the contrarie side the bringing in of a better hope by Iesus Christ the Author and subject of the Gospell that doth perfect us What better hope is this had not the Fathers in the time of the Law as good an hope as we Yes verily Though some fondly collect from hence that they had hope only of temporall things we of eternall that is crooked and broken Divinity The fathers did eate of the same spirituall meate and dranke of the same spirituall drinke that wee doe Abraham saw the day of Christ and was glad as we be they had the same hope of everlasting happinesse by Iesus Christ that wee have here is the onely difference they had that hope by faith in the promised Messiah not by the observation of the Law The opposition is here made not betweene the persons that lived in the time of the Law and those that live in the time of the Gospell but betweene the Law and Christ or betweene the Law and the Gospell The Law could not put us in good hope of everlasting happinesse or the favour of God but the Gospell did that hath brought in a better hope One sweet and comfortable fruit of that hope is this that by it we draw nigh to God By nature we are Gods enemies and runne away from God as Adam did when hee had sinned but by grace in Iesus Christ being justified by
speech for properly to speake God cannot repent Num. 23.19 Men repent of a thing either for want of knowledge and foresight into the thing or by reason of the mutability and inconstancy of their affections neither of these are incident to God hee knowes all things before they come to passe so doe not we therefore we repent and say if I had knowne this I would never have done it GOD knowes all things afore-hand therefore he cannot repent 2. Wee repent because wee are mutable like the Weather-Cocke and like little Children that are wonne with an Apple and lost with a Nutt that makes us repent of many things Everie new Tale carries us away It is not so with GOD hee yesterday and to day the same for ever therefore hee cannot repent When hee is said in Scripture to repent it is spoken for our capacitie for the which cause the Scripture brings him in angrie and chiding as men are wont to doe and yet no anger in GOD as we if we have entertained a man into our service and he proves not according to our minde then we repent that ever we tooke him into our service so the Scripture applying Gods doings to our capacitie introduces God repenting Man that was created after mine owne image is become brutish in his manners more disobedient to mee then any other creature therefore it repenteth me that I made man Saul proves a bad King therefore it repenteth me that I made him King this is spoken for our capacity otherwise God repents not man changes but he is the same still Men may repent being lighter than vanity it selfe moveable and variable weather-Cockes reeds turned about with every mind We may be of one minde to day of another to morrow Amnons hot love is turned into deadly hatred the people that would make Christ a King cry out against him crucifie him wee have no King but Caesar. The Lycaonians that would have worshipped Paul and done sacrifice to him as a God stoned Paul Yea good men oftentimes are changed and altered they repent of the goodnesse that they have done David upon a flattering tale repented of the favour hee shewed to Mephibosheth and gave away his lands to Zibah Often times an honest man of the Parish a true dealing man a pittifull and mercifull man that for a world would not any way offer the least wrong to any by the ungodly perswasion of some politicke Achitophel and churlish Nabal becomes an hard dealing man no constancy in men Yea Kings and Princes many times change and withdraw their affections from their favourites but God never repents of his love Whom he once loveth he loveth to the end and the gifts and calling of God is without repentance God may take away riches beauty strength wit learning from a man but hee never takes away faith and his sanctifying spirit from the faithfull As God here sware and would not repent so God hath sworne to bring us to the kingdome of heaven and hee will never repent of it therefore let us rest confident in Gods Word and oath there is no repentance in God VERSE 22. VPon the former premisses followeth the conclusion In as much as hee was made with an oath they without an oath by so much c. Hee doth not say he is made a better Priest but that which serveth more for our consolation he was made a surety of a better Testament Of a better covenant Sureties are in covenants not in Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus At the making of covenants pledges were put in hand and sureties were provided which did undertake for the performance of the things covenanted even so in the covenant made betweene God and us our Saviour CHRIST is the surety that undertakes for both parts on the behalfe of God the Father hee doth undertake to satisfie his wrath for us on our behalfe he doth undertake to reconcile us to God and to make him our friend A singular comfort to us Wee have sinned we are indebted to God many thousands sinnes and because wee cannot satisfie for them wee must goe to the prison of Hell then CHRIST steps forth saying nay I will bee their surety I will pay the debt for them therefore they shall not goe to hell unspeakeable comfort ô loving surety he payes the debt with no lesse price than his own bloud How are wee beholden to this surety All the Priests in the time of the law could not doe so much for the people therefore Christ is better than they The new Testament is better than the old not in regard of the substance but of diverse circumstances the substance of both is one which is Christ Iesus 1. The Old Testament did but shadow out things to come the new Testament makes a gift and an exhibition of them Col. 2.17 and as the body is better than the shadow so is the New Testament then the Old 2. The Old Testament was dark and obscure this is plain and perspicuous that did darkely speake of Christ this plainely This hath fewer more lively and easie Sacraments That was temporall and therefore not ratified with an oath this is eternall and lasteth for ever For the which cause it was confirmed with an oath So was not that 5. The Mediatour of surety of that was Moses the surety of this is CHRIST therefore many degrees greater and better than that It is a weighty thing that makes GOD sweare as Hebr. 3.11.6 17. here he sweares that CHRIST is a Priest for ever therefore wee are not to call into question the eternity of his Priest-hood The Pope and his skamblings would faine winde themselves into the society of this Priest-hood Christ is a Priest for ever ergo the Pope and his Clergy are Priests for ever I but this is proper to Christ this Priest that is for ever sitteth at the right hand of God Psalm 110.1 So doe not the Pope and his Clergy therefore it makes nothing for them We in the time of the Gospell have all things better than they had in the time of the Law we have a better Priest a better sacrifice a better Testament therefore in reason wee should bee better than they A King deales better with such a man then with many thousands of his subjects therefore he should bee more dutifull to him The King of Kings hath dealt more bountifully with us then with them in the time of the Law therefore we should be more religious more carefull to serve him then they were Yet it is to bee feared we are worse than they Drunkennesse abhominable swearing covetousnesse loathing of the sweete and heavenly Manna of the Word of God hard-hearted dealing one with another all kind of vices flow with a more full streame among us then among them Having all things better wee our selves should bee better yet wee are worse and therefore have the more fearefull account to make at the latter day VERSE 23. THe fourth argument is taken from a
before the Father and by the efficacy of his passion he still maketh intercession for us this is the Ministery which he performeth in this heavenly Sanctuary The High-Priest in the time of the Law went into the Sanctum Sanctorum himselfe alone he could carry none of the people with him but our High-Priest which is a Minister of the celestiall Sanctuary shall one day take us up into that Sanctuary to himselfe hee is gone thither to prepare a place for us at the latter day wee shall meete him in the ayre and bee translated into this Sanctuary with him and remaine with him for ever Let this be as honey to sweeten sicknesse poverty contempt and all the crosses of this life they all shall have an end and we shall reigne with this our High-Priest in the Sanctuary of heaven for ever As Christ's body was a Tabernacle so is ours for he was like to us in all things sinne onely excepted Here is the difference his body was a pure and undefiled tabernacle not a spot or blemish of sinne in it ours are impure and uncleane Tabernacles infected with the Leprosie and contagion of sinne 2. His body was a Tabernacle framed immediately by God the Holy Ghost the third person in the Trinity we have our Tabernacles mediately from God by the meanes and seede of our Parents 3. His body is resembled to the holy Tabernacle wherein God was served in the time of the Law ours may be compared to those Tabernacles wherein the Patriarcks dwelt before they were seated in the land of Canaan Yet they may have the name of Tabernacles and so they are called in the Scripture Now Tabernacles were different things from houses they were of more sleight and slender stuffe soone set up and soone pulled downe So our bodies are not houses faire and magnificent buildings strong towers and stately pallaces they be but brittle Tabernacles nay houses of clay whose foundation is in the dust therefore there is no cause why we should be proud of them The body of strong Samson that carried the Gates of the Citties on his shoulders was but a Tabernacle that was quickly crushed in pieces the body of Saul that was higher then any of the people was but a Tabernacle the body of fat Eglon and of great Goliah were but fraile Tabernacles the body of Absalom that had not a blemish from the crowne of the head to the soale of the foote was but a weake Tabernacle the body of the fairest Lady and the most comely Gentlewoman on the face of the earth is but a Tabernacle up to day and downe to morrow Therefore let us glorifie God with these our Tabernacles in this world that wee may receive them glorious and everlasting in the world to come VERSE 3. THat which he spake obscurely he now explaineth shewing by an argument à pari that it was requisite hee should have a sacrifice to offer up A Priest and a sacrifice are relatives As they had their sacrifices So it is necessary our High-Priest should have his sacrifice which was the Tabernacle of his body The Rhemists collect from hence that Christ being now in heaven must needs have an externall sacrifice still and that must bee the masse yet the Holy Ghost doth only reason that it was needfull CHRIST should have a sacrifice which he offered once on the Crosse and not a sacrifice to offer daily therefore he useth a verb of the time past in the first Aorist with the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This somewhat is his owne selfe Hebr. 7.27 in his owne body on the tree 1 Pet. 2.24 he laid downe his life for us and so let us doe for him if wee bee called thereunto All Priests high and low have their sacrifices wee that bee Christians are Priests Apoc. 1.6 therefore wee must have our sacrifices Phil. 4.18 Hebr. 13.16 we must offer up the calves of our lippes the sacrifice of thankesgiving for all his rich and plenteous mercies offer up the incense of prayer that may ascend into heaven Wee offer the sacrifice of almes and Christian liberality in feeding the hungry clothing the naked in shewing our kindnesse to CHRIST his Ambassadours and we must offer up our bodies as a lively sacrifice to God If wee have no sacrifice wee are no Priests yet a number of Christians there bee that professe themselves to be spirituall Priests and yet have no spirituall sacrifice to shew These are as Starres without light clouds without water and trees without fruit Every Priest is ordained to offer sacrifices if we be Priests let us shew our sacrifices Now that it is requisite hee should offer the sacrifice of his owne body hee sheweth by an evident absurditie that must needs ensue if it were otherwise and that is a nullitie of CHRIST 's Priest-hood Therefore we must needs affirme that either he is no Priest at all which is to make God a lyar who hath said thou art a Priest for ever after the order of Melchizedec or that hee is a different Priest from them and hath another manner of sacrifice then they had Then hee returneth to the other clause in the second Verse that CHRIST is a Priest in heaven a Minister of the heavenly Sanctuary Either hee is a Priest in heaven or in earth not in earth which he proves ab absurdo if he be Priest on earth then he is no Priest but yee cannot deny him to bee a Priest for the Scripture saith thou art a Priest after the order of Melchizedec The consequent of the proposition is proved by an argument from the contraries If hee were a Priest on earth then hee should bee a superfluous Priest for there bee Priests enow on the earth able to offer externall sacrifices There being Priests which according to the constitution of the Law offer gifts the Law had sufficient Priests already on the earth to offer Bulls Calves Sheepe Goates therefore if Christ were a Priest on the earth he were no Priest different from the Leviticall Priests or more excellent than they for they were able to offer up all externall sacrifices The earthly Priests and hee cannot stand together so long as they are in force CHRIST cannot exequute his office Therefore hee is a Priest in heaven not in earth Till they have done Christ cannot beginne till his sacrifice was offered on the crosse they were in request but after that their date was out and our high-Priest is a Minister of the Sanctuary in heaven VERSE 5. VPon that occasion he descendeth to the description of their office this he doth illustrate by the scope and end of the Priest-hood in the time of the Law 1. For the manner of their service 2. Then of the matter or thing which they served They were to shadow out our Saviour Christ ergo these shadowes must vanish when the body is come and Christ could not performe the office of a Priest till those Priests had played their
speaketh to us by whom hee revealeth the knowledge of his Majesty to us Christ knew there should be plentie of knowledge at his comming yet he bade his Apostles goe and teach all nations The Lord opened the heart of Lydia yet it was by Saint Pauls preaching the Lord catechized the Eunuch yet it was by Saint Philip the Lord added three thousand soules to the Church yet it was by Saint Peter How can they heare without a Preacher These be the Schoole-masters by whom God teacheth us to the end of the world The head Master of a Schoole doth not take away the Vshers Saint Augustine tract 3. in 1. Iohann Si unctio docet de omnibus nos sine causa laboramus Let us put you all over to the annointing then they might reply why doest thou write this Epistle to us why doest thou teach us nos extrinsecus admonemus magister intùs est qui docet Matth. 23.8 Nos abusivè magistri appellamur Neither doth hee send downe the HOLY GHOST on them in the similitude of cloven tongues as he did on the Apostles at the beginning they must be brought up in Schooles and Vniversities to attaine to the knowledge of the tongues and the right interpretation of the Scripture Paul mentions it as a blessing that he was brought up at the feete of Gamaleel hee disputed in the Schoole of Tyrannus but hee never wished the Schoole of Tyrannus to be pulled downe This doth declare to us the wonderfull abundance of knowledge that shall bee in the time of the Gospell above that which was in the time of the Law yet there bee a number of ignorant persons in the lap of the Church like them that knew not whether there was an Holy Ghost or no They have a confused knowledge of God but they doe not know him so distinctly in CHRIST as they ought to doe they have the more to answer for that living in so great light are still overwhelmed with darkenesse like to Tantalus up to the chin in water and yet drie like carelesse and negligent Schollers that have beene long at Schoole and learn't nothing the fault is not in God who gives them the meanes but in themselves that neglect the meanes 2. As wee have greater knowledge so greater obedience is required of us The servant that knowes his masters will and doth it not shall bee beaten with many stripes Wee know much and practise little therefore our condemnation shall bee the greater at the latter day VERSE 12. THe third branch of the new covenant is remission of sins In sence it agreeth with the Hebrew only the Apostle following the seventie hath for our further comfort enlarged it by the addition of one clause which is not in the Hebrew The first part of Verse is not in the Hebrew In my Sonne CHRIST IESUS I will be mercifull to their unjust and unrighteous dealings to all the injuries they have offered me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faults in manners when as we swarve from the marke of the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in generall signifies all transgressions of the Law He useth many words to signifie to us that all our sinnes by what names soever they be called are forgiven us In acquittances we use to put in words enow for the declaration of a full discharge So doth the Lord when he acquitteth us of all our sinnes whether they be unrighteousnesse slips or violations of the Law they bee all forgiven hee professeth hee will remember them no more hee will cast them behinde his backe rase them out of the booke of his remembrance If wee minde to be revenged of a man wee say well I will remember thee I will one day pay thee home for it but God will not so much as remember our sinnes Oh blessed thing The just man falls seven times a day yet GOD will not remember his falls Hee remembred the sin of Amalek and of some hee sayes their sins shall be written with a penne of a diamond and sealed up in a bagge but he will keepe no register of our sins they shall bee quite forgotten Hee doth not say because they by their workes of penance have made satisfaction to my justice for their sinnes therefore I will remit them I will doe it of my sole mercy and goodnesse for my owne sake c. Object Was he not mercifull to the sinnes of the people in the time of the Law Sol. The forgivenesse of sins is now more cleerely manifested to us To them it was shadowed out by sacrifices and washings but now the Lamb is come offered on the Crosse whose bloud purgeth us from all sin This is a comfortable covenant the heavenly triacle and hony of the soule Our sins are innumerable besides our blasphemies besides the abhominable drunkennesse and whoredome that is amongst us our greedy scraping in the dunghill of the earth seldome or never lifting up our hearts to heaven wee sin daily in our best actions we sin in preaching of the Word for who preaches with such wisedome sincerity and zeale as he ought to doe wee sin in hearing our mindes oftentimes are on wooll-gathering our bodies in the Church our hearts on our Sheep and Oxen we heare more like Iudges to censure Gods Ambassadour than as Schollers to learne of him wee sinne in praying no sighes no groanes no fervency in our prayers no Amen at the end of them wee sin in giving of our almes wee give rather for vaine glory then for Gods glory we sin in our dayly talke and conferences one with another in them we seeke the ostentation of our own witte and learning not the edification one of another Who can cleere himselfe of pride wee are proud of our wit wealth beauty learning yea some are proud of nothing Good Lord then if God should call us into the counting house for our sins alas what shall we doe we cannot answer him one for a thousand and the least sinne deserves eternall death Thou shalt love the Lord thy God with all thy thought if one evill thought remaine unforgiven we are in a miserable case Against all these let us hold up the buckler of this new covenant of the remission of our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins are bitter accusers In what a pittifull case was Caine who said my sinne is greater than can bee forgiven what a howling kept Iudas O I have sinned in betraying innocent bloud what makes men to hang themselves as Achitophel did to drowne themselves to lay violent hands on themselves save that they cannot be perswaded of the forgivenesse of their sins Therefore let us blesse God for this covenant and let us entreat him to seale in our hearts a comfortable perswasion of the remission of our sinnes dayly more and more VERSE 13. HEre followes a collection inferred on the former testimony which he gathereth out of the word new it hath his force from the contraries New and Old cannot stand together
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.19 In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed now into this Porch of the Holy of Holies the High-Priest might come every day Exod. 30.7 whereas into the house it selfe he might enter but once a yeare Others that the Holy of Holies is said to have this Altar not because it was within it but it had it as a servant to minister to it As a King may bee said to have his guard though they bee not in the same Chamber where the King is But why might not this be the golden censer which Aaron took with him when he went into the Holy of Holies the which hee filled before with burning coales from the Altar that stood in the first Tabernacle as he entred into the second Levit. 16.12 The second thing which the most holy place had was the Arke of the Testament which was so called because the Law or Testament was put into it Object 1 Reg. 8.9 2 Chron. 5.10 Exod. 40.20 no commandement to put the other there As for the Pot of Manna it was commanded to be set before the Lord and it was layd up before the testimony Exod. 16.33.34 but not in the testimony And Aarons rod was laid up before the testimony not in it Num. 17.10 Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerest but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is remotior In which Tabernacle And then there is no question to be made they were all in the Tabernacle the Pot and the Rod before the Arke and the Tables within the Arke But it seemes by the construction of the Apostle that it cannot bee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs bee referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke not the Tabernacle 2. Therefore to answer to that 1 Reg. 8.9 In Solomons time none but the Tables were in the Arke yet after the Captivity in Babylon for the better preservation of them these likewise were put into the Arke but where read we that or what warrant had they to put them in 2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the seventie use is not in the Hebrew I but that which is aequivalent is and not in the Arke Sub. anything only the two Tables of stone 3. It may be a Synecdoche Nothing worthy the speaking of in comparison of them I have none in heaven or earth but thee that is in comparison of thee but that can hardly stand 4. When the Tabernacle was made they were all put into the Arke after the Temple was erected being more spacious the Pot and the Rod were disposed of in another place and the Tables only left in the Arke for hee seemes to speake of that as of a new thing From hence the Iesuites collect the reservation and adoration of the relickes of the Saints Why may not wee reserve the Crosse some pieces of CHRIST 's Coate of the bones and garments of holy men as the Israelites did the pot of manna and Aarons rod and why may we not believe the continuance of them as well as of these The reason is apparent because they had Gods expresse commandement for their warrant which we want 2. Though they were kept yet they were not adored or worshipped as their relickes be to the great dishonour of God and robbing of his Majesty 3. All things might not be reserved according to their owne will and inventions they passed through the red Sea yet we read of no sand which they kept as a memoriall of it The three Children came out of the fire unburnt yet we never read that the garments wherewith they were in the fire were reserved as holy relikes Wee must not keepe things on our owne braine but by Gods appointment and direction if we doe they may stincke and rot as Manna did when it was kept longer then God would have it 4. These were of miraculous and extraordinary things but of every thing they make a relicke 5. These wee know to be true the most of theirs I believe are false and counterfeit They are called the tables of the Testament because they contained Gods Will and Testament See what cost was bestowed on the Tabernacle They were not of Iudas his minde he said of the box of oyntment wherefore served this waste they said not so of the Tabernacle to what purpose is this waste they contributed to it with joyfull and cheerefull hearts in so much as Moses was faine by publike Proclamation to restraine them the people brought too much Where is this zeale now in the time of the Gospell we grudge almost at all things that are bestowed on the house of God In many places an homely Communion Table wee would be ashamed to have such a one in our owne houses no decent Carpet to cover the Table withall their vessels were of Gold we cannot get silver Cups for the Table of the Lord Iesus Wee have not so much love to the Gospell as they to the Law They were more carefull in adorning the shadow than wee are of the body Our owne houses shall be glorious it makes no matter how inglorious the Lords house be Manna was a singular benefit which God bestowed on the Israelites God sent it them in the barren wildernesse when they were ready to faint it came not from the earth but from heaven our fathers did eat Manna from heaven it was Angels foode it was a type and figure of our Saviour Christ. I am the true bread that came from heaven therefore God would have a pot full of it reserved to all posterity that so great a benefit might not slip out of remembrance Wee are to keepe a register of all Gods mercies but especially of them that be rare and extraordinary In memoriall of the passage of the Arke and of the Priests and people over Iordan twelve stones were set up according to the number of the twelve tribes of Israel God will not have their departure out of Aegypt that was so miraculous to be forgotten therefore he puts it in the forefront of the decalogue I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage The Iewes Hest. 9.17 kept that as a festivall day wherein they were delivered from the cruell plot of Haman Let the like bee practised by us let not the yeere eighty eight bee rased out of our memories wherein wee had such an unexpected victory over the Spaniards that were ready to swallow us up The time was when there was great scarcity of bread in these quarters and then God sent plenty of small fishes which were instead of bread and meate to the poore Let that be reserved in
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
Priest in the time of the Gospell 1. For number they were many for their office they stood ministring every day 3. For the sacrifices they offered alwayes the same and that often 4. For the inability or insufficiency of them they could not take away sinne The manner of our Priest 1. He is but one whereas they were many analysis 12 2. His sacrifice was but one and that once offered Verse 10. 3. His was propitiatory for sinnes whereas theirs were not 4. Hee sitteth as Lord he stands not as a servant as they did and hee sits not on an altar on earth but at the right hand of God in heaven The which glorious sitting of his is first amplified by an effect an expectation of his friends to come to him for whom he dyed analysis 15 and the overthrow of his enemies Then it is ratified by a reason taken from the power and vertue analysis 14 of his sacrifice If by that one offering which hee made on earth before his Ascension into heaven he hath perfected his for ever then he may well continue in heaven still at the right hand of GOD but c. Ergo. analysis 15 This opposition is confirmed by a divine testimony out of the Prophet Ieremie Where 1. An allegation of it 2. A ratiocination or reasoning thereupon In the allegation 1. The Author analysis 16 17. Then the matter analysis 18 From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered then there is no more oblation for sin but c. as appeareth by the testimony afore cited ergo the latter An exhortation to holinesse of life is deduced upon the former doctrine The former part of the Epistle hath beene doctrinall delivering many excellent poynts of doctrine concerning the person and offices of our Saviour Christ. In his Priest-hood he hath beene more ample because greatest controversies were moved about it The latter part of the Epistle is morall shewing what use we are to make of the former doctrine to Verse 20. cap. 13. In this exhortation 1. A generall proposition comprehending summarily in it all things belonging to a Christian à 19. to 32. 2. A particular unfolding of it In the generall proposition 1. The substance of the exhortation to 26. 2. The necessity of it à 26. to 32. In the substance 1. The foundation whereupon it is built 19.20 21. 2. The matter whereunto wee are exhorted The foundation whereupon it is built is the consideration of many singular benefits which wee reape by CHRIST they are in number three analysis 19 1. The opening of the Sanctuary of heaven to us which is illustrated 1. By the key whereby it is opened the bloud of Iesus 2. By the manner of entring into it not with feare and trembling quaking and shaking but with boldnesse 2. By the way that leadeth to that Sanctuary the sacred body analysis 20 of our Saviour Christ wherein he made satisfaction to the wrath of God for our sins Which is described 1. By a similitude 2. By the author and consecrator of that way 3. By the qualities of the way 3. It is illustrated by the guide and leader to conduct us in that way which is set forth by his office by his greatnesse by his superiority and authority The matter of the exhortation which is a generall drawing neere to God amplified by the manner of it not so much with the analysis 22 outward man as with the hid man of the heart not with a false but with a true heart 2. The particular duties or vertues wherewith we must draw neere to him which are foure 1. Faith 2. Hope 3. Love 4. Christian exercises for the preservation of love Of these he entreateth afterwards Of Faith Chap. 11. Of Hope Chap. 12. Of Love with the exercises thereof Chap. 13. Faith is illustrated 1. By the propriety thereof which is a full assurance 2. By an effect which it engendreth which is the comfort of a good conscience as they in the time of the Law were sprinckled with the bloud of beasts Exod. 24.8 So being justified by faith our hearts are sprinckled with the bloud of Christ whereby being purged from all our sins we are delivered from an evill accusing conscience and have peace with God The second vertue is hope the profession whereof is stoutly to analysis 23 be kept and maintained by us The which keeping is 1. Amplified by the efficient cause thereof which is the washing of us with the pure water of the Spirit whereby we are made fit to make and hold this profession 2. By the manner how it is to be kept without wavering 3. By a reason to excite us to the keeping of it taken from the nature of God the pillar on whom our hope leaneth If God bee faithfull that hath promised eternall life to us which wee hope for then let us keepe the profession of it but God is faithfull that hath promised eternall life to us which we hope for ergo let us keepe the profession of it The third is love whereunto we are to provoke one another 1. Love is commended to us 2. A breake-necke of love is removed analysis 24 V. 25. The vertue of love is amplified 1. By an antecedent that must goe before it the considering one of another and by a consequent that necessarily followeth love which is good workes The exercises for the preservation of love are two 1. A reverend estimation of Christian assemblies a notable analysis 25 nurse of love which is set forth by the contrary And from that he dissuadeth us by the example of some in his time which is to be avoided by us 2. A mutuall exhorting one of another whereunto he spurreth us by a consideration of the neerenesse of the day of judgment confirmed by their owne testimony If the day of Iudgement bee at hand wherein wee must give account how wee have behaved our selves in this present life what soules we have wonne by our diligent exhorting one of anothor and what we have lost by the neglect of that duty then let us carefully exhort one another But the first is true as you all see therefore let the latter be practised by us analysis 26 The necessity of the exhortation depending upon the wofull destruction of them that contemne it If they that despise this exhortation forsaking the fellowship of the faithfull and setting light by the blessed sacrifice of our High-Priest shall drinke deepely of the Cup of Gods vengeance then it behooveth us all to regard it but they c. Ergo. In this we have two things 1. A demonstration of their lamentable end Ver. 26.27 2. A confirmation of it In the demonstration of their lamentable end 1. Their sinne then their punishment Their sin is set forth 1. By the nature of it it is a willing sinning 2. By the time when
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
England is mine and shall any goe about to wring them out of his hands The King of Kings sayes vengeance is mine and wilt thou wrest Gods sword out of his hand Take heede how thou doest it lest thou beest found a fighter against God Say not such a one hath angred mee I will be even with him ô saucy Merchant wilt thou intrude thy selfe into Gods office The second branch of the testimony The greatest part of Interpreters are of opinion that the Apostle alleadgeth this to his purpose indirectly by the way of consequent If God will bee avenged on the enemies of his people much more on the enemies of his Sonne They thinke that to judge his people is to judge the enemies of his people for his peoples sake But this is alleadged directly and to judge is put for to punish The Lord shall judge his owne people even so many of them as revolt from him the living God to dumb and dead idols That is the scope of the whole Chapter as yee may see from Verse 15 to this place and Saint Paul citeth Verse 21. Rom. 10. to prove the rejection of the Iewes Though they be his owne people whom he hath honoured with the Word and Sacraments that have given up their names to him and taken upon them the profession of his holy truth yet if they fall from him he will severely punish them Therefore those men that have beene enlightned with the Spirit of grace that have had CHRIST IESUS revealed to them and yet contumeliously despise that spirit count the bloud of the Testament a prophane thing and tread the Sonne of God under their feete undoubtedly they shall drinke deepely of the cup of Gods vengeance for vengeance is Gods and he will powre it in full measure on them It cannot bee denyed but that God is exceeding mercifull his mercy reacheth to the clouds is higher than the heavens his mercy is over all his workes There is not halfe a Psalme of Iustice but an whole Psalme of his Mercy The foote of that song is this for his mercy endureth for ever yea he is the Father of mercies of a great number of mercies yet for all that hee is just too As mercy is his so vengeance is his he is a Iudge as well as a Father As he is wonderfull kind and beneficiall to his people when they serve him so he will judge his people when they depart from him David said concerning the government of his house and kingdome I will sing of Mercy and Iudgement Wee sing of Mercy but we let Iudgement goe like bad Musitions wee leave out one part of the song wee harpe much on the string of Mercy but we never meddle with the string of Iustice. Though wee sweare be drunken commit adultery steale secretly from our neighbours though we make small reckoning of his word raile on it and the Preachers too yet God is mercifull ready to forgive our sins I but remember likewise that vengeance is his and he will judge even his owne people especially if with an high hand they sinne against him hee will wound the hairie scalpe of them that goe on in their sins The Scripture records examples of Gods vengeance as well as of Gods Mercie He threw the Angels out of heaven when they sinned hee drowned the whole world for sinne he rained fire and brimstone on Sodome he made Iesabel a filthy adulteresse though a Queene to be cast out of a window and eaten up with dogs If we know the truth and make no conscience to live according to the truth if we cause his Gospell to be blasphemed by our wicked lives especially if wee choake the truth revealed to us set our selves against it and maliciously despise the spirit of grace whereby wee were in some measure sanctified then the vengeance of GOD will light heavy on us Therefore let us thinke as well on Gods Iustice as on his Mercy VERSE 31. OVt of this divine testimony the Apostle inferreth a fruitfull conclusion shewing what use we are to make of this doctrine it must cause us to feare God Almighty An horrible thing to fall suddenly when we little thinke of it and deepely too into the wine presse of Gods wrath so much the word doth import Into what into the hands of the living GOD. Why God hath no hands therefore we need not feare falling into them True indeed God hath no part or member of a body as we have for he is a spirit yet for our capacitie it is adscribed to him By the hands of God in this place is meant the wrath power and anger of God Almighty As a master sayes to his servant take heede how you come into my hands againe so it is a fearefull thing to fall into Gods hands What is this God A living God that lives for ever not a dead and dumbe Idoll therefore there is no escaping out of his hands if we fall into them For the better explication of it know that GOD hath two hands The one is Manus protegens into thy hands I commend my spirit It is a comfortable thing to fall into these hands The other is manus puniens and that is double the one as he is Pater castigans so David chose to fall into the hands of God the other as he is Iudex vindicans and so it is a fearefull thing to fall into his hands The wrath of a King sayes Salomon is as the roaring of a Lion what is the wrath of the King of Kings An earthly King may be appeased with rewards and requests but his wrath if he be once angry as a Iudge cannot be appeased Some by violence may snatch thee out of a Kings hand which is stronger than he none can deliver thee out of Gods hands if thou beest his prisoner once looke for no Gaole delivery Thou mayest run out of a Kings kingdome but there is no running from GOD whither shall I flye from thy presence in any corner of the earth hee will finde thee out yea though thou haddest wings to mount up into the heavens he can fetch thee downe An earthly King lives but for a time at the length hee dyes but GOD lives for ever Therefore it is a fearefull thing to fall into his hands Yet men little consider this they imagine it is nothing to fall into Gods hands A servant had rather fall into Gods hands by making a lye then into the hands of his master by speaking a truth A number of desperate persons had rather fall into Gods hands by swearing and forswearing then into the hands of an earthly judge We make no account of Gods hands tush God sees it not or if he regard it he is a kinde God it makes no matter for falling into his hands yet it is a fearefull thing for though he beare long with thee in wonderfull patience and long suffering yet he will make thee beare in the end Therefore let us not wittingly and willingly
of prosperity we will not bestow any of our goods on the poore on the Church on the maintenance of the Word of God unlesse it be extorted by Law then how will we suffer with joy the losse of all in the time of adversity Let us not be so glewed to our riches let us use them now as if we used them not that if the time of tryall should come wee may joyfully forgoe Christ's sake VERSE 35. NOw hee prepareth them to persist with boldnesse in it by confirming and strengthning of them in the profession of the Gospell 1. Hee commends to them an heavenly courage and invincible boldnes then he points out two props or pillars for it to leane upon 1. The admonition 2. The reason of it Cast not away as faint hearted Souldiers are wont to doe their weapons cast it not away but keepe it still Eph. 6.13 he bade us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our spirituall armour Here he would not have us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are wont to cast away those things that be hurtfull and cumbersome to us This heavenly weapon of confidence and boldnesse is very necessary and commodious for us therefore let us not cast it away Will a traveller cast away his staffe whereon he leaneth and sustaines himselfe in his journey The confidence wee have in God by Iesus Christ is the staffe whereon we leane therefore let us not cast it away for so much as yee know yee have within your selves a better enduring substance in heaven although yee loose all these earthly goods Therefore cast not away that confidence Let it cause you couragiously to passe through all afflictions whatsoever The word doth import not only an inward boldnes but an open profession of it before all the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are not afraid to speak all and deliver their whole minde As ye have begun to fight valiantly under Christ's banner even to the spoyling of all your goods so let nothing quayle your courage continue fighting to the end Why what shall they get by it this your bold and confident fighting shall be rewarded and that greatly too therefore persist in it Hee doth not say it shall have but it hath already namely fide spe not a small but a great recompense of reward We shall not only have a reward but a great reward Psal. 19.11 Matth. 5.12 It is great in many respects 1. For earthly goods which wee loose we shall have treasures in heaven that abide for ever and is not that a great reward for chips to have gold 2. For our afflictions that are finite wee shall have infinite and eternall happinesse Here we suffer for a time there we shall reigne forever What a great reward is this Barzillai said to David why will the King recompence it with such a reward much more may wee say why will the King of Kings recompence our afflictions with such a great reward as this is Let the consideration of this reward put life and courage into us all It would grieve a Souldier to fight when he shall get nothing but blowes but if he be sure of a rich spoyle when the battell is ended that will make him fight couragiously we shal be amply rewarded therefore let us fight Our labour is not in vaine in the Lord 1 Cor. 15. ult all our good workes shall bee rewarded yet thereupon it doth not follow that they are meritorious Wheresoever the Papists finde fire in the Scripture that is the fire of purgatory and where they finde a reward thereupon they conclude a merit Indeed opus merces are relatives but not merces meritum A reward doth presuppose a worke but not a merit All that laboured in the Vineyard were rewarded but not according to their merits for then they that laboured but one houre should not have beene equall with them that bore the heate and burden of the day but they were rewarded according to the promise of the Lord of the Vineyard so shall wee bee Therefore it is said Verse 36. that we shall receive the promise But this is most certaine that all our workes whatsoever issuing from faith shall be rewarded Our comming to Church our hearing of Sermons if with feare and conscience our feeding of the hungerie cloathing of the naked our prayers almes deeds c. yea a cup of cold water given with a sincere heart shall not loose his reward Moses looked to the recompence of the reward so let us doe with the eye of faith It is not in vaine to serve God as the wicked complaine in Malachie we shall have great recompense of reward for our service Let this encourage us all in the profession of the Gospell VERSE 36. THe first pillar is patience Where 1. The necessity of patience 2. A remedy against impatiencie 1. The necessity of patience is intimated 2. Vrged by a forcible reason He doth not say it were well yee had patience it were a convenient thing that yee had patience yee cannot be without it A Souldier hath need of weapons a man of meat and drinke and yee of patience Why the reason is taken from the necessary use of it without patience yee cannot have heaven promised to you therefore yee have need of it That after yee have done the will of God that is suffered according to his will It is Gods will we should passe to heaven through afflictions 1 Pet. 4. ult in that respect let us beare them patiently and let us say with Paul Act. 21.13 I am ready not to be bound only but to dye for the name of the Lord Iesus The promise that is rem promissam Multa cadunt inter promissum rem promissam Patience is a noble vertue nobile vincendi genus est patientia 1. Sapientem demonstrat David shewed himselfe a wise man when he bore patiently the railing of Shimei So did Hezekias when he answered not Rabshakeh The world counts them fooles that put up reviling speeches yet they be the true wise men 2. Fortitudinem superat aerek Aphaijm Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is counted cowardlinesse not to resist yet it is the best valour in the world 3. Sine ictu de hoste triumphat Wee give our enemie never a blow and yet we overcome him not feriendo but ferendo we triumph over them all It is a victory gotten not only without bloudshed but without the stryking of a stroake 4. In morte vitam conservat As the Salamander lives in the fire so patience makes us to live in the fire of afflictions 5. De regno securitatem praestat Matth. 5.10 Blessed are they that suffer persecution for righteousnesse sake for theirs is the kingdome of heaven therefore let this excellent vertue be imbraced by us all In patience possese your soules Wee can have no quiet possession of our soules without patience Wee have neede of patience at all times and seasons in
adversitie and prosperity too Though wee bee not thrust out of our houses spoyled of our goods banished the Country clapt up into prison carryed to the stake for the profession of the Gospell yet if wee belong to CHRIST wee shall alwayes have our Crosses All that will live godly in Christ Iesus shall suffer persequution If any will be my Disciple let him take up his Crosse. God will exercise us one way or other either he will send us sicknesse or stirre up some rayling Shimeis against us he will evermore be trying of our faith Therefore we have need of patience It is as needfull as our meat and drinke Patience is the foode and nourishment of the soule Therefore the Lord in mercy give patience to us all From hence some conclude that good workes are necessary to salvation Patience is a good worke The Apostle avouches that it is necessary not only ratione praesentiae being good workes they cannot bee separated from faith sed ratione relationis ad salutem for here hee doth not simply say that patience is necessary but with a reference to eternall life that yee might receive the promise Wee grant good workes are necessary to salvation none can be saved without them but how not as meritorious causes of salvation that is CHRIST alone which hath purchased heaven for us with his owne bloud but necessary as fruit for a tree and the way for a passenger to goe by to his house and Country Good workes are the way to heaven and so necessary for us all to walke in In that respect we have need of patience of vertues and good workes VERSE 37. HEre is a remedy against impatiencie taken from the shortnes of the time wherein we are to suffer Thou callest for patience thou wouldest have us to be patient in our afflictions but how long shall we continue in them To that he answers parvum quà m quà m the ingemination of the word augmenteth the signification of it as Toboth Toboth Raagnoth Raagnoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that is the Lord Iesus Christ and deliver you out of all your miseries I he will come but it may be long first Nay he will make no tarrying If wee bee in any kinde of affliction wee thinke the time long though it be never so short As the Saints in the Apoc. 6.10 cry how long Lord So if wee be sicke we say how long Lord how long will it be ere this sicknesse be removed from me how long shall we endure the taunts of the wicked how long shall Christians in some Countries suffer banishment imprisonment losse of goods how long shall the Devill and his instruments tyrannize over them but a very little while even the turning of an hand the twinckling of an eye in respect of eternity What is tenne or twenty yeeres calamity if it should be so long What is thirtie eight or fortie yeeres as Ioh. 5. a man was so long diseased in his feete what is this to life everlasting who would not fight a while that he might have the victorie who would not take physike a while that he might be whole our light affliction which is but for a moment causeth unto us a farre most excellent and an eternall waight of glory Therefore let the shortnesse of our suffering comfort us hee that should come will come in his due and convenient time GOD comes to deliver us three kinde of wayes 1. By plucking us out of the temptations in this world as hee did Saint Paul out of the mouth of the Lion the Emperour of Rome 2. By our particular death he takes us out of the world by death and then there is an end of all our sorrow 3. By his comming at the generall judgement that is not long behold I come quickly Then shall we both in our bodies and soules in heaven where all teares shall be wiped from our eyes for ever Let us be of good comfort yet a very little while and the Lord will come graciously to us one way or other VERSE 38. THe second pillar for sustaining them in afflictions is Faith Where 1. The excellency of Faith 2. The application of it Verse 39. The excellency is 1. Set downe then illustrated Beemunatho Every man must live by his owne faith he cannot live by the faith of another In the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith that is by faith in me which is all one Here we see whereby a Christian lives not by the ayre as Camelions doe not by love as we use to say not simply by his meat and drinke by that indeed through Gods blessing the body liveth but the soule lives by faith Gal. 2.20 and they that want faith are dead even while they live as Saint Paul speaketh of the widdow A just holy and righteous man lives by faith I know whom I have believed Wee know what joy is laid up for us in heaven therefore we beare patiently all the afflictions of this present life We doe not only live by faith at our first conversion and justification as Saint Paul disputeth in his Epistle to the Romans but all the dayes of our life we live by faith Therefore let us entreat the Lord to encrease our faith that in all calamities we may live by it in this world and live without it in his kingdome in the world to come This is illustrated by the contrary but if any withdraw himselfe my soule shall have no pleasure in him So the Seventy have it The Hebrew in words is much different from it yet in sence they are all one Gnuphlah hee makes himselfe a tower whose heart is not upright in him He trusts to himselfe not to God that is he withdraweth himselfe from the Lord and if his heart bee not upright in him then God hath no pleasure in him But wee need not busie our selves in the reconciling of these places for Saint Paul doth not of purpose alleadge it as the Prophets testimony but only useth the words of the Scripture in them to commend faith to them If any with-draw himselfe by infidelity and thinke it a better course to sleepe in an whole skinne then to suffer any thing for Christ and his Gospell My soule Either it may be spoken in the person of the Apostle or in the person of GOD neither any good Christian nor GOD Himselfe will take any pleasure in such a one but hee is rather detested of God and man therefore let us live by faith and not withdraw our selves by infidelity VERSE 39. THen followes an application of it to the Hebrewes which is partly negative partly affirmative Though I have spoken of some unfaithfull persons that with-draw themselves or depart from the living God yet I would not have you imagine that I meane you that I put you into that black bill nay you are of another stamp you are birds of another feather yea he includes himselfe in their number that they might conceive the
for this faith Ergo. Elders whom we are to reverence which went before us and lived longer than we Reported of adorned by the testimony of God and man the testimony of the Lord is pure As the Father testified of Christ this is my beloved Sonne So also of Noah that he was a just and upright man and one that walked with God Abraham the friend of God Moses the meekest man upon the earth David a man after Gods owne heart hast thou not considered my servant Iob how none is like him in the earth an upright and just man one that feareth God and escheweth evill Of Nathaneel Christ said behold indeed an Israelite in whom there is no guile This also got them a goodreport among men all their famous exploits were done by faith Verse 29. A good name is above Gold and silver it is greatly desired of all but all take not the right course of getting it Some thinke to get them a name by building as they that set up the tower of Babel they imagine to be famous by sumptuous buildings some by hunting as Nimrod some by drinking as Fâ—cidius some by whoring as Hercules some strive to get them a name by their courteous behaviour as Absalom did by a counterfeit kinde of kindnes towards all some by liberality and house keeping and I would there were moe of them some by their great variety of learning but all these misse the marke they begin at a wrong end The best foundation for a good name is faith she will leave a sweete savour behinde her wheresoever she become she will procure us favour with God and man when the name that the wicked have gotten shall rot the faithfull shall be had in perpetuall remembrance therefore let us all beg faith at the hands of God that we may be renowned in this world and eternally famous in the world to come VERSE 3. SEcondly it is illustrated by an instance in one particular which is famous by this we understand the world was made of things not seene therefore faith is the evidence of them Ages or times The world mas made in time hath continued in time and shall end in time Omnibus numeris absolutus no commoditie no pleasure wanting To this end that we might all understand c. We believe the Scriptures as Agrippa did they tell us that the world was made by GOD. In principio creavit Deus therefore we believe the creation of the world Aristotle held that the world was eternall Plato that GOD made the heavens and Angels but the Angels made the bodies of men and beasts but we by faith understand that God made the world yea that all creatures were of his making and that without him nothing was made he made the high and celestial Angels the Sun Moone and the whole host of heaven birds of the ayre fishes of the Sea all trees men and beasts on the earth and all these did he make by his owne bare word he commanded and they were created let there be a firmament and there was one let there be a Sea birds and it was so only he paused and deliberated at the making of one creature which was man because he was to be his vicegerent and a King over all creatures By his omnipotent word all were made And of what was the world made what timber what stones had God to make this building withall Surely nothing yet hee made it Not so much as any atomes even materia prima was made of him he found it not in the world before O mighty and puissant God! Let us all feare him that made heaven and earth O how wonderfully am I made said David of himselfe much more of the whole world how wonderfully was the world made of nothing The world came not by chance or fortune it was framed by no earthly artificers Aholiab Bezaleel made the Tabernacle Hyram the Temple God the world and this did he make principally for sinfull man All creatures were made for us the Sun Moone Birds Fishes c. that we might freely eat of all yea the Angels were in a sort made for us that they might be ministring spirits for our salvation Therefore let us praise God all the dayes of our lives that made the glorious pallace of the world for us Now as the world was made so it must have an end 2 Pet. 3. therefore notwithstanding all the pleasure and wealth of this world let us use it as if wee used it not for the glory thereof fadeth away they waxe old as doth a garment Therefore let us lay up our treasures in a better world From hence the Iesuites make this collection we must believe the world was made out of nothing though wee doe not see it so we must believe that the body of CHRIST is corporally in the Lords Supper though we cannot see it But they might see there is a different reason Wee believe the world was made of nothing though we see it not because the Word of God hath avouched it God's Word never teacheth us that the body of CHRIST is in the Sacrament corporally but in heaven therefore there is no cause why we should believe it VERSE 4. NOw hee returnes to the examples 1. At large then summarily Verse 32. before the floud and after before the entrance into Canaan and after 1. A commendation of Abels fact 2. An approbation of it In the former 1. What it was that gave a relish to his sacrifice 2. To whom it was offered 3. The eminencie of it Caine had the more worthy name Caine acquisitio as if she had gotten the Messiah Abel vanity or weeping 2. He had the worthyest trade bread is the staffe of life 3. He was the first borne 4. He built a City Yet Abel is preferred before him A fuller sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed Caines sacrifice was voyd of faith therefore empty Cain tooke absque delectu Abel chose 2. Corne was not so lively to represent CHRIST as Sheepe and Lambes 3. His more sparing Abels more plentifull rather better for his faith By the which faith not sacrifice as Verse 2. and in the end of this Verse The second thing is the approbation 1. In his life 2. After his death In life internall in his owne heart and conscience that he was righteous believing in the Messiah externall either by word Gen. 4 4. or by action as Levit. 9.24 1 Reg. 18.38 1 Chron. 21.26 2 Chron. 7.1 Some have beene of opinion that Adam was damned because he is left out of the catalogue of the faithfull but if none should be saved save those that be in this calender few should be saved The salvation of Adam and Eve may bee concluded by probable reasons rendred by Irenaeus Epiphan Chrys. Aug. 1. It is not like that GOD would cast away the first man that he made the first borne is greatly beloved Seldome doth any father disinherit his first borne Adam was the first that God
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
did the rest Enoch lived so long and he dyed therefore certainely he dyed not Some maintaine this assertion that Enoch is still alive together with Elias they are kept by the providence of GOD in paradise where either they eate of the fruites of the Garden or live without meat miraculously as Moses Elias and CHRIST did forty dayes together then towards the end of the world these two witnesses shal come forth shew themselves openly to all encounter with Antichrist convert the Iewes and in the end shall be put to death But I proceed Saint Paul sayes 1 Cor. 15.51 So Enoch did not dye yet he was changed in soule and body extraordinarily assumed in coelestem patriam as Calvin speaketh yet not in coelestem gloriam freed from the miseries of this life yet not fully glorified Some glory now they have yet their full glory is now deferred till we all meete together in a perfect man in Christ Iesus It is here registred as a singular honour that God vouchsafed to Enoch to take him away They are sometimes deepest in GODS bookes that are soonest taken out of this world being fitted for it by GOD Almighty We read of two Trophenius and Agamedes that having built a Temple to Apollos required of the GOD such a reward as he thought to be best for men he granted it and within three dayes they were found dead The best we read of in Scripture tarryed not long here Iosias was taken away in the flower of his age our Saviour CHRIST lived not past thirty foure yeeres because Enoch pleased GOD he tooke him away Saint Peter being in the Mount said it is good for us to be here let us heere make our Tabernacles So we say of the Mountaine of this world it is good for us to be heere ôh that we might make our Tabernacles heere wheras indeed it were best for us to be taken out of this wretched and sinful world as Enoch was Here we are with wicked and deceitfull men there we shall be with Holy Angels here we sin continually there we shall cease sinning heere we are subject to innumerable calamities there all teares shall be wiped from our eyes Let us desire God to prepare us for death and then to take us away when it shall seeme best to his heavenly will Pope Siricius out of these words Rom. 8.8 framed this Argument they that be in the flesh cannot please God Married persons are in the flesh ergo Enoch was a maried man he begat Sons and Daughters yet he pleased God Abraham was a Maried man he had two Wives and many Children yet he pleased God in so much as heaven is called the bosome of Abraham Zachary and Elizabeth were Maried folkes yet they pleased God and walked in all his Commandements without reproofe Spiridion Bishop of Cyprus a Maried person yet he protested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet never a whit the worse for divine duties Let us not be drowned in the pleasure of Mariage as he in the Gospell I have maried a Wife c. Let us keepe the marriage bed undefiled bring up our children in the feare and nurture of the Lord instruct our households in the wayes of God and out of Marriage we may fly to heaven as also out of a single life VERSE 6. IT is confirmed by an axiome in Divinity none can please God without faith he pleased God Ergo. Whereupon he sets downe two properties of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed He doth not say it is hard or difficult but impossible Not to offer oblations to God that did Cain but to please God The workes of the unregenerate doe not completely please God The Iustice of Aristides the gravity of Cato the chastity of Lucretia the liberality of Caesar were not simply good works quoad formam or finem neither did they please God perfectly in as much as they wanted faith Fides est mater radix bonorum operum they did them not in faith to Gods glory therefore his soule tooke not that pleasure in them which otherwise he would have done He doth not say without policie Iacob a plaine man yet hee pleased God not without learning honour riches Lazarus a poore man yet pleased God not without beauty Ebedmelech a blackmore yet hee pleased God but not without faith Therefore let us all bee suiters to God to give and encrease faith in us that wee may please him in this life and bee glorified with him in the world to come I but all flatter themselves that they have faith wee have all faith Have yee so Saint Paul sayes all men have not faith 2 Thes. 3.2 Examine it by that touchstone Gal. 5.6 1 Ioh. 4.20 doest thou boyle in hatred against any of thy brethren doest thou say with Achab there is one Michaiah but I hate him one neighbour but I hate him then thou hast not true faith for faith and love goe hand in hand together Where there is no love there is no true faith Then he sets downe the two properties of faith That commeth that is that believeth pedibus fidei Iohn 6. Verse 44. That He is the Maker and Governour of all that sees all and judges all The foole hath said in his heart there is no God There be too many of these fooles it is to be feared in the lap of the Church Tit. 1. ult they professe they know God but by their workes they deny them We goe masked under the vizzard of Religion yet in our hearts wee say there is no God Wee speake faire and meane fowle pretend love and intend mischiefe Wee lye coozen dissemble circumvent and defraud one another as if there were not a God that sees all our juglings A rewarder In this life Gen. 24.35 The Lord blessed Abraham wonderfully so that he became great he gave him Sheep and Beeves Silver and Gold men servants and maide servants and Camels and Asses he rewarded Ioseph with honour Hester with a kingdome Dorcas with life againe In the life to come Apoc. 22.12 And behold I come shortly and my reward is with me to give every man according as his worke shall be We shall bee rewarded for our service yet not of merit but of mercy Luk. 12.32 2 Tim. 4.8 If we come diligently to Church as Hannah heare Sermons with a reverent attention as Lydia lay them up in our hearts and practise them in our lives as the blessed Virgin Mary if we come to the Holy Communion with sincere affections to have our faith strengthned and to become new men if we give with cheerefulnesse to GOD 's Minister that feeds our soules to the poore members of IESUS CHRIST God sees it and will reward it with joy of conscience in this life and with eternall happinesse in the world to come We serve not a churlish Nabal but a liberall master that will reward us for our service yea a cup of cold water shall not be unrewarded
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
to speake wee doe not believe when wee shall see CHRIST our blessed SAVIOUR in the kingdome of heaven then faith is turned into fruition but there is singular use of it in this world and let us entreat the Lord to make bright the eye of our faith daily more and more that with Noah wee may see the things that are not yet seene What entertainment did Noah give to this warning did hee contemne it or set light by it in his heart no verily he reverenced it Wee must reverence the judgements of GOD. When Daniel pondered in himselfe the fearefull fall of Nebucadnezar that such a faire and beautifull tree which reached to heaven should bee cut downe he held his peace by the space of one houre and his thoughts troubled him When the Angels were to blow their trumpets there was silence in heaven they were stricken with a kinde of astonishment and could not speake When the booke of the Law was read before Iosiah his heart melted at it he reverenced the judgement denounced in it When this proclamation was made in Nineveh yet fortie dayes and Nineveh shall be destroyed they all reverenced it from the King to the beggar c. they put on sackcloth fasted and prayed to GOD. Noah hearing of a floud to come feares it after a godly manner and provides against the comming of it But some there be that are no more moved with them then the stones in the Church-wall Ier. 36.24 yet were not they afraid c. When Paul preached of the resurrection and of the day of judgement some in Athens mocked at it and Lots sonnes laughed at the destruction of Sodom that was at hand Let the Preacher thunder out GODS judgements against abhominable swearing lying flattering and dissembling and other sinnes that reigne among the people some laugh at it in their sleeves tell them of the day of judgement when as all nations shall appeare before the sonne of man they set not a straw by it they are worse then Felix he trembled when Saint Paul discoursed of righteousnesse and the judgement to come they are worse than the Devills for they believe that there is a GOD and tremble at it There is great difference betweene trembling and reverencing The wicked that have no portion in CHRIST tremble they cry to the mountaines and rockes fall on us c. but the holiest men of all must feare and reverence the judgements of God and we must prepare our selves for the avoyding of them as Noah did Doth the Lion roare and shall not the beasts of the forrest quake Doth GOD Almighty roare doth he threaten and shall we be mooved with no reverence as Noah reverenced the comming of the floud so let us reverence all the plagues that are denounced by God What doth Noe in this his feare hee is not as a man amazed and besides himselfe but as GOD had commanded him he prepares the Arke he doth not reason with flesh and bloud surely this may be but a scare-crow there is no such inundation to come God will not bee so unmercifull as to destroy all that hee hath made as for the Arke it must be very large to be a receptacle of all kind of creatures an hard and difficult thing to make such a Vessell when it is made how shall I and my family be preserved in it a thousand to one but wee shall be drowned hee admits no such consultation But knowing from GODS owne mouth there was a flood to come he prepares an Arke for the saving of him and his Faith must leape over all difficulties all stumbling blockes that lye in the way if God have sayd a thing let us beleeve it though all the world seeme to be against it GOD hath said there is a Iudgement to come let us all prepare for it as Noah did for the flood The old world prepared and Noah prepared they prepared by building of houses planting of Vinyards So we prepare for the world but not to meete GOD by repentance Noah prepared an Arke for the saving of himselfe and let us prepare the Arke of a good conscience for the saving of our selves at that day When it is said he prepared the Arke it is not to be imagined that he wrought it with his owne hands he was a Preacher and it is not like he could play the Carpenter or shipwright They may be like the Bell in the Steeple that calls others to the Sermon but hath no benefit of it itself they may build up others yet be unbuilt themselves Therefore it shall be good for us to preach to our selves as well as to the people lest while we preach to others we our selves be reprobates He provided all things for it Wood Pitch Nailes made it after the forme God had prescribed with many severall Roomes in it This Arke in the judgement of all interpreters was a type of the Church 1. The Arke was made after Gods appointment not after Noahs So the Church must be framed by GOD 's Will and not by mans 2. All were drowned that were not in the Arke so all regularly are damned that are not in the Catholike Church 3. The Arke was neere drowning yet never drowned it was miraculously preserved by God So the Church may be brought to a low ebbe yet it shall continue still 4. There was in the Arke good and bad cleane and uncleane so wee must never dreame to have all holy and sanctified persons that be in the Church 5. In the Arke there were diverse mansions and roomes some for men some for beasts so in the Church Ioh. 14.2 In my Fathers house there are many dwelling places 6. The Arke had but a few in it eight persons yet there was the Church Vniversalitie is no necessary note of a Church Christ's flocke is but a little flocke Here we see what a priviledge it is to be of the household of a godly man that may bee as a Sanctuary to thee from temporall plagues and judgements All that were in the ship were saved for Saint Pauls sake God gave him the soules of them all Noahs family was preserved for his sake because cursed Cham was of this house-hold he was saved Potiphars house was blessed for Iosephs sake Gen. 39.5 Strive to bee of the house-hold of a man that feareth God that shall be a shelter to thee from earthly punishments thou shalt fare the better in the world for that There is much contending much suit made to bee in the house of a rich man c. If they bee godly and religious men too as many are it is well but thou haddest better bee in the house of a godly poore man who is deepe in Gods books then in the house of a wealthy and wicked Nabal Labour to be one of Noahs house-hold Noe and his family were saved in the Arke yet with much a doe they endured much they were in continuall danger they passed through many difficulties the smell of
beasts the Arke ready to rush on rockes and mountaines So the Children of God shall bee saved yet through many tribulations Apoc. 7.14 Wee must looke to be tossed with the waves of many afflictions before we come to the kingdome of heaven but let us bee of good comfort in the middest of them all The Arke was hoysed but not drowned so though we be afflicted yet we shall not perish God kept the Arke by the hand of his providence and so will he us too Hee that hath loved us will love us to the end and will keepe us to his everlasting kingdome the gates of hell may availe but shall never prevaile against the Church GOD in all extremities prepareth for his Children Gen. 19.30 he prepared a place in Aegypt for his Church in the time of famine he prepared Pharaohs daughter and drew her to the river to save Moses from drowning he prepared a Whale to receive Ionah as soone as he was cast out of the ship and caused him within three dayes to set him safe on the dry land hee prepared Pella for the Iewes unto which they fled and escaped the fury of the Romans he prepared an Arke by the hands of Noah for the saving of him and his house-hold Let us be thankfull unto him and depend on him There be many things that condemne a thiefe The Iudge condemnes him hee gives sentence against him the evidence condemnes him and the witnesses condemne him but the chiefest of all is his owne sinne the theft which he hath committed So many concurre in the condemnation of a wicked man God condemnes him as a just Iudge his conscience brings in evidence against him and condemnes him the holy and righteous men that have shined as Starres among them condemne them but the greatest of all is their owne sin The Queene of the South shall condemne the Israelites She came from the uttermost parts of the earth to heare the wisedome of Solomon They had Solomon at home and regarded not the hearing of him The Ninevites shall condemne them they repented at the preaching of one Ionah The Iewes repented not at the preaching of many Ionahs The Scripture shall condemne us there is one that judgeth you even Moses in whom yee trust The plentifull preaching of the Gospell and the small reckoning that is made of it shall condemne us Noah condemned the world and our Noahs shall condemne us if wee regard them not We for our parts had rather save you then condemne you Therefore receive with meekenesse the engraffed Word that by it yee may be saved in the life to come The good actions of godly men that were as reall Sermons to preach to the wicked shall condemne them at the latter day The holy and unspotted life of Lot that vexed his righteous soule in Sodom shall condemne the Sodomites The Synagogue set up by the Centurion shall condemne those miserable wretches that will give nothing to good uses the continuall praying of Annah them that never pray The garments that Dorcas made for poore widdowes them that except Law compell them will give nothing to the poore the diligence of a good Scholler shall condemne all the loytering Schollers in the Schoole Therefore let us profit by these examples let them be as spurs to pricke us forward to the practise of those good things which we see in them especially in the Preachers of the word such as Noah was If we contemne their preaching it shall rise up in condemnation against us in the world to come Faith as yee see makes us heyres not of silver and gold houses and lands mannours and Lordships but of the righteousnesse of Christ by whom wee have a right to all things 1 Cor. 3.22 Wee thinke highly of one that is heyre to a great Gentleman a Knight a Lord c. There comes such a Noblemans heyre I but poore Lazarus that believes in Christ is in better estate than he if he want faith Therefore let us pray to God for faith that may assure us of the inheritance of the kingdome of heaven which surpasseth all the inheritances in the world And what manner of faith is it that makes us heyres of this kingdome not a verball faith that hath nothing but faire words and a glorious profession like the figge tree but a working faith such a faith as worketh by love that is full of good workes as Dorcas was All these that be in this Catalogue had workes for the expression of their faith Abel had his sacrifice Enoch walked with God Noah had the building of the Arke Abraham the offering of his Sonne Moses the leaving of Aegypt Rahab the preservation of the spies None of them but had workes Therfore if we say we have faith and have not workes wee deceive our selves Let us shew our faith by our workes make up our calling and election sure by them then we are heyres of the blessed inheritance reserved for the Saints in the life to come VERSE 8. WE have had the faithfull before the floud Now to them after the floud before the possession of the land of Canaan and after The first is Abraham who because he was the Father of the faithfull entreating of faith he is more plentifull in him Here are three things for the celebration of his faith concerning himselfe his Wife and his Sonne 1. His obedience to GOD calling him out of his owne Country 2. His patient abode in a strange Country whereunto hee was called Or 1. His egresse out of a Country which he knew 2. His progresse to a Country which he knew not The vulgar translation hath it hee that is called Abraham which before was Abram At the first hee was called Ab ram Pater excelsus now Abraham Ab rab gnam the Father of many Nations That dreadfull name of GOD Iehovah hath two Hehs in it GOD say some gave Abraham a letter of his owne name because GOD was to come of his loines for our SAVIOUR CHRIST who is GOD above all blessed for ever was of the seed of Abraham that is somewhat too curious The change of his name did signifie that hee was a great man highly esteemed of GOD and worthy to bee honoured of men The Iewes boasted of him as of their Father therefore above all others hee propoundeth him as an example of faith that they his Children might tread in his steps He was of great fame among the heathen as Iosephus writeth many ancient Historiographers make an honourable mention of him Berosus Damascenus c. He went not of his own head upon an idle and phantasticall brain he had a calling so to doe whereof Gen. 12.1 that was his warrant his passeport and licence to travell withall If all travellours had this calling they might be secure in their journeys Some goe into strange countries in a male contended minde because many things crosse them at home Some because they cannot live at home some to see fashions for the satisfying of
a carnall delight these cannot so well looke for Gods protection If thou goest upon Gods calling behold he will support thee in thy going Every word in this calling might be as a dagger to the heart of Abraham Out of thy Country kindred c. yet Abraham did not draw the necke out of the collar he obeyed God This obedience is illustrated by the place from whence he went from his owne Country and by the place to the which he went He went tam animo quà m corpore But at this time when hee was called hee had no inheritance in it 2. As a blind man that cannot tell where he goes God told him he would shew it him but as yet he had not shewed him when GOD called him hee knew neither the name of the place nor the Scituation of it This was a mervailous exercise of his faith 1. A mans native country is sweet and pleasant to all nescio qua natale solum dulcedine cunctos ducit immemores non sinit esse sui Vlysses was very desirous to see the smoake of his country Shall I leave my Country that hath beene as a mother to bring mee into the world and to nourish mee in it A man in conscience by the Law of nature is bound to his owne country 2. Here I am among my kinsfolke and acquaintance there I shall bee among strangers as an Owle among birds to bee wondred at 3. Here I have plenty of all things I know not what I shall finde there A bird in the hand is better then two in the bush 4. This Country I know that I know not God hath not revealed to mee so much as the name of it and shall I goe to it nay soft a while it is good tarrying in mine owne rest 5. Here I may goe up and downe quietly In my travelling I shall meet with many dangers Therefore it is good sleeping in an whole skinne Shall I obey this vision I will not doe it Abraham admits of none of these consultations but obeys God calling him I am sure my God is able to keepe me in what corner of the world soever I am for all the world is his and I am sure hee will keep me for he loves me as the apple of his own eye Therfore come on it what will I will obey Gods calling O admirable faith without faith he could never have done it Let us leave all if God calls us to it It is not simply unlawfull to travell GOD commands no unlawfull thing He commanded Abraham to travell It is not necessary a man should bee like a Snayle alwayes carrying his house on his backe that becomes a woman rather than a man There is a time when a man may leave his owne Country and travell into strange Countries yet great circumspection is to be had in it 1. A man must be called to it wee must doe nothing without a calling Not as if every one should expect such a calling as Abraham had by Gods immediate voice We have our callings but mediate If a man be employed in an Ambassadge to a forrein Prince he hath a calling to leave his Country for a time If a man cannot live in his owne Country and can more conveniently maintaine himselfe and his charge in another he may goe to it so as he make not shipwracke of Religion If a man abound in wealth and be desirous of tongues arts and sciences in another Country he hath a calling to it Et sic in reliquis 2. Wee must take heede that our families in the meane season be not neglected he that careth not for them of his house is worse than an infidell A man under pretext of travelling may not runne away from his Wife and Children 3. Wee must have no sinister respect in it Dinahs gadding abroad lost her her Virginity We must not make travelling a cloake to cover theft murder adultery and other grosse and notorious vices God can finde us out in all places for whither shall we flye from his presence 4. We must not imagine our travelling to be meritorious as pilgrimages were in former times they should merit heaven by going to the holy land by visiting the Sepulcher at Hierusalem c. whereas when wee have gone all the world over wee are unprofitable servants 5. Let us take heed in travelling that wee travell not away faith and good conscience wheresoever we become let us keepe our selves undefiled of the superstitions and corruptions that be in other countries Let us keepe our religion safe and sound that the least cracke be not found in it Wee make a faire travelling if wee travell in the Devils cloakes A great sort of young Gentlemen rashly and unadvisedly by travelling are like the Scribes and Pharises they compassed Sea and land to make a proselyte and when they had made him they made him threefold more the child of the Devill so they by their travelling make themselves threefold more the Children of the Devill greater swearers and blasphemers fornicators and adulterers then they were before They went out Protestants and come home Papists they went out religious and returne Atheists Travelling is a dangerous thing Let us not take it on us unlesse wee bee some way or other called to it as Abraham was He went not alone he carryed his old father his nephew Lot and it is like sundry others whose names particularly are not expressed No doubt for the world he was exceeding well in Chaldea it is very like hee had a convenient house to dwell in sweete Gardens and pleasant Orchards droves of Cattell and flockes of Sheepe great store of pastures and arable grounds about his house faire household stuffe c. Would it not grieve a man to part with all these and to goe he knew not whither yet Abraham leaves all at GODS appointment so must we all doe We must tread in the steps of our father Abraham We in England God be thanked are well seated by report of travellers it is one of the fattest ylands on the earth here wee live quietly under the reigne of a religious King wee have all things fit and convenient about us yet if God should call us out of our owne Country let us be content to forsake all as Abraham did We are tenants at will ad voluntatem domini all that wee have is at Gods disposition and let him dispose of us where it pleaseth him If we leave all at Gods appointment wee are no loosers by it we shall have an hundred fold even in this world and in the world to come life everlasting Abraham was a great gainer by his going out of his Country God made him a great man afterwards he was able with his owne household servants to wage battell with five Kings and conquered them God blessed him with abundance of Gold and Silver Sheep Camels Oxen c. Hesters banishment was an occasion of a kingdome to her and some have lived better in exile then in
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
Virgins thinke to carry away all the praise As CHRIST was borne of a Virgin so of a Wife too feare not to take to thee Mary thy Wife Mariage serveth more for the propagation of the Church then Virginity doth God is glorified by marryed folke as by Virgins as in Abraham and Sarah Isaac and Rebeccah Zachary and Elizabeth with sundry others 3. Children are the inheritance of the Lord and the fruit of the womb is his reward When Sarah was a young woman in the floure of her age the mirrour of beauty a passing fayre and beautifull woman full of bloud then she had no Child when she is old and past child-bearing then she hath a Child these be the Children said Iacob to Esau which God of his grace hath given me We adscribe the fruits of trees to God and shall we not adscribe the fruits of our bodies to him whensoever we have Children in our young age or old age let us praise God for them VERSE 12. THe event which is amplified by the naughtinesse of the roote and the innumerable branches that sprang from it In regard of her faith and her Husbands together Of one sprang many of one Abraham for it is of the masculine gender by his copulation with Sarah Gorr ab uno that is utero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what was that one a dead one too Why he was now but an hundred yeares old Methusalem begat Lamech when hee was one hundred eightie seven yeeres old But they were of greater strength before the floud then after 2. Abraham sundry yeeres after this begate Children then why should this be counted a wonder he was lively afterwards and was he dead now those he begate of Keturah which was a yong woman 2. Even the power to beget them was of God too not of nature in himselfe he was a dead stocke The multitude of the branches is set forth by two similitudes Abraham had two kindes of Children the one after the flesh the other after the spirit By the starres as some will have it are meant the godly whose conversation is in heaven as the Starres bee in heaven and they shine by their vertues like starres Vnder the sand of the Sea is comprehended the carnall progeny of Abraham propter instabilitatem numerositatem ponderositatem infructuositatem they are light and inconstant as the sand is But that is too nise Generally the similitude is to bee extended to the whole race of Abraham his seed is compared to them both for number Some Mathematicians have taken on them to set downe the just number of the stars they are but one thousand and twelve in all They are beyond their bookes too presumptuous to goe beyond their limits God can number them all and call them by their name but to us they are innumerable as the sand of the Sea is and so were they that came of Abraham By the lippe of the Sea the shoare is as the lippe of the Sea the extremity of the Sea as the lippe is of the mouth and as the lippe keepes things within the mouth so doth the shoare keepe in the Sea Multitude of Children a populous posterity is the blessing of God 2 Sam. 19.17 Iud. 12.9 Psal. 128.3 Children are compared to arrowes blessed is the man that hath his quiver full of them A full quiver of these shafts is the gift of God Let us not take too much thought for providing for them he that feedeth the young Ravens will feede our Children if we trust in him Philip asked where shall we have meat for so great a multitude Let not us say so hee that sendeth mouthes will send meat if by faith we depend on him 2. We must not tye God to the course of nature Of Abraham and Sarah that were dead came as many as the starres and the sand Of a company of dead bones stood up an exceeding great armie When GOD had foretold of a plenty there was a Prince which tooke exception against it if God would make windowes in heaven could this come to passe he was troden under mens feete for it Let us not object against Gods power Let us not call Gods power into question pinion his armes shut him into prison Let us not say God can doe this or that hee doth whatsoever hee will in heaven c. LORD if thou wilt thou canst make mee cleane Hee cannot doe those things that imply a weakenesse a contrariety to himselfe for that were to deny himselfe but whatsoever imports a power and is agreeable to his blessed will that he can doe Shall any thing bee impossible with GOD it was not possible by the course of nature that Abraham and Sarah at this age should have a Child yet they had one and of that one Child came a great people There is no possibility in nature that the dead should rise againe yet God can effect it Let us keepe no Sophismes or Problems against Gods power but in all things though it seeme impossible to the world let us depend on him by a true and lively faith Now to the things recorded of Abraham after hee had a Childe The one is common to others together with him the other proper to himselfe alone That which was common is his perseverance in faith to the end That which is proper to him is the offering of his Sonne In the former 1. A narration of their perseverance Verse 13. 2. A confirmation of it The narration is first set downe then amplified VERSE 13. HEE doth not speake it of Abraham alone he dyed in the faith then he should have made an iteration of it in all the rest wherefore for the avoyding of it he affirmes it generally of them all Viz. Abraham Isack Iacob Sarah mentioned before and all the godly too that sprung of them before the possession of the land of Canaan Hee doth not say these lived in faith a great while but dyed in faith they carryed their faith with them to the grave According to faith that is that faith whereby they had committed themselves wholly to God and by vertue wherof they depended on him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is amplified by certaine effects negative affirmative internall eternall 1. They had not the promises yet believed them They received with gladnesse the promises made to them they had the pronuntiation the delivery of the promises but they had not received the accomplishment of them The promises that is res promissas Not the earthly things promised to them but they received the kingdome of heaven hee useth the plurall number because one and the same thing was often promised to them Gorrhan expounds it They received them not plenè perfectè because though they had requiem in limbo yet as yet they had not gloriam in coelo but that is a devise not easily to bee made good The land of Canaan was promised to them yet they had not received
saw all his sons slaine before his face by usurping Phocas and at the death of every one hee uttered these religious words justus es domine justum judicium tuum but he did not kill them himselfe In prophane histories sundry are recorded to have offered their Children as Agamemnon did Iphigenia though she were carryed away by Diana So did divers others among the heathen but these offered them to devills not to God and they did it not with such a divine resolution as Abraham did I but what say yee to Iephte he offered up his only daughter unlesse a Sonne be valued at an higher rate than a daughter So that he comes not behind Abraham Yes many degrees 1. Some collect out of the Hebrew words that he did not offer her up but let it be granted yet it is not worthy to bee compared with this of Abraham for he did it not with his owne hands and if hee did it was in a rash and preposterous zeale and his vow like Herods oath had better beene broken then kept he had not Gods warrant for it as Abraham had 2. In her the promises were not made as here in Isaac There only nature was tryed here faith was tryed and nature too An example that cannot bee pattern'd Iob lost seven sons and three daughters at a clap Abraham but one that was as much as Abrahams if not more Nothing neere 1. Iobs eye saw it not neither was he charged to kill them with his owne hands 2. In none of them were the promises made this was the principall shaker of Abrahams faith In what a perplexity thinke yee was Abraham when he tooke this journey about such a sorrowfull businesse as this was how might Sarah take on when shee missed her Sonne five or sixe daies and could not tell what was become of him nor her husband If Zipporah cryed bloudy husband to Moses for circumcising the foreskin of her Sonnes flesh how might Sarah have cryed ô bloudy ô cruell Husband that killest thine owne Son and mine too In what a pittifull case was Abraham when hee built the Altar couched the wood on it bound Isaac to it put to the fire and was stretching out of his hand to cut his throate If David kept such an howling for Absalom an ungracious child ô my Sonne Absalom my Son Absalom when he saw him not he was a wicked son a rebell a Traytor one that went about to put his father besides the saddle and to justle him out of his throne yet how lamented he for him how might Abraham be pierced in this time and cry ô my Sonne Isaac my Sonne Isaac my sweet Child the only staffe of mine old age my loving my dutifull and obedient Sonne beautified with so many glittering vertues the joy of the world to whom the promises are tyed must thou be killed and that by thine own father too must I be the butcher and kill thee this touched him to the quicke If the bowels of the harlot yerned within her when her child was to be divided by Solomons sword how did Abrahams bowels yerne within him when with his own sword he was to take away the life of his owne Sonne yea of his only Son This might wring teares from the eyes of us all Chrysostome hom 3. in 2 Cor. reports that when he preached of this story the people fell a weeping Gregory Nissen seeing a lively picture of this history could not passe by it without teares in truth it may worthily affect us all and let us make it our owne case it will cause us all to weepe Oh what a lamentable sight was this to see Abraham about the killing of his only Sonne that a father should bee put to this extremity to be the butcher of his Sonne his only Sonne upon whom depended the salvation of all the world you that be fathers though yee have many children are you willing to kill any of them your selves Surly no unles ye be unnaturall fathers Vpon a turbulent sedition in Thessalonica Theodosius in an anger tooke order that seven thousand should be put to death A Merchant in the City that had two Sonnes there put into the Calender of those that should be executed their good old father put up a supplication for his two sons the Souldiers pitying him told him they could not save both for then the Emperours number would not be fulfilled but they said they would spare one choose which hee would The poore father looking rufully on both could not tell which to chuse while he delayed both were slaine If God take away but one or two of our children we are in Rachels case we will admit no comfort God tooke all that Abraham had Abraham had but one Sonne whom hee loved deerely a vertuous a Religious Sonne of whose loines should descend the Messiah and SAVIOUR of the world yet hee offers him up because it is GODS Will as a burnt offering to the LORD Where is this faith this love now a dayes to bee found There are many Naboths few Abrahams GOD may take up that complaint against us which he doth against Eli. We honour our Children above God Though they lye sweare and blaspheme the name of God c. we cannot abide they should have any correction for it I had rather God should be dishonoured than my Child corrected If we will not sacrifice them spiritually how corporally as Abraham did Will we not correct them and will we kill them at Gods commandement He that loveth father or mother wife or children more than me is not worthy of me God gave us them and he can take them away at his pleasure and shall wee bee more wedded to them then to God My life saies Paul is not deare to me so I may fulfill my course with joy and shall any Child bee so deare to us as to pull us from God and heaven too our lives and owne soules must not bee deare to us so as we may glorifie God much lesse our Children As the Christians said when with weeping eyes they could not hold Paul from Ierusalem why then say they the will of the Lord be done so let us in all things Will God have our goods our children our lives the will of this blessed God be done The Lord gave c. blessed be his name We have had the admirable act performed by Abraham Now to the motive of it which was a certaine perswasion which he had of the resurrection His accounts being cast up after many consultations to and fro this was the totall summe the finall conclusion wherein he would rest Though I offer up my Sonne as a burnt offering to God yet he is able to raise him up again from the dead Of the ashes of one Phenix arises another Phenix and of the ashes of one Isaac shall rise another yea the same Isaac in substance that was before In whom all the nations of the earth shall be blessed therefore I will doe it
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
mother only is mentioned Exod. 2.2 shee did it with the consent of her husband Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because his Grandfather was alive then and had an hand in the businesse their names we have Exod. 6.20 Amram and Iochabed Brought up in the Citty who goe not much abroad to be scorched of the Sun Act. 7.20 divinitus venustus by the disposition of God Nineveh a City Gedolah laelohim 2 Cor. 10.4 But are they so highly to bee extolled for that is it a worke of faith to respect beauty A naturall man might have done that His beauty was one motive but not all faith was the greatest He was by the gift of God of extraordinary beauty In the which by faith they saw an expresse Image of God that hee was like to prove some rare and notable instrument Hyperius affirmeth that as Simeon Luk. 2. by the revelation of the spirit knew CHRIST to bee the Messiah so his Parents by his beauty that he should be the deliverer of the people but there is no certainty of that they did not sticke in the outward baauty that was as Gods hand to lead them to higher matters they did it not in a naturall affection Others loved their Children and had fayre Children Simiae suum pulchrum but by faith Decree or ordinance The King ordained on paine of death The King had given a streight charge that the Male Children should be drowned but they looked to the King of Kings that was able to preserve them from his fury Though it were the hazzard not of their goods alone but lives too they looked to Gods promises that they should multiply that out of Israel should come a deliverer and the Messiah too therefore they will not drowne their Male-child They did not so feare it as that it should hold them from the preservation of their Child Three moneths not three dayes or three weekes yet at three moneths end they commit him to the water then their faith began to stagger Some thinke they did it in faith too being assured that God would deliver him Exod. 2.4 If he had beene in danger they would have taken him home againe They were the first and all that wee read of that kept their Children against the Kings decree That they hid him three moneths was commendable All that whyle they were in feare and hazarded their lives but that at the three moneths end they expose their Child to the wide world that argues a weakenesse in them yet this weake action this weake faith of theirs is registred to their commendation God alloweth and commendeth a weake faith he doth not quench the smoaking flaxe nor bruise the broken reed he chides Peter for his weake faith ô thou of little faith but he doth not cast him away for it Though a Child be weake yet the Father loves it so doth our heavenly Father us though he find weakenesses in our best actions There was a weakenesse in the Mid-Wives when they preserved the Children with a lye there was a weakenesse in Abraham when hee thought he could not be safe unlesse he dissembled there was weaknesse in the Parents of Moses in thrusting their Child at length out of doores there is weakenesse in our praying hearing of Sermons in our giving to the poore and maintenance of the word preached in our preserving of our Children in dangers and calamities yet if these things bee done in sincerity though there be weakenesses in them they are accepted at the hands of God in Christ. Let that encourage us in all good actions though they be stained with some imbecillities 2. Beauty is a precious pearle a picture of the heavenly Appelles a singular ornament wherewith God hath graced his Children Ioseph was a fayre person and well favoured Gen. 39.6 David 1 Sam. 16.12 Daniel and his fellowes The base fare they had could not impaire their beauty This the LORD in wisedome hath used for the preservation and advancement of his Children Moses beauty was a load-stone to draw the favour of Pharaohs daughter to him It was as a stirrope for Hester to mount up to a Kingdome yet for all that let us not dote too much upon externall beauty 1. Though some of GODS Children have it yet all have it not it is not proprium quarto modo Ebedmeleck the blacke-more was no fayre man neither be they all the Children of GOD that have it Absalom was a beautifull man not a blemish in his whole body yet a wicked man who by all probability never set a foote into the kingdome of heaven and many a filthy strumpet is fayrer than an honest woman 2. It is a transitory gift here to day gone to morrow beauty is a goodly flower yet there be many wormes to consume it sicknesse griefe old age c. Let us chiefely desire that beauty that lasteth for ever 3. Let us consider there is a double beauty the one outward the other inward the one proper to Gods elect the other common to the reprobate together with them The Kings daughter is glorious within Psal. 45.13 It is the inward beauty of the heart that is acceptable to God Let us all pray to God for that to bestow it on us that is better then the beauty of all Ladies in the world this is the true beauty Prov. 31.30 3. It is spoken comparatively not simply they did not so feare the Kings commandement that they should banish the commandement of the King of Kings out of their minde The King said drowne the child God said save the child from drowning What are not Kings to be feared have I not said yee are Gods a King is a certaine God on the earth therefore to be feared and reverenced he carrieth not the sword in vaine sayes the Apostle Balaams Asse feared when he saw the Angels sword and shall not we feare that glittering sword of authority in the hand of Kings and Princes they are rather to be condemned then commended for not fearing the Kings Commandement The answer is easy Wee must distinguish betweene the authority and the commandement of a King There is no power but it is of God but there may be a commandement which is not of God Feare the power the throne the dignity the authority of a King the office of a King but feare not every commandement of a King if wee be sure they are against plaine Scripture In doubtfull things we must believe that our Governours are wiser than our selves VERSE 24. BEfore we have spoken of his Parents faith now let us speak of his owne faith In Moses there are three notable things which are as shrill trumpets to sound forth his faith 1. A voluntary crosse undertaken by him 24.25 26. 2. A necessary crosse imposed on him 27. 3. An institution of a perpetuall Sacrament among the Iewes 28. In the voluntary Crosse 1. A fact committed by him 2. The causes of it which are three election 25. judgement 26. faith The fact was a refusall
with delight and pleasure the English may be well retained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for deditus voluptati The Papists following the vulgar translate it then to have the fruition of a temporall sin and Ribera is a greater patron of the Latine then of the Greeke hee sayes the Greeke might bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the vulgar hath done well but Cajetan is more ingenious saying that temporarii is put for temporarium Of ease and quietnesse safety and security delicate fare honour and dignity in Pharaohs Court These hee might have there enjoyed yet hee rejected them all VERSE 27. THese pleasures are amplified by two adjuncts they be temporary and sinfull though he had enjoyed them he could have had no long lease of them hee must one day have forgone them all 2. They were sinfull pleasures Some say so called because without sinne he could not have disclaimed his owne people rather because they are the occasions of sinne the instruments of sinne and can hardly be enjoyed without sinne In it selfe it is no sinne to bee in the Court of Princes but through our corruption it sometime becommeth sinne Or in a particular manner they had beene sinne to him if for them he had disclaimed the people of God David had an hard choyse that might justly put him to a stand a man would thinke that Moses had an easie choyse whether hee would live in prosperity or in adversity this required no great deliberation Who would not rather embrace prosperity yet he rather chose adversity A Physition sayes to a sicke man here is a boxe of Iuncats and a boxe of Pils the Iuncats will overlay thy stomack the Pils will purge thee and make thee whole he rather chuses the Pils then the Iuncates so the pleasures in Pharaohs Court would have overcharged Moses soule adversity with Gods people would be a meanes for the saving of his soule therefore he rather chose that Let us not be too much bewitched with prosperity it may be as a cradle to rocke us asleepe in sinne adversity may be as a Charret which though it jogge us and make us sicke for the time yet at length it will carry us to heaven Therefore if it bee the will and pleasure of GOD let us rather chuse that as Moses did it is better to have Lazarus his paines and to goe to heaven then all Dives his pleasures and goe to hell Pleasures are Syrens that deceive us all we are all too greedy of pleasure yet here be two soure sawces that may make us loath the sweetmeate of pleasure 1. For the most part they be sinfull the pitch and tarre of sin cleaveth to these earthly pleasures Riches seeme pleasant things to us yet they be thornes to pricke us and snares to entangle us meate and drinke Corne and Wine are pleasant things yet they often breed surfetting and drunkennesse Silver and Gold are pleasant things it doth a man good to looke on them yet they are as thieves to steale away our hearts from God and as plummets of lead to drowne us in perdition if we looke not well about us Hardly can we use these pleasures but we shall defile our selves with sin and banish our selves out of the kingdome of heaven therefore let us be wise and circumspect in the use of them 2. Wee can enjoy them but a season Hast thou faire houses large lands ample possessions Canst thou dispend one thousand three thousand per annum thou canst hold them but a season peradventure this night thy soule shall bee taken from thee and then whose shall all these be Art thou a wealthy Merchant a rich Clothyer a Gentleman Knight Lord thou canst enjoy thy place but a season it may bee Seventie yeeres and what is that to eternity who would bee a King for an houre and a miserable beggar all the dayes of his life after and who would live in all jollity here for an houre and frye in hell world without end Therefore let us not be besotted with these transitory pleasures but desire the joyes that abide for ever The reasons that induced him to it are 1. A reverent estimation of the miserable estate of Gods Children in this life 2. An heavenly contemplation of their happy estate in the life to come VERSE 26. THis choyse was built on judgement Accounting in his account it was the greater being lead to it by the direction of Gods spirit his judgement being enlightned and directed by the Spirit of God Not thinking or supposing conjecturing but esteeming Hee doth not say heaven to bee greater riches but the rebuke of Christ. The Papists translate it improperium Christi the nicke name of Christ. The Hebrewes being in a strange Country in great servitude and bondage were obnoxious to many opprobrious and contumelious speeches and usages therefore he sayes the rebuke of Christ and that is put generally for all afflictions But how was that the rebuke of Christ Christ was not borne then he could not then be mocked Hee was agnus occisus ab origine mundi Christ hath beene afflicted from the beginning of the world as he was after his Ascension into heaven Saul Saul why persecutest thou me The afflictions of the Church are called the rebuke of Christ the shame and ignomie of Christ not actively but passively that shame and rebuke wherunto Christ is exposed in this world When we are rebuked and persecuted Christ is persecuted When Ishmael mocked Isaac hee mocked Christ when the Aegyptians oppressed the Israelites they oppressed Christ when the body is afflicted the head is afflicted when the Wife is afflicted the Husband is afflicted So when we are sicke hungry or naked Christ is Gal. 6.17 Col. 1.24 As Abraham saw Christ by the eye of faith So did Moses and hee esteemed highly the rebuke of Christ. What estimation had he of it 1. Hee did not esteeme it to be poverty though indeed the Israelites were very poore but riches Not rich in the positive but in the comparative degree not great riches but greater than all the riches in Aegypt Not then the Sheepe and Oxen but the treasures nay than all the treasures in it not only then all the treasures in the Court but in all Aegypt they had many treasuries abundance of Gold and Silver yet in Moses judgement the rebuke of Christ was a greater treasure Greater not de praesenti but de futuro There is the Sonne and heyre of a Nobleman that shall have great lands and possessions yet in the meane season he is kept under he fares hard he is under a severe Schoolemaster yet a wise man will say I esteeme his estate better than the condition of a riotous person that presently lives in jollity So Moses knew howsoever they were afflicted here yet the riches of heaven should one day be theirs therefore hee accounts the rebuke of Christ greater riches than the Treasures of
Aegypt greater in glory and perpetuity The reason is rendred Hee did not looke on their present but future estate Genesis 15. Verse 1. They should be greatly rewarded in the life to come therefore he would be one of them Mockes and taunts banishment imprisonment losse of goods burning at the stake for the name of Christ these are greater riches than all the treasures in the world without Christ and so let them bee esteemed of us al after these follows heaven and at the taile of them comes hell in that respect it is the greater 2 Cor. 4.17 for this light affliction which is but for a moment causeth unto us an eternall weight of glory The councell of Trent Bellar. Stapleton and our English Iesuites in their annotations on this place doe falsely father this assertion on us that wee teach it to bee unlawfull benè operari intuitu mercedis whereas wee hold no such opinion It is a meere slander of theirs We confesse there is a reward layd up for the godly and wee may lawfully looke up to it yet in that our looking two things are to be observed 1. We must not respect that Solùm nor praecipuè it must neither be the only thing nor the chiefe thing that sets us on worke The principall motives to good workes must be Gods glory and the love of Christ. GOD hath created all for his owne glory our light must so shine before men that they seeing our good workes may glorifie our Father in heaven I will abstaine from sinne because it dishonours GOD. I will adorne the Gospell with good workes because they glorifie God 2. The love of Christ must constraine us thereunto As he hath dyed for my sins so I will dye to sinne 3 The consideration of our owne duty must presse us to it All that wee can doe is a debt which wee owe unto our GOD therefore wee must alwayes bee paying our debt to our lives end The 4th is that rich and ample reward reserved for us which is as a bell to toll us to good workes this we may respect but it is not the chiefest thing propounded to us in well doing The Philosophers could say that nuda virtus is to be desired so God is to bee loved and served for himselfe alone without any other by-consideration They that doe good workes only for the reward are mercenary as a labourer will not doe a dayes worke unlesse hee may have a shilling and they that have no respect to the reward that regard it not at all are unthankefull to God who hath prepared a reward for us Let us looke to the reward by the which he allures us as a father doth his Children to well doing but let that neither bee the sole nor principall marke wee ayme at but the glorifying of our heavenly father for whose glory we were created and redeemed 2. Let us expect a reward for our well doing yet not upon merit but upon promise Paul being ready to dye looked at the reward from henceforth there is layd up for mee a Crowne of righteousnesse But what Crowne not which hee had merited but which GOD had promised and for his promise sake would give to him This is the surmise of some Papists that merces meritum bee relatives though promissum merces are relatives yet merces meritum are not Wee looke for a reward because God hath promised it not because wee have merited it for when we have done all that we can we are unprofitable servants Otherwise let us be bold to cast up our eyes to the reward Christ himselfe had respect to the recompense of the reward Hebr. 12.2 and we that be Christians may imitate him in that Though a child have a poore man to his Father that is not able to leave him a Groate yet he is bound to honour him but much more if hee be a rich man and willing to leave him a fayre inheritance Our father is rich hee will reward us with a kingdome therefore let us the rather serve and honour him great is your reward in heaven behold I come and my reward is with me Here wee meete with many crosses in our mindes bodies goods name in our Wives Children Cattell here are many occasions of weeping but let us cheerefully endure them all One day we shall be taken up into that place where all teares shall bee wiped away from our eyes for ever Let us looke to this recompense of reward VERSE 27. THe second notable thing in Moses is a necessary crosse imposed on him which is amplified by a corrumpent and a conservant cause of it The corrumpent was the fiercenesse of the King which he feared not the conservant was the sight of God standing by him The greatest part of Interpreters expound it of Moses departing out of Aeyypt when hee carryed the people with him then and in the dispatchall of his message and office he feared not the fiercenesse of the King but contemned it That is true yet it seemes not to be the proper meaning of the place 1. Then the Apostle should invert the order which hitherto he hath not done nor hereafter doth in this Chapter hee should set the departure out of Aegypt before the Institution of the Passeover 2. This departure out of Aegypt is included Verse 29. it should be now unseasonable to speake of it 3. Then Moses did not forsake Aegypt but hee went as a Conquerour out of Aegypt They that forsake a Country leave it for some cause in regard whereof they cannot safely tarry in the Country Therfore it is rather to be referred to the flight of Moses when after the killing of the Aegyptian he left Aegypt and fled into the land of Midian This might seeme to have proceeded from infidelity yet the power of faith is to be seene in it Moses perceiving that now the King being incensed against him and the Israelites as yet not acknowledging him for their deliverer there was no convenient time to prosecute his office therefore he flieth for a season committing himselfe to the providence of GOD and expecting a better opportunity for the delivering of the Israelites in the meane season by faith he forsaketh Aegypt for a time There is one only thing that opposeth itselfe to this Interpretation Here it is said that he feared not the fiercenesse of the King yet Exod. 2.14 it is as cleere as the noone day that he feared it and fled upon it 1. The participle may be rendred in the praeterpluperfect-tense as Verse 31. by faith Moses forsooke Aegypt having not feared the fiercenesse of the King namely in killing the Aegyptian according to his commission received from God not that he feared it not afterwards 2. Though hee feared a little at the first yet that feare was allayed afterwards in a couragious magnanimity he forsook Aegypt and feared not the fiercenesse of the King in pursuing after him It may be this fierce Lion will sent messengers after me
make gatherings for the poore we may quench a fire we may fight with our enemies if wee be urged and there bee necessity for in all these and the like cases that rule must take place I will have mercy not sacrifice VERSE 31. THe second example of them before the full possession of the Land of Canaan is the harlot Rahab who by faith was preserved from the common destruction of the whole Citty whose preservation is amplified 1. By the instrumentall cause 2. By the estate of the party preserved 3. By the goodnesse of God extended to her 4. By the motive of her preservation Not by any strength or prwes of her owne for shee was a woman and by force could not have wrastled out of this danger Her faith shineth cleerely as in a Chrystall glasse Ios. 2.9 1 By faith she was perswaded that GOD had given them the Land although as yet they were not firmely settled in it 2 She reckons up the wonderfull workes which God Almighty had done for them 3 Shee shewes how the feare of GOD had fallen upon them all 4 Shee acknowledgeth the supreame power and the authority of their God 5 Shee requires no better security and assurance for her delivery then a sacred oath in the name of God All these are lively demonstrations of her faith Though shee did speake nothing of the promised Messiah the true and proper object of faith yet it may bee shee had some glimmerings of that heavenly mystery specially before the spies departed out of her house they perceiving good affections in her already might Catechize her further in the principles of religion certaine it is that she had faith Where first it may be demanded how she came by faith Rom. 10.14 faith comes by hearing of the Word there were no Preachers in Iericho the trumpet of the Word Preached did not sound in that Citty It pleased God to bring her to faith by the report of Gods wonderfull workes which he had done for his chosen people The Preaching of the Word is the ordinary meanes whereby wee come to faith but God is not tyed to that he may worke faith in men and women by extraordinary meanes 2 In all Countryes and Nations God hath His faithfull and elect though they be not knowne to the World In Vz he had Iob in Syria Naaman in Ethiopia a worthy Eunuch For her former condition of life shee had beene an harlot Some of the Rabbies supposing it to bee a blot of ignominy to their Nation that any of them should be reputed harlots they will have the word to bee derived from another roote of Zun and translate it an Hostesse or Inkeeper Rahab that Vitler or Inkeeper but harlot she was none But 1. the most native signification of the word is an harlot neither is it otherwise taken or by probability can be in the Old Testament Let all the places be examined where it is used 2 The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the Author of this Epistle and the Apostle Iames now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import nothing save an Harlot that sels her chastity makes a gaine of her body It doth never signifie an Inkeeper therefore undoubtedly before her conversion she was an Harlot yea a famous and notorious strumpet Hazzenah Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot which was publikely knowne all the Citie over 1 Let none take occasion from hence to set light by preaching where it is God can save mee without preaching therefore a flye for it what need I goe to Church and bee such a diligent hearer there As if a man being at a Table furnished with all kinde of dishes should say wherefore should I eate GOD can preserve me without meat as if a sick man having learned and expert Physitians about him should say Why should I take Physick God can restore me to my health without it as if a man should say God can give me light without the Sunne therefore I will close up my eyes when the Sun shineth or as if a man being on the top of a Pinnacle as Christ was should say wherefore should I goe downe by the stayres though I cast downe my selfe headlong God can keepe me If God vouchsafe thee the preaching of the word beware how thou contemnest that Ladder Let us say with the Prophet David Lord how love I thy Law It is deerer to me than thousands of gold and silver 2 Therefore let none say of any Countrey as Nathaneel did of Galilee Can any good come out of Turkie Muscovie Indie I surely God is not the God of the Iewes only but of Spaine Ireland England of France Italy c. Of all Tribes some were sealed and of all Nations some shall be saved They shall come from the East West North South into the Kingdome of Heaven 3. Even among Publicans hee had a Zacheus among persecutors hee had a Paul an Abraham among idolaters among them that were possessed of devils hee had a Mary Magdalen among the Pharisees a Nicodemus among Harlots he had a Rahab Therefore let us peremptorily condemne none Let us not shoot our fooles bolt rashly with the Barbarians doubtlesse this man or this woman is a reprobate there is no hope of salvation for such an one the mercy of God is wonderfull As the wind bloweth where it will so the Spirit breatheth where it pleaseth him notorious sinners may be called when glorious hypocrites shall be condemned Whereupon Christ said that the Publicans and harlots enter into the Kingdome of Heaven before the conceited Scribes and holy Pharisees as they seemed Many may be written in Gods book whose names we would scorne to set downe in our bookes Let us examine our selves whether Christ be in us 4 Though we be egregious sinners have led a loose life and defiled our selves with many sins yet let us not suffer our selves by the malice of Satan to be plunged in the pit of desperation I have beene an Harlot an Adulterer therefore I can have no place in Heaven Indeed the Scripture saith Whoremongers and adulterers God will judge he will judge them though they bee his owne children with temporall plagues in this life for their owne instruction and the terror of others as he did David The childe borne in adultery dyed all his fasting and crying would not serve the turne hee lay with Vriahs Wife GOD stirred up his owne Son to lye with his wives David lay with Bathshebah in secret Absalom lay with his wives in the open sight of all Israel Thus God judged him for it Yet David escaped eternall judgement There is no sin but the sponge of repentance will wipe it away If they that have sinned against the Holy Ghost could repent they might have beene saved It is impossible for them to be renewed to repentance therefore they are damned but at what time soever a sinner repenteth c. Let drunkards thieves murtherers harlots repent and GOD will receive
Vehagnalithihu 3 His daughter did lament her Virginity alone after she heard of it whereas if she should have beene put to death she would have lamented her life above that 4. At her returne it is not said that her Father sacrificed her but did to her according to his vow Verse 39. which is there expounded hee consecrated her as a perpetuall Virgine to the Lord that she never knew man 5. It is said Verse 40. that the daughters of Israel went yeere by yeere not to lament her but as the Hebrew signifies to talke with the daughter of Iephte Therefore she was still alive It can hardly be imagined that so excellent a man so highly extolled by the Holy Ghost should for his vow sake doe such an abhominable fact yet for all that he is not wholly to be excused It was rashly done of him to vow the first thing that met him as an holy thing to the Lord. What if a dog which is a fauning creature had first met him hee might not have consecrated that to the Lord. This Iephte was an Harlots Sonne loathed and disdained of his brethren thrust out of the house and compelled to live as a banished man yet he hath faith The name of a bastard is contemptible and that justly God hath set many brands of infamy upon them they might beare no office in Israel for many generations Sometimes God bereaves them of their wits and senses they sustaine many reproches in the world yet for all that they may be in the number of Gods Elect and Heires of his Kingdome in the world to come From Iudges he proceeds to Kings where he names but one yet such a one as may be instar omnium a famous and worthy King as ever was Saul was the first King of Israel but David was the best King in Israel the first godly King a man after Gods owns heart his faith was wonderfully tryed by many strong and fearefull temptations without and within too before he came to the crowne and after Hee was hunted up and downe by Saul as a partridge on the mountaines he could never be quiet for him he went continually in danger of his life and could never get the peace of him After he came to the Crowne he was molested by the house of Saul sundry yeeres together his owne sonne had like to have justled him out of his kingdome the pestilence in his time was sore in Israel many inward conflicts had he in his soule as appeareth by his Psalmes Why art thou disquieted in me O my Soule hath God forgotten to bee mercifull He fought with hell and damnation yet by faith he was a glorious Conquerour over them all therefore no marvell though hee be in the catalogue of faithfull men The last that is named is Samuel He was both a judge and a Prophet therefore he is put betweene them both Shamang ael audivit Deus His mother cryed for him hee was dedicated to God before he was borne an upright wise and religious Iudge he challenged all the people for the execution of his office whose Asse have I taken to whom have I done wrong they all gave him their approbation and cleared him before the Lords annointed Last of all in generall he names the Prophets Luk. 13.28 Elias Elisha Isaiah Ieremiah and the rest all these were famous for their faith nec in caeteris contrarium est videre which is wont to be the conclusion of all inductions Therefore all are justified and goe to heaven by faith none flyes thither but by the wing of faith All these that bee here cited had their blemishes never a one of these Roses but had their Prickes Gideon besides many Wives had a Concubine he made an Ephod that was an occasion of Idolatry and made Israel to sin Barac was a faint hearted Souldier Samson defiled himselfe with many strumpets Iephte was very rash and inconsiderate David was tainted with two horrible sins Samuel as it seemeth was somewhat negligent in looking to his Children no Prophet but had some weakenesse being all as St. Iames speaketh of Elias subject to the same infirmities that we are yet they were faithfull men greatly honoured by God Almighty There is not the best man or woman on the face of the earth but it is an easie matter to spie an hole in their coate Shew mee a Garden without weeds and a man or woman without imperfections If ye will have perfect men yee must goe to heaven for them there be the spirits of just and perfect men there be none to be found on the earth St. Peter St. Paul Saint Thomas all the Apostles had their imperfections Yet some prophane wretches there be like Cham if they find never so small a slip in a godly man as Noah was they are ready to laugh at it scatent ipsi vulneribus obijciunt illis cicatrices They themselves are common drunkards beastly adulterers the footesteps of whose uncleane life may be traced in every corner yet if they heare of never so small a thing in a Noah and a David that is their table talke meat and drinke to them whereas in many things we slip all and there is not the best man but treadeth his shooe awry we should rather weepe than rejoyce at it VERSE 33. NOw to the efficacy of their faith 1. Of men then of women which is declared 1. By their actions some are generall in all as the three former some speciall in some 1. The good things they did by faith they subdued kingdomes wrought righteousnesse obtained the promises 2. The evils they overcame by faith 1. From unreasonable creatures as wild beasts 2. From insensible as the elements 3. From corruptions in themselves 4. From reasonable men 5. From death it selfe 1. Yet not without fighting and wrastling they met with many Antagonists to encounter withall by it Iosua subdued the thirty one kingdomes of the Canaanites Ios. 12. ver 24. by it David subdued the Syrians Moabites and Amorites by it Gideon the Madianites If wee had faith wee should subdue the Turke the Pope and all the enemies of the Gospell but undoubtedly by faith wee shall subdue the kingdome of Satan which is stronger than all earthly kingdomes 1 Ioh. 5.4 Not by their martiall skill and prowesse by weapons and engins of war though they used them too the principall meanes to subdue them was faith 2 There is a civill and morall kinde of righteousnesse doing no wrong but good to all defending the innocent punishing the nocent c. 1 Sam. 12.3 and 15.33 1 Reg. 3.27 Acts 10.35 Marke 10.20 There is also a Christian righteousnesse to glorifie GOD. Vnregenerate men may doe the former as Aristides Cato c. and Luk. 18.4 in them it may be called a morall good worke but no Christian good worke unlesse it come from faith This is a property of faith to worke righteousnesse Righteousnesse cannot bee separated from faith A faithfull man is alwayes a
hearts ô that I had beene in the dayes of Abraham of David of the Prophets I but we are in more happy dayes if we had eyes to see them and hearts to make use of them Now God having provided better things for us we should bee the better Those Children should bee more dutifull for whom their father provides best Our heavenly father hath provided best for us therefore let us live more obediently to him But we are worse than they In the last dayes shall come perillous times sinne most abounds in these last dayes wherein God hath beene more bountifull to us then to them in times past The grace of God hath abounded and sin doth super abound What unkinde wretches are we as God in mercy hath provided better for us so let our lives bee better that wee may bee in some measure answerable to the goodnesse of the Lord. CHAP. XII IN the former Chapter we had a Catalogue of faithfull men and women now followes the use we are to make of it they must be as spurres to pricke us forward to the like The scope of this Chapter is that in hope of eternall happines reserved for us in the heavens we should patiently beare the afflictions of this life and persevere in the profession of Christianity to the end It hath two parts 1. That we our selves should couragiously runne the race set before us and fight manfully under Christ's banner to Ver. 14. 2. That we should bee as trumpets to waken and stir up others thereunto In the former 1. A propounding of the admonition Ver. 1 2. A pressing and an enforcing of it In the propounding of it 1. The foundation whereupon it is built 2. The propounding of the admonition 3. The strengthning of it The foundation is double 1. Ponit currendi incitamentum which is the examples of the faithfull in the former Chapter 2. removet impedimentum the casting away of all impediments that hinder them in the race VERSE 1. WHerefore to make use of the examples which wee have had and not to suffer them to passe from us without some profit Wee also as well as they Let us draw in the same yoke with them Not you exempting himselfe but us including himselfe in the number Having So great a cloude of witnesses set about us 1. A cloud is above us so these holy men are above us in faith patience and other vertues yet we must labour to come as neere them as we can 2. A cloud is thick and hath a great deale of raine in it so these are many a world of witnesses a cloud of witnesses 3. A cloud is darke so these were darkened with afflictions though they gave light by their vertues 4. A cloud compasseth a Towne City or Country so we are compassed about with these witnesses on every side wheresoever wee turne us we shall see some to imitate 5. And it may be he alludeth to the cloud which was a direction to the Israelites for their journeys Exod. 13.21 So these examples must be our direction With so great of men and women before the floud and after in Aegypt and in the promised land Witnesses 1. Ministers are witnesses Act. 1.8 2. Martyrs 3. All Christians these by their sufferings have witnessed that they looke for an eternall rest so must you doe Seeing so many have run this race before us broken the yce for us that have witnessed to us the power and efficacy of faith let us not think much to follow them though it be a rugged path yet it is a beaten path therefore let us goe in it All examples are written for our learning It is a true speech that Saint Ambrose hath amplius proficitur exemplo quà m admonitione he renders three reasons of it 1. Non potest putari difficile quod jam factum est it is a greater motive to heare that a thing is done then that it ought to be done 2. Probatum est therefore wee may safely doe it This is an approved medicine such and such have taken it and it hath done them good this will encourage any to receive it 3. Religiosum est that hath beene transmitted to us jure hareditario from so many of our godly ancestours therefore wee are to make a profitable use of the examples of holy men that have gone before us these are for us as Saint Paul speaketh This cloud of witnesses is for our imitation It would grieve a man to walke in a way alone I onely am left said Elias If we were alone in this race we might be loath to run it but we are not alone we have a cloud of witnesses a great number that have broken the ice before us and that run with us at this present day we are compassed about with one cloud of witnesses in the Old Testament with an other in the New The blessed Virgin Mary all the Apostles and many excellent men and women with a third cloud of witnesses in the Primitive Church Many worthy Martyrs that have gone through many tribulations into the kingdome of Heaven Therefore having so many fellow runners let us cheerefully run the race set before us If we were all alone it might be some discomfort wee are not alone wee have great company and good company too If a man have good company to London though the way be foule it will encourage him to goe We have good company to the celestiall Ierusalem a cloud of witnesses to goe with us Therefore though the way bee somewhat unpleasant to flesh and bloud yet let us take it though we fare hard by the way yet wee with all our company shall have good cheere at our journeyes end we shall eate of the hidden Mannah and of the tree of life that growes in the middest of the Paradise of God The impediments to be removed are two the one without the other within He doth not say let us lessen it get companie to helpe us to beare it but let us cast it quite away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnem molem every weight not some part but the whole burthen They that run will have nothing to trouble them so neere as they can they will cast off all even their very clothes oftentimes to their very shirts So in this our spirituall race we must be as light as may be therefore we must cast away every thing that presseth downe c. They may be reduced to these three Heads honour riches pleasure Daniel ran with honour Dan. 2.48 David with a kingdome but if honour hinder us if it bee a burthen that wee cannot travell with it to the heavenly Ierusalem away with it Moses refused the kingdome of Egypt CHRIST refused to be made a King because it was a clog to him and would hinder him in his Office Latimer cast away a Bishoprick The second thing that presseth downe is riches In themselves they are not weights but wings Abraham was a rich man yet ran yet many times howsoever we
all make account of malevolent tongues yea and sometimes those that should be Bees will prove Waspes they that should have the best tongues have the worst Therefore we have need of patience while we are a running in this race our house may be burnt our goods stollen our children may dye our cattle may be taken from us we may be attached with a grievous sicknesse driven out of our Countrey in danger of our lives if we have no other crosses we may be sure of malevolent tongues therefore let us have patience in this our race and at length wee shall bee crowned by God Almighty and raigne with him for ever VERSE 2. THis admonition is pressed by three arguments 1 From the patterne and president of our Saviour Christ Verse 2.3 2 From a defect in their former afflictions Vers. 4. 3 From the profitable use of afflictions wherewith they shall meet in this race In the patterne of our Saviour Christ. 1. The delivering of it Vers. 2. Then the applying of it Vers. 3. In Christ we are to consider 1. What he is 2. What hee did 3. The reward of his doing Quis imitandus in quo imitandus quare imitandus Looking exactly accurately considerately as they that cast account their eye and minde shall never be off it So let us looke wishly to Iesus Christ not as the Whirry-man that lookes one way and rowes another but let our heart and feet goe with our eyes Let us looke steadfastly to Christ as Elisha did 2 Reg. 8.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking from that is from the afflictions we meet with in this race to Christ that hath obtained the gold and tarrieth for us Our Saviour Christ is here described 1. by his name 2. By his benefits Of our faith whereby we lay hold on Christ and eternall life If Christ be both the Author beginner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch-Duke Leader and Finisher of our salvation what is left to us just nothing Therefore the whole prayse must be ascribed to him alone Ioh. 15.3 Phil. 1.6 It is not enough to begin a house or a garment but they must be finished neither is it enough for Christians to begin the race that is set before them but they must finish their course in Christianis non quaeruntur initia sed finis The Ministers must fulfill their ministery 1 Thes. 3.10 Not onely all the faithfull in the Old Testament have run this race before us but Christ Iesus our blessed Saviour whom we must all be content to follow First the motive that set him on worke 2. The acts performed by him Some interpret it instead of the joy which he might have had if he would rather for the joy having an eye to that joy setting it before his eyes as Hebr. 11.26 Ioh. 17.5 The thing that hee did is amplified by the end or impulsive cause So wee have joy set before us Rom. 8.18 2 Cor. 4.17 Act. 5.41 This joy was the everlasting glory hee should have in his owne person and in his body the Church which by his sufferings should be assumed into heaven to him Endured the Crosse. Though it were a cruell death 1. It was long he was many houres a dying on the Crosse. 2. It was ignominious betweene two Thieves 3. It was cursed Gal. 3.13 Christ suffered foure kindes of wayes 1. Libenter for the joy 2. Graviter the Crosse. 3. Turpiter shame 4. Vtiliter sitteth at the right hand of the Throne of God And despised the shame To endure was much but this was much greater Shame goes to the heart of many Christ despised it hee regarded it not The Shame of our Saviour was wonderfull great being Lord of all he took on him the forme of a servant Is it not a shame for a King to be in a beggars weede his supposed Father was a Carpenter his Mother a poore woman brought to bed in a stable hee had not an hole to hide his head in he was spit on blindfolded buffeted mocked by Herod and his Souldiers pittifully whipped Loe here is the man derided in a manner of all when he hung on the Crosse. Yet Christ counted all this nothing in regard of the joy Christ will not be ashamed of us when he comes in glory with his holy Angels What fruit hath hee by it what is his reward he sits at the right hand of the Throne of God Hebr. 1.3.8 1. If a man have an excellent runner before him the sight of him will make him to run more couragiously why should not I run on as well as he Alexander would run if he might have Kings to run withall Therefore here he propounds a notable example to us We may looke to the Patriarckes before and after the floud to Enoch Noah Abraham Isaac c. to David and all the Prophets to the blessed Virgin Mary and the Holy Apostles but especially wee must look to Christ he is exemplar exemplarium he ran without sin all others with sinne he ranne and never took a fall all the rest fell at one time or another Therefore let our eye be chiefely on him To whom should the servant looke rather than to his Lord and Master The Souldier rather than to his Captaine The Wife rather than to her Husband Christ is our Captaine Head and Husband our forerunner into heaven therfore let us in this race looke to him As Abimelech said to his followers as yee see mee doe make hast and doe the like so sayes Christ to us as yee see me run so run yee I have run through thicke and thinne prosperity and adversity good report and evill death and life so doe yee How did CHRIST runne Who was so handled as Christ was yet for the joy set before him he endured all and ran on to the very end So let us doe Our crosses may be great but our joy shall be farre greater The afflictions of this life are not worthy of the glory which shall be shewed to us they are but a flea biting in respect of the joyes we shall have Our light affliction which is but for a moment causeth unto us a farre more excellent and an eternall weight of glory This is it which bred such courage and constancy in the holy Martyrs for the joy that was set before them they were sawen in pieces stoned racked put to the sword broyled alive on hot Grydyrons The consideration of this hony did sweeten all their afflictions This made Bishop Ridley to say to Latimer come my brother though we have an hard breakefast yet wee shall have a comfortable dinner So let this joy hearten us all A Merchant and Marrinour endures many stormes and tempests for the haven that is set before them a Souldiar endures the heate of the battell for the spoile a sicke man endures better pills and potions yea cutting for the health set before him and let us endure all calamities sicknesse poverty banishment imprisonment death of friends and
either to try us withall or to humble us for one thing or other 2 The Testimony of thine owne conscience if that accuse thee weepe if that excuse thee laugh that which they speake is either true or false if in be true mourne for it and amend it if it be false rejoyce in it Matth. 5.11 3 Christs example must be never out of minde An ancient Father professeth of himselfe that when hee remembred that prayer of Christs he could not find in his heart to be revenged of any It was as a bridle to restraine him from revenge So as oft as we thinke on these words consider him that endured such speaking against of sinners let them be a Bull-warke to us against evill tongues Did he that was no sinner endure and shall not we that be sinners endure ill speeches There is none that can challenge a priviledge from ill tongues Kings themselves are faine to swallow up many an ill word The persecution of the tongue is a grievous persecution to tender hearts more grievous than that of the hand Mocks and taunts goe to the heart of men and discourage many In all these let us consider our Saviour Christ that endured such contradiction of sinners he had a loade of contumelious speeches lay'd on him yet he endured them Let Christs enduring make us to endure and let them not hinder us in the race of Christianity Let us take heed we be not accessary to his persecution Some there be that are never well but when they be speaking ill of others Their mouthes are like Mils that cannot grinde without foule water A dangerous Plurisy it were well that they were let bloud of that vaine Come say they Let us smite Ieremie with the tongue Let us keep our hands off but let us lay on loade with our tongues This they thinke they may lawfully doe Our tongues are our owne who shall controll us Nay they be not your owne 1 Cor. 6.19 Of every idle word ye must give an account much more of every rayling and back-byting word The tongue is an unruly evill but labour to rule it As we sit at Table by the Chimney side let us not speak ill but sound forth the praises of GOD for CHRIST's comming into the world S. Iames sets two brands on him 1. He is a Coosener whom doth hee deceive not another but himselfe 2. His religion is vaine he may thinke highly of himselfe yet he is a vaine man Some take a liberty to themselves to speake ill of those that be not as they are so holy so religious as they thou shouldest rather pray for them than speak ill of them Acts 26.29 S. Paul wished that Agryppa and all that were then present were he was but he did not raile on them no more must we If defects be in any pray for the supply of them but speake not ill of them behinde their backs Let us remember that in sinning against the brethren we sin against Christ let not one member persecute another let Ismael doe it but let not Isaac doe it Let us all arme our selves against malevolent tongues let us never dreame to live without ill words Nay S. Luke sayes Woe be to you when all men speake well of you Let us alwayes remember this Item of the Holy Ghost Consider him that endured such speaking against of sinners that his example may be as Aqua-vitae to keepe us from fainting VERSE 4. NOw followes the second argument which is taken from a defect in their former affliction We have endured many things already Heb. 10.32 Why doest thou speake to us of enduring more I but ye have not come to the last stroake yee have lost your goods but not your lives for Christ and his Gospell as many have done and you peradventure may doe hereafter As Christ hath shed his bloud for you so must you bee content to doe the like for him if he call you to it Matth. 23.35 Vnto bloud that is unto death Such a one seekes my bloud that is my life Bloud-sucker His bloud be on as and our children that is let us be answerable for his death It is so called because in a violent death there is an effusion of bloud We must never thinke we have resisted enough to our dying-day Phil. 3.13 Striving against sin Some interpret it against the sin of the persequutors labouring by threatnings and promises to draw you from Christ. Rather against sinne in yourselves which is as Cable-rope to pull afflictions on you Though God impose them on you or suffer them to befall you for his Gospell There be Cutters sad Hacksters desperate Ruffians that will resist to bloud they will challenge one another into the field and it may be see the heart-bloud one of another but this is in the Devils cause not in Christs cause Let us resist in the defence of Christ and his Gospell to the bloud Christ hath shed his bloud for us and shall not we shed ours for him Many of the Heathen have given their bloud for their Countrey and shall not wee give it for Christ and the Church for the confirmation of it in the faith of Christ Though we have stood out a long time in Christs quarrell resisting the enemies of the Gospell yet let us not set downe our staffe Let us never think wee have resisted enough till wee have resisted to bloud Christ gave us our bloud Christ redeemed our bloud Christ hath prepared heaven for us that be flesh and bloud therefore it cannot be spent better than in his service But as for us we yeeld our selves Captives to sin we throw downe the bucklers and suffer him to over-master us there is no striving against sin We strive one with another every Towne is full or unneighbourly strifes and unbrotherly contentions We strive not against sin Sin is the greatest enemie that we have it will cut the throat of our soule and banish us out of heaven therefore let us strive against it Leave striving one with another and let us all strive against sinne We shall never bee Martyrs if we doe it not for they that will not lay downe their sins for Christ will never lay downe their lives for Christ. How must we strive against sin 1 By prayer 2 Cor. 12.8 For this thing I be sought the Lord thrice that it might depart from me Let us pray against anger pride uncleannesse covetousnesse continually 2 By Scripture If we be inticed to idolatry let us fight against it with the sword of the Spirit as Christ did saying Thou shalt worship the Lord thy God and him onely shalt thou serve If we be provoked to adultery let us say Whoremongers and Adulterers GOD will judge 3 By the substracting of the nourishment of that sin Let us strive against lust and uncleannesse by a sober and temperate life The very Heathen could say Sine cerere Baccho friget Venus Eate and drinke sparingly and the fire of
shew thy dislike of that But we are so far from being at peace with all as that wee are not at peace with our neighbours with them that dwell in the same towne and professe the same Religion with us there is heart burning envy and malice strifes and contentions even among us nay some are so farre from being at peace with all men as that they are at peace with no man like Ishmael whose hand was against every man Wee are so farre from following of peace that wee will not accept of it when it is offered They seeke peace and we refuse it Such is our folly wee had rather be following the Lawyers to our cost and smart then to follow peace home to prevent Law Let us all bee followers of peace let us follow it let us seeke it by all meanes possible The hunter followes the deere though it run away so let us doe peace and lay hold on her whether shee will or no. Peace is a singular thing God is stiled the God of peace he is not called the God of faith c. 2. Mat. 5.9 he doth not say blessed are they that can talke gloriously of religion but blessed are the peace makers Why for they shall be called the Children of God They that be at peace are Gods Children they that live in strifes and contention are the Devils Children The envious man sowed tares hee it is that soweth the tares of discord and dissention 3. Wee are members one of another and shall we be at warre Ioseph would not have his brethren to fall out by the way We are brethren and have one elder brother which is Iesus Christ shall we fall out one with another and that upon every trifling occasion It is a wonder to see what jarres there are betweene the professours of the Gospell betweene neighbour and neighbour scant two in a towne that love heartily and sincerely There be two especiall things that hinder peace pride and covetousnesse Prov. 13.10 Pride is the Nurse of contention There is I proud and Thou proud I stout and Thou stout none will bend none will yeeld as Abraham did though he were better than us every kinde of way The second is Covetousnesse We are so much wedded to the world the valour of an halfe penny will make us to contend Why rather suffer yee not wrong If every man were content to put up a little wrong what peace would there be in the Towne how should it flourish to the credit of the Gospell and comfort of us all The second vertue is holinesse It might be objected if we follow peace with all men then we must bid holinesse adieu For some will not be at peace with us if we be holy I but if peace cannot be joyned with holinesse away with it doe not so follow peace as that ye should let holinesse goe Above all things lay hold on holinesse Apoc. 1.7 They shall see him when he comes to judgement but they shall not see him in his kingdome Or if they see him it shall be afar off as the rich man in hell saw Lazarus they shall not be partakers of his joy and glory Without learning without variety of tongues without riches honour beauty men may see the Lord but without holinesse none shall see him By nature we are all unholy comming of unholy parents borne and conceived in sin but we must be holy before we can goe to Heaven 1 Cor. 6.9 Be ye holy as I am holy The kingdome of heaven is called the holy Ierusalem No uncleane or unholy thing can enter into it The Angels for their unholinesse were cast out of Heaven and shall we thinke that GOD will take unholy men into heaven A great number scoffe at holinesse O yonder goes an holy man Indeed if he be a whited Tombe and a painted Sepulchre whose holinesse for the most part consisteth in the laying open the unholinesse of others he is worthy to be despised But except we be all holy we shall never see heaven Let us be holy first in heart then in our eyes tongues hands feet and all the members of our body being truly holy we shall see the Lord to our eternall comfort Perfectly holy we cannot be in this world there will alwayes be some drosse cleaving to the best golden Candlesticke but let us be sincerely holy and we shall triumph with Christ for ever VERSE 15. THese two are particularly unfolded 1. Peace then holinesse Verse 16. For the preservation of peace they must take heed there be no Apostats nor backsliders among them Apostasie from true religion will breake the bond of Christian peace 1 A Caveat for the performing of it 2. A meanes for the fulfilling of it Watching one over another playing the Bishops and Overseers one of another Not 1 Pet. 4.15 busie-bodies in other mens matters Not onely that your selves fall not away but as much as lyeth in you that there be not one Apostata in the whole Church It is a metaphor from Travellours that lagge behinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Chrysostome By the grace of God in this place is not meant the everlasting love and favour of GOD but the Doctrine of the Gospell which he of his grace and goodnesse offereth to us 2 Cor. 6.1 Let none revolt from the truth of the Gospell but Continue in the grace of GOD. As a remedy for the effecting of it let no root of bitternesse c. Deut. 29.18 Any bitter root of Heresie of false and erroneous Doctrine as appeareth in Deut. Besides that any bitter rootes of malice and envie pride and ambition covetousnesse c. All these will breed strifes and quarrells among you therefore let them not spring up beate them downe so soone as they arise He perswades them to keepe them from springing up by two pernicious effects the one hath relation to themselves the other to others Trouble you as a multitude running upon you And by this meanes many shall be defiled for whose perdition you must answer One scabbed Sheepe infects an whole flocke 2 Tim. 2.17 1 Cor. 5.6 Iudas having fallen away from Christ came howling to the Pharisees and said I have sinned in betraying innocent bloud What is that to us say they looke thou to that So though some round about us fall from the Gospell to Popery Atheisme Brownisme it never toucheth us we are ready to say What is that to us am I my brothers keeper I verily according to our place and ability Let every one of us in that place wherin God hath set us take heed that no man fall away from the grace of God Let us all as much as lyes in us keepe them from falling especially let Pastors looke to their sheepe and Householders to them of their owne houses If a fayre and beautifull Apple fall from thy Tree thou art somewhat grieved at it and shall it not grieve us to see Trees fall out of Gods Orchard Sinne as ye see is a
are never mentioned in Scripture but to their disgrace Let there bee no Traytor among you as Iudas no grosse and open Idolater as Ieroboam that made Israel to sinne no Strumpet as Iesabel whose adulteries were in great number no worldling is Demas no drunkard as Falcidius qui superavit totam Asiam bibendo If their names be registred to posterity it is with a perpetuall blot of infamy His prophanenesse doth appeare by a Sale that he made The Gardarens were prophane persons which had rather forgoe Christ then their Hogs The Pharisees were prophane persons that laughed at Christ when he preached against covetousnesse That Iudge was a prophane person that neither feared GOD nor reverenced man Those Philosophers that mocked at the resurrection and those Epicures were prophane persons that said Let us eat and drinke to morrow wee shall dye They that sit quaffing and swilling in Tavernes and Ale-houses in Sermon time they know there is a Sermon in the Church yet wittingly and willingly they continue in the Ale-house still What are these but prophane persons For a little drinke they loose the sincere milke of the Word whereby they might grow to everlasting life All covetous Misers that are glued to their wealth that had rather lose the Kingdome of Heaven than their riches are prophane persons the pottage of this world is sweeter to them than the joyes of Heaven Let mee live merrily while I am here let me have the world at will and let them take Heaven that can get it O miserable wretches Farre unlike Moses that preferred the rebuke of CHRIST before the treasures of Egypt They count Heaven but a Tale of a Tub whereas we ought to Count all as Dongue that wee may winne CHRIST Let there bee no such prophane persons among us where the sound of the Word ringeth daily in our eares let us have holy and heavenly mindes Yet are there not prophane persons among us that count all preaching prating that no credit is to be given to the Scripture full of contradictions shall we beleeve them They have gotten such a savour in drinking and whoring that the very Scriptures seeme bitter to them VERSE 17. THE second thing considerable in Esau is the punishment of his fact Where 1. A desire to have it againe 2. A denyall of it He would have had it againe but could not his repentance was too late Ratified by their owne testimony for ye know how that afterward being exercised in the Scriptures The blessing which depended on the birthright Then hee would have had it with all his heart but could not get it he begged it earnestly at his Fathers hand but could not get it Shall a man seeke repentance and not finde it At what time soever a sinner repenteth of his sinnes from the bottome of his heart c. Esau sought not repentance but was grieved for the punishment not for the sinne he grieved non quia vendiderat sedquia perdiderat primogenita as one speaketh Neverthelesse this is not referred to Esau his repentance but to Isaac His Father Isaac would by no meanes repent of that which hee had done Iacob hee had blessed and hee should bee blessed Esau could not move him to reverse the blessing doe what hee could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sought it earnestly with teares with howling and crying too There is no necessity in the Greek to supply the word blessing The pronoune may be referred to the word repentance immediately going before he found no place of repentance that is of his fathers repentance though hee sought it with teares All his crying would not make his father repent Iacob had the blessing and hee should enjoy it Esau had a kinde of blessing too concerning temporall things but not like that of Iacobs For ye know I speak to such as are acquainted w th the word of God The Sadduces did erre not knowing the Scriptures nor the power of God but all good Christians must know the Scriptures they must have their senses exercised in them they must search them daily as the Bereans did that when the Preacher speakes of any History in the Bible he may speake as to men of knowledge But now a dayes a number even in the Countrey are better Lawyers than Divines more skill in the Statutes and Lawes to wrangle with their neighbours than in the Law of God This is the foolish nature of man There be many rich and excellent blessings which we make no reckoning of when we have them which afterwards we would willingly have and cannot get them When David had free liberty to come to Gods house hee was not so much inflamed with the love of it but in exile he longed after it then the Sparrowes and Swallowes that build their nests by GOD's Altar were in better case than he When the prodigall Son was at home in his fathers house where he had aboundance of all things he set light by it but when he was keeping Swine ready to starve for hunger than hee would bee as one of his fathers hired servants his fathers Table could not content him before now hee would bee glad to sit at the servants Table While Esau had the birth-right and the blessing too he regarded it not now he howles for it and cannot get it Let us make much of good things while we have them So it is with us we live now in peace and prosperity there is no leading into captivity nor complaining in our streets we may come to Church without any feare of the enemy sicknesse doth not keepe us at home as it doth many Yet these benefits are now scarse worth a good mercy What care we we will not set a foot over the threshold to go to Church now But I pray God that the time come not that we shall not onely wish but howle and cry for them and not get them Let us use with all thankfulnesse the gracious mercies of GOD while we have them least afterwards we seeke for them when it is too late While we have the light let us walke worthy of the light while ye have the word make much of the word while ye have health use your health to Gods glory and the salvation of your soules 3 Esau found no place to repentance All that he could doe or say could not make his father to repent If we have done a thing that is agreeable to the will of God we must never repent of it Psal. 15.4 Iacob had laid his righthand on the head of Ephraim Ioseph would have removed it but he could not Isaac had blessed Iacob he would not reverse the blessing Pilat had written The King of the Iewes the Scribes and Pharisees could not move him to alter it What I have written I have written If it be a bad thing let us repent quickly of it Let us not persist in an evill thing for that is stubbornnesse and wilfulnesse but in a good thing let us persevere to
the end in that let us be rocks not reeds or weather-cocks As Iesus Christ yesterday and to day the same for ever so in all holy and upright things let us be like Socrates semper idem the same yesterday and to day continually Could he not make him repent Why what did he for the effecting of it he used as strong arguments as he could Teares are forcible and oftentimes move flinty hearts When Pharaohs Daughter saw Moses cry she pittied him Esau cries for the blessing yet God will not move Isaac to give it him This is strange Seeke and yee shall finde Esau sought and that with teares too yet hee found not All teares are not acceptable to GOD there be lachrymae compunctionis such as Mary Magdalens were being pricked with sorrow for sinne she wept aboundantly and watered CHRIST's feet with her teares These be good teares which the Angels in Heaven rejoyce at There be lachrymae compassionis such as Christs were when hee wept over Ierusalem There are lachrymae devotionis such as the Iewes teares were that wept because the second Temple was not so glorious as the first Esra 3.12 There are lachrymae desperationis such are the teares of the damned in hell There be lachrymae simulationis as Ier 41.6 Such are Crocodiles teares and as they say some Womens teares that have them at command There are lachrymae rancoris indignationis such were the teares of Esau hee wept more upon stomacke being vexed in his minde that he should be thus defrauded by his brother than for any griefe for sin more for the losse than the fault It seemes he never wept because he had displeased God in selling away his birth-right but because he saw into what misery he had plunged himselfe Therefore God regarded not his teares neither would he have Isaac to be moved with them Otherwise if they be holy and religious teares flowing from the Fountaine of a true sorrowfull heart for sin God esteemeth highly of them he puts them into his bottle and of his mercy will reward them in the life to come Therefore let us weepe bitterly for our sinnes in this life that GOD may assume us into that place where all teares shall be wiped from our eyes in the life to come The argument for the enforcing of the exhortation is taken from the bounty of GOD towards us in the time of the Gospell above them that lived in the time of the Law If God have dealt more kindly and mercifully with us then hee did with them then our holinesse must exceed theirs but God hath dealt more kindly and mercifully with us then hee did with them Ergo we must be more holy than they were The comparison is 1. Propounded to Verse 25. Then applyed It hath two members 1. A narration of their condition in the time of the Law 2. Of ours in the time of the Gospell The narration hath two parts 1. A description of their estate 2. An amplification of it Verse 20. Theirs was status terror is ours amoris VERSE 18. THeir estate is described 1. By the place where the Law was given it was a materiall mount that might be touched with the hands and fingers of men ours is spirituall and immateriall In respect of Gods charge it might not be touched but in it selfe it was touchable so is not ours 2. By the accidents that fell out in the place That burned with fire which strikes a terrour into the beholders Nothing more terrible then fire it makes men afraid to look upon it Blacknesse which are uncomfortable therefore hell is resembled to outer darkenesse And tempest that came with a force and power it may bee it did beare downe trees before it the Law as a Schoolemaster came with rods VERSE 19. 3. BY the manner of Gods teaching and instructing of them at the delivery of the Law It was by the sound of a Trumpet to prepare them to attention The Trumpet that soundeth to a battell is terrible so shall the Trumpet be at the day of judgement And by Gods immediate voice speaking to them which the people could not endure but requested that God would not speake to them any more VERSE 20. A Reason is rendred from their inability for they could not endure Here wee may behold the necessity of the word preached by men like to our selves We are not able to beare Gods owne voice Therefore in mercy he speakes to us by his Ambassadours Hee spake to them in the Old Testament by Moses and the Prophets to us by Christ and his Apostles by learned and godly Preachers sent to us in all ages Though they be men subject to the same passions that wee are as Saint Iames speakes of Elias yet their voice is Gods voice he that heareth them heareth Christ. Therefore let us not despise them because they bee men but honour them as the men of God receive them as Angels from heaven yea as Christ himselfe Preachers were appointed in regard of our weakenesse therefore let us praise God for them and heare them with all reverence This fearefull spectacle is amplified 1. By the strictnesse of the charge If a beast beasts grase here and there in the valleys and Mountaines too they bee unreasonable creatures and understood not the charge given by God Yet if a beast touched the Mountaine c. So severe was the delivery of the Law VERSE 21. 2. BY the affection of Moses who was a principall man among them by whose hand the Law was delivered yet he feared and quaked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore I exceedingly feare and quake These words are not expressed in the Old Testament yet we are to believe them as the names of the sorcerers Iannes and Iambres supplyed by Saint Paul Neverthelesse they may be collected out of Exodus Moses said I feare and quake God answered comforting him Exod. 19.19 dixit facto etsi non verbo Moses was a rare and singular man greatly honoured by God Almighty he divided the Red Sea and brought the people over God talked familiarly with him as one friend useth to doe with another when he was dead God vouchsafed to bury him himselfe yet Moses shooke like an Aspenleafe He was not only afraid but he trembled too Such is the Majesty of God that it makes the holiest men in the world to quake because of sinne in them When God spake to Adam after the fall he was afraid and hid himselfe among the trees Manoah cryed out we have seene God therefore we shall dye Moses at the delivery of the Law did quake and tremble then how shall the wicked shake when Christ shall come at the latter day to take an account of the fulfilling of the Law Felix trembled when he heard of the day of judgement what shall they doe when they see it they shall cry out with them in the Apocalyps the great day of his wrath is come c.
their particular Angels but their Angels neque enim ex hoc textu colligi potest singulos credentes singulos habere Angelos it cannot be collected out of this Text that every beleever hath a particular Angell for Christ useth the plurall number their Angels not the singular every ones Angell Take heed ye despise not one of these little ones for I say to you that in heaven their Angels doe alwayes behold the face of my Father which is in heaven There seemes to bee a greater validity in the third place Acts 12.15 When S. Peter stood knocking at the doore the maide perceiving by the voice that it was S. Peter for joy opened not but ran in to tell them thou art mad said they it is not he it is his Angell Peradventure they might understand it of a created Angell yet not of one that was appointed to him from his first entrance into the world but of one that God sent to him to comfort him while he was in prison to deliver him Vers. 11. Yet for all that it can hardly sinke into my head that they should be so fond as to imagine that an Angell would stand knocking at the doore Therefore it might bee translated a Messenger as Luk. 7.24 When the messengers of Iohn were departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here it is not he it is the Messenger that useth to come to us now and then and with whose voice thou and we are well acquainted If Lazarus had a speciall Angell me thinkes that should have caried his soule to heaven yet not one but many Angels did it Neverthelesse for mine owne part I will not be contentious I see no inconvenience in Zanchies opinion but much comfort rather if it had pregnant proofe out of the written word but let us sapere ad sobrietatem be wise to sobriety Calvin himselfe in his instit leaves it doubtfull Let it be sufficient for us that we are come to an inumerable company of Angels that have the charge aad protection of us by the appointment of God Almighty Shall such a man as I flee said Nehemiah Shall we feare that have God and his Angels to protect us There be a great company of devils but these holy Angels and Christ our Captaine will defend us from them all VERSE 23. THE next person to whom wee are come is the Church it selfe Where three points are offered to us 1. Vniversalitas the Vniversalitie of it 2. Dignitas the Dignitie of it 3. Stabilitas the Stabilitie of it For the Vniversalitie wee are come to the generall assemblie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes congrego when as an whole Nation is gathered together as it was in Greece at the games of Olympus and other solemnities In honour whereof Isocrates wrote his panegyricall Oration The Archdeacons Visitation is called a generall but it might better be termed a speciall This is a right generall assemblie The Church is Catholique and Vniversall which Saint Augustine very wittily deduces out of the name of Adam of whom came all Nations In the Greeke it hath foure letters which poynt out the foure parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall come from the East and West North and South and eat bread with Abraham Isaac and Iacob in the Kingdome of Heaven Ierome de 42. mansionibus mans 16. Compares the Church to a pomegranate for the multitude that is in it tom 2. The Church a long time was shut up in Iudea which was in length scarse an 160. miles Hier. Dardano Wee are come to the generall assemblie i. to the whole number of the elect in generall Ribera restraines this to Angels The vulgar translation joynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the former clause to the assemblie of innumerable Angels The Greeke Copies are repugnant to it This is a most excellent assemblie 1. These are particular assemblies At an assizes all the Countie doth not meete at a Parliament there is the representative body of the Realme not the positive never doe all nations meete together here shall be the elect in all Nations Ioel 3.2 Matt. 25.32 2. These assemblies are onely of them that be now alive and present in the world this shall be of all gods chosen that have beene from the beginning of the world and shall be to the end of it 3. These are mixt assemblies of good and bad among eight there was a Cham among twelve there was a Iudas among seven there was a Nicolas there shall be none but good 4. In these assemblies there bee jarres and contentions Act. 23. The one part was Pharisees the other Sadduces At Ephesus there was a great hurlie burlie the towne Clerke had much a doe to pacifie them there shall be all peace and quietnesse 5. These assemblies are broken up and the place may bee overthrowne as the banquetting chamber was wherein Herod feasted his Nobles yet without the hurt of any But the house fell on Iobs children and crushed them to peices This assemblie shall continue for ever and ever and the place too Let us all pray to GOD that none of us all bee exempted from this generall assemblie but that wee may bee annexed to it The second point is the dignitie of the Church they are the first borne Illyricus interprets this of the Fathers in the Old Testament that were the first borne in respect of us in the New Testament Aquinas by the first borne understands the Apostles that had received the first fruits of the spirit and they are said to be written in heaven as the Senators were called Patres Conscripti Ad Ecclesiam Primitivorum Vulg. transl i. to the Apostles that were in the Primitive Church Gorr Qui fuerunt primi fundatores Ecclesiae post Christum Lyra. But by the first borne understand all the Saints whose names are written in heaven Luc. 10.20 Oecum Theoph. Christ by a kinde of excellencie was the first borne hee was the onely Primogenitus because hee did primò aperire Virgineum uterum so did no other Epiph. contr haer l. 3. tom 2. Hee is Primogenitus omnis creaturae Col. 1.15 Primogenitus inter multos fratres Rom. 8.29 and Primogenitus Mariae and Vnigenitus too for none was borne of her but hee p. 342. init Wee also by him and through him are the first borne elder brothers Many were the dignities of the first borne 1. Hee had the antecedencie Hee that first opened the wombe and came first into the universitie of the world was senior to them all 2. Hee was his Fathers strength Gen. 49.3 3. Naturally hee was best beloved Isaak would not divert the streames of his love from Esau. 4. Hee was most precious Mich. 6.7 5. Hee had a double portion of goods and the inheritance was wholly his 6. Hee was the Lords Exod. 13.1 Consecrated to God Tradunt Hebraei primogenitos functos officio Sacerdotum habuisse vestimentum Sacerdotale quo induti victimas
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
that comforts us with the promises of the Gospell Therefore our righteousnesse should exceed theirs I beseech you by the mercies of God sayes S. Paul not by the terrours of GOD. Gods mercies have beene wonderfull therefore let us serve him more cheerfully than they have done the love of Christ ought to constraine us As he hath died for our sins and shed his bloud for them so let us dye to them continually Let us serve him in holinesse and righteousnesse all the dayes of our life that when this life is ended wee may raigne with Christ for ever They had short winter dayes that were full of shadowes we have summer dayes the Son of righteousnesse shineth forth brightly to us they had the bloud of Goats Lambes Calves Oxen as a representation of the bloud of Christ we have Christs bloud actually shed on the Crosse for us they saw Christ afar off Your Father Abraham saw my day and was glad we see him already offered on the Altar of the Crosse for our sinnes and crucified before our eyes in the preaching of the Gospell Happy are the eyes that see that which we see Many Kings and Prophets desired to see them and could not Let us walke worthy of this kindnesse of the Lord. Now followes the use we are to make of it which is double the one negative that we despise not our Saviour Christ the Mediator of the New Testament the other affirmative that we serve and honour him Vers. 28. He disswades us from despising him by two arguments the one from the worthinesse of the person 25. the other from the dignity of the Gospell the thing it selfe VERSE 25. FOr the caveat hee doth not simply say despise him not but with a watch-word looke to it the danger is great if ye doe Christ is despised two kinde of wayes openly and secretly openly by refusing to heare him at all as they in the Gospell wee will not have this man to raigne over us How often would I have gathered you together and ye would not some will not come to Church to heare CHRIST they had rather heare a Fidler than heare a Preacher 2 When as men heare yet contemptuously as the Pharisees did Luke 16.14 these are open despisers of Christs speaking The other are close and secret despisers They doe not peremptorily say they will not come but they make excuses for not comming I have bought a yoke of Oxen sayes one a Farme sayes another I have burling in hand spinning in hand I have a journey to take on that day I cannot come This is a despising of Christ speaking as the word importeth The other secret despisers are carelesse and negligent hearers we will give him the hearing but if we were out of the Church we would not thinke of it againe They looke themselves in the glasse of the Word see many spots but have no care to wipe them away This is a kinde of despising the voice of Christ and it shall be required at our hands despise not him that speaketh any kinde of way but heare him with all reverence He is worth the hearing 1 He speakes vera nothing but the truth for he is the Truth it selfe 2 Suavia that which is sweet and comfortable to us all sweeter than the honey or the honey combe Come unto me all ye that are weary and heavie laden I will give you rest 3 Vtilia that which is profitable he tels us of a Kingdome prepared for us 4 Manifesta he speakes plainely evidenter that any may understand him there be no aenigmata no riddles in his speech 5 Efficacia he speakes efficaciter powerfully with authority never did any man speake as he doth 6 Sublimia heavenly things therefore despise not him that speaketh but receive the honey drops of his speeches to the joy and comfort of you all Why what though we despise him the matter is not great yes there is great danger in it If they escaped not who refused him that spake on earth namely Moses yet tanquam ex divino Oraculo which revealed the Oracles of God to them on the earth They that rejected him were severely punished The man that with an high hand gathered sticks on the Sabbath-day contrary to the Law of Moses was stoned Corah Dathan and Abiram that murmured against him were swallowed up by the earth they that tooke their parts were destroyed Num. 16.49 Some vengeance or other wil light on us if we turne him away and refuse him that speaketh from Heaven But how doth Christ now speake from heaven Surely by the mouthes of his Embassadours he that heareth you heareth me Will ye have an experiment of Christ speaking in me When a learned Ezra standeth up in the Pulpit to speake to the people Christ speaketh The wicked will reply on Christ at the day of judgement and say Lord when saw wee thee hungry and gave thee no meat So some will say O if we might heare Christ speaking from heaven we will sit with reverence and heare attentively When any of his Stewards and Ministers speake He speaketh therefore beware how ye despise him that Moses's ministery and shall they escape that despise Christs ministery Many heavie judgements will light upon the contemners of Gods Word Manasseh though a King was carried into captivity for it Pelatiah died Ierusalem that would not heare Christ when he clocked to her as a loving Hen heard the cry of the Romanes to their destruction If we at this day turne away our eares from hearing Christ speaking to us from heaven the sword of the enemie famine pestilence tedious Agewes not heard of before some plague or other will fall on us If they escaped not that despised Moses shall they escape that despise Christ speaking from heaven VERSE 26. THE second reason is taken from the dignity of the Gospell Then at the delivery of the Law The voice of God did but shake the earth Exod. 19.18 Now at the exhibition of the Gospell It shooke earth and heaven too The which he proveth out of Hagge where we have 1. an Allegation of the Text then a Commentary on the Text. The people mourned that the second Temple was not so glorious as the first GOD comforts them promising to make it more glorious not in sumptuous building but by the comming of the Messiah into it Before he did shake but the earth when the Law was given now he will shake heaven and earth heaven and earth was moved with the comming of Christ when he was borne Herod and all Ierusalem was shaken Wise-men directed by a Starre came out of the East to worship him At the Passion of Christ the earth shooke the graves opened many dead Saints came out and appeared Heaven also was shaken at his comming the Angels in great multitudes came from heaven and sung for joy at his comming the voice of the Father was heard from heaven at his Baptisme This is my beloved Son c. At the passion of
is long a kindling but if wee provoke him too much Hee will breake forth as a fire and consume us all He is a fearefull God with whom wee have to deale therefore let us serve Him with feare and reverence in holinesse and righteousnesse all our dayes that wee may not onely avoyde this fire but enjoy the light of the heavenly Ierusalem for ever CHAP. XIII IN the 11th Chapter we had a Treatise of Faith in the 12th a Treatise of Hope now in this we have a Tractate of Love 1 The delivery of certaine precepts 2. The conclusion of the Epistle The precepts concerne the members of the Church and the Rulers verse 17. For the members 1. Hee perswades to that which is good 2. Hee disswades from that which is evill verse 4. For the performance of that which is good hee commends love to them 1. quoad affectum 2. quoad effectum verse 2.3 VERSE 1. NOt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of the brethren or brotherhood Of them that be brethren in CHRIST which have one Father which is God one mother the Church that suck one milke out of the two dugs of the Word of God that have one Faith one Saviour one Baptisme one H. Supper one inheritance the kingdom of heaven Let the love of these brethren continue We must love all men as they are the glorious workemanship of God created after Gods image but those especially that are His workemanship in CHRIST IESUS renewed after the image of the LORD IESUS Owe nothing to any man save love Love a Turke a Iew but especially love a Christian that embraceth CHRIST truely as thou doest There ought to bee brotherly love amongst them that as brethren professe one Faith one CHRIST and one Gospell 1 Love is the body of a Christian. 2 Love is the Seale of our election 1 Iohn 3.14 If thou hast no love thou hast no assurance of eternall life 3 Love is the sauce that seasons all vertues 1 Cor. 13. Though thou commest to Church and hearest Sermons receivest the Communion offerest up the sacrifice of prayer and praise talkest never so gloriously of Religion yet without love thou art but as sounding brasse c. therefore let brotherly love continue 4 It is a sweet thing therefore it is compared to the oyle powred on the head of Aaron it is a profitable thing resembled to the dew of Henmon therefore let it continue Yet for all that love is a rare bird among us she is much in our tongue little in our hands we talke of her but we walke not according to the rule of love Love envyeth not What envy is among the professors of the Gospell If our Neighbour be in better estate then we we grieve at it Love disdaineth not What contemning is there one of another Love seeketh not her owne Among us every man is for himselfe none regards the good of an other Love thinkes not evill it speakes not evill What cursed speaking backbiting railing and slandering is there among us Love is not onely cold but in a manner dead among us there is more love among Turkes and infidels then among Christians Drunkards love there is good fellowship among them Theeves love they have one purse Adulterers love The Divels love A legion of Divels were in one man onely wee that professe our selves brethren in Christ which ought chiefely to abound in love and be lights to others wee want love What a pittifull thing is this He doth not say let it be let it finde a footing among you but let it abide and continue he that dwelleth in love dwelleth in GOD not he that hath love He doth not say let love be as a guest among you which tarries for a night or two but let him be a continuer let him never discontinue from you The Scripture sayes let not the Sunne goe downe on thy wrath Wee must not keepe anger with us an whole night but wee must keepe love with us day and night continually Love hath many enemies that seeke to thrust her out of doores Therefore we had need to hold her and to labour for the continuance after 1 There is the Divell that cannot abide her Iud. 9.23 According to his name he is an enemy that sets himselfe against love If he see love in a Towne he will expell her if he can by one meanes or an other 2 He hath his factors and agents in all places that labour to breake the necke of love Now a dayes they bee especially two talebearers and wrangling Lawyers God tooke order in the law that none should goe about with tales yet they are too frequent in every Towne sowing the seed of dissention and nipping love in the head Therefore if yee will have love continue stop up your eares against Talebearers And as the North winde driveth away raine So with an angry countenance doe ye the Talebearer As for Lawyers they be necessary in the Common wealth as well as Physitions but as he is a bad Physition that will make work for himselfe So he is a bad Lawyer that will set men together by the eares for the enriching of himselfe Let us take heed of all that goe about to pull love from us and let her bee continued among us 3 There bee weaknesses in our selves wee are too supercilious too credulous ready on a small occasion to cast away love 4 There are many infirmities in them whom wee love yea even in the best of all Now when love sees an infirmity shee must cover it or amend it and not cast off a friend for an infirmitie The Holy Ghost not without great cause made choyse of this word continue for hee knew there were many ropes to pull us from love many that would seeke her discontinuance Wee desire the continuance of all other good things wee would be glad that wealth honour health ease prosperitie might continue and shall we not seeke the continuance of love that sweetens them all to us Doe not onely love for a time but continually But alas love is of little continuance Many have beene friends that proove enemies Herod and Pilat were friends but afterwards fell out Love is fine drinke but it growes soone sower Some there be with Amnon that hate more then ever they loved before In other things wee cannot away with the Praeterperfect tense as to say I had health I had house and land I had wealth yet wee content our selves to say I had love Indeed the time was when wee loved but now one neighbour cares not for an other That is a miserable alteration Let brotherly love continue Let her tarry with us so long as we our selves tarry Let her dwell with us in this world that shee may dwell with us and we with her in the world to come VERSE 2. THE Branches of Love are three The first concernes our neighbours 2.3 verse the second our selves 4.5.6 verse the third our rulers Having
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 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and if every Mystery should be a Sacrament there should not be seven but seventy Sacraments and more neither doth he speake of mariage but of the conjunction of Christ and his Church in that place We will fight against them with their owne weapons 1. As the covenant is common so ought all Sacraments the Seales of the Covenant to be common If mariage be a Sacrament why is it not common to all Christians Why doe they deny Ministers to marry 2. Every Sacrament must be celebrated by a Minister Goe teach all Nations baptising them c. A Minister as Bell. contendeth is not necessary in the celebration of mariage the parties contracting are sufficient Therefore to speake properly it is no Sacrament Though the Councell of Trent of late hath taken some further order in it We may not honour mariage so farre as to make a direct Sacrament of it yet it is honorable A number there be that have exceedingly dishonoured and disgraced it Marcion as Epiphan recordeth of him called matrimony inventionem Diaboli mulierem ipsum opus Diaboli Saturnius Basilides as Iren. lib. 1. cap. 22. writeth of them blushed not to affirme that Nubere generare were à Satana Hier. treading in Tertullian's steps wrests some sentences of Saint Paul to the disgrace of mariage Saint Paul sayes Melius est nubere quà m uri A goodly commendation As if a man should say it is better to have a lame leg than none at all Melius semper comparationem deterioris respicit That is not so it is better to take Physick than to live in paine is it therefore evill to take physick So it is better to marry than to burne is it therefore evill to marry Let them all say what they will mariage is honourable and to be honoured by us all 1 It was instituted by the most honourable person that ever was namely by GOD Almighty he saw it was not good for man to bee alone therefore Hee provided an helper for him Hee cast him into a deepe sleepe tooke a rib out of his side of it hee made a woman and brought her to the Man 2 It was ordained in the most honorable place that ever was on the face of the earth namely in Paradise the Garden of the Lord. 3 It was appointed in the most honourable time that ever was in the time of innocency Then a woman was needfull for a man much more now in the time of corruption 4 It was preserved in the most dangerous time that ever was in the great deluge that overflowed the whole World Noah and his wife his sons and their wives were saved in the Arke An argument that GOD made a precious and honourable account of mariage 5 It was honoured with the presence of our Saviour Christ and graced with the first miracle that he wrought 6 By the judgement and practice of all Nations it is ratified to be an honourable estate For they that bee maried in all places have the upper hand they have the higher roome in all meetings in the Church and at the Table which argues that honourable estimation which all have of it in their hearts 7 It hath honourable effects by it the number of Gods elect is accomplished the kingdome of Heaven replenished the Church is furnished with worthy Preachers that are as Gods arme to pluck up men into the Kingdome of Heaven The Common-wealth is provided of wise Governours of stout Souldiers of all kinde of estates and conditions mariage is the pillar that upholds the world the seminary of Church and Common-wealth Therefore it must needs be confessed to be a glorious and an honourable estate Let none open their mouthes against it 8 Because it is an excellent meanes to keepe our vessels in holinesse and honour as we are commanded 1 Thes. 4.4 And now seeing mariage is an honourable estate let us be bold as occasion serveth to flye to it If thou hast deflowred a virgin that is none of thine as Amnon did Thamar though it have beene in thy secret chamber the doores fast locked up be ashamed of it If thou art an impure strumpet as Iesabel was tyring thy head and painting thy face to allure lovers withall be ashamed of it for if thou persistest in that sin without repentance Christ will be ashamed of thee when he commeth in his glory with his holy Angels In regard thereof thou mayest be ashamed but be not ashamed of mariage This is no sin in it selfe nay it is an honourable thing thou needest not to be ashamed of it When Mordecai was carried through the City with the royall apparell on his back with a crowne set upon his head with this Proclamation so shall it be done with the Man whom the King will honour was there any cause why he should blush at it No because it was an honour appointed to him by the King If the Lord have given unto thee a godly wife being a man or a wise husband being a woman thou needest not be ashamed of this crowne which the King of Kings hath set upon thy head We may be bold as occasion serveth to flye to this honourable Sanctuary Yet let us not rush rashly and unadvisedly into this honourable estate When S. Peter being in the Mount saw the externall glory of his Lord and Master that his face shined like to the Sun by and by he is enamoured in a love of that place and saith Master it is good for us to bee here but the Text witnesseth that he wist not what he said even so a great number of rash and heady young men set their love upon a maide before they have learned to love GOD. When they are carried up as it were into the Mount where the glory of mariage is shewed unto them and by by they say in their hearts It is good for us to bee here But if they were rightly examined of the things appertaining to mariage they might take up that speech of S. Peter's and say We speake we cannot tell what Though it is a most worthy estate yet it is not without a godly premeditation to be undertaken we must take a diligent view of those spurs that put us forward to mariage It must not be the bare satisfying of our greedy lusts and raging affections though a respect may be had unto them but the glory that we may procure to God by it our mighty Creator and Mercifull Redeemer The good that we may purchase unto the Church and Common-wealth in that estate must be set before our eyes A wise choyce must bee made with great advice deliberation of that yoke-fellow which we propound to our selves We must not onely fixe our eye upon the externall beauty of the body as Shechem did upon Dinah because she was faire Beauty indeed is the good gift of God and many godly women have had it as Sarah Rebeccah Rachel Hester and such like neither is it to be contemned unlesse it
be alone not accompanied with the internall beauty of Gods spirit As it is said of the Church the Spouse of Christ The Kings Daughter is all glorious within so may it be affirmed of a good wife that is fit for a Christian indeed see that she be glorious within see that she be of a sound and incorrupt religion else she may steale away thy heart from God though thou beest as wise as Salomon and as strong as Sampson See that she be a wise Abigail for the carrying of her selfe that she be a sober and modest Hester see that she may be an other Elizabeth to walke with thee in all the Commandements of God without reproofe Then when beauty shall fade away like a flowre corrupted by sicknesse thought cares age and such like when riches shall decay that are subject to a thousand casualties of thieves fire water c. A wise godly and loving wife shall bee a perpetuall comfort unto thee and as it were a continuall feast The Lord grant that as he hath given mariage unto us as a singular blessing so by our owne sinnes it prove not a curse to any of us As God hath made it honourable so let not us dishonour it neither by disorders abroad nor ill-government at home What a shame is it for a maried-man to sit at the Ale-house al the week long that hath wife and children to provide for It is a disgrace to a Batchelour much more to a maried-man Shall a maried-man have a Queane in a corner that hath a Rebekah of his owne For a maried-man to bee a gamester to spend all at cards and dice Shall a married man be absent from Church be a swearer and a prophaner he gives bad example to them of his family vul nerat non tam facto quà m exemplo A marryed man had neede to bee more circumspect over his wayes then an other 2 Not by ill government at home If the children and servants bee out of order who shall beare the blame of it but the householder every man is as a petty king in his owne house if wee cannot restrayne them we may remoove them If they will not be brought into GODS house send them packing out of thine house A deceitfull person shall not dwell in my house Psal. 101.7 So let us resolve and say a swearer a theife an alehouse hunter shall not tarry in my house especially let us not dishonour it by unnaturall strifes and contentions one with an other There be two things that may make marriage honourable to us The one before marriage the other after The things before are prayer and Christian choyce of our yoke-fellow When Abrahams servant went to seeke a Wife for his Masters Son he begun with God LORD GOD send mee good speed this day Wee ought to enterprise nothing without prayer much lesse so weighty a thing as Marriage which is not of a day but for a terme of life GOD at the first brought Eve to Adam and Hee by the secret hand of His providence brings Men and Women together at this day If thou Marriest without GOD thou shalt live without GOD and that is a miserable life Yet a number are carryed by their owne affections and never consult with God The other thing before Marriage is a Christian choyce There bee two loadstones for the most part that draw us to Marriage beauty and riches Beauty indeed is the gift of GOD a precious pearle a comely ornament yet this must not bee a sole motive to marry There bee many wormes to eate up this goodly flower of beauty care sicknesse the poxe old age c. If a man love for beauty alone beauty vanishing his love vanisheth Remember what the wise man sayes Pro. 31.30 Favour is deceitfull c. But now a dayes riches is all in all Though she be a beautifull woman adorned with many vertues yet shee may bee long enough without an husband unlesse shee bee penny white as well as Nature white unlesse shee have the red angels as well as ruddy cheekes Now the question is what hath she not what is she what dowry not what endowments of GODS Spirit what portion not what piety Iudas question is too ryfe among us we say to the Parents quid dabis what will yee give with your daughter nay the trash of the world makes men like where they have no liking A woefull thing The world is not wholly to bee neglected whyle men are in the world yet the world must not be the chiefe or onely tyer of the knot of Marriage then it may be soone untyed GOD hath many bellowes to blow away riches withall A rich man over night a fire comes on the sudden a poore man in the morning when wealth is gone that made the Marriage where is the love of marryed folkes Againe this night may thy soule be taken from thee then whose shall all these bee that thou hast gathered together The things that may make this estate honourable to us after Marriage are likewise two The first is the bearing of one anothers burthen There is no man or woman on the earth but have their infirmities Saints we may be but Angels we are not If ye will have perfect men and women yee must goe to heaven for them there are the Spirits of just and perfect men Hebr. 12.23 The husband must beare with the wife the wife with the husband else we shall dishonour this honourable estate The woman they say was borne to beare true indeed to beare Children by bearing of Children yee shall be saved that is the purgatory whereby shee must goe to heaven But the man in some respect was made especially to beare vir à virtute Man of man-hood he is of greater strength and power mulier quasi mollior therefore to be borne withall 2 Being married we must arme our selves against the crosses of Marriage It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet bitter thing Saint Paul hath read the destiny of married folkes Such shall have trouble in the flesh Somtimes the man is troubled with an unkind wife as Iob was curse God and dye She could be content to be rid of him Sometimes the woman is troubled with a churlish husband as Abigail was with Nabal sometimes both are troubled with their Children as Isaac and Rebeccah was I am weary of my life for the daughters of Heth c. Sometimes they are troubled with their servants As the Psalmist sayes many are the troubles of the righteous so may it bee sayed in speciall many are the troubles even of righteous married folks crosses in themselves their goods and in those that belong to them If wee have not Christian patience in some measure to beare them we shall dishonour this honourable estate In stead of honourable we shall make it onerable burdensome to our selves and others As God hath pronounced it to bee honourable So let us honour it with our Godly lives in this present world that God
twaine 7. Wee must bee as innocent as doves A dove hath but one mate Hee speakes there of a woman whose first husband was an heathen hee would not have her to marry a heathen againe if shee marryed a Christian hee should be as her first husband because the former being an infidell was as no husband 8. 1 Tim. 3.2 A Bishop must bee blamelesse the husband of one wife c. This tyes all Christians as the other to rule the house well to be no strikers no evill speakers not to be given to wine to be the husband of one wife at once for Polygamie began at that time to be frequent in Asia Howsoever some have unadvisedly declamed against them the Scripture allowes second marriages 1 Cor. 7.39 Loquitur indefinite sayes Saint Augustine de bono viduit ca. 12. he doth not say if her first husband but husband whether first second or third c. 1 Tim. 5.11.14 Yonger widdowes S. Paul would not have to bee admitted to office in the Church because they might marry and hee wishes them to marry and beare children Our Saviour CHRIST Iohn 4.18 reprooveth the woman of Samaria for keeping a paramour instead of an husband but he doth not checke her for having had five husbands Hierome de monogamia makes mention of a man that had buried twenty wives and of a woman that had two and twenty husbands No question but all marriages are lawfull yet as Saint Paul sayes all things are lawfull but all things are not expedient There is more inconveniency in regard of diversity of children of the diverse disposition of sundry wives and husbands c. in the second marriages then in the first therefore greater care wisdome circumspection is to be used in them Yet as God hath ordained mariage for all so all may flye to it Notwithstanding because the time is short as the Apostle speaketh contracted into a more narrow roome than it was before Let them that have wives be as if they had none Let us use this world as if we used it not for the glory and pleasure thereof fadeth away So much of the estate Now let us come to the bed and use of mariage The estate peradventure is honourable but the bed is dishonorable nay sayes the Holy Ghost Bell. l. 1. de Sac. Bapt. c. 5. sayes there is turpitudo immundities in the act of mariage abusing that place Apoc. 14.4 Where it is apparant the Spirit of God metaphorically cals all the Elect Virgins that shall triumph with the Lambe in the life to come Otherwise no maried persons should be in Heaven Men may be defiled with women that be Harlots but not with an holy and religious use of their wives And the bed undefiled Either the Verbe substantive may be supplied in the middest of the sentence and then the sense runneth thus And the bed is undefiled meaning the mariage bed it is no polluted bed as the bed of adulterers and fornicators is it is no polluted thing or else the beginning of the Verse must be repeated and bed undefiled is honorable whereunto I doe rather leane because such repetitions are usuall It is a profitable caveat to married folkes instructing them how to behave themselves in the bed of mariage They are so at all times and in all places to carry themselves as that no dishonesty be admitted into that honourable estate nothing that is repugnant to the Law of nature or Christian modesty is to be committed No doubt but that a great liberty is permitted to them that be maried they may have their lawfull sports and honest recreations one with another Isaac sported with Rebeccah neither did he incur any just reprehension for it If he had thought he had beene in the sight of Abimelech he would not then have shewed such familiar tokens of love yet wheresoever they be they must doe nothing but that which may be warrantable by the Law of Nature and the Word written As the Psalmist speaketh Whither shall I goe from thy presence If I climbe up into heaven thou art there c. So all maried persons may say within themselves in the middest of all their delights Whither shall I goe from thy presence If I walke abroad with my wife into the fields and pleasant pastures thou art there if I sit with her at the Table or by the fire side thou art there if I be with her in my chamber and bed thou art there therefore I will doe nothing in this estate which may be displeasing in thy sight This is the bed undefiled that is honourable and well-pleasing unto the Lord. God grant it may be so among us all The bed it selfe is undefiled As they bee put together in the Church so they may meet together in the bed for the procreation of children that may be mutuall comforts to them both and may be as Olive branches round about their Table which may be profitable members both in Church and Common-wealth and Citizens of Heaven Yet let them take heed they be not drowned in the pleasures of mariage Let them not say with him in the Gospell I have maried a wife therefore I cannot come I cannot pray heare sermons reade the Scriptures c. A wife is appointed as an helper to further thee to Heaven not as an hinderer to keepe thee out of Heaven That may suffice for the commendation of mariage now to the condemnation of all uncleane persons that neglect or violate mariage Whoremongers Graec. fornicators when either the one or both parties be unmaried then it is either simple or joynt fornication The Greeke word is derived of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sell such as sell their bodies as victuallers doe their meat so doe fornicators They make a sayle of their bodies from Christ unto whom it is due unto an harlot that hath no interest in it Adulterers The filthinesse committed betweene maried persons which is more detestable GOD. Which is the Lord of Hosts having all creatures in Heaven and Earth to be his executioners whensoever it pleaseth him Though the Magistrate be negligent in punishing of them yet GOD will judge them Iudge That is metonymically he will punish the cause being put for the effect There is a but against them Iustice is good but unjust dealing is nought So mariage is honourable but fornication and adultery is abominable What need I have a wife of mine owne when I may borrow of another man I but Whoremongers and Adulterers GOD will judge GOD judgeth them sundry kinde of wayes in this life and in the life to come In this life 1. His judgement is on their soules which are translated from GOD to the Devill Wine and adultery take away the heart the heart of an adulterer is more on his Harlot than on God and that is a fearefull judgement A covetous man makes his money his God and an adulterer makes his queane his God 2 His judgement is
on their bodies fornicatio quasi formae necatio many loathsome diseases are on them as the French-pox consumptions c. Men are afraid to drinke of their cups and their bodies many times wast and consume away 3 On their goods the sinne of Adultery hath brought many a rich man to beggery The prodigall Childe quickly wasted his goods on harlots they be as sponges to drink up a mans wealth their riches melt as wax 4 On their good names they be odious to all men Yea one Adulterer will speake ill of another and upbraid one another by this sin one principall thing that the Oratour cast in Catelins dish was his beastly and incestuous life Cane pejus angue 5 On their children Sometimes they be fooles and ideots sometimes lame in their hands in their feet In ancient times they might beare no office in Church or Common-wealth Sometimes they are taken away by an untimely death as Davids childe was which he begat of Vriahs wife they cannot inherit the Lands of their Fathers One way or other the brand of Gods wrath is on their posterity So that the truth of this sentence may be apparent to us all GOD will judge Yea though there bee never so great men in the world against whom the sword of mans authority cannot easily be drawne forth yet GOD will be sure to meet with them Amnon was a Kings Son yet because he defiled his sister GOD slew him and he was slaine at a banquet when his heart was merry with wine and did not so much as dreame of death when he had little time to repent him of his wicked life Absalom was heire apparent to the Crowne nay for the time he was King having put downe his father yet because he had played the incestuous beast the Lord in justice caused him to be hanged by his owne hayre and so he dyed miserably Iesabel was a Queene yet because her adulteries were in great number she was cast out of a window and eaten with dogs Whole Cities have beene destroyed for it as Sodome and Gomorah with those adjoyning to it All the males in Shechem were put to the sword for ravishng one mayde The wrong offered to one woman was almost the utter overthrow of the whole Tribe of Benjamin Therefore let us tremble at this sentence Though men judge them not yet God will judge them though the Iudge of the Assizes will not punish them though for a little money they may escape in the Courts yet the Iudge of the World will punish them severely If for some causes best knowne to himselfe they escape his fingers in this world yet they shall feele the heavie hand of his indignation in the world to come This ye know all that be in the Schoole of Christ know this that no whoremonger wanton buggerer shall inherit the kingdome of GOD. Without the gates of heavenly Ierusalem are Dogs Enchanters Whoremongers Lyars A terrible sin that excludes us out of Heaven Therefore let us all beware of it It is a sweet sinne to the flesh but God hath provided sowre sauce for it therefore let it be detested by us all If we feele the fire of lust burning in us let us not sit at the wine goe to an whore or harlot that will but increase the fire and make us fit matter for the fire of hell But let us fast and pray or let us flye to mariage for the quenching of it for the avoiding of fornication let every man have his wife Mariage is honourable among all and the bed undefiled but whoremongers and adulterers God will judge Demosthenes went to Lais the strumpet for a nights-lodging she asked ten thousand drachmes nay soft sayes Demosthenes nolo tanti emere poenitere So if an harlot say to us as Potiphars wife to Ioseph Come lye with me c. Let us abhor it and say I will not buy repentance so deere We shall one day repent us for it either to our griefe or amendment in this life or to our condemnation in the life to come The Sodomites burned in Lust one towards another now they burne in hell fire They suffer the vengeance of eternall fire as S. Iude speaketh A full sin that banishes us out of Heaven Plutarch makes mention of a certaine King named Lysimachus that being exceeding dry sold his Kingdome for a draught of water after he cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heu pro quà m exigua voluptate regnum perdidi so may the adulterer say for what a little pleasure have I lost the Kingdome of Heaven VERSE 5. 1 AN admonition 2. The reason the admonition consists of a dehortation from covetousnesse and the prescription of a remedie against it He doth not say be ye without covetousnesse but let your conversation all your manners behaviour and actions bee voide of covetousnesse Without the love of silver a part put for the whole Whatsoever some men doe it smels of covetousnesse their buying and selling all the bargaines they make all the journeyes they take all the words that issue out of their mouthes the cloathes on their backs the meat they put in their belly all savours of covetousnesse Any commodity they have they will sell deere they will buy cheape they will watch poore men whom necessity constraines to sell and they will have it of them for little or nothing They will goe meanely fare hardly all that they doe hath a sent of covetousnesse Therefore sayes he so converse among your neighbours that all may see that the world is not the principall marke ye aime at buy and sell without covetousnesse Let your house keeping bee without covetousnesse Let your talke and speeches be without covetousnesse Pay the Minister his due without covetousnesse Let covetousnesse be banished from all your actions 1 It is the root of all evill ye cannot abide bitter roots in your Gardens no root is so bitter as covetousnesse and it will draw all evill after it A covetous man will lye sweare steale kill for mony therefore root it out of the garden of your hearts 2 It excludes men by name out of the Kingdome of Heaven 1 Cor. 6.10 That is provided for liberall men that cloath the naked feed the hungry relieve the oppressed c. Not for greedy covetous misers that doe no good with their wealth 3 It ought not once to be named among us When we speake of filthy and uncomely things we doe it with a preface saving your reverence c. So when thou speakest of Nabal say there is such an one saving your reverence a covetous man it should not be named much lesse practised by us that be Christians 4 Covetousnesse is idolatry A covetous man makes an Idol of his money If the Idolaters Idoll be gone all is gone What have I mâ—re said Michah So if his money be gone his god is gone An Idolater makes a strong Chappell to put his Idoll in a covetous man makes a strong Chest
to put his money in O spare my Idoll sayes Idolater O spare my money sayes the covetous man my backe and belly shall bee pinched ere I will lay out my money an Idoll is the Idolaters Master Baal of Bagnal dominari so money is the covetous mans master therefore let covetousnesse bee abhorred by us all Wee are in the world but we are not of the world we are men of another world Citizens of heaven therefore let us not be drowned in the world But alas covetousnes spreads her selfe far and wide the world eats up the Word we are all for this world nothing in a manner for the world to come Our whole conversation is stained with covetousnesse A remedy against it is a contented minde And be content with such things as you have with those things that be present As for that which is past it cannot be recovered it is a folly to grieve for it as for that which is to come it is uncertaine uncertaine whether wee shal get it how long we shal keep it therfore be content with that c. The cause of covetousnesse is a discontented minde None is content with that which hee hath If hee have an hundred pounds hee would have two If two hundred then five hundred If five hundred then a thousand If a thousand then ten thousand c. and so ininfinitum there is no hoe no stay If a man have one house he would have another If two or three then an whole Towne If one Towne then many Nay an whole Country If hee be a Gentleman he would be a Knight a Lord c. Nay if he have one kingdome he must have many If he have the whole world he will dig for more as Alexander did No man is content with his estate Hence ariseth covetousnesse in us all How meane soever our condition be let us be content with it Wee are worthy of nothing not of a drop of drinke of a morsell of bread or of a ragge to cover us withall If we have never so little let us be thankefull to GOD for it What if thou haddest never so much thou canst carry nothing away with thee but a winding sheer or a coffin therefore let us rest contented with that portion GOD allotteth to us Esau could say I have enough none of us can say so wee are worse then Esau. Let us prayse GOD for the meanest estate and referre our selves to His wisedome and goodnesse Acts 2.46 The reasons are two the one taken from Gods part the other from our part Ipse dixit the Lord the high and eternall God Ipse dixit was a sufficient proofe with the Pythagoreans and shall it not bee with Christians If God hath sayd it let us require no more This was spoken to Iosua but in him to us all That which was spoken to the Captaine of the people was spoken to the whole people and so consequently to the whole Church in all ages Whatsoever things are written are for our learning God did not forsake Iosua He alwayes ministred to all his necessities He stood by him in all battels He protected him from all enemies So He will not forsake us What makes a man covetous greedy of the world but a feare that God will not provide for him Why He hath sayed He will not forsake us therefore let us believe Him Though all friends faile fathers and mothers forsake us yet then God will take us up Let Him bee our pillar for us to leane upon He will feede us with foode convenient and of the hidden Manna c. He gave Iosua not onely things necessary but many glorious and honourable victories and shall he not give us that which is requisite He can doe it the earth is His and the fullnesse thereof He will doe it we are as the apple of his eye Will that childe macerate himselfe with care that hath a rich and loving father to provide for him God pittieth us more than any father can doe his childe therefore let us not distrust God yesterday and to day the same for ever If he provided for Iosua he will also provide for us God may withdraw himselfe for a season yet he will never forsake us The Sun may be hid under a cloud yet the Sun is still so God may hide himselfe from us for a time yet he hath a care of us and will never forsake us He seemed to have forsaken the widdow of Sarepta when having but a little meale in a barrell she was going out for a few sticks to kindle a fire to make a cake for her son and herselfe and so to dye yet he did not forsake her the meale held out all the time of the famine Hee seemed to have forsaken Elias when hee sate under a tree fainting yet he did not forsake him He commanded an Angell to feed him He seemed to have forsaken Lazarus when he could not get crumbes yet he did not utterly forsake him hee tooke him into heaven to himselfe and the Anqels carried his soule thither God may suffer us to bee brought to a low ebbe yet hee will not forsake us He will stirre up one or other to relieve us if men will not doe it Hee will cause beasts and unreasonable creatures to doe it At the lest he will take us into that place where we shall never hunger nor thirst any more I never saw the righteous forsaken We may see the righteous left for a time but never forsaken of the LORD therefore let us not be covetously minded but depend upon God VERSE 6. 1 THe foundation whereon our faith is built 2. A couragious speech for the demonstration of our faith Having GODS promise we may be bold to build upon it So that we may boldly say with the Prophet David I will not feare what man can doe unto me No nor the Divell that envious man Wee are too much afrayd of men Isa. 51.12 when Gehazi saw the Host of the Aramites hee cryed alas what shall wee doe When King Herod frowned on them of Tyrus and Sidon they quaked and sought his favour Achaz Isa. 7.2 At this day if there be a great man in the Country that sets himselfe against us that threatens to breake our backs wee are in a woefull case wee know not what to doe If a rich man in the Towne be our enemy that hath threatned to fit on our skirts and to drive us out of the Towne we are mightily afrayd there is no heart in us Against this fleshly and ungodly feare let us oppose this buckler the Lord is my helper Such a one hath threatned to beggar me to make me not worth a groate feare him not God sends a curst Cow short hornes Hee hath a thousand wayes to curb him If God be on our side who can bee against us What comparison between God and man God can take the breath out of his nostrils in the twinckling of an eye He can overcome
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
is the same for ever Doe not thinke that the Apostles had one Christ and wee an other they one doctrine and we an other The doctrine of Christ hath beene is and ever shall be the same Socrates among the heathen was semper idem but Christ is our semper idem alwayes the same therefore let us cleave to him VERSE 9. HEre followes the dehortation which hath two parts the one negative which wee must not doe the other affirmative what wee must doe Be not carryed about as chaffe feathers c. With diverse by this understand the legall rites and ceremonies which were diverse that are of diverse sorts Falsum multiplex verum simplex And strange doctrine which the Scripture doth not acknowledge Strange birds strangers out of an other Countrie not bred and borne in the Scripture Worshipping of Images a carnall eating of Christs flesh by transubstantiation c. are strange doctrines Now the heart cannot bee established with erroneous doctrine about meates c. but with the true doctrine of the grace and mercie of God towards us in Christ being justified by Faith wee have peace with God there is no condemnation to them that bee in Christ. This doth establish the conscience that the gates of Hell cannot prevaile against us Let our hearts bee established with this grace Not with meats .i. with unnecessary questions about the ceremoniall law A part is put for the whole There was a time when distinction of meates was strictly to be observed some had rather bee cruelly tormented even to death then to eate swines flesh but now the difference is abrogated God hath said to Peter and in him to us all arise kill and eat no creature now is uncleane all are sanctified by the Word of God and Prayer The severall Observations injoyned us in the Ceremoniall Law cannot make us acceptable to God these cannot strengthen the heart but the grace of God towards us in Christ that his bloud hath purged us from all sin this is the true Cordiall that strengthens the heart Therefore sticke to that and be not carryed away with other doctrines What went yee out into the wildernesse to see said Christ of Iohn Baptist A reede shaken with the winde Wee that bee Christians must bee as stones firmely built on Christ the rocke not as reedes If the East winde blowes the reed goes with that If the West winde arise it goes with that Christians must not bee weather Cockes that turne with the winde wee must be like the steeple it selfe that standeth firmely not like the weather Cocke on the steeple not like Ecebolius that changed his Religion alwayes as the Emperours changed In the time of Constantine and Constantius hee was a Christian In the Reigne of Iulian a Gentile offering to their gods When Iulian was dead a Christian againe lying at the Church doore and saying to the people Calcate mesalem insipidum Thus some now a dayes are carryed about there is no stay in them one while Protestants an other while Papists one while Brownists an other while Anabaptists Thus they are carryed hither and thither Be not as children c. Children are easily carryed won with an apple lost with a nut of one minde to day of an other to morrow ye may make them say and unsay yee may make them call a man good or naught with the turning of an hand Wee must not be like them wee must bee as men well advised what to doe Yee may carry a cow up and downe in the field with a lock of hay ye may carry some horses whither ye will with a horse loafe So the profits and commodities of the world carry many to any Religion So as I may enjoy my goods lands and living I care not of what Religion I be Let us carry other men to Christ but let us not be carryed by any from Christ. In the way of kindenesse any friend may carry us but let neither friend nor foe carry us from Christ. When certaine of Christs Disciples went away Christ asked the twelve Will yee also goe away but sayes Saint Peter in the name of the rest Whither shall wee goe so let us be as resolute though there bee never so many turne-coates let us say Whither shall wee goe to Popery Anabapt to Brownisme no We know whom wee have believed we will never depart from the truth and Word of God established amongst us Since the reformation of Religion in England God wonderfully blessed this land how did hee miraculously preserve it in Q. Elizabeths dayes how many treacheries have beene discovered how was the invincible Navy of the Spaniards foyled How prosperously without the shedding of one drop of bloud came King Iames to the Crown to the great joy of us al How graciously hath God protected him and his Realme since There hath beene treason on treason but God hath broken the nets of them all Among them all the powder treason that should have beene effected by a match is most unmatchable hell it selfe cannot devise such another Fight neither against more nor lesse said the King of Aram to his souldiers save against the King of Israel only So the Papists heretofore cried away with Queene Elizabeth fight against her that is enough Now not the King alone but the Queene Prince and all their royall Issue the Nobility and Clergy the Iudges the Knights and Gentlemen all the Parliament should have beene blowne up at once if this had gone forward where had we beene Here a leg there an arme here the head of such a Noble man should have beene carried about with gunpowder but GOD be thanked we all remaine still and pure Religion in despight of all is continued among us Therefore let us not bee carried about with diverse and strange doctrines As God hath upheld religion among us strangely and miraculously so let us hold it fast and persevere in it to the end Though an Angell from heaven much more though a Priest or Iesuit from Rome though a Papist an Anabaptist a Sectuary preach to us any other Gospell let us be carried by none of them all Let us carry to Christ let us not be carried from Christ. Let us say with Ruth we will live and dye with thee and with S. Peter Thou hast the words of eternall life we will not depart from thee but continue in thy truth for ever and not fall into errour VERSE 10. IT is taken from a contrariety betweene the Ceremoniall Law and Christ. If they that will bee justified by the observation of meats and other parts of the Ceremoniall Law cannot be partakers of Christ then that is to be abandoned but they that will bee justified by the observation of meats c. Ergo. Where first the Doctrine 10 11 12. secondly the Vse The Doctrine is first propounded then confirmed An Altar that is a Sacrifice upon an Altar which is IESUS CHRIST So the word is used 1 Cor. 9.13 2 The word eating doth
one or other every day London Yorke c. are no Cities to continue in Many are taken away daily and GOD knowes when our turne shall be We must out of our Houses Townes Cities we cannot continue here long therefore let us goe out before in affection that when death comes we may willingly goe from all Yet a wonder it is to see how men dreame of a contiuance here and lay up goods for many yeeres as that rich man did and yet this night thy soule may be taken from thee O consider ye have no continuing here Many Townes-men many of thy neighbours be gone and thou must goe too thou knowest not how quickly therefore think upon that Citie which continues for ever Here we have none but seeke one it will not be gotten without seeking Seek the kingdome of God seek the things that be above Seeke it by prayer fasting reading of Scriptures heavenly meditations c. We are like Esops dog that snapt at the shadow in the water and let the shoulder of mutton goe that was in his mouth wee looke for shadowes silver and gold sheepe and oxen and let the kingdome of heaven goe which is the substance of all It doth not appeare by us that we seeke for any City to come we seeke to seate our selves to establish our dwellings here we care not in a manner for the life to come VERSE 15. THE second Vse is the Oblation of Sacrifices 1. of prayse 2. of beneficence 1. the Precept 2. the Exposition of it In the Precept these Circumstances by whom what when to whom wee must offer By Christ. Ioh. 16.23 1 Pet. 2.5 Apoc. 8.3 The Sacrifice .i. Spirituall 1 Pet. 2.5 of praise in it is included petition too The fruit alluding to the first fruits in the law The Rhemists interpret it the host of prayse .i. the Body of Christ in the Eucharist which the Fathers call the Sacrifice of prayse But then every Christian should be a Priest for all must offer this Sacrifice of praise This say they is the fruit of the Priests lips because by vertue of those words that come out of his lips the host is made When must wee offer continually In adversitie in sickenesse in death in prison as Paul and Silas did To whom God is the Fountaine of all good things Iac. 1.17 Therefore hee alone is to bee praysed To his Name .i. to the Glory of his Name Bellar. confesses that a Sacrifice belongs onely to God Infinite bee the occasions that may induce us to the offering of this Sacrifice Let us prayse God for our Creation after his owne Image in making us Lords over all his creatures for the goodly house and furniture of the world which in mercie hee hath provided for us the Sun Moone and Stars birds of the ayre fishes of the sea beasts of the field all are for us Let us praise him for our foode and sustenance How many creatures dye for us and yet wee are more worthy to dye then they Let us praise him especially for his holy Word the silver trumpet to call us to Heaven for our Sanctification by his Spirit Chiefely for our Redemption by Iesus Christ. If hee had not beene borne and dyed for us it had beene better for us wee had never beene borne Therefore let us praise God continually for him Let us praise him for our peace that there bee no warres in England no leading into captivitie no complaining in our streets Let us praise him for our health What a number bee sicke and wee are whole nay let us praise him for his fatherly castigations in correcting us in this world that wee should not be condemned in the world to come Thus did Iob Blessed bee the Name of the Lord. Wee can never want matter of praising of God yet this Sacrifice that ought alwayes to bee offered is seldome offered It may be we will praise God when wee come to Church with the Congregation but little enough at other times Praise yee him Sun and Moone sayes the Psalmist Frost and snow c. The very insensible creatures praise God in their kinde and wee that are endewed with sense knowledge and understanding praise him not The birds of the ayre are chirping betimes in the Summer mornings singing cheerefully to their Creatour when wee lye drowsing on our beds Paul and Silas when they were in prison at mid-night sang and gave thankes and shall not wee that have our libertie Let us stirre up our selves more and more to this dutie As his mercies never cease so let us never cease praising of him Worthy is the Lord from whom wee receive all good things for Soule and body for this life and that which is to come to receive all Honour and Glory c. VERSE 16. 1. THE Precept then the Reason Doe good to all chiefely to them of the houshold of Faith Gal. 6.10 and to communicate wee are not to keepe all to ourselves And forget not wee are ready to forget that With such as these be and with these too Phil. 4.18 Is well pleased Promeretur Meliùs est ut nos reprehendant Grammatici quà m non intelligant populi sayes Bellar. I but Divines will reprehend them nay GOD will reprehend them they breake Priscians head and Pauls too That is all one say the Iesuits If GOD bee pleased with good workes then they bee meritorious I GOD is pleased with the Saints in Heaven yet they doe not merit for when they have all joyes there remaines nothing for them to merit A number there bee that labour to gather goods but they doe no good with them Many a man of small abilitie doth more good in a Towne then some men of great wealth in the Towne Wee have not our goods for our selves alone no man liveth to himselfe nor dyeth to himselfe Yet now men are good for none but for themselves Thou gatherest for thy wife and children so doe the heathen so doe bruit beasts The birds build nests for their yong ones and an hen scrapeth for her chickens If thou beest a Christian thou must doe more good then so As thou art full of goods so thou must bee full of good workes as Dorcas was cloath the naked feed the hungry comfort the comfortles be a father to the fatherles an husband to the widdowes give to the Schooles of learning for the continuance of the ministerie and preaching of the Word doe good one way or other in the Towne and Countrie where thou dwellest If thou canst not doe good with thy purse doe good with thy tongue by exhorting others provoking them to love and good workes every way let us doe good especially with the goods that GOD hath lent us Let us shew our selves good stewards of them It is a more blessed thing to give then to take yet wee are all of the taking hand none of the giving Make yee friends of this unrighteous mammon If yee keepe all to your selves and doe
of timber for my house Dancers have their Schoole sayes Nazianz. Fidlers and Musitians are trained up to it and is the ministerie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is it such a light thing that whosoever will as it was in Ieroboams time whether hee bee a Weaver a Tapster a Taylor may bee a Minister it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes he must be taught sometimes confuted comforted reprooved and Who is sufficient for these things None fully The great Doctours in Divinitie must bee Schollers all the dayes of their life yet if thy conscience tell thee that thou hast no gifts in any acceptable measure how canst thou say with Saint Paul I am assured I have a good conscience in all things when not in the first thing in the gate and porch to the ministery The best furniture of all is a sincere and upright heart As God gave Saul an other heart when hee advanced him to the kingdome So the Lord gives a good heart to all good Ministers Learning and knowledge is as water in the well a good heart is as the bucket to draw it out for the watering of Christs Garden if this bee wanting even a learned man will doe little good in the ministery Therefore examine with what heart thou camest hither to feede thy selfe or the lambes of Christ to enrich thy selfe or to make them rich in Faith 2. Let us come to active gifts When wee have the Testimonie of a good Conscience that the Lord in some measure hath given us gifts from Heaven Let us consider what gifts wee give on earth whether Lady Pecunia be the janitrix that lets us into the Church or not whether wee come in by Simon Magus or Simon Peter Qui vendunt vel emunt praebenda Ecclesiarum dicuntur tales à Simone Simoniales Simonie is well defined by Brulifer to whom the rest of the Schoole-men agree Est studiosa voluntas emendi vel vendendi aliquod spirituale seu spirituali annexum Pactum is not onely Simonie a compact or agreement betweene the Patrone and a Minister or any other for them but Simonie is peccatum voluntatis as the heart commits adultery if thou lustest after a woman as the heart commits murder if thou hatest thy brother thou art a murtherer So not the hand onely but the heart commits Simonie if thou hast a lustfull desire after a benefice in an unlawfull way In their judgement thou art a Simonist And this they proove by the Father of Simonists There was no pactum betweene Simon Magus and the Apostles but onely voluntas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made an offer of money to them and that was condemned If thou hast a desire in thine heart to get a benefice by any sinister meanes thou art a Simonist then almost in this age who can say hee is assured to have a good conscience in this thing Yet further to lay it open let us come to the branches of Simonie It is committed foure kinde of wayes The first and the greatest per pecuniam which no man will denie Saint Ambrose reports as a monstrous thing in his dayes I heard a Minister say Centum solidos dedi ut Episcopalem gratiam ass equerer But how would hee have wondred if hee had lived in our time when wee may heare that some have given centum minas for a benefice when solidi are turned into minae what doth this but minari the vengeance of God to the Ministerie The second way is per adulationem when as a Minister which is the Doctour of the truth hath no truth in him but will lye flatter cosen and dissemble doe any thing for a Benefice This is Venenum mellis dulcedine palliatum poyson wrapped in honey yet as many Popes came to the Popedome by poyson so many Ministers so woefull is our time come to a benefice by this poyson They cannot bee assured with Saint Paul that they have a good conscience in it The third way is Per importunas preces ambientium by the importunate suit of Ministers either by themselves or by their great friends for a benefice Est orare Ducum species violenta jubendi The request of great men in high places is a violent kinde of commanding hee that comes thus to a living in their opinion cannot avouche that he came to it with a good conscience The fourth is Sordidum obsequium a base kinde of service performed by a Minister As the devill confessed in the maide he is the Servant of the high God the Ambassadour of Christ as it were Christ in the Church Yee received mee sayes Saint Paul as an Angell of Christ yea as Christ himselfe and it is a shame for Christ for Christs deputy or vicegerent that susteines his person to be too servile to any To them may bee replyed that Sentence of the Apostle If I labour to please men I cannot be the Servant of Christ and have wee not many that by this base ladder climbe up to the livings in the Church Heretofore Cornelius threw down himselfe at Saint Peters feete but now a Peter yet in truth a Pseudo-peter throwes himselfe downe at the feete of a meane Gentleman for a Benefice This is a kinde of Simonie as the very Schoole-men have affirmed an horrible vice hee that is tainted with it cannot protest with Saint Paul I have a good conscience in all things Saint Ambrose doth excellently paint out this sin I would to GOD all Ministers would have his words engraven in their hearts If thou comest in by Simonie Caro suscepit dignitatem anima perdidit honestatem Caro dominatur populis anima servit daemonibus Caro Sacerdotium comparavit anima detrimentum paravit and what shall it availe a Minister to win the whole world and loose his owne Soule O it is a comfortable thing for a Minister if hee may truly protest with the Prophet I have not thrust in my selfe to bee a Pastour over this people neither have I desired the day of miserie Lord thou knowest to be set over a people to have the charge of many Soules for the which we must answer at the day of Iudgement if a man will faithfully discharge his Office it is rather a miserie then a felicitie hee shall have many difficulties to wrastle withall Every drunkard fornicatour adulterer c. if his vices bee ripped up will bee against him Wherefore if thou hast thrust thy selfe into this miserie GOD will leave thee to defend thy selfe if thou hast beene thrust in by him hee will defend thee But as for this vice of Simonie I will shut it up with those verses which were not amisse to be imprinted in the hearts of us all Haec duo damna feres si tu sis Simonis haeres Mortuus ardebis vivus semper egebis These two losses shalt thou beare if thou beest Simons heyre A beggar live shalt thou heere and after burne in hell feere Of the one that for the most part they bee beggars all the world
thee at the houre of death When CHRIST had exhorted His Disciples to watching and prayer because the day of Iudgement was uncertaine in the conclusion of His speech He turnes Him to the people and sayes and the things I say to you I say to all watch Even so in the shutting up of this exhortation that which I have sayd unto my brethren in the Ministery I say to you all bee all assured that yee have a good conscience in all things Let the Magistrate be assured that he hath a good conscience that he hath winked at no sinne for favour nor punished any for wrath malice and displeasure but as the Iudgement is Gods so he hath executed it with all good conscience Let the father keepe a good conscience in a religious education of his Children not suffer them to run at randome as Heli did but bring them up in the feare and nurture of the Lord. Let the Master keepe a good conscience in the usage of his servants knowing that hee also hath a Master in heaven Let them that have the oversight of the Clergy committed to them keep a good conscience in that office looking alwayes to the maine point the feeding of the flocke of CHRIST Let them use the Ministers as Christs Ambassadours reverently at least in regard of that heavenly person Christ Iesus whose person they susteyne Let the Proctors Advocates all officers in the court be assured they have a good conscience in all things Let them not pill and pole but bee content with honest gaines for their paines let them not make worke for the inriching of the Court when there neede none Francis Spira an Italian who himselfe once had beene an advocate in such Courts complaineth of it and his Conscience made an out-cry against him for it when hee dyed in desperation Let all Christians in their places bee assured they have a good conscience in all things But the world the love of mony makes all to make shipwracke of a good conscience The Divell offered Christ all the Kingdomes of the world to worship him but if he offer us but a groate or six pence we are ready to worship him Money makes all in Church and Common wealths to smother the checke of conscience to nip them in the head and not to regard them but though we can put conscience to silence in this life hee will open his mouth against us in the life to come When we dye as a father observeth we must leave all books behinde us Saint August workes Saint Basils workes the booke of the Court yea and the Bible the Booke of bookes but the booke of our consciences we must carry with us and that when it is opened shall either accuse us or excuse us at that day therefore let us looke well to this booke heere let us examine it as the Father willeth us let us conferre it with the booke of life let us put out all the blots that bee in it that it may speake for us not against us at the dreadfull day of judgement VERSE 19. HIS suite is in this verse renewed Abundans cautela nonnocet Restored set at liberty being now in bonds at Roome Which shall be for your good Sooner If it be Gods will out of hand not in respect of Gods purpose but in regard of outward impediments Saint Paul at this time was in Prison at Roome as the subscription of the Epistle doth intimate His imprisonment was an hinderance to the Gospell therefore he earnestly requests their prayers for his restitution to his former liberty Saint Peter was in prison and irons betweene foure quaternions of Souldiers earnest prayer was made by the Church for him God sent His Angell and brought him forth Pray earnestly for mee and I trust I shall bee delivered by your prayers Let us pray for the Preachers that the Word of God may run and be glorified in all places VERSE 20. IN the former part of the Chapter he commended to them many excellent duties of brotherly love hospitality constancy in the truth obedience to spirituall Governours now because Saint Paul may plant Apollos water but it must bee GOD that gives the encrease hee prayeth to GOD for them to worke all these graces in them In this prayer 1. The person to whom he prayeth 2 The matter of it verse 21. The person is described by a Title and an effect his Title is this dator amator pacis 2 Cor. 13.11 1 Cor. 14.33 Peace is an union of the hearts of men men will never bee at peace if they be not of one heart and one minde as they were in the Primitive Church Now God alone rules in the hearts of men therefore he onely can make peace There is a double peace the one betweene GOD and us Romans 5.1 Luke 2.14.29 GOD is the giver of that the other is a peace betweene our selves 1 Thes. 5.13 wherewith God is greatly delighted They be both herbes that growe in his Garden He is the God of them both We must be at peace one with an other 1 We have a peaceable Prince Isai. 9.6 therefore let us that be his Subjects and Souldiers bee peaceable 2 There is no one string in all the Scripture harped so much on as this 3 Without this wee cannot see GOD. Hebrewes 12.14 Blessed are the peace makers for they shall bee called the Children of GOD. 4 Rom. 12.18 It is to be embraced with all much more with them that professe the same Gospell with us Owe nothing to any man save love Let us looke to discharge this debt unto all 5 The Divell according to his name is a maker of debate Satan signifies an enemy The enemy came and sowed tares He is that enemy that sowes the tares of dissention in the world The Divell dwels in contention as the Salamander in the fire Contentious persons are like the Divell who sowes the seed of contention betweene man and man they that be of a wrangling disposition that are never well but when they have their hand in contention are like Ishmael whose hand was against every man and every mans against him They are not of God but of the Divell we have a peaceable GOD let us bee like Him My peace I leave with you sayes CHRIST If we be right Christians we will be at peace one with an other 6 Peace is a credit to the Gospell as contention is a discredite Gen. 34.21 So must we be peaceable Pursue peace and follow after it Yet some run away from peace Let them bee sent for to make peace they will not come they will professe so much a fearefull thing We have one Father one Mother one Elder Brother believe in one Saviour hope for one Kingdome therefore let us be at peace let no jarres be among us In the building of the Temple the noise of an hammer or toole was not heard and let there be no knocking with the hammer of contention among Christians which are Gods
never looke backe but continue with him to the end That this is the native meaning of it is apparant by the words following wherein he corroborateth his exhortation For many deceivers are come into the world which will supplant you if they may therefore walke on stedfastly in the truth VERSE 7. 1. HE warnes them of false teachers 2. He armes them against them verse 8. In the warning 1. There is a signification that they become 2. A marke whereby to know them being come 3. An application of that marke For the former 1. There is the qualitie of them that be come they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planing subtile cheating deceitfull fellowes they will deceive you with fine words and nise distinctions 2. Here is the quantitie of them They be not a few but many Many Beares many Lions many Foxes If they were but Waspes and Bees yet being many they might scare us and make us circumspect much more these 3. They be not to enter but are already entred 4. Into this wicked world which is a receptacle of good and bad I will give you a marke whereby ye shall discerne them They confesse not that Iesus Christ is come in the flesh and so subvert the very foundation of Christianity There be divers kindes of them Some deny that Christ is come in the flesh at all as the obstinate Iewes whose eyes the god of this world hath blinded Some confesse him to be come in a kinde of flesh yet not in true but in phantasticall flesh as Marcion whom Tertullian eloquently confuteth 1. The Angels appeared in true and solid flesh Abraham washed their feete they tooke Lot his wife and two daughters by the hand and lead them out of the city and doe ye thinke that the Sonne of God would dissemble and deceive the world with phantasticall flesh 2. He was borne of a woman he did not passe through a woman as water through a channel He came not out of her wombe transmeatorio but genitorio more not as one that passed through her but as one that was begotten of her The fruit of her wombe ut homines nascerentur ex Deo primò ex ipsis natus est Deus That men might be borne of God God was first borne of men We are commonly borne of a man and a woman He was singularly borne of a woman without a man 3. If his birth were phantasticall then his death was phantasticall then they are not to be blamed that killed him 4. If his humanity was phantasticall then we may justly imagine that his Deitie was phantasticall too Quomodo verax habebitur in occulto qui fallax repertus est in aperto How shall we beleeve him in that which is secret when he was deceitfull in that which is open Againe Some confesse him to have a true body but no soule as Apollinaris His Deity supplied that whereas he saith My soule is heavy even to the death Father into thy hands J commend my Spirit But let us acknowledge with thanksgiving to his Majestie that he is come in the flesh God manifested in the flesh seene of Angels beleeved on in the world ascended into glory Worthy then is the lamb that was borne and killed for us to receive all honour and glory praise power and might for ever Magna misericordia Domini nostri Iesu Christi Great is the mercy of our Lord Iesus Christ. Factum esse eum propter nos in tempore per quem facta sunt tempora that he which made time would be made for us in time that he which made man would be made man least that should have perished which he made Then he applies the marke to them before mentioned This is a deceiver and an Antichrist But why doth he change the number Why doth he not say these be the deceivers and Antichrists Catharinus supposeth he doth it to point out the devill qui est verus primus maximus Antichristus who is the true first and chiefe Antichrist that needeth not the alteration of number is frequent in all Authors There were many Antichrists in the Apostles dayes as forerunners of that great Antichrist in time to be revealed That shall sit in the Temple of God and exalt himself above all that is called God VERSE 8. HItherto he hath warned them of false teachers now he armes them against them 1. He wisheth them vitare errorem to eschew their errors 2. Fugere communionem to flie their communion and society verse 10 11. In the former 1. The Caveat then the reasons the caveat look to your selves and looke narrowly too with both eyes with all the circumspection you can We must looke to others too For no man liveth to himselfe none must say with Cain Am I my brothers keeper We must looke to our brethren too yet first and principally to our selves because every one of us must give an account of himselfe to God A traveller must looke to him that travells with him but chiefely to himselfe we must rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops over ourselves then over others that is condemned by S. Peter yet some there be that spend more time in other mens Diocesses than in their owne in looking to others than to themselves Multi multò sciunt scipsos nesciunt alios inspiciunt seipsos negligunt Many know much and know not themselves they looke upon others and neglect themselves This caveat he doth enforce by 4. Reasons 1. A damno from the losse 2. A praemio from the reward in this v. 3. Ab incommodo from the discōmoditie 4. A commodo from the commodity in the next He doth not say ye but wee including himselfe in the number the best of us all have neede to be vigilant that we lose not the things for which we have wrought namely the joyes of heaven for the which we have wrought by prayer and fasting by reading of Scriptures by hearing of Sermons and divine Service by a patient suffering of divers afflictions and shall wee now through negligence lose them We must worke for the meate that endureth to life everlasting We must not be idle not unfruitfull in the excellent knowledge of Iesus Christ. Wee must worke for heaven not to purchase it that hath Christ done with his owne precious bloud but to confirme it to our selves Goe worke in my Vineyard Worke out your salvation with feare and trembling But let us so worke that wee loose not our working be faithfull to the end and I will give thee the crowne of life Ye are they that have continued with me in my temptations therefore I appoint to you a Kingdome Without continuance no Kingdome A traveller loses his labour though hee have gone 40 or 50 mile if he goe not on to the end of his journey Marriners lose that which they have wrought unlesse they worke till they
able to encounter with the enemie Isaac waxed mighty in a strange country encreased and was exceeding great he had flockes of sheepe heards of cattle and a great houshold even so much as the Philistines had envie at him Iacob with a staffe passed over Iordane but returned with great substance God gave to Salomon that which hee asked not riches and honours so as among Kings there was none like him in all his dayes hee had 1400 charrets and 12000 horsemen hee gave silver in Ierusalem as stones and Ceders as wild figtrees Iob had 7000 sheepe 3000 Camels 500 yoke of Oxen 500 she Asses insomuch as he was the greatest man in all the East-Country Hester of a poore banished maide fatherlesse and motherlesse became a Queene Daniel was made the third man in the Kingdome hee plucked Ioseph out of prison and made him ruler of Egypt hee tooke David from the sheepe-coates and sent the Scepter of Israel into his hand All that the just man takes in hand shall prosper here S. Iohn wisheth that Gajus may prosper so we are if it stand with Gods good liking to wish to all our friends for then they have greatest opportunity to honour God and to doe good to others Indeede prosperity sometimes proves hurtfull Ease slayeth the foolish and the prosperity of fooles destroyeth them It is sayd a thousand shall fall at thy side and ten thousand at thy right hand that is as Saint Bernard interprets it a thousand fall in adversitie which is as the left had but ten thousand in prosperitie which is the right hand and as Galen observed plures occidit gula quam gladius surfetting and drunkennesse hath killed more than the sword In adversitie wee are humble in prosperitie wee are proud in adversitie we pray in prosperitie we play in adversitie we seeke God in prosperitie we forget God All the while that David was in persecution and in wars hee was a chaste man when hee came to take his ease and to walke idly on the roofe of his palace then he was caught in the snare of adultery Solomon was drowned in the Ocean of his prosperity Solus in divitiis fuit solus egregie corruit None swimme in such a Sea of riches and honour as he did and none suncke more egregiously than he did they stand upon slippery places and they slippe ere they be aware therefore wee had neede be suters to God especially to keepe us in prosperitie Yet if it hurt the fault is not in it nor in God that sent it but in our selves that abuse it as if a friend should give a man a brave and excellent sword and he should kill himselfe As for his estate he wisheth that he might prosper so for his body he wisheth that he may be in health which in it selfe is an invaluable jewell Sed carendo magis quam fruendo we know not how to prize it but when we want it 1. When a man is sicke he can doe nothing so well as in his health we cannot pray so well paine draweth us away we cannot reade we cannot goe to Church we cannot follow the workes of our calling so conveniently we cannot visite our friends as the Virgin Mary did Elizabeth 2. Sinne puls sicknesse upon us because all have sinned all are sicke at one time or other in some measure or other Behold hee whom thou lovest is sicke S. Augustine malleus haereticorum the hammer of heretiques was so bruised with the hammer of sicknesse that he could neither walke stand nor sit But God in mercy hath provided remedies for it learned and expert Physitians the vertue of sundrie hearbes and simples to restore us to health againe 3. A sicke man is a prisoner confined to his bed or house a man that hath his health is at liberty to goe where hee will yet in the Lord. 4. What is wealth without health Nec domus aut fundus non aeris acervus auri Aegroto domini deducunt corpore febres though thou hadst the riches of Croesus yet they could not rid thee of an Ague so displeasing is sickenesse so pleasing is health therefore if it bee the will of God let us wish it to our selves and to our friends too This is illustated a pari from the like in his soule thy soule prospereth well that growes up in the graces of the spirit so prosper thou in thy estate and in health of body here is a lively description of a happie man in this life a good outward estate mens sana in corpore sano a sound minde in a sound body The soule is the principall animus cuiusque est quisque the soule is the man the soule is the workman the body the toole wherewith he worketh the soule is a spirit the body a lumpe of flesh the body is from the earth the soule from heaven the body we have by mediate generation of our parents the soule by immediate infusion from God they are the fathers of our bodies but he is the Father of spirits the body is mortall and dyeth the soule immortall and liveth for ever the body when we be dead lyeth by the wals as a thing of no reckoning is put into the grave among wormes the soule is taken up by the Angels and carried into Abrahams bosome yet generally we are all for the body nothing for the soule that shall be well clothed that shall fare daintily lie softly We have no care to clothe our soules with the fine linnen of the Saints which is Christs righteousnesse to feede it with the bread of life that came from heaven to lay it one the soft bed of a sweet and excusing conscience If the body be sicke there is sending for the Physitian the soule may be sicke of the dropsie of covetousnesse of the swelling tumor of pride of the consumption of envie no seeking to the heavenly Physitian for the curing of it The body saith Chrysost. is not wholly to be neglected that thou maist have a good wagon for thy soule a good governor for thy ship a good souldier to fight for thee but thy soule is farre more to be respected Otherwise thou art like a man that sets forth his maide bravely and suffers his wife to goe basely What discretion is it to give all to the body nothing to the soule What pitty is it ancilliam reficere ac dominam interficere To fat the body and to kill the soule This is no charity but iniquity no mercie but cruelty no discretion but confusion above all let us care that our soules may prosper as did Gajus his soule VERSE 3. WE have had the entrance Now to the matter of the Epistle Where 1 there is the substance of it 2. The conclusion of it The substance hath two branches a Commendation an Admonition v. 9. He commends him for two vertues that glistered in him the one is Sincerity v.
Gods glory Let your light so shine before men that they seeing your good workes they may glorifie your father which is in heaven so we shall doe all faithfully as Gajus did The persons to whom his well doing extended were the brethren and strangers Some interpret brethren the faithfull And indeede they were honoured with that title in the Primitive Church Strangers those that be not yet called but are strangers from the common wealth of Israel Rather by brethren are meant Iewes For my brethren the Iewes By strangers Gentiles converted to Christ as appeares by the opposition verse 7. Hospitality is in speciall manner commended to us in the Scripture Love ye the strangers for yee your selves were once strangers We in England were strangers in Queen Maries dayes Some faine to flee into France some into Germany some to Frankford some to Emden Therefore let us have pitty on strangers Be given to hospitalâ—ty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing it as the hunters doe the Deere we must not invite them summis labijs saith Hierom coldly for fashion sake but toto mentis ardore with a fervent affection and desire to have them We must pull them to our houses as Abraham did Origen observeth of Lot We read of no good workes of his that are registred in Genesis save onely hospitalitie for this alone evadit incendia he escapes burning when all Sodome was burnt hospitalem domum ingressi sunt Angeli The Angels entred into the house of hospitality Clausas hospitibus domus ignis ingressus est the fire entred those houses that were shut up against hospitality Audite hoc qui hospitem velut hostem vitatis Heare ye this O ye covetous misers that shun a stranger as ye would do an enemie whereas indeed ye should make your selves friends of this unrighteous Mammon Iulian writing to the high Priest of Galatia excites all to hospitality by a saying out of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All strangers poore folke are sent to us by God himselfe peradventure to try us with all Let us be courteous even to strangers as Gajus was In entertaining of them we entertaine Christ and he will reward us at the latter day Mat. 25. VERSE 6. I But how knowest thou Iohn that I am so full of charity Many have related it to me Who both brethren and strangers they have borne witnesse of thy charity comming from thee to me It was religiously and gratefully done of them For we must all acknowledge our benefactours Of what charitie did they beare witnesse Non habitus sed actus saith Aquinas non affectus sed effectus Not of the habite of the charitie which can not be seene but of the act of charity which all the world might see not that thou haddest a good affection to doe good but of the fruits and effects of thy charity that is poore charity goe in peace warme your selves fill your bellies and give them not a crumme to fill them withall Christ shewed no such charity to the people in the wildernesse hee fed them with loaves and fishes Dorcas did not say to the widdowes warme your selves but shee made them coats to warme them withall Such was Gajus his charity he lodged them in his house they sate at his fire he fed them at his table Such must be the charity of us all wee are full of excuses to keepe us from charitable workes which S. Basil most pithily meeteth with all 1. I have not to give no saith he looke upon the rings that be upon thy fingers tell thy tongue that thou lyest if thou canst not give Zacheus gift give the widdowes gift Diversa dederunt sed ad unum pervenerunt quoniam non diversa amaverunt they gave diverse gifts yet they came both to one and the same Kingdome because they both loved one and the same thing which was God It is not the Coffer but the heart which God respecteth Habet semper unde det cui plenum est pectus charitatis hee that hath a heart full of love to Christ and his members shall ever have something to give that fountaine will never be dried up Coronat Deus voluntatem ubi non invenit facultatem God crownes the will where he findes inability of doing 2. I have children to provide for 1. Sayes S. Basil didst thou say when thou prayedst for children Give me children that might keepe me from the Kingdome of heaven 2. As thou hast children on earth so thou hast a brother in heaven which is Christ reckon him among thy children He that loveth Father or mother wife or children more than me is not worthy of me 3. How knowest thou whether thy children shall live or no death may sweepe them all away and that with one beesome too as it did Iobs 4. If they live art thou sure thy goods shall come to thy children strangers may eate them up they may come to thine enemies as Sauls Kingdome did to David 5. Take not too much thought for thy children he that feedes the young ravens will feede thy young children the rather if thou honourest him with thy goods and lettest him to have a portion among thy children The third excuse I will give by will after my death to that S. Basil answeres 1. Thy breath may be stopped on the suddaine that thou shalt have no time to make a will as Valentinian the Emperour was 2. If thou dost a dash with a pen may invert thy meaning and overthrow thy will 3. Then we may thanke death for the good thou dost if thou couldest have lived ever thou wouldst never have done good like a rotten tree that doth no good till it be cut downe 4. Were it not better for thee to have the praise of a liberall man when thou walkest on the ground than when thou art put into the ground 5. No dead creature was brought to the Altar God requires a living sacrifice 6. Thy life is the time of working not death Remember that thou in thy life time receivedst thy goods wee must doe good with them in our life not in our death 7. Wilt thou commit thy good workes to Inke and Paper rather than to the disposing of thine owne hands 8. If thou didst receive a Noble man into thy house wouldst thou set the reliques of thy table before him and wilt thou serve God with the reliques of thy life while we have time let us doe good to all We are fallen into those dayes whereof our Saviour Prophesied The love of many shall waxe cold now not the charity of many but in a manner of all is not onely cold but starke dead few or none can witnesse of our charity wee are more wedded to our wealth than to our wives many a one can be content to part more readily with his wife then with his money to good uses yet they be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
non ut servemus sed ut utamur not to lay them up till they rust but to use them to the glory of the giver especially to bestow them on Christ and his members many things are worse for using these are better Si amaveris divitias peribis cum illis perde ne pereas dona ut acquiras semina ut metas If thou lovest thy riches so well as to doe no good with them thou shalt perish together with thy goods part with them when God will have thee that thou perish not with them give that thou mayest take sow that thou mayst reape Sowe in earth cheerefully and thou shalt reape in heaven plentifully Where did they beare witnesse of his charity not in secreto but in publico not secretly but openly not in the house but in the Church Some of them being preachers did speake openly of it in the Pulpitin the audience of all the people The best and the next way to be famous is to be full of charitable workes they after the flood sought to get them a name by setting up a tower the height whereof should reach to heaven but the works of charity proceeding from a true faith shall bring us to heaven indeed they will make us to be spoken of both in this life and in the life to come The Centurions Synagogues shall make him volitare per ora virum to flye through the mouthes of men more than Ahabs yvorie Pallace shall doe him Emanuel Colledge W r I sometime lived founded by Sir Gualter Mildmay that learned Knight and lover of learning shall make all posterity to speake of him and to praise God for him Suttons hospitall shall continue his name more than all his houses and lands gold and silver could have done The name of Gajus shall remaine in the Church to the worlds end The righteous shall be had in everlasting remembrance If we bee desirous of a name no speedier way then by the workes of charity the godly will speake of us in this life and Christ will set them on a stage at the day of judgement in the life to come Now hee stirreth him up to a proseqution of his charity not onely to entertaine them kindely while they bee with him but to stretch forth his kindenesse to them at their departure where there is 1. The enjoying of it 2. The pressing of it verse 7. In the enjoying 1. the fact 2. the manner how it is to be done 3. a commendation of it being done The fact is this To bring them forward on their journey when they goe to other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send them on before with competent provision It seemeth to be a kindnesse performed to all strangers at their departure Abraham went With the Angels on their way but chiefely to preachers of the word Paul and Barnabas were conveyed by the Church toward Ierusalem the Elders of Ephesus accompanied Paul to the shippe all that were at Tyrus accompanied Paul with their wives and children he presumed to be brought on by the Saints at Rome in his journey towards Spaine he charged the Corinthians to convey Timothy in peace to him he willed Titus to bring Zenas the expounder of the Law and Apollos on their journey diligently that they lacked nothing there is a Court courtesie usuall among us if a man of account come to our house we will goe a little way with him It hath some similitude with this but it is not the same it comes short of it by many degrees Then hee tels him how he should doe it after a godly sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your conversation be worthy of the Gospell of Christ walke worthy of God as it beseemeth Legats and Ambassadors sent from God as ye would doe to God himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digni deo i. as Lorinus expounds it not much amisse divinè regie largiter divinely princely largely divinely as sent from God princely because they come from the Prince of Princes not sparingly but largely too Porus being asked of Alexander how hee should use him answeres in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regie regally how else saith Alexander nay in that saith hee all manner of royall usage is comprehended So Saint Iohn heere wisheth Gajus to bring them on worthy of God hee could say no more We must receive a Prophet in the name of a Prophet as a man of God sent from God himselfe little respect now a dayes is given to Prophets When a Legate came from the Pope into England how royally was he entertained many Lords would meete him as far as Dover and convey him honourably to the Court Gods Legats among us shall not have a quarter of that honour no not they that be in most eminent places In honouring of them wee honour God in dishonouring of them wee dishonour God yet it is little regarded There followeth the commendation of it Thou shalt doe well exceeding well the positive for the comparative excellently well God will reward thee for it in this life for he is not unrighteous to forget our worke and labour of our love which wee have shewed towards his name in ministring to his Saints In the life to come then Christ will applaud us and say Euge serve bone Well done thou good and faithfull servant enter into the joy of thy master VERSE 7. HE presseth it by a forcible reason deduced from the piety of those preachers which is set forth 1. By the end of their journey 2. by the small fruit of it Because for his names sake that is for the propagation of the Name of God by the preaching of the Gospell They went forth out of their native Country There be divers kindes of travellers Some travell upon curiosity to fit their eyes eares and tongues that they may see and be seene heare strange things and relate them when they come home and it were better for us to beleeve them then to goe and trie Some leave their Country for debt that carries many into Ireland and other places some because of some notorious offences committed by them which makes them to flye the Country Some doe it impiously to sucke in the dregges of Popery and to make proselytes of their owne religion as the Pharisaical Iesuits doe and in fine they make them threefold more the children of hell than they were before few travell for the name of Christ for the spreading of the Gospell as these did Touching the fruit of their travell it was fruitlesse taking nothing of the Gentiles to whom they preached hee doth not say asking nothing but taking nothing though it were offered to them I these were good preachers indeed if ours would doe so they should be welcome They tooke nothing not because it was unlawfull for them to take but because it was inexpedient It is a maxime
over-seething pots that send forth a fome or from over-charged stomackes that must needs belch Salomon saith of the foole eructat stultitiam he belches out foolishnesse Belchers yee know are odious to all so be all pratlers With what With malicious words As they said of Moses and Aaron Yee take too much upon you So Diotrephes said of Saint Iohn hee tooke too much upon him as if none should rule in the Church but hee Hee prated that hee did exhaust the treasury of the Church that hee overburthened them with a multitude of strangers sent to them It may be that he breathed out some points of erroneus doctrine too He prated against him he could not tell what inaniter ac irrationabiliter saith Lyra vainely and without all reason Zenophanes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurre to Homer and Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spurre of Saint Iohn of whom hee was not worthy to be named the same day A common sinne yet a grievous sinne more grievous than we are aware of to be pratling in corners of other men 1. Therein they sin against God who gave them their tongues to be as trumpets to sound forth his praises and bells to toll their brethren to God not as coales of Iuniper to burne withall nor as sharpe rasors to cut withall 2. In this they imitate the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Basil they have their character and denomination from the devill hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser and slanderer of the brethren so are they Hee is the old devill and they are the young devills 3. The object where about they be occupied is the good name of men now a good name is above silver and gold Hee doth not a man so great wrong that robbeth him of his silver and gold as hee that robbeth him of his good name 4. Hee is a man-slayer and no manslayer hath eternall life he kills three men at once with the sword of his tongue himselfe the hearers and the man whom he trusteth through with the speare of his malevolent speeches vnus est qui loquitur unum verbum profert he is one that speaketh he bringeth but one word out of his mouth yet in uno momento multas aures inficit multas animas interficit in one moment he infects many eares and kills many soules 5. He banisheth himselfe out of the Kingdome of heaven raylers by name are excluded therefore let us leave this pratling least hereafter we chatter and burne in hellfire Major est machaera linguae quam ferri saith Saint Augustine the sword of the tongue makes a deeper wound than the sword of yron It goes to the heart of many Saint Chrysostome professes he knew some Quos verba magis affecerunt quam vulnera whom words have more affected then blowes and no marveile saith he the body receives the one the soule the other But let us not be so faint hearted words are but winde as wee use to speake let them passe away like the winde especially being undeserved 1. What be those pratlers they be not lupi rapaces sed pulices mordaces Not ravening wolves but back-biting fleas they bee but as a company of whelpes that follow us wapping at our heeles 2. We draw in the same yoke with Christ and all the Saints Some kept a pratling against Christ that he was a perverter of the people that hee denyed to pay tribute to Caesar. Tertullus the oratour made a declamation against Paul Wee have found this man a turbulent fellow a mover of sedition throughout the world What a number of false accusations were commensed against Athanasius that he embeaseled the Kings treasure that he had killed Arsenius his owne deacon In this wee have a cloud of witnesses many companions in this affliction Wee may happily keepe out of the clawes of men but wee shall never keepe out of the jawes of men The servant is not above his master Daemonium habet he hath a devill audit Dominus patitur audit servus indignatur this heares the master and puts it up quietly this heares the servant and stormes at it impatiently 3. Men speake against us but God speakes for us It is Origens observation Nunquam tantas laudes dixit Deus de Mose ac postquam Miriam Aaron ei maledixerunt God never spake so much in the commendation of Moses as when Miriam and Aaron discommended and spake evill of him Were ye not afraid to speake against my servant even against Moses They disprayse God prayses what neede we to regard them 4. What is our rejoycing save the testimony of a good conscience there is joy within why should there be sorrow without Those pratling tongues croake in our eares like Ravens an excusing conscience sings like a Nightingal in our hearts let this inward musicke countervaile the outward jarring for a good conscience is a continuall feast 5. Consider him that endured such speaking against of sinners hee that knew no sinne boare the contumelious speeches of sinners shall not wee that bee sinners beare the reviling speeches of sinners 6. We are no losers but gainers by it Blessed are ye when men hate you when they separate you and revile you putting out your name as evill for the Sonne of mans sake rejoyce and be glad behold your reward is great in heaven Hereunto accords that worthy speech of S. August Quisquis volens detrahit famae meae nolens addit mercedi meae Whosoever willingly detracts from my good name doth unwillingly adde to my reward in the Kingdome of heaven therefore let us be so farre from vexing at them as rather let us rejoyce in them This is the least though it be fowle enough there follow greater from words he goes to actions 1. He receives not the brethren himselfe 2. He forbids them that would 3. Hee casts them out of the Church Yet he doth not simply say he receives not the brethren but not content with his malicious prating still he goes on from one degree of sinne to another There is a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of covetousnesse in sinning a covetous man is not content with that which he hath though he have the riches of Craesus yet still he would have more So hee that hath begun to drinke of the water of sinne must needs drinke more and more Haman was not content to put Mordicay to death that refused to bow to him but he must needs have the lives of all the Iewes in the provinces of Ahasuerus Herod was not content to kill Iames the brother of Iohn with the sword but he clapt up Peter into prison intending to serve him with the like sawce The Iewes at Thessalonica could not be content to have persecuted Paul in their owne Citty but they must pursue him to Berea likewise One witch-craft one adultery would not content Iesabel her
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
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