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
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
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
they that thought most highly of him tooke him to be but some admirable Prophet like Moses or an Angell in the shape of man Therefore here he shewes him to be above the Angels Where 1. A proposition comprehending in it the excellency of CHRIST above the Angels 2. A confirmation of it by diverse strong and invincible arguments 1. CHRIST is the Sonne of God So are not the Angels 2. The Angels worship CHRIST therefore hee is their superiour 3. The Angels are Ministers and servants Christ is the Lord to whom they minister 4. CHRIST is an everlasting King So are not the Angels 5. CHRIST made heaven an earth So did not the Angels 6. CHRIST sits as an equall at the right hand of GOD whereas the Angels are ministring spirits and stand round about his throne therefore it must needs bee confessed that Christ hath a chaire of dignity above the Angels and for that cause is the high and eternall God and is become by vertue of his Deity being from all eternity with the Father better than the Angels by many degrees they are not worthy to be named with him the same day A more surpassing name above them .i. greater honour and dignity then they Phi. 2.9 Eph. 1.21 he hath given him a name .i. A prerogative and priviledge this name came to him jure haereditario by descent as it doth to the Sonne from the Father CHRIST is exalted into a chaire of dignity above the Angels This is a singular comfort to the Church The Angels are great mighty puissant and glorious creatures wee men cannot endure the presence of an Angell many of the Saints have fainted for feare at the sight of Angels yet our Saviour Christ that hath dyed for us our elder brother the Lord protectour of his Church and Children is farre more excellent than the Angels If he be above the good Angels then above the bad therefore let us not feare all the Devils in hell Christ our captaine is above them and able to trample them under his feet VERSE 5. I But how proves he this that Christ is more excellent then the Angels 1. By a relation betweene GOD and him which agreeth not to the Angels He brings it in by the way of an interrogation after the manner of Rhetoritians That CHRIST is the Sonne of GOD hee doth not prove by his preaching which made some to confesse it never man spake as this man doth not by his miracles the stilling of the Sea and Windes which made some come and worship him not by his resurrection ascension and sending of the Holy Ghost from heaven the Iewes would have cavilled at these but he proveth it by two places of Scripture What Sonne The naturall Sonne of GOD begotten of Gods essence the Angels are made by God but not begotten of God as Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discretivè thou alone whereby he distinguishes him from other Sonnes The Angels Iob 1.6 The Magistrates Psalme 82.6 are called the Sonnes of God in regard of the Majestie of that rule and dominion which they exercise in the name of God whose sons they are in respect of their office but they not begotten of the essence of GOD as Christ is God begetteth us by the word of truth but that is mediately hee begat Christ immediately of himselfe To day some referre it to the Virgins Wombe to day i. When thou wast conceived begotten and borne of the Virgin Athanas. and Cyril others interpret it de hodie quodam infinito To day .i. from all eternity in such a day as lasteth for ever Hebr. 13.8 So Augustine To day In this cleere light of the Gospell I have manifested thee to be my begotten Son Matth. 3.17 So the word hodiè is used Hebr. 3.13 as he was begotten of the Father from all eternity so hee was begotten by him anew againe in the mindes and hearts of men when he was revealed to them by the preaching of the Gospell after Christ his resurrection and ascension into heaven Rom. 1.4 This first text of Scripture the Rabbins themselves expound of Christ 2 Sam. 7.14 No doubt but that was spoken of Salomon that was to build a Temple unto God Many things are peculiar to him as the words immediately following yet Salomon was a type of Christ which is our true pacificus who built a more glorious temple to God which was the Church And some things there be in that prophesie which cannot be applyed to Salomon but to Christ as Verse 12. the seed that shall proceed out of thy body Salomon was come out of Davids loynes already CHRIST was to come of him which is called the seed of David and the Sonne of David 2. Verse 13. Salomons kingdome was not established for ever 11. Tribes were rent from his Sonne By Christ we also are made the Sonnes of God and God is our Father I goe to my God and your God to my father and your father We are all the Sonnes of God by faith in Christ Iesus the Spirit cryeth in our hearts that is makes us to cry Abba Father 1 What an honour is this Seest thou a man that beleeves in Christ though never so poore a man he is a Kings Son the Son of the King of Kings and Prince of Princes 2 As Christ hath made us the Sons of God so let us live like the Sons of God If I be your Father where is my honour will a child play the wag in his fathers sight he will reverence his Father more then so we are continually in the sight of our heavenly Father He compasseth our pathes round about not a thought in our hearts but he searches it out therefore let us feare Him let us commit no sin in any secret closet because our father seeth us Potiphers Wife picked out a time when no man was in the house then shee sayd to Ioseph come lye with me I pray thee here is no man to looke on us I but our Father is in the house therefore let us not sin because of him let this bee a bridle to restraine us from all Sin VERSE 6. ANd when againe hee bringeth in the Prophet or rather God the Father a trajection of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if it had beene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather no trajection For once He brought him into the world in the Verse going before when at His exhibition in the flesh Hee manifested it to the world that Hee was His onely begotten Sonne as Matth. 3 17. chap. 17 5 27 54. He brought Him in first when Hee sent Him to take flesh of the Virgin 2. When after His Ascension Hee manifested Him to the world by the propagation of the Gospell over all the earth therefore when Hee sends Him at the day of judgement to judge the World He brought Him into the World to take possession of it as His owne house Chrys. He is the first begotten Sonne of Blessed Mary in respect of His
we are not the Angels Ministers This is thy gracious goodnesse towards us thy name be blessed for it for ever and ever Whether he have appointed to every one of us a particular Angell or not let us not be too curious in the discussing of it this is comfortable for us that wee have many Angels to Minister to us Their Angels saies CHRIST of those that believe in him not their Angell not one Angell but many carryed Lazarus his soule into Abrahams bosome 3. What an unspeakable comfort is this for us What a Tower of defence against Satan and his Angels The Devill compasseth the earth to and fro hee walkes up and downe like a roaring Lion seeking whom he may devoure and there be many 1000s of devils there were a legion in one man These by Gods permission raise up tempests stirre up extraordinary windes blow downe houses Nay if God did not bridle them they would quickly teare us all in pieces but let this be our castle to flye unto as there be bad Angels to hurt us so there be good Angels to defend us There were Charrets and horse-men of fire round about Elisha and the Angels of God though we cannot see them with our eyes pitch their Tents round about us these be stronger than the Devill and his angels because they never sinned and have God on their side In the time of Popery the people were much deluded with the walking of spirits they durst not go through a Church-yard in the night for feare of them Sundry are afraid of Fairies and of ill spirits that haunt their houses no doubt but the evill angels are busie in all places yet let us feare none of them all we are guarded with the celestiall guard of holy Angels that are able to protect us from them all especially Christ Iesus is on our side which is above all Angels he sits at Gods right-hand hath all power in heaven and earth he will preserve us from all dangers in this life and bring us to his everlasting Kingdome in the life to come 4 Seeing that God hath ordained the Angels to be ministering-ministring-spirits for our sakes which undoubtedly looke carefully to their charge seldome or never are they absent from us some or other are present with us continually Let us do nothing that may grieve these Heavenly Spirits let the Women be covered because of the Angels So let not us sweare and blaspheme the Name of God c. because of the Angels Men would blush to commit filthinesse in the presence of an honourable Personage the Angels are alwayes present with us therefore even in respect of them let us absteine from sin CHAP. 2. IN the former Chapter the Author as in a Glasse shewed the Deity of CHRIST and both simply and absolutely ratified it Now he applies it to them to whom he writeth Where 1. An application 2. A transition to his humanity In the Application 1. the Vse 2. the Reasons whereby it is pressed 1. From the incommodity 2. From the punishment set forth by a comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsomuch as CHRIST the Author of the Gospell is not onely above the Angels but is the high and eternall God being the naturall Son of the everlasting Father and engraven forme of his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought So then it is not left to our discretion we are tied with the bond of necessity to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend our mindes that the things may be imprinted in our hearts and practised in our lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more aboundantly We should abound more in hearing attention and practice than they did in the time of the Law we should excell them by a more rare and singular attention for though the things are the same yet the party is not the same by whom they are delivered It is not enough to heare Sermons every weeke which is good and commendable but we must yeeld a diligent attention to the things that we heare we especially now in the time of the Gospell when God speaketh to us by his owne Son The people were bound to heare attentively in the time of the Law when the Prophets of God spake to them but much more are we when the Son of God the Prince of Prophets the Prophet of the Prophets speakes to us All Samaria gave heed to Simon Magus that bewitched them and lead them to the Divell and shall not we give heed to Iesus Christ that labours to carry us to Heaven Doe not onely heare but attend to that which ye heare Take heed how ye heare whether loosely or carefully profitably or unprofitably Lydia attended to the things that Paul spake Acts 16.14 We must not only heare the Preacher but attend to the things which he uttereth An Infant doth not only take the dug into his mouth but he sucketh at it and that with greedinesse So we must not onely lye at the big of the Word but we must suck sweet doctrines and heavenly instructions from it The ground that receives not the seed into it will never be fruitfull if it lye aloft and be not hidden in the bowels of the earth it can never yeeld fruit so when the seed of the Word is sowne if we doe not marke it and lay it up in our hearts hide it within us as David did the birds of the Ayre that is the divels that flie up and downe in the Church will pick it up and run away with it Therefore let us diligently give heed to the things which we heare hearing is good and they be commended that heare yet that is not sufficient a diligent attendance must be given to that which we heare When Christ reades a Divinity Lecture to us we that be his Schollers must attend to it It is said of the people that they hung on Christ watching the words that came from his mouth ready to receive them before they came so with all care and diligence we must hang on the Preacher marke his words and be ready to receive them into our eares and hearts even before they are delivered so eager should we be of the Word Especially now in the time of the Gospell what attention is there in the Starre-Chamber when the Lords of the Privie Counsell speake But if either the Prince or the King himselfe make an Oration then there is wonderfull attention In the time of the Law the Prophets spake which indeed were of Gods counsell by whom God revealed his will to the people but now the Prince of peace the everlasting Counsellor the Kings owne Sonne that lay in his owne bosome in whom all the treasures of wisdome are hid speaketh to us Therefore let us listen with all diligence to the things which he speaketh And how doth Christ now speak Not daily from Heaven as he did to Saul but by the mouth of his Ambassadours He that heareth you heareth me will ye have an experience of Christ that
an hard father chode sharply now hee stroakes them on the head againe saying wee are perswaded better things of you 2. We must have a good and charitable opinion of them that sit in the lap of the Church that subject themselves to the Ministerie of the Word though there bee some defects and blemishes in them St. Paul judged all in the Church of Philippi to be the elect Children of God Phil. 1.7 We must not be too lavish or too strict in our judgment some have such large consciences as that they are perswaded too well of all that all in the end shall bee saved yea even the Devills themselves that was the dotage of Origen And some at this day cannot bee perswaded that any shall be damned the lappe of their charity is too wide and others is too narrow They are scant perswaded well of any but of themselves they thanke God with the Pharisee they are not as other men all others are naught and they only are good but except there appeare manifest tokens of reprobation except they take an apparant bad course and the very high way to hell we must perswade our selves that they may appertaine to the number of Gods faithfull and elect Children wee are perswaded of our owne salvation judicio fidei and we may be perswaded of the salvation of others scientia charitatis wee must not bee too rash in our sentence as the Barbarians against Saint Paul doubtlesse this man is a murderer Such a one hath these and these faults doubtlesse he is the child of the Devill if they prosesse the Gospell and have any godly care to live accordingly though there be wants in them wee must be well perswaded of them But what was St. Pauls perswasion did hee perswade himselfe that they were honest good natured men and the like Nay more then so that they were in the number of those that should be saved That young man in the Gospell was a man of rare and excellent parts he had kept as he said all the tenne Commandements from his youth and Christ loved him yet there were not things in him that accompanied salvation Thou maiest be a sowre Cato a just and upright Aristides in thy dealings with men and yet have not the infallible markes of salvation It is an excellent thing when there be those vertues in men and women that accompany salvation Hast thou a sharpe and pregnant wit So had Esau that could wittily descant on his brothers name Hast thou a brave and eloquent tongue So had Aeschines Tully and Demosthenes Art thou a faire comely and beautifull man as goodly a man as one shall see in a summers day So was Absalom Hast thou a reaching and a politike head So had Achitophel Art thou a deepe Scholler a profound learned man So was Porphyrie Lucian Iulian that never set a foote in the kingdome of heaven Labour to have those things that accompany salvation faith hope zeale patience humility and other graces of the spirit whereby we may be perswaded that you are the deare Children of God The Lord worke those things in us all that accompany salvation Though the Church be perswaded of thee that thou art a wise man witty learned that is to small purpose So live that both the Preachers and all good people may bee perswaded you have that in you for the which they may judge you to be heyres of salvation Here hee prevents an objection that might be made What Paul hast thou bin so bitter towards us hast thou called us babes and novices in Religion Hast thou set before our eyes such a terrible example of Apostates and backsliders as if we were birds of the same feather and now art thou well perswaded of us thou doest but flatter us wee can hardly thinke so O yes saies St. Paul assure your selves we have a good opinion of you though we thus speake these are but trumpets to waken you out of sin the wounds of a lover to cure you withall they be but spurs of fatherly admonitions to pricke you forwards unto all goodnesse Wee made mention of these men not as if you were such but to warne you that you be not such Though the Preacher be sometimes round and vehement yet the people must not imagine that he is hardly conceited of them A Father loves his child when he chides him a Physician his patient though he give him bitter pils and we love you though we be hot against the corruptions that raigne among you VERSE 10. SAint Pauls perswasion was not grounded on nothing it is not as a castle built in the ayre it hath a sure ground to stand upon you have good workes issuing from faith therefore we are perswaded of your salvation To forget that is both to prosequute and crowne your workes as hee hath begun a good worke in you so he will finish it in this life and reward it in the life to come If God should not doe this he should be unjust but he is not unjust he is not an unrighteous Father that forsakes his Sonne or an unjust builder that leaves his building That this is his meaning is apparant by that which went before and that which followes after unlesse he were perswaded that God would finish the worke begun in them his perswasion could not be firme and in the next Verse he prayes that they may goe on forward to the end and when he hath done so hee will crowne his owne worke The Iesuits say it is a world to see what wrything and wringing the Protestants make to shift off this place whereby it is cleere that good workes are meritorious and causes of salvation If it bee an unrighteous thing with God not to give heaven to our workes then we have it not on meere mercy but of justice Iustum est ut reddat qui debet debet autem qui promisit It is just with God so to doe not in regard of our merit but of his own promise They that came into the vineyard at the last houre had as much as the first yet not of merit but of covenant It is an unrighteous thing for one to break his promise GOD hath promised to reward our workes with eternall life therefore he should be unrighteous if he did it not and in the next words he shewes that wee must not depend on our merits but on Gods promise ratified by an oath But what manner of work is it not an easie work but a labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seco. Such a wearisome labour as cuts the body it may be they went away a mile to visit the Ministers and members of CHRIST they had many discouragements yet they waded through them all it was an hazarding of their life to bee seene in their quarrell to make their part and to relieve them This worke of theirs is illustrated by the manner of it the end the matter
the sences They say that the body and bloud of Christ are there invisible under the shape of bread and wine therefore by their owne position it is no sacrifice 2. They confesse it to bee an unbloudy sacrifice and then not propitiatory for the quicke and the dead as they will have it for Hebr. 9.22 Without shedding of bloud there is no remission of sinnes There is no bloud shed therefore no remission of sins and then a masse not worth a figge thou canst not have the remission of sins by it but it is a phantasticall dreame of their owne Let us magnifie the Lord Iesus for his owne sacrifice which he offered for us and lay hold on it by a true and a lively faith What did Christ offer for us not silver and gold not a Bull a Sheepe or a Goate not the haire of his head the paring of his nailes or his little toe not one of his Disciples but himselfe Oh blessed SAVIOUR that spared not himselfe for our sakes So let us give our selves to him he that will be my Disciple let him deny himselfe and follow mee We must not only sacrifice our sins for Christ his sake which wee will hardly doe but if occasion require offer up our selves for him we must say with Paul my life is not deere to me c. I am ready not only to be bound but to dye at Hierusalem for the name of the Lord Iesus But alas wee are wanting in love and thankefulnesse to Christ hee offered himselfe for us We will not offer up our pleasures for him Hee laid downe his owne life for us we will not lay downe our sinnes for him Wee will not forgoe our lusts our covetousnesse pride drunkennesse for Christs sake how then shall we offer up our selves for him as he did for us VERSE 28. THe reason is taken from the excellencie of this our high-Priest he that is the Sonne of God voyd of all infirmity sanctified for ever is able by one sacrifice to satisfie for the sins of the Church but Christ is the Sonne of God voyd of all infirmity sanctified for ever ergo This is illustrated by a famous antithesis betweene the Priests of the Law and him whereof there be foure branches 1. The ceremoniall Law made men Priests the Gospell made God a Priest For this our High-Priest as hee was the Sonne of man so the Sonne of God too and therefore God 2. The Law made servants Priests as Heb. 3.5 The Gospell the Sonne which is more honourable than any servant 3. The Law made them that had infirmities namely of sinne and corruption otherwise CHRIST tooke on him all our naturall infirmities 4. The Law made those that were mortall and endured not long by reason of death the Gospell hath made him that is consecrated for evermore By the word of the oath may be meant the Gospell as Luk. 1.73 because it was ratified by Gods oath But rather by it is meant the promise made to Christ which God confirmed in the Psalme with an oath If we respect the substance of the oath it was from all eternity CHRIST was ordained an everlasting Priest in the eternall decree of his Father 1 Pet. 1.20 but it is said to be after the Law because it was written published and exhibited after the giving of the Law The word of this oath comming after the Law did put the Law out of place though Gal. 3.17 because the promise was of greater force and efficacy then the Law but as the last Will disannulls all the former wills so the word of the oath comming after the Law did abrogate the Law Which is sanctified for evermore or perfected and therefore is able perfectly to fulfill the office of an High-Priest There was no Priest no Prophet in the time of the Law there is no Minister no Preacher no Christian whatsoever but hath some infirmity or other Noah a Preacher of righteousnesse was overtaken with wine and lay uncovered in his Tent. Abraham a Prophet so the Lord himselfe termeth him to Abimelech had his infirmities when hee dissembled for the saving of his life David a man after Gods owne heart had his grosse faults when hee was carryed into Adultery and murder using one as a Cloake to cover the other withall Saint Peter had his infirmity when he did Iudaizare cum Iudaeis applyed himselfe to all companies Saint Paul and St. Barnabas had their infirmities when they were at an open jarre and publike defiance one with another about St. Mark and departed in a chafe one from another Shew mee the garden that hath not one weede in it and shew mee the man either Preacher or other that hath not some infirmitie Let not us cast off men because of infirmities much lesse let us be ready as some are to hurle away the word because of the infirmities that be in the Preachers of the word If we will have a man without infirmities we must goe to heaven for one for there be the Spirits of just and perfect men There is none perfect in this world we are all full of infirmities the Lord be mercifull to us only Christ Iesus our High-Priest is voyd of infirmities hee is consecrated for evermore and holds to consecrate all that belong to him Let us serve this our High-Priest in holinesse and righteousnesse in this life that wee may triumph with him and offer the sacrifice of praise to God with him his Saints and Angels in the life to come CHAP. 8. IN the Priest-hood of Christ there bee two things 1. His calling to that office cap. 7. and 8. 2. The exequution of it cap. 9. and 10. In his calling 1. The Party called which is set forth at large in the former Chapter 2. The thing whereunto he is called in this Chapter which is to Minister for the good and salvation of his Church This Ministration of his is advanced above the Leviticall ministration by foure arguments 1. From his empyre rule and authority by reason whereof hee Ministreth after a more magnificent manner then the Levites did Verse 1. 2. From the place where he Ministers 3. From the Sacrifice wherewith he Ministers ver 3.4 5. 4. From the subject whereabout he is occupied In the first argument 1. An entrance into it 2. A description of his power and authoritie Having cast up the account this is the summe that ariseth of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon the things spoken this is the chiefe of all it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is to stirre us up to attention The summes of things are welcome to us Who is not desirous to have the summe of the Bible The summe of the Law contained in so many volumes a summe of Physicke c. The Oratours in the end of their Orations deliver the summe of that which they have spoken so doth St. Paul here hee delivers to us the totall summe of the things which he had spoken before
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
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
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
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
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
distinguish betweene Faith and presumption 139. It is Faith that makes the word profitable 147. Faith inlayd with Charirity is the Queene of vertues 233. wee live by Faith 434. Faith makes heaven evident to us even in this life 436. It hath an Eagles eye 437. It is above Sense and Reason 446. the commendations of Faith is by its fruite 447. It leapes over difficulties 451. Faith makes us Heires and what Heires 45â— God will exercise our Faith patience 459. Faith commended 509. Faith is the best weapon to goe to warres withall 531. No righteousnesse but by Faith 527. a checke for such as boast of it without Faith ibid. Feare how Christians must Feare how not 45 146. of foure sorts of Faith 146. why men feare and quake 570 571. we are too much affraid of men 618 Fellowes we are Christs Fellowes divers wayes 67. we must love both common and christian Fellowship 413 414. sundry motives to love the Fellowship of the Saints 414 415 Fire Angells compared to Fire 65. how God is a Fire 594. of Fire Temporall and Eternall ibid. Gods patience like Fire ibid. Flesh Christs Flesh called a Vaile 404 Fly of Moses Flight 504. and with what wings wee may Fly 504 505 Footestoole the godly are the wickeds Footestoole here but hereafter they shall be theirs 74 75 For the word interpreted and diversely accepted 193 Fornication held alike veniall by Pagan and Papist â—65 It is so sweete a sinne as that God hath provided for it but sower sauce 565. Reasons for avoyding it ibid. a drunkard will be a Fornicatour ibid. Forsake God will never forsak us though for a season he withdrawes himselfe from us 617 Friend Christ is our best Friend in the Court of heaven 114. the joy in meeting of Friends 682 G GAjus his name 683. three of the same name ibid. Garment the similitude and dâ—ssimilitude of Christ with garment 72 Gideon his facts and fame 52â— 523 c. God hee is to bee praised for all things 10 11. he is not the Author of sinne 31. no grace but from God 67. God is the efficient and finall cause of all 97. All things are for him 98. We must trust in God in all calamities 104. how many wayes men tempt God 128 129. God is subject to no change 129. how God sweareth we may lawfully doe it 132. two things cause God to doe it ibid. with whom God was grieved 142. the knowledge of God is unspeakeable 184.185 Gods permission is a helping 213. Gods Immoveablenesse is one strong pillar 242. God and nature never did any thing in vaine 276. God cannot repent 293. God hath two hands 426 427. A fearefull 〈◊〉 to fall into the hands of his Iudgement and Iustice. 427. how God is father of Spirits 553 Godly Vid. faithfull they are oft nivolved in temporall plagues 508. they onely in safety 533 Good Goodnesse the commoner the better 17. Wee must acknowledge the Good that is in others ibid. what they be that doe deserve the name of Good things 348 349. we must doe Bonum bene 689. well enlarged by S. Greg. ibid. c. fond excuses for not doing good workes answered 691 692. the next way to bee famous is to be full of good workes 692 Gospell It is the common cause and it should touch us all 29. examples of them that did meane but good offices for the Gospell sake ibid. how God himselfe is a witnesse to the Gospell 84. Why the Gospell was adorned with many Miracles 85 the Gospell compared to a Bell. 115. It s Antiquity 121. how the Gospell was to our forefathers and how it is to us 147. It is not received of All. ibid. why the Gospell doth no good to some ibid. the Gospell more excellent then the Law though the Law came before the Gospell 287 288. the Gospell is profitable many wayes 288 289. It is above beyond the Law 290. The Gospel is a time of reformation 345. Gospell we should be content to forsafe all our goods for the Gospells sake 430 Grace it is to be desired and esteemed of as worthy of the first place 8. It is to be wished to all and to bee preferred before all things 46. All Grace is from God 67 H HAlting a threefold Halting 558 Hands Imposition of hands why used 209. God hath neither right nor left hand 396 396. the use of Christs sitting at the right hand of God 397. God hath two hands 426 427. a fearefull thing to fall into the Hands of Iustice. 427 Harden how God doth harden mens hearts and how men doe harden them 125. wee harden our owne hearts ibid a disswasion from hardning our hearts 126 Haste we must hasten in the way of Godlinesse 145 Health how to be prized 686. c. Hearing wee must heare attentively 78. foure things to bee done after hearing 79 80. wee must heare with our hearts 125. rules for hearing 182. dulnesse in hearing how caused 2O3 Heart there must be a cheerefull heart in all our doings 30. we must heare with our hearts 125. how God and men doe harden the heart ibid. we must carefully looke to our hearts 135 Heaven the joyes of heaven why called Powers 215. It is a holy place 353. heaven is better than Earth 470. It is our onely Citty 573. and how ours 574 Hebrewes whether that Epistle to the Hebrewes be S. Pauls â—9 reasons proving it 50. in what tongue it was written ibid. a great argument of theirs answered that are of another opinion 83 High-Priests Christ hath all things that belong to a High-Priest 193. Vid. what an High-Priest Christ was 299 3OO the use of it 300 301. the excellency of the High-Priest Christ Iesus above others 306 Heires how wee are heires by Christ 56. It is the Saints dignity and they neede not feare want 242 Hold wee must hold fast our profession 187 Holy we must be holy as Christ is holy 300 301. no Saint but hath his sinne 306 307. the holy of holies what 331 Holy Ghost the Author of the Scriptures 124. the sinne against the holy Ghost described 214. why it is called the sinne against the holy Ghost ibid. what falling away it is that is the sin against the holy Ghost 215. the conditions or parts and points of this sinne 216. the grievousnesse and equity of that sinne ibid. the sinne against the holy Ghost described comparatively 219. the holy Ghost is in the Scripture 341. It is called water 409. the opening of the sinne against the holy Ghost 417. ignorant persons cannot commit this sin 418 a full definition of this sin ibi 422. fearefull examples of this sinne 423. Honour It comes neither from the East nor the West but from God 486. A double use of it ibid. c. Hope unto faith must be annexed Hope 122. how Sathan seekes to overthrow our Hope 123. hope compared to an Ancre 243. excellent uses of hope 244. a distinction of Sperare IN and Sperare PER. ibid.
commended for her Fact 520 521 Raine the Word of God compared to Raine 220 221 Rebuke to rebuke a minister is the sinne of sinnes 333. what honor they bring 501. our impatience of Reproofe 652 Reconciliation It ought to be among Christians for divers reasons 27. Redemption it is plenarie 353 354. the end of our Redemption is to serve God 358 Reformation there is 1 a formation 2 a deformation 3 a Reformation 346 347 Reliques the Iesuits wrong ground of Reliques 332 Popish Reliques foolishly collected out of Scripture 488 Religion It doth not evert pollicie 26. wee must both openly and constantly professe it 409. two things hinder it ibid. c. 430. our reward for our constancie in Religion is great in many respects 431 Remember Remembrance wee have sundry remembrancers 387. There are three things that we must remember 427 428 Good things and good men must be remembred 619. how 620 Repentance it hath two parts 208. its power 217. God cannot Repent 293 Rest A double rest 133. the cause why Israel was deprived of their rest ibid. the Rest of Gods people is unexpressable 154 we must labour for that Rest. 155 Restitution the kindes of wrongs whereof restitution must bee made are 4.1 of the Goods 2 of the Mind 3 of Fame 4 of Fortune 36. to whom Restitution must bee made ibid Resurrection 4 pillars on which the proofe of resurrection leane on 210 211. Our hopes strengthned by faith in the resurrection 479. The strong inducements we have thereunto ibid. c. A good consideration of it 480. All shall Rise 530 Revenge none may revenge but God 425 Reward our constancie in Religion shall bee rewarded 431. yet that reward is not merited ibid. but of Mercy 445. the reward how to be looked unto 501 502.675 676 Riches they are Gods good gifts yet are to be forsaken for Gods sake 496 S SAbbath some workes aâ—d what they are that maâ—t bee done on that day 515 Sacraments how they sanctifie 384 Sacrifice the Sacrifices that ministers now offer are either common or proper 195. of spirituall Sacrifices ibid. All Priests have their Sacrifices so must all Christians 311. the Sacrifice of Christ is termed Sacrifices and why 65. the weakenesse of the Legall Sacrifices 378. and the power of Christs Sacrifice 378 379. the impossibility of Sacrifices to take away sinne till Christ was Sacrificed 388 foure things commend Christs Sacrifice 396. externall Sacrifices of Religion are to be done 440 Saints Papists beleeving in the saints confuted 13 14. the saints dignity is to bee Gods Heâ—res 24â— they are but strangers and must so carry themselves 467 468. the world is not their Country 469. how Saints departed are to be remembred and had in honour 620 Salutation the great Salvation comes by preaching 81 82. it is made sure by Gods owne oath 241. A hard thing to be saved 452. assurance thereof how had 581 Salvations they are commendable 44. the Anabaptists unchristianlike herein 44 45. examples hereof 45. whom we must salute ibid. c. whom not 679. examples ibid. c. Sampson his Faith Facts and Fame 523. A censure of his selfe-slaying 524 Samuel his Faith Facts and Fame 525 Sanctification how the Sacraments sanctifie 384. A twofold sanctification 424 Sanctuary the word how used 309 Sarah of her faith and facts 461 462 c. her laughter condemned 461 Scriptures the Holy-Ghost is the Author of them 124 All the scriptures are called but one book 392. Christ is to be found only in the scriptures 393. how the scriptures speake 547 548. they are not to be reade carelessely 592 Searching what it requires 205 Seeke Rules for seeking of God 445 Servants they must not be detained without their Masters liking 29. an absurdity of Papists in this point ibid Serve the end of our redemption is to serve God 358. and how ibid. It is the most excellent service ibid. c. Shaddow what it doth and how discerned with an application thereof 383. little else but shaddowes among some 384 Shame we must not be ashamed of our Religion 410 Sheapheard Christ is our Great Sheapheard 648. how and wherein we are resembled to Sheepe ibid. how Christ became our Sheapheard ibid c Simple Christians must be simple not subtile 301 Simonie well defined 638 639 committed foure wayes 639 6â—0 Sion Its interpretation 57â— Sinne God is not the author sed Ordinator peccati 31. Others sinnes must not be Aggravated but Extenuated rather 32 Christ hath purged us from all our sinnes 60. the use of it 61. sinne deceiveth us many wayes 137. the sinne against the holy Ghost discribed 214 our best workes are defiled with some sinne 25â— 253. there is none that sinneth not 339. sinnes called Dead workes 356. sinnes well tearmed dead workes 357 358. So long as Christ doth appeare in heaven for us our sinnes cannot appeare 369 the difference of sinning volens and voluntary 416. three wayes of striving against sinne 547 sinne is a bitter thing 562 563. It must be suddenly stopped in the very beginning else it will spread 563 Sit the comforts of a beleever from Christs sitting at the Right Hand of God 62 63 Sonne the difference betweene the sonne and the servant Christ and Moses 120 Souldiers All Christians are Souldiers 6 7. and as souldiers we should stirre up one another 136 Soule how they are made 149 Speech our speech must be savory especially towards our death 489 Sprinkling the blood sprinkled on the people significant 364 Starres some Mathematicians undertake to number the starres 462 Steppes straight steps what and how made 558 Stranger we all confesse our selves so to be and must so carry our selves 467 468. wee should be kind to strangers 693 Study we must study to enter into eternall rest 155 156. the manifold circumstances of this study 156. this rest is worth our study 157. Reasons to spurre us to this study 157 158 Suffer Christ suffereth with his 189 Sweare how God doth sweare and how we may doe 132. two things cause him to doe it ibid. vid. Oath of swearing on the Bible 240. we may sweare by no Creature ibid. there be three principall things that God sweareth in his Word 292 T TAbernacle how interpreted and applyed 309 310 Christs body called a Tabernacle so is ours 310. different from houses 311. how the Tabernacle is applyed to Christ 326. why it is called a worldly Tabernacle or sanctuary 327. what is meant by the first Tabernacle 347 348. As Christ body is a Tabernacle so is ours 349. the differences betweene an house and a Tabernacle ibid. c. Teachers a warning to beware of them 672. their quality and marke 673. how to Arme our selves against them 674. reasons for it ibid Teares many sorts of them 568 Temptation comforts in it In and through Christ. 113. God is Tempted divers wayes .128 three Tempters 1. God 2. Divell 3. Man c. 473. Gods servants have their Tryalls 474. we must
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
he painted out Christ in lively colours sundry kinde of wayes this we are sure of he was a Physitian and greatly beloved too Luke the beloved Physitian saluteth you a Physitian for the body and the soule too which is more than ordinary Eusebius makes mention of one Theodotus a Bishop that was both Medicus Theologus a Physitian and a Divine too Paul sayes of one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for Divinity alone he must needs be a rare man that is sufficient for both These be they that send commendations to him whom he dignifies with this Title my Fellow-labourers or Fellow-workemen Some in the calling of Christianity some in the calling of the Ministry too Both are workes both are labours Nomen Christiani est nomen operis sayes S. Augustine and S. Paul sayes he that desires the office of a Bishop desires a worthy worke Here a common place of salutations doth not only salute us but inviteth us unto it In Greeke saluting is a kinde of imbracing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because whom we salute we embrace with the armes of love or at the least pretend it In Latine Salutare est salutem optare to salute is to wish health and prosperity to the parties whom we salute The Anabaptists are not onely unchristian but uncivill also to condemne salutations Indeed Elisha willed his man that if he met with any he should not salute him and CHRIST charges his Disciples to salute none by the way Those were in matters of extraordinary importance which required great expedition otherwise we may and ought to salute Angels salute The Lord is with thee thou valiant man sayes hee to Gideon hayle Mary freely beloved sayes Gabriel to the Blessed Virgin CHRIST would not have his Apostles to be so unmannerly to goe into an house and not to salute it he himselfe salutes after his resurrection peace be unto you Saul went forth to meet Samuel and saluted him Though Nabal was a churle and a foole too yet David would not deale so foolishly with him as not to salute him Thus shall you say for salutation There is a sweet eccho of salutations betweene Boaz and his reapers the Lord be with you sayes he the Lord blesse thee say they David saluted his souldiers The greatest thinke no scorne to salute the meanest I but whom must we salute All. We must love all pray for all even for our very enemies Now saluting is nothing else save an intimation of love a kind of praying and well wishing therefore we must salute all I but Saint Iohn gives us other counsell If any come to you and bring not this doctrine receive him not to house neither bid him God speed We must not vouchsafe him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must distinguish betweene gods enemies and our owne if they be notorious open professed adversaries to CHRIST as those were we ought not to afford them a kind salutation nay if an Angell from heaven should preach any other doctrine we should hold him accursed But if they be secret adversaries and unknowne it is not impiety to salute them Some are so rigid that they will not salute a stranger because they know not whereabout he goes 1. It is repugnant to charity Love thinketh not evill it believeth all things It is greater charity in things doubtfull to believe the best then the worst 2. As Aristotle being reproved for giving an almes to a wicked man answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had compassion of the man not of his manners so wee salute the man not his life we bid the man God speed not his actions But how are we to salute 1. For the externall manner by word of mouth or by writing Saint Paul omits salutations in never a one of his Epistles but in Rom. 16. he is most plentifull in them So is Ignatius Commendations are requisite in our letters if they bee not made commendations matters of course not greatly regarded 2. For the internall manner we must salute sincerely not hypocritically it must bee Saint Paul's haile not Iudas his haile Greete one another with an holy kisse They must be holy not unholy greetings The end of salutations is the preservation of love which by all good meanes had need to bee maintained by Christians and a demonstration of the respect we have one of another VERSE 25. THe last branch of the conclusion is a Valediction or farewell hee takes his leave with a short yet a sweet prayer where 1. There is the substance of it then the sealing of it In the substance 1. Res optata the thing wished or prayed for which is grace love mercy favour Grace must be Alpha and Omega the beginning and ending of every worke Saint Paul began with it and he ends with it 2. Cujus sit gratia whose grace it is of our Lord Iesus Christ which hath brought us into grace and love with God who before were his enemies and out of grace which hath graciously redeemed us from sinne death hell and damnation and hath opened to us the doores of the kingdome of heaven 3. Cui optatur to whom it is wished not to Philemon alone but to all that were with him Be with your spirit Man consists of two parts a soule and a body here by a Synecdoche melior pars pro toto the better part is put for the whole be with your spirit .i. with you The grace of CHRIST is to be preferred before the grace of all earthly Kings and Princes 1. Their grace is mutable to day in grace to morrow out of grace As Haman was with Ahasucrus and Belisarius with Iustinian CHRIST is not mutable 2. They dye CHRIST lives for ever CHRIST lives for ever the grace of our Lord Iesus Christ be with us all Then he seales his prayer with Amen Nec Graecum est nec Latinum sayes Aug. it is neither a Greek word nor a Latine but an Hebrew word mansit non interpretatum and by the providence of God remaines in all tongues uninterpreted ne vilesceret nudatum least haply being unfolded it should bee lesse esteemed as Hallelujah Hosanna c. It is particula confirmantis a particle of confirmation as Saint Ambrose well observeth So be it So be it The Lord grant it may be so It must in a fervent zeale be the shutting up of all our prayers It is doubled by the people when Ezra praysed the Lord the great God all the people answered Amen Amen with lifting up their hands and no doubt their heart too As the Church sayes we will lift up our hearts with our hands to God in the heavens If the hand be lifted up without the heart it is an hypocriticall Amen and unacceptable unto God The end of this Commentary A COMMENTARY VPON THE EPISTLE OF St PAUL to the Hebrews FIRST the inscription of the
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
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
crowned with glory and honour in that he raised up himselfe from the dead ascended into heaven in a cloud in the sight of his Disciples the Angels attending on him in that Stephen saw him sitting at the right-hand of God in that he sent downe the Holy Ghost from heaven and by a few simple men to look to through the preaching of the Gospell conquered all the world We may all see him crowned with glory and honour Thus he is higher than the Angels though through the suffering of death he was for a time lower than they Christ truly suffered death not phantastically in a phantasticall body as the Manichees and Apollinarists dreamed he felt and indured the bitter pangs of death Which is illustrated by two causes the efficient and finall the efficient is the grace love and mercy of God Iohn 3.16 the finall that as much as lay in Christ all men might be saved CHRIST's death was sufficient for all 1 Tim. 2.4 effectuall only to them that beleeve Isay 9.6 Mat. 26.28 Physick is offered to many sicke Patients that may doe them good if they will receive it but many are so froward that they will none of it the fault why they doe not recover is not in the physicke nor in the Physitian but in themselves so CHRIST offers the soveraigne medicine of salvation purchased by his death to all but some reject it and will not beleeve it can save them It is effectuall for all those that be sanctified that be his brethren as it is expounded afterwards Whereas it is said that Christ tasted death therein he dealt as the Physitian doth he needs not the physike prepared for his patients yet the better to induce them to take it he tastes of it himselfe before their eyes So death belonged not to Christ because he had no sinne yet he would taste of it that we might be more willing to taste and drink of that cup. The Metaphor must not be pressed too farre as if Christ did but sip and taste of the cup of death as a man tastes vinegar but drinkes not of it for he swallowed it up quite 1 Cor. 15.54 It is a borrowed speech Death is resembled to a cup whereof CHRIST did taste let this cup passe from me This hath reference to the time that hee continued in death not to the sharpenesse of his death They that taste of a thing tarry not long at it their lips are quickly removed from it so CHRIST did not continue long in death not past three dayes and three nights hee did but tast as it were of it and so away yet he truly dyed and it was a most bitter taste to him Thus the tasting of death was no dishonour but an honour to Christ. By it hee brought many to eternall life for all that hee is above the Angels and all other creatures whatsoever CHRIST hath tasted of death before us therefore let not us that be Christians be too much afraid of death There is a potion brought to a sicke Patient which the eye loathes and the mouth distasts The poore sick man is loath to drinke of it the Physitian takes it into his hand tasts of it before his eyes by that he is encouraged to receive it so is it with us death is a sowre cup which nature abhorreth we are all unwilling naturally to drink of it but for so much as Christ our loving and heavenly Physitian hath tasted of it before hand let us not be afraid of it The godliest men in the world cannot but in some measure feare death Christ feared it Et non est fortior miles quà m Imperator yet let this be as Sugar to sweeten this bitter Cup to us CHRIST tasted of it and overcame it so shall wee doe by his vertue and power As after the receit of a purgation the body is the better more sound than before so after we have drunk this bitter Cup of Death both in soule and body we shall be the better farre more glorious than before therefore let us be willing whensoever it shall seeme good to the Lord for us to taste it All of us should have died eternally At what time thou eatest thereof thou shalt dye both thou and all thy posterity Wee should have trodden the Winepresse of GOD's wrath and beene tormented with the Devill and his angels in the lake that burneth with fire and brimstone for ever but CHRIST hath tasted death for us all O the wonderfull and unspeakable love of Christ as if a company of Traytors were going to the Scaffold to be executed the Kings Sonne should step forth to dye for them what an admirable thing were that We by nature are enemies to God traytors to his Majestie the Son of the King of Kings comes from heaven and dies for us Is not this to be admired of us all scarce will any dye for a righteous man we were unholy unrighteous defiled with the scab of sin in soule and body yet the Lord Iesus died for us Life is sweet who will dye for his friend but will any dye for his enemy The consideration of the death of Christ should occupie our mindes continually we should ever be thinking of it it should cause us to be alwayes singing of that song Worthy is the Lambe that was killed for us to receive all honour c. But why did Christ tast death for us what moved God to send his Son to dye for us Surely his owne grace mercy and favour eternall life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So God loved the world that he gave c. There was no goodnes in us that might procure Christ to die for us no praevisa opera nor praevisa fides it is the grace of God that we are preserved from eternall death by grace ye are saved not by workes Let us not part stakes with the Lord give halfe to our selves and halfe to him but let us ascribe the whole praise of our salvation to the grace of God alone not to us O Lord not to us but to thy owne name and mercy in thy Sonne Christ Iesus be given all praise for ever and ever VERSE 10. NOw he descendeth to Christs humanity by preventing an objection of the adversaries Well you have affirmed Christ to be God above the Angels and all other creatures and that his suffering of death was no derogation from the glory of his Deity but a declaration of Gods grace and mercy to mankinde by his death to preserve men from death eternall but seeing hee was GOD what need was there that hee should become man suffer afflictions and dye Hee might have saved men by the power of his Deity yea even by his bare and naked word whereby he made all things at the first Answer indeed GOD being omnipotent might have saved mankinde if it had seemed good to him by some other meanes than by the incarnation and death of his Son yet this seemed to be the most fit and convenient
that he might the better pittie us that be men that he might be a mercifull high Priest to us all and shall we be unmercifull one to another As the elect of God put on bowels of mercy Col. 3.12 We have a mercifull high Priest Let us be mercifull one to another It is a token of a wicked man of a reprobate to be unmercifull as that rich glutton was that saw Lazarus dayly at his gates and would have no compassion on him True Christians are mercifull as Christ is Iudas came howling to the high Priests and Pharises Oh I have sinned in betraying innocent bloud what is that to us say they See thou to that So such a neighbour is sicke in the Towne such a one is mourning for the death of his Children his Wife c. Such a poore man hath neither meat nor firing nothing to relieve himselfe and his Children withall what is that to us A lamentable thing There is a thorne in the foot that paines it and makes it to swell shall the head and hands say what is that to us We are members one of another and we have an head that is pittifull to us Let us be pittifull one to another that Christ may have pittie and compassion on us both in this world and in that which is to come This may be a singular comfort to us all They say he is happy that hath a friend in the Court especially if he be gracious with the King wee have a friend in the Court of heaven that is deepe in Gods bookes such a friend as hath a feeling of all our infirmities He and we are as Hippocrates twins weeping and laughing together Saul why persecutest thou me If we be sicke or grieved he is c. This was one speciall end why CHRIST assumed our nature that hee might the better have compassion on us in our calamities As the bowels of the true mother yerned when her Child should have beene cut in pieces so if wee bee in any affliction the bowels of CHRIST yerne towards us therefore let us sound forth the praises of CHRIST with a cheerefull heart that tooke our nature on him let us glorifie this our elder brother LORD and Saviour in this life that we may be glorified with himselfe in eternall glory in the life to come CHAP. 3. HItherto he hath entreated of the person of Christ shewing him to be God and man now he proceedeth to his offices As for his regall dignity it might bee perceived by that which he had already spoken of him that he was above the Angels themselves therefore he sayes little of his kingdome in his other two offices he is ample 1. They are propounded joyntly Verse 1. Then opened Severally and particularly 1. Hee begins with his prophesie which is contained in this Chapter and part of the next to Verse 14. Then with his Priesthood in the Chapter following About his prophesie there be two things 1. An admonition with all reverence to listen to this our Prophet 2. Reasons to induce us to it Within this Chapter there are foure The 1. is taken from his fidelity illustrated by a comparison betweene him and Moses à 2. ad 7. 2. From the testimony of the Holy Ghost who stirreth us up to listen to him where we have the allegation of the testimony à 7. to 11. an application of it Verse 12 13. The 3d. reason is taken from the fruit and commodity we shall have by it a society and fellowship with Christ verse 14. 4. From the punishment inflicted on them that contemne this Prophet to the end In the admonition there be two branches 1. A description of the persons that are to attend 2. Of the person to whom they must attend Vnde whereupon Seeing the Prophet and Doctor of the Church is the high and eternall God above the Angels and all creatures seeing in time he became man that by Gods grace he might taste death for all men therefore let us make an high account and estimation of him The parties admonished to listen to this Prophet and Teacher of the Church are described by their estate and condition and by the gracious benefits bestowed on them 1 For their condition they be brethren dulciter eos alloquitur not carnall but spirituall brethren He doth not call them brethren only because they descended of the Fathers and came of the seed of Abraham as he did but because they were brethren in the Lord Iesus Christ. By this sweet and loving title he doth insinuate himselfe into the Hebrewes and allures them to have a reverent opinion of Christ. Yea he cals them holy brethren such as are made holy by Iesus Christ the Holy one of God 1 Cor. 6.11 By nature we are unholy as well as others but Christ sanctifieth us and makes us holy We that bee Christians must not be unholy brethren brethren in evill as Simeon and Levi were but we must be holy brethren As GOD our Father is holy the Church our Mother is holy Christ our elder brother is holy the Angels our fellow-brethren are holy Heaven is an holy place so must we in some measure be holy Seeing you are holy and have all your holinesse from Christ listen to him 2 For their dignity Partakers together with the rest of the Saints of the Heavenly and glorious kingdome whereunto God in mercy hath called us by the preaching of the Gospell 1 Thes. 2.12 Now as GOD hath beene so gracious to you as to make you partakers of his owne kingdome purchased by the bloud of his Sonne so listen you with all reverence to him and cleave to him alone Of the heavenly calling that is Of the preaching of the Gospell whereby we are called to the kingdome of heaven whom God hath predestinated hee hath called The preaching of the Gospell is the bell whereby we are called to eternall glory As by the sound of a Trumpet the people were called together in the time of the Law so the Word is the silver Trumpet sounding in our eares whereby we are called to the Kingdome of Heaven Blessed are they that be partakers of this calling Such are we in England at this present day if we had eyes to see it and hearts to consider it But GOD cals and we refuse to come wisdome hath made ready her Feast she shath sent her maids into the streets to call us to her banquet but we passe not for it The King made a Supper for his Son sent and invited many to it but they made excuses and came not so GOD calleth us continually but some sit at home in their houses some ride abroad c. when God cals them to his kingdome As we are partakers of the heavenly vocation so let us make a precious account of it that we may be called out of the kingdome of darknesse into the kingdome of light and remaine with Christ for ever Then he comes to the admonition it selfe Consider not lightly as they
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
much questioning now who stands to day If such a one preach I will come to Church if such a one I will not stirre a foote out of doores for it There be diversities of gifts but heare all good Preachers for yee come not to heare man but God yee come to a sword and that a sharpe one Balaams Asse started at the Angels sword and shall not wee feare at Gods sword When that Parasite Damocles had the tyrant Dionysius sword hanging over his head he quaked and when we be at Sermons Gods sword hangs over our heads therefore let us heare with trembling Vpon whom shall my spirit rest Even on him that trembles at my word 2. Seeing it is such a mighty word let us take heede how wee jest with it Sundry there be that will make themselves merry with the Scriptures as they sit at table as they walke together and ride by the high way side they will snatch a sentence out of the Bible to exercise wit withall like Iulian that gave a Christian a boxe of eare and then bade him turne the other cheeke to take another for so scoffingly said he did your master CHRIST command you to doe it is ill jesting with edge tooles The word of God is a sharp toole sharper than any two edged sword therefore use it reverently in all your speeches make not your selves merry with that lest God make you sorry afterwards Will you jest with the writings of a King that learned King Iames whom the Lord in mercy set over us hath many excellent bookes in print dare any of you jest with a sentence taken out of them and shall we sport our selves with the sacred writings of the King of Kings Isack sported himselfe with Rebeccah his Wife God hath given thee many blessings a loving Wife besides many other earthly delights sport thy selfe with them after an holy and religious manner but sport not thy selfe with the Word of God if thou doest it will byte thee ere thou beest aware 3. This graphicall description of the Word of GOD should enflame us with a love of it it should cause us to preferre this above all other bookes in the world There is wit in Seneca Plutarch in Tully in Saint Aug. Chrys. Ierome Bernard yea many excellent pearles of learning to be found in them but not worthy to be named the same day with the Bible For there is an unspeakable Majesty in the Word of God to waken thee up being dull and drowsie to all good dutyes to comfort thee in all afflictions to make thee a new Creature in Christ Iesus Therefore Saint Augustine after he was converted professed of himselfe avidissimè arripui venerabilem stylum spiritus tui Aug. Conf. lib. 7. cap. 21. Illic potissimùm quaerenda est sapientia ubi staltitia titulus apparet Therefore let it be greedily affected by us all let us spend lesse time in other bookes and more in this 4. Seeing it is such a lively mighty and piercing Word let the Preachers especially propound this to the people they shall do more good with one sentence of Gods Word then with thousands of Poets and Philosophers c. those may delectare but these will inflammare did not our hearts burne within us when he expounded the Scripture by the way Those will tickle the eare but these will kindle a fire in the heart that cannot be quenched those will make the people to say of thee when they are gone a fine man hee hath a sweet and eloquent tongue but the proofes of Scripture will make them to say Oh mighty and powerfull man The Philosophers sayes Lactant. have many excellent precepts yet no pondus in them quia sunt humana authoritate majori i. divina curent therefore no man believes them quia tà m se hominem esse putat qui audivit quà m ille qui praecepit we cannot aliunde suadere de rebus fidei quà m ex literis fidei Tertul. At the Councell of Nice there was a Philosopher of singular note for learning that disputed with the Bishops there assembled about three hundred and eighteene he had so many cunning evasions that tanquà m anguis lubricus hee alwayes wound away At length an ancient man which was no Minister but a good professour takes him in hand he encounters with him only in the name of CHRIST and with the naked Word of God the Philosopher was overcome and yeelded the bucklers to him saying to his Schollers donec verbis mecum res gesta est verba verbis apposui ubi verò pro verbis virtus processit ex ore dicentis non potuerunt resistere verba virtuti nec homo adversari Deo Virtus crucifixi in Paulo fuit omnibus poetis philosophis rhetoribus potentior As David sayd of Goliahs sword may be sayd most truly of this there is none to the Word of God I will fight with that in every Sermon But what manner of Word is this that is so lively and mighty in operation Not the word that God speakes immediately with his owne mouth from Heaven as he thundered at the giving of the Law but the word that he speaketh by the mouth of his Embassadours Rom. 10.8 1 Cor. 1.21 1 Pet. 1.25 Though a weake man hath the handling of this sword yet because the Spirit of God striketh with it it will give a sound blow This word is a Discerner a Critick that judgeth soundly and narrowly as Aristarchus and Aristophanes leave nothing unsearched 1 Cor. 14.24 Luc. 2.35 As the Prophet Elisha revealed to the King of Israel whatsoever was done in the King of Syria his privie Chamber so the word of God doth discerne the most secret thoughts of our hearts the thoughts and intents of the heart that is The first conceptions which are as children of the mind the cogitations which delight and consent have apprehended and are ready to bring into practice The consideration hereof should cause us to have a reverent regard of the word of God and to stand in awe of it When ye come to a Sermon ye come to a diligent and narrow Searcher that can lay open all the secret sins that ye have committed your adulteries oppressions backbitings and slanderings thefts your beastly drinking in Tavernes and Alehouses Behold a man that hath told me all that ever I have done said the woman of Samaria and I say behold you are now hearing of that word that will tell you all that you have done You come to heare that which shall judge you at the latter day therefore heare not drowsily loosely carelesly negligently Take heed how you heare If it be not a sword to kill sin in you to mortifie the members of the old Adam in you it will be a sword to kill you everlastingly A strange thing there hath beene wonderfull plenty of preaching in this Land yet small profiting by it and why because wee have not the reverent estimation of the word of God
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
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
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
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
not be so shie of sin Though we live in drunkennesse uncleannesse pride covetousnesse yet wee may bee in the favour of God Indeed God is of wonderfull mercy hee is called the father of mercies in the plurall number not of Iustices There is a whole Psalme of his mercie and so not of his justice Yet wee must not imagine that his mercy can put his justice out of place To penitent sinners as the Publican was as Mary Magdalen was that Christ's feete with her teares he is mercifull but to them that continue in their sins hee will shew himselfe to bee just and powre down the vials of his wrath on them he cast off the Israelites his own chosen people for their abominable sins and doe you think that we shall escape which are but wild Olives and adopted Children in comparison of them There is no dallying with God if we continue not in his covenant he will reject us VERSE 10. YE have seene what it is not now consider what it is which hath three branches 1. A renovation of their hearts to keepe his lawes Verse 10. 2. An illumination of their understanding to know his will Verse 11. 3. The remission of all their sins against his Law and so consequently eternall happinesse Verse 12. He points out this New Testament much discrepant from the other which I will dispose As we say I ordaine this my last will and Testament in manner following So this is the Testament which I ordaine the Testament which I testate With the house of Israel under the which the house of Iudah is comprehended that is the whole Church In those dayes when Christ the Sonne of righteousnesse shall clearely shine in the preaching of the Gospell saith the LORD which is not as man that he should repent nor the Sonne of man that hee should lye I will put my Lawes In the Hebrew it is the singular number in the Greeke the plurall All my Lawes appertaining to the first and second table I will leave none of them out Into their minde the discoursing faculty of the minde whereby they shall conclude within themselves that it is the best course they can take to serve me That they may understand it Into their hearts that they may love embrace and keepe it Hebrew into the middest of them Not in Tables of stone as at the first but in the fleshie tables of their heart This is the difference betweene the Law and the Gospell 2 Cor. 3.3 and 6. God will not only put his Lawes into our eyes eares tongues hands feete In these parts the wicked may have the Law of God they may looke on the Scriptures talke of them heare Sermons c. but he will put them into our hearts and the heart shall set all the members of the body on worke He will write them there engrave them that they shall never be rased out nothing shall blot out that writing Then followes the conditions of the covenant on both parts as it is in all covenants On Gods behalfe he will be our God hee will protect and defend us provide all good things for us for this life and the life to come no enemy shall hurt us he will give us all things that bee good On our part we must be his people that is worship him depend on him by a lively faith live in obedience to him serve him and no other Happy is the people that have God for their Lord. God is a good God to us but we are an ungracious and unthankefull people to him VERSE 11. THe second branch of the covenant there shall bee then more plentifull knowledge then was in the time of the Law which is declared negatively and affirmatively The lesson taught by them is this know the Lord this shall not neede then earthly Schoolemasters may be removed and put up their pipes wee shall all have an heavenly Schoolemaster which is the Holy Ghost Ioh. 6.45 Ioh. 14.26 1 Ioh. 2.27 But what shall not one neighbour instruct an other in the time of the Gospell yes verily exhort one another edifie one another in your most holy faith Priscilla and Aquila taught Apollos Augustine and others think that this is spoken of the Saints in heaven but the text will not suffer it Sol. 1. Then there shall not be so many particular ceremonies the signification whereof one should teach another as there were in the time of the Law 2. This is spoken not simply but comparatively The Holy Ghost shall bee powred downe in such plentifull measure upon all the light of the Gospell that was hidden under darke shadowes in the time of the Law shall now shine so brightly to all as that the teaching by friends and neighbours shall in a manner bee superfluous yet for all that this neighbour-like instruction one of another shall remaine still but there shall not be so great necessity of it as there was before The affirmative part If all shall know the Lord then there shall be no need to teach one another who the Lord is but all shall know the Lord ergo Which is confirmed by a distribution great and small shall know him ergo all shall know him Hee doth not meane the least in age for little infants and children are not now capable of the knowledge of God no more then theirs in the time of the Law but from the meanest in estate and condition to the highest Not Schollers alone and book-learned men shall know the Lord but even artificers Plowmen they that be least in the reputation of the world All all estates and conditions of men Or as much as lies in me that am the teacher all shall know me A Preacher teacheth in the Pulpit and all that bee in the Church may learne of him if they will The Sun shineth in the firmament and all may be comforted by it yet the bleared eyes are not It is their fault if all know me not Ob. 2. If all shall know the Lord then the Scriptures shall be unnecessary we shall all be taught by the Holy Ghost therefore wee need not the dead letter of the Scripture such a dumbe Schoolemaster as the Scripture is Sol. Yes verily for the Holy Ghost teacheth us by the Scripture he unfoldeth to us the meaning of the Scripture he instructed the Eunuch by the Scripture They might as well reason an excellent learned man shall teach in such a towne therefore the Schollers taught by him shall need no bookes The Scripture is the booke whereby God teacheth us therefore that still must bee turned over by us Our Saviour sendeth us to the Scriptures Ioh. 5.39 Rom. 15.4 2 Pet. 1.19 1 Tim. 4.13 Object 3. If all shall know God then away with Schooles of learning and Vniversities to traine up men to the ministery in yea away with the ministery it selfe what need we any Ministers and Preachers in every towne to instruct us in the knowledge of the Lord Sol. Yes they are Gods mouthes by whom he
cannot agree with any thing that went before Some say it is an enallage of case the accusative put for the dative Some will have it to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Verse and all the rest to bee included within a parenthesis as Iunius but that should be a wonderfull long parenthesis Rather something must be supplyed as it is usuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of correction Not as if any thing were amisse simply evill in the ceremoniall Law A reformation properly to speake is of abuses there was no fault no abuses in the Law it selfe it was a good and an holy thing for the time but it is said to be reformed by Christ because hee did perfect that which was wanting in the ceremoniall Law hee actually introduced the justification and sanctification of the faithfull which the ceremoniall Law could not effect of and by it selfe And it may be termed the time of reformation because Christ abolished those old Ceremonies and sacrifices and brought better in their roome namely the sacrifice of his owne body once offered which was a thousand times more effectuall for the redemption of mankinde then all the sacrifices in the Law This is that blessed reformation which the Gospell bringeth All things have their time The Ceremoniall Law had her time and the Gospell hath his time Wee our selves have but our time some threescore yeeres and tenne and then we are gone Let us use our time well here that wee may live with Christ time out of time The Gospell is a time of reformation Christ then reformed the Law for our sakes and all things that were in the Old Testament old things are passed away and shall wee our selves remaine unreformed As Christ hath reformed the Law for our salvation so let us suffer him to reforme us Let all things now bee reformed among Christians Let us reforme our drunkennesse uncleannesse pride malice contentions our negligent comming to Sermons and all other vices that be among us that when the great time of reformation comes at the day of judgement we being thus reformed may enter into the holy Hierusalem and remaine with Christ for ever There is a formation a deformation and a reformation The formation was at the first Creation of the world then God put all things into a good forme and order he beheld all that hee had made and loe it was good yea exceeding good after that came a deformation by the fall of man and that put all out of order againe upon that a reformation was made 1. By a generall deluge that purged all the earth 2. By the Patriarcks after the floud 3. By Moses when the Law was published in writing 4. By our Saviour Christ and that is double the one at his first comming the other at the second The spirit of God here entreateth of the first So that the time of the Gospell is the time of reformation Now especially ought Christians to endeavour a reformation Every one will take on him to reforme the Church Weavers and Taylors will enterprize that The Church is out of order let that be reformed I but true reformation must begin at our selves there is a ruinated house to be repaired and reformed where will yee begin at the top or at the bottome will ye goe to the tiling of it before yee look to the ground selling of it if yee doe so you may quickly bring an old house on your heads He that will repaire an house must begin at the foundation so if yee will have a reformation reforme your selves first and in the reformation of your selves begin with the heart cast out the uncleane lusts the pride envy malice covetousnesse that lye lurking in the corners of your hearts afterwards reforme your eyes tongues hands and all the members of your body first wash the inside of the Cup and platter then the outside else yee will be but whited tombes and painted Sepulchers as the Pharisees were this is the best order in reforming First let every man strive to reforme himselfe the vices whereunto himselfe is given In the next place let him reforme his family after that let every one in his place labour to reforme the Towne wherein hee dwells to rid it of drunkards of idle persons to establish good orders in it for the credit of the Gospell professed by us This is the time of reformation let us all in the feare of God reforme our selves there shall not be a haire amisse in our head but we will reforme it if we have a spotted Coate or garment we will reforme it and shall wee our selves remaine unreformed while the time of reformation lasts let us reforme our selves death may seaze on us ere wee bee aware and then it will be too late to reforme Let us reforme our selves here that we may be Citizens of the heavenly Hierusalem hereafter Now followes the application of the type with all the particular branches of the same Wherein all of them are applyed to our Saviour Christ he is the marke at the which they all aimed the scope whereunto all must bee referred hee is the true High Priest prefigured by him in the time of the Law his body is the true Tabernacle by the which he entreth into the Holy of Holies the Sanctuary or holiest of all is heaven his bloud is the true bloud shadowed out by the bloud of all the sacrifices in the time of the Law Thus Christ is the end of the whole ceremoniall Law it was but as a Schoolemaster to send us to him But in this application to observe some order that might bee a light to us all in it two points are propounded to us 1. An application of the Tabernacle à Verse 11. to 21. 2. Of the rites belonging to it à 21. ad finem The Tabernacle is applyed to Christ. 1. As he is a Priest reconciling us to God ab 11. to 15. 2. As he is a testator making a gracious Will and Testament for us à 15. to 21. 1. The dignity of his Priest-Hood 2. A confirmation of it Verse 13. the dignity is set forth by the object Tabernacle Sacrifice In the application of the Tabernacle as he is a Priest there bee three points 1. The verity and truth of the Tabernacle 2. The service of it 3. The use and end of it VERSE 11. BBeing come farre excelling all the High-Priests in the time of the Law To us in the flesh manifesting himselfe to the world hee was an High-Priest in Gods eternall counsell from the beginning but now at his first comming into the world hee shewed himselfe in all his Spirituall pontificalibus to be an High-Priest Of what not of things present and before their eyes as they were Verse 9. but of things to come shadowed out by them Hebr. 10.1 of Iustification Sanctification and eternall Glorification in the life to come of these good things to come were the ceremonies of the Law
shadowes Not of bad things he is no High-Priest of evill things as Annas and Caiphas were but of good things that is of most excellent things the positive being put for the superlative A good worke that is a worthy worke he that findeth a Wife findeth a good thing that is an excellent thing Some think that by the first Tabernacle was signified the militant Church as by the second the Church triumphant Christ by the Church militant gathered by God not by man entred into heaven all went into heaven by the Church militant Some more speciall thing is here avouched of Christ. Some againe by it understand Heaven but that cannot bee for then by Heaven he should enter into heaven for V. 24. the Holy of Holies is expounded to be heaven But rather by this tabernacle was signified the body of Christ. As the High-Priest came into the first Tabernacle and by it passed into the Holy place So the deity of our SAVIOUR CHRIST came into his sacred humanity and by it entred into heaven Thus is CHRIST's body compared unto a Temple Ioh. 2. and to the vaile Heb. 10.20 As God dwelt in that Tabernacle of the Iewes so the deity dwelt in Christ's humanity bodily This Tabernacle is illustrated by the adjuncts and the efficient cause the adjuncts are two 1. A greater not in quantity but in quality as the King is greater than any in the Realme that is more worthy Christ was greater than Salomon not in stature or bignesse of body but in excellency the greatest of these is love that is the chiefest So Christ's body was a greater that is a farre more excellent Tabernacle That was perfect in his kinde being finished according to GODS direction but this is more perfect that could perfect nothing touching our salvation but only shadowed out things to come by and in this Tabernacle was perfected the worke of our redemption consummatum est The efficient cause is set downe negatively whereby the affirmative part may be easily collected Of men not of the like structure and fabricke that the other Tabernacle was that Tabernacle was made by the hands of Aholiaâ— and Bezaleel this Tabernacle of Christ's body was made by the hands of the Holy Ghost Hebr. 8.2 that Tabernacle was made of Wood Gold Silver hayre c. this Tabernacle of Christ's body was made of the flesh of the Virgin not by the copulation of a man but by the shadowing of the Holy Ghost a Tabernacle farre more glorious than that was There yee have the truth of the Tabernacle A thing come is better than that which is to come A child come into the world is more acceptable then one to come a feast come then one to come CHRIST was to come in the time of the Law now he is come Let us receive him with joy as old father Simeon did Hee is not a laick but a Priest not an inferiour but an High-Priest All were subject to the High-Priest in the time of the Law and let us submit our selves to Christ our High-Priest in the time of the Gospell Here we may see what they be that in truth deserve the name and title of good things Not silver and gold houses and lands Sheepe and Oxen faire houses large lands and ample possessions CHRIST at his comming brought none of these yet hee brought good things with him namely remission of sins the glorious robe of his owne righteousnesse to cover us withall faith and other graces of the spirit and habitation in his owne kingdome in the life to come these indeed are worthy the name of good things Projicimus nomen boni Seneca when we adscribe it to these inferiour things Why callest thou me good sayes Christ to the young man So why doe we call these earthly and transitory things good The onely good things are the spirituall blessings that Christ bringeth The greatest sort crave worldly goods but let us entreat the Lord to fill our store-house with these good things The Philosophers made three kindes of good things bona animi as wit and wisedome learning bona corporis as beauty strength bona fortunae as riches honours c. to speake the truth none of them all are good things they be good things that can make the parties good that have them these doe not Esau had a good wit could readily descant on Iacobs name yet he was no good man Iulian the Apostata had great variety of learning yet a vile man Haman had great honour his throne exalted above all yet hee a wicked man Og King of Bashan had strength Ahsalom beauty yet evill men Health is a good thing A man may come to Church heare service and Sermons which he cannot when he is sicke Wealth is good A man may bee liberall to all good uses laying up a good foundation against the time to come but these are not worthy to be named with those which we have in Christ. Therefore let us desire those good things that can make us good to engraft us into Christ in this life and make us heyres of his kingdome in the life to come Forsomuch as our Priest bringeth such excellent things with him let him be most welcome to us David said of Ahimaaz he is a good man and bringeth good tidings much more let us say of Christ our High-Priest he is a good man he bringeth good tidings that by the bloud of his Crosse he hath reconciled us to God the Father hath obtained a generall pardon for all our sins he hath prepared a place for us in his own kingdome therefore let us receive him with all joy The High-Priest in the time of the Law could bring no such good newes hee only came with the bloud of a Goate Bullocke c. That was a representation of the bloud of CHRIST The Pope that challengeth to himselfe the title of an High-Priest in the time of the Gospell sendeth forth his pardons and indulgences but they are little worth they cannot free us from one sin it is Christ alone that is the messenger and author of all good things to us therefore let us skip for joy at his comming and embrace him with both armes As Christ's body is a Tabernacle So is ours 2 Pet. 1.14 2 Cor. 5.1 1. The name of a tent or Tabernacle imports a warfare Souldiers have their tents Abraham Isaac dwelt in tents the Iewes had the feast of Tabernacles Wee fight against Satan and his instruments in the tents of our bodies 2. There is a difference betweene a Tabernacle and an house for an house is made of solid matter Wood Stone c. A Tent is made of old clothes patched together so our bodies are not made of the Sun of the Starres of the firmament but of the earth which is a brittle thing 3. A Tent is weake easily pierced through so our body a knife a pin may pricke it a flie may choake it A Tent is quickly up and quickly downe So is our body wee
writing by his Apostles The Testatour is Christ the thing bequeathed is an inheritance the legataries are the faithfull the witnesses to it are his Apostles Act. 1.8 The seales are the Sacraments the exequutor is the HOLY GHOST Ioh. 14.16 which is CHRIST 's Vicar on the earth a faithfull exequutor that will give us our legacies to the full and deprive us of nothing Our SAVIOUR is dead therefore his Testament is of force Object If CHRIST 's Testament was of no force till his death then how could they in the time of the Law have remission of sinnes and eternall life Sol. In seeing the day of Christ by the eye of faith as Abraham did it was not in force complemento till Christ dyed acceptatione it was This eternall inheritance could not have come to us without the death of our Saviour Christ. If hee had not dyed wee could never have had possession of this inheritance therefore how are wee to love the Lord Iesus that hath ratified this inheritance to us by his bloud Let the consideration of the death of Christ worke a death to sinne in us all that as he hath dyed for us to procure this inheritance so we may dye to sin daily more and more Seeing the Testatour is dead we may assure our selves of this inheritance bequeathed to us by his will It is a rule in Law debts must be payd before legacies and oft-times under the colour of paying debts the legataries goe long without their legacies It cannot be so here our Saviour Christ left no debts to pay he ought nothing he departed cleere with all men therefore we may be sure of our legacie All the devils in the world cannot keepe us from it VERSE 18. DEdicated to God by certaine Solemne rites and ceremonies Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of dedication Ioh. 10.22 Much lesse should the latter bee ordained without bloud VERSE 19. TO the Law as God required Exod. 24.8 Every precept being spoken by Moses Some thinke that all the people are said to be sprinkled because the twelve pillars representing the twelve tribes of Israel were sprinckled Others thinke that some few of the elders were sprinckled instead of all the rest Or all may be put for a great part In a manner all of them were sprinckled VERSE 20. YEt it was the bloud of heifers or of Goates but it is called the bloud of the testament because by it was signified Christ his bloud which is the maker of the Testament to this did our Saviour allude Matth. 26.28 this is the bloud of the New Testament which was shed for you Beza translates it that God hath commanded to you as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather expound it which God hath commanded subaudi to be carryed to you The bloud of Calves and goates sprinckled on the people in the time of the Law was a figure of Christ's bloud sprinckled on our consciences Object Here wee may learne say the Rhemists that the Scripture containes not all necessary truths when neither the place to the which the Apostle alludeth nor any other doth mention halfe these ceremonies but he had them by tradition Sol. I but all these are contained in the Scripture The booke was sprinckled on the Altar or at least with the respersion that was cast on the people For the purple wooll and hysop Levit. 14.51 there is the water too Ribera sayes all these are necessarily collected for there could be no sprinckling without them Vnder the peace offerings Exod. 24.5 are comprehended Goates appointed to peace offerings as wee may see Levit. 3.12 The meaning of these words is nothing else but this is a significant token of the bloud of the New Testament that is to bee shed for your sins This bloud sprinckled on the people was a significant type and figure of the bloud of our Saviour Christ whereby the New Testament is confirmed to us That was the bloud of Goates and Heifers this of Christ the immaculate Lamb of God 2. Moses was the sprinckler of that bloud the Holy Ghost is the sprinckler of this 3. That was sprinckled on the face or garments of the people this on our hearts and consciences 4. The aspertorium the sprinckling sticke there was made of purple wooll and hysop the aspertorium here is faith With that doth the Spirit or God sprinckle on us the bloud of Christ. 5. That sprinckling did but sanctifie the outward man this the hid man of the heart 6. The force and power of that sprinckling lasted but a while the efficacy of this sprinckling continueth for ever Therefore let us all be desirous of this sprinckling As the Woman of Samaria said Lord give me of that water So let us say LORD sprinckle us with the bloud of CHRIST continually It is a comfortable thing for a man to bee sprinckled with sweet water it is a sweet smell and refreshes him but nothing so sweete as the bloud of CHRIST sprinckled on our soules and consciences by faith Let us desire the Lord to sprinckle this bloud on us dayly more and more that being washed with it wee may bee made fitt for the Holy Hierusalem and remaine with Christ for ever and ever Hebrewes 9.21 NOw followes an application of the rites and ceremonies belonging to the Tabernacle 1. A narration of them Verse 21.22 2. An accommodation of them The rites are two 1. The rite of consecration or sanctification Lev. 16.14 16. 8 15 18. 2. The rite of purification some by fire some by water Num. 31.23 In all things are comprehended also all persons An accommodation is made of these rites by the way of an antithesis or opposition whereof there be foure members 1. An application of the things Verse 23. 2. Of the place Verse 24. 3. Of the actions Verse 25.26 4. Of the use Verse 27.28 The things are applyed by way of opposition It was necessary that the types of heavenly things should be purified with such externall things for the purification of the flesh or outward man But c. The sacrifice of Christ is termed sacrifices in the plurall number and yet is but one because the fruit and efficacy of it is derived unto many So the wisedome of Christ is set forth by seven eyes his power by seven hornes Apoc. 5.6 The Holy Ghost being but one spirit it is called seven spirits Apoc. 1.4 The place is applyed by way of opposition 1. In respect of the nature that was made with hands this without 2. Of the use or end there the High-Priest did appeare before the Arke and Mercy-seate which were figures of Gods presence here our High-Priest appeares before GOD immediately without figures for us The third is an application of the action or service the dissimilitude whereof consisteth in three things 1. There the High-Priest went often into the holy place here our High-Priest went into heaven but once 2. He went with other bloud ours
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
sinne doe this in remembrance of me that my body was broken for you and my bloud shed for you on the Crosse. The immoderate showers that come oft in harvest and deprive us of the fruits of the earth may put us in minde of sin for they bee our sinnes that keepe good things from us Our moyling and toyling for the sustentation of our selves with much care and wearisome labour for if we had not sinned it shold not have bin so The sicknesses and diseases that bee among us terrible agewes that bring men to deaths doore and continue with them many weekes together the plague and pestilence that hath raged among us swept many thousands away and in a manner consumed some Townes c. the death of so many of our brethren and sisters continually before our eyes c. may put us in minde of sin for if we had not sinned wee should not have dyed There bee a number of things to put us in minde of sinne but there is nothing that can take away sinne but Iesus Christ the Lamb of God that taketh away the sins of the world All these should humble us and make us to knocke on our breasts with the poore Publican and say ô God bee mercifull to us sinners Therefore let us all flye to this heavenly Physition for the curing of us VERSE 4. HE doth not say it is an unlikely thing hard or difficult but unpossible 1. God that is offended by sin and to be reconciled to us is a Spirit Bulls and Goats are fleshly things Psal. 50.13 2. God is most holy just and righteous there is no holinesse in Bulls and Goates 3. Man is a farre more glorious creature then Bulls and Goates created after Gods own Image endewed with reason and understanding yet the bloud of the wisest and holiest men in the world could not make satisfaction for sinne much lesse can the bloud of Bulls and Goates Yee are more worth than many Sparrowes so we are more worth than many Bulls and Goates 4. The Angels in heaven cannot take away sinne much lesse Bulls and Goates 5. As man had sinned so the bloud of man must bee powred out for the sin of man yea the bloud of such a man as knew no sin A sinner cannot satisfie for sinners therefore it became us to have such a High-Priest as was separated from sinners Neither was he to be a meere man but God and man the power of man is finite the power of God is infinite Therefore hee that delivered us from sinne offered up himselfe by his eternall Deity So that it is not the bloud of Bulls and Goates that can take away sinne but wee are purchased with the bloud of God Object Levit. 16.30 That is spoken sacramentally because that was a token and a signification of their clensing Object Rhemists The sacrifices of the Law before Christ could not take away sinne but the sacrifice of the New Testament since CHRIST 's death being an Application of it can take away sinne Sol. I but no creature can doe it neither before nor since CHRIST 's passion CHRIST yesterday and to day the same for ever Oh that this were effectually considered of us all Wee are redeemed from our old conversation by the precious bloud of CHRIST Our sins cost the bloud of the LORD IESUS Therefore let us take no pleasure in them David said of the water for the which three of his worthies ventured their lives this is the bloud of them c. Therefore hee would not drinke of it but powred it on the ground So as often as we are entised to sinne to drunkennesse uncleannesse covetousnesse c. Let us say these cost the bloud of the Sonne of God therefore though never so sweete let us not drinke of that water but hurle it away The love of CHRIST should constraine us to it Will any nourish a Serpent that hath killed his deere friend Sinne is the Serpent that killed CHRIST the friend of friends therefore let us not harbour him but hurle him out of doores Yet this bloud wherewith we are bought is little considered for all that wee wallow in sin still But they that belong to Christ will lay it to heart that it may be as a bridle to restraine them from sin As we are washed from our sins in the bloud of Christ no other bloud could do it so let us cast away sin keep our selves undefiled in this world that we may reigne with Christ in the world to come VERSE 5. 1. THe promised Messiah of whom David prophesieth in that Psalme for there bee sundry things that are peculiar to Christ and cannot be communicated to David 1. God required sacrifices of David but of this man he requireth none Psal. 40.6 2. This man was to supply the defect of the legall sacrifices and to fulfill the will of GOD perfectly for mankind this could not David doe Therefore this is a prophesie which David maketh of our Saviour Christ. Taking our nature on him In respect of his deity hee was in the world before but now he is in it too in respect of his humanity Ioh. 3.13 Eph. 4.9 yet he brought not his body with him from heaven 1 Cor. 15.47 Namely to God the Father Cruenta that were slaine incruenta Caphatsta thou takest no pleasure in He would have those sacrifices in the time of the Law as demonstrations of their obedience and monuments of thankefulnesse as Noah but now in the time of the Gospell hee will not have them 2. He would have them as types and figures for a time to represent the sacrifice of Christ to come but he will not have them as propitiatory for sin The only propitiatory sacrifice for the sins of the world is the Christ's body which is opposed to the others Hast thou fitted in all respects for me Here seemes to be an apparant jarre betweene St. Paul and David In the Hebrew it is aoznaijm Carithali boared Some think that the Seventy whom St. Paul followeth did at the first interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Hebrew and afterwards by the fault of the Printers came in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is no likelihood the Apostle would cite a corrupt glosse instead of the true interpretation In substance there is no difference betweene the Hebrew and the Greeke If God the Father prepared eares for Christ then a body For there cannot bee eares without a body so that both may stand very well save that the Seventy no doubt directed by the Spirit of God doth make the Prophets meaning more plaine which St. Paul layeth hold of because it fitteth his purpose to make an opposition betweene the Christ's body and the sacrifices of the Law The servant that would dwell with his master had his eare bored through with an awle Exod. 21.5 So because Christ offered himselfe as a servant to God the Father for our sakes it is said that he boared his eares
remitted so Christ forgot the cruelty that his persecutors used towards him Mat. 18.3 All good turnes let us remember but as for all wrongs let them bee forgotten for ever Why will he not remember our sins any more Surely because his Son Christ Iesus hath dyed for our sins and offered himselfe for them him that knew no sin he made to be sin for us therefore he will remember our sins no more To that purpose is this testimony alleadged in this place VERSE 18. WHereupon he inferreth this conclusion Of these things that is of sins and iniquities is There may bee spirituall oblations and sacrifices of prayer thankesgiving and almes deeds Hebr. 13.17 but there remaines no more offering for the expiation of sinnes If all sinnes be forgiven for the one oblation that Christ hath offered there needs no more offering for sin but for the worthinesse of that one oblation all sins are forgiven us Ergo there needs no more offering for sin Object There is Christ's As for the Masse it is the same sacrifice that Christ offered on the Crosse therefore that may still remaine as propitiatory for sinne Sol. 1. It is not the same for Christ's body is in heaven there he tarryes still Verse 13. and Act. 3.21 therefore it is not in the sacrifice of the Masse here on earth for that cause it is not the same sacrifice that was on the crosse 2. Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was bloudy this unbloudy Which differ as much as light and darkenesse death and life and if unbloudy then no remission of sins in it Hebr. 9.22 3. If Christ be offered in the Masse then he must suffer there Hebr. 9.26 but he doth not suffer there ergo 4. If CHRIST be there offered then hee is there consumed for sacrificabile must be destructibile as Bellarmine confesseth and in all sacrifices there is a consumption of the thing sacrificed the Goate the Sheepe the Heyfer was consumed and Christ was consumed or destroyed on the Crosse he is not destroyed in the Masse ergo he is not in the sacrifice of the Masse Yes sayes Bellarmine he is destroyed sacramentally because he is eaten by the Priest though not physically and really I but in a sacrifice there must be a physicall and reall destruction of the thing sacrificed otherwise no sacrifice Againe a repetition of the same sacrifice is here excluded If CHRIST must bee offered up often then that one offering on the Crosse was insufficient for the taking away of sinne but the Apostle proveth that CHRIST was to be offered but once If he be offered up often it is an indignity to him for so were the sacrifices in the Law The Masse I conclude still is no propitiatory sacrifice Here we have a most sweet and comfortable doctrine by the offering of our SAVIOUR CHRIST we obtaine remission of sins his bloud purgeth us from all sin In sin we are warmed in our Mothers belly in sin we were conceived and borne We sucke sinne as milke from our mothers breasts before wee bee regenerate wee doe nothing but sinne draw sin with Cartropes and iniquity with the cordes of vanity After we are regenerate In many things we sinne all The just man falleth seven times a day If God should enter into judgement with us for our sins we were not able to answer one for a thousand We sin in preaching praying hearing our best sort of actions are defiled with sin But here is our comfort by the oblation of Iesus Christ on the Crosse once made wee have remission of all our sins In so much as wee may say death where is thy sting Let us desire the Lord to apply this oblation of Christ to us by a true and lively faith And as by CHRIST alone we have the forgivenesse of our sins which all the sacrifices in the Law could not purchase nor any thing that we can doe under the Gospell so let the love of Christ in dying for our sins cause us to dye to sinne dayly more and more and as he in wonderfull love offered up himselfe as a sacrifice for the putting away of our sins so let us offer up our selves our soules and bodies as a holy living and acceptable sacrifice to him all the dayes of our lives that the power of Christ's passion appearing in us in this world we may reigne with him in the world to come Now hee makes an application of that discourse hee had of Christ. analysis 19 1. The foundation Then the building 22. The doctrine and the use The doctrine hath three branches 1. Our entrance into heaven 2. The way whereby we enter Verse 20. 3. Our guide and leader in the way Verse 21. In our entrance 1. The manner of it 2. The place whereinto we enter 3. The meanes whereby analysis 20 In the way 1. A commendation of it 2. The conservation of it 1. For his office he is a Priest analysis 21 2. For his dignity great 3. For his dominion over the house of God The use is threefold 1. An appropinquation to God Verse 22. 2. A profession of God 23. 3. A declaration of it by provoking one another 24. analysis 22 Our appropinquation 1. Ex parte subjecti 2. Ex parte formae 3. Ex parte medij Internall externall analysis 23 Our profession must be held fast Where 1. How 2. Why. In the provocation 1. How it must be done with consideration analysis 24 2. To what we must provoke VERSE 19. 1. WE must make a profitable use of all doctrines propounded to us The High-Priest in the time of the Law could not enter into the Sanctum Sanctorum without bloud Hebr. 9.7 no more can wee into heaven hee entered by the bloud of a Goate and an Heyfer we by the bloud of Iesus Act. 20.28 We have boldnesse of entrance into the holy places How Thieves enter into an house so doe sacrilegious persons into a Church but it is with quaking and trembling least they should be apprehended because they have no right of entring wee enter boldly into the sanctuary of heaven because we have a right to it by Iesus Christ. Not to see it afarre off on an hill as Moses did the land of Caâ—an but to enter into it Into what Into the holy places which is expounded to be heaven Hebr. 9.24 In the time of the Law none but the High-Priest went into the Holy of Holies and that but once a yeere here all both Ministers and people Magistrates and subjects high and low rich and poore all that believe in Christ have entrance into heaven We may be bold by prayer to enter into it in this life and in soule and body we shall have a comfortable entrance into it in the life to come None but Gentlemen of the Privie Chamber may enter into the King we may all goe to the King of Kings and that boldly because we are reconciled to him by
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
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
of Iericho Ioshua was a type of our Saviour Christ. Iericho hath her name of Iareach the Moone Now the Moone in Scripture represents the world As Ioshua made Iericho to fall by trumpets of Rams hornes So Christ our spirituall Ioshua subdued the world by twelve men as by twelve trumpets but that is farre fetched even beyond the Moone The Apostle maketh choyse of this because Iericho stood in the entrance of the Land of Canaan now we may ex ungue leonem As their first victory came of faith so did all the rest by faith at the length they conquered the whole Land of Canaan Heere we have many instructions 1 Faith is the best weapon to goe to warre withall not Bils Bowes and Guns Swords and Daggers Muskets Pistols Cannons and Demi-Cannons strong Iron Engins to undermine and scall wals withall As Christ sayd of Mint Cummin and Annis these ought yee to have done but not to leave the weightier matters of the Law undone So these externall weapons are to be provided but the greatest of all is faith All these without faith can doe little good faith without all these can doe much good By faith Gideon with three thousand men overcame the Midianites by faith little David and unarmed too slew great Goliah that was well armed by faith Iehosaphat put three Nations to flight an exceeding great multitude that came against him by faith Ionathan and his Armourâ—bearer discomfited the Philistims and by faith the walls of Iericho fell downe What got us the victory in the yeere 88. when the invincible Navy of the Spanyards were on the Sea Their ships were as mountaines to our Molehils they in number exceeding us Surely it was the faith of diverse that made us so gloriously to triumph over them By faith one shall chase a thousand and an hundred put ten thousand to flight Therefore it were to be wished that when we are to fight in battell choyse might be made of honest Souldiers When a muster is made we chuse stout and valiant men expert Souldiers such as can handle a Sword or a Gunne well they bee good but Souldiers indued with faith are the best warriers As the heathen man sayd he had rather have one Vlysses then ten Aiaces so it were better for us to have one faithfull honest godly man in a Camp then ten Souldiers that can quaffe and swill sweare and swagger yea though they bee lusty men of body Why was Elias called the Charets and horsemen of Israel for his faith and prayers that hee made for Israel not in regard of any bodily strength If wee will be conquerers over our enemies let us pray to God for faith this will cast downe walls subvert Citties overthrow towers and make us famous conquerers 2 How meane soever the meanes be let us by faith depend on GOD. What were Rams hornes to blow downe the walls of Iericho withall what were pitchers and three hundred men to vanquish the Midianites what was a stone in it selfe against a great mighty Gyant that was armed from top to toe what was clay and spittle to open a blind mans eyes withall The power of God is seene in weakenesse Though the instruments bee weake Hee is strong that worketh by them What is Preaching if we looke on it with a carnall eye to cast downe the holds of sin to overthrow Satan to bring men to the kingdome of Heaven yea the foolishnesse of preaching too as the Apostle calleth it If our Preachers were flaunting oratours if their Sermons were such eloquent orations as Demosthenes's and Tullies it were something but shall a rude kinde of speaking accompanyed with the power of GODS Spirit save soules I verily because GOD hath appointed it and it pleaseth him to worke by it The breath of CHRISTS mouth overthrowes Antichrist and wee though silly weake men shall overcome immortall Divels wee shall bee more then Conquerers through Him that loved us 3 Walls as yee see are no strong munitions An horse sayes the Psalmist is a vaine thing so an high and mighty wall is a vaine thing unlesse GOD be the keeper of the wall The townes of the Canaanites were walled up to the Heavens yet they were made even with the earth The tower of Siloam fell Ierusalem as Iosephus writeth was compassed about with three walls A threefold thred is not easily broken much more a threefold wall Yet all these three walls were rased to the ground the Citty taken and the Iewes miserably slaine There bee some that make gold their hope and the wedge of gold their confidence and there be some that make walls their hope but they bee weake pillars to leane upon There bee two walls which wee may be bold to trust unto a good conscience and God Almighty hic murus aheneus esto nil conscire sibi They whose consciences doe not pricke them for sin may bee bold in the middest of all dangers even as bold as Lions as Salomon speakes and they that have bad consciences shall be afraid of their owne shadowes The other wall is God Almighty I will be unto thee sayes Hee to Ieremiah as a brazen wall against all thine enemies and the Lord as it is in Zechary will be as a wall of fire round about Ierusalem Let us not provoke GOD by our sinnes and wee shall bee safe within paper walls Let us exasperate him by our sinnes and walls of stone nay walls of Iron shall not defend us from our enemies The proverbe is that hunger breaketh through a stone wall but I am sure sin will breake through any wall As the moth eats the garment So sinne will eate through the strongest wall that is and call in our enemies after it Therefore if we will be secure in our houses Towns Citties and Castles let us be at peace with GOD and serve Him in holinesse and righteousnesse all the dayes of our lives It is sayd that Iericho was compassed about seven dayes Now one of those seven must be the Sabbath therefore some works might be done on their Sabbath day and so on the Lords day now Here we are to distinguish some are our own workes and some Gods works our owne workes are the workes of our calling and the workes of our Nature which are sinnes both these must cease on the Sabbath day wee may not goe to plow and Cart on that day much lesse may wee kill steale commit adultery bee drunken on that day But as for GODS workes they may bee done on that day and they are either extraordinary and immediately commanded by GODS owne voyce as this was the compassing of Iericho on the seventh day or mediately and ordinarily prescribed and set downe in the Word and they bee the workes of mercy Christ healed on the Iewes Sabbath day Hee defended His Disciples for rubbing the eares of Corne on that Sabbath day An Oxe or an Asse might be plucked out of a ditch on the Sabbath day Wee may visite the sicke
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
this life and Citizens of the holy Hierusalem in the life to come Peace ease health wealth worldly prosperity through the corruption of our nature and the malice of Satan makes us unholy Noah continued an holy man all the time of the floud when he was shut up in the Arke and tossed with the waters he no sooner came to the dry ground and planted a vineyard but in some sort became unholy being overtaken with wine We read of no filthinesse that David committed while he was persecuted by Saul when he came to his kingdome and had peace from all his enemies then he fell into adultery When a man hath his health and when hee is of a strong and lusty constitution of body he runs at randome seldome or never thinkes on God not with such zeale and sincerity as hee ought to doe on the other side it is adversity that through Gods goodnesse makes us holy men Hezekiah was better in his sicknesse than in his health Manasses chaines were a meanes to rid him of the chaines of sin when he was the King of Babels prisoner he became the Lords free man Davids long and tedious sicknesse there being no rest in his bones because of his sin did him much good it made him to say it is good for me that I was afflicted The sicknesse of the body engendreth the health of the soule perijssemus nisi perijssemus said Themistocles to his Wife and Children when they were banished and found extraordinary favour at the hands of strangers So wee may say if our outward man had not perished by sicknesse our inner man had perished In the time of health we are Martha's carryed away too much with the world Sicknesse makes us Maries to meditate more upon heavenly matters that causes us to pray and that with teares to turne our faces to the wall and take a farewell of the world as Hezekiah did to call our sins to remembrance as 1 Reg. 17.18 Therefore let us beare the chastisements of our wise and loving Father that we may be partakers of his holinesse in this life and of the holy Hierusalem in the life to come VERSE 11. THe event and issue of afflictions is amplified by a comparison of the times 1. He shewes the present asperity of afflictions then the future utility No Child takes pleasure in correction for the time it is irkesome and unpleasant but when he comes to yeeres of discretion he prayses God for it that he was not permitted to live as he listed but was kept within the bounds of piety So Gods chastisements are not joyous for the time to the flesh though the spirit then rejoyceth as some have clapt their hands for joy in the flames of fire yet to the flesh no affliction is comfortable sicknes imprisonment banishment death is not joyous Children cry out ô good Master good Father So wee cry out for paine Oh my head my backe c. Oh good Iesu Afterwards when the paine is removed the heart purged and they feele the comforts of the spirit It yeeldeth the peaceable fruit of righteousnesse Of an holy and righteous life lead in the feare of God it breeds quietnesse of conscience the peace that passeth all understanding It procures eternall rest and quietnesse in heaven where wee shall be free from all calamities 2 Cor. 4. pen. The time of affliction is the seeds time the harvest comes afterward as hee said of vertue amara radix dulcis fructus may most truly bee said of afflictions the beginning is as bitter as gall or worme-wood but the end shall bee sweeter than hony A sicke man will drinke bitter potions for health a Merchant will endure stormes and tempests for wealth A woman endures great paine and sore travell for the joy of a man Child A Husbandman will sow in winter that hee may reape in harvest so let us be willing to sow in teares in this life of affliction that we may reape in joy in the life of rest and quietnesse This fruit is amplified by a description of the persons to whom it brings this fruit non castigatis sed exercitatis by them we are exercised to all goodnesse God rewards us opportunè afterwards abundè fruit integrè of righteousnesse juste to them that be exercised One action makes not an exercise he is not a Souldier that hath fought once a wrastler that hath wrastled once a Marrinour that hath sayled once habitus acquiritur crebris actionibus So hee is not exercised with afflictions that hath beene once afflicted We must be exercised by many chastisements through many tribulations we must enter into the kingdome of God God will exercise us dayly The body that wanteth exercise is corrupt and if we be not exercised with afflictions we shall grow naught There are two exercises for the faithfull the Scripture Hebr. 3.14 and affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Saint Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercise makes a man valiant and invincible He that is not used to running cannot run well use makes perfectnes This might mitigate the paine of affliction it is but an exercise that God useth for our good In all afflictions let us not look so much on the time present as on the time to come All our comfort is in this word afterwards The cutting and lanching of a man the putting of long tents into the soare of a man is not joyous for the present but when the dead flesh is taken out the soare cured the health that comes afterwards bringeth joy eadem est ratio disciplinae qua medicinae No apprentiseship for the time is very joyous many of them work hard and fare hard they have many a heavy blow are weary of their lives thinke every yeere two till they be out of their Apprentiseship The joy comes afterwards when they be free men when they set up for themselves by Gods blessing some prove Mayors Aldermen or the chiefe men in the towne where they have served No childbirth is joyous for the present when a woman travaileth she hath sorrow but when she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world The seed time for the most part is not very joyous the husbandman endures much cold and raine and his seed for the present seemes to be lost when harvest comes then comes the joy So the seed of righteousnesse is sowen in affliction in this life the great joy shall be at the generall harvest in the life to come then all weeping and wayling shall bee cast out then we shall not know what sicknesse meanes then shall we have joyes that neither eye hath seene nor eare heard neither entred into the heart of man to conceive Let this bee as sugar to sweeten afflictions to us 2 Cor. 4. ult Now followes the conclusion of this point wherein hee exhorteth them to courage Ver. 12. to constancy Ver. 13. VERSE 12. WHerefore seeing the
tamen possunt probare quod dicant let them speake that can speake yet so as they prove that which they speake Ego me istaec ignorare confiteor I confesse I am ignorant of these things Let the like humility bee imitated of us all Let no man presume to understand above that which is written The Scripture makes mention of Arch-Angels Michael the Arch-Angel disputed with the Devill about the body of Moses An Arch-Angell shall sound a Trumpet at the last day 1 Thes. 4.16 Some interpret it of a created Angell that hath the title and office of an Arch-Angell onely for a time for the accomplishment of some weighty and extraordinary worke no perpetuall superiority above the rest Cornelius à lapide saies it is Gabriel who as hee did foretell CHRIST 's first comming to the Virgin so hee shall publish his second comming to the world Saint Ambrose and Aquinas are of that opinion Yet that Arch-Angell rather is CHRIST who is termed Michael our Prince Daniel 10. ult The name is sutable to him and to no other Micha ael Who is like to God Almightie none so like him as his Sonne the ingraven forme and character of the Father 3. For their wisedome and knowledge it is admirable The devils know much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more doe the good Angels they have matutinam vespertinam scientiam as Augustine speakes their morning and evening knowledge their morning knowledge they have by creation and a continuall contemplation of GOD their evening knowledge they have by observation from the creatures and a diligent inspection into the Church They bee no fooles they be wise guides that have the custody of us 4. For their power it is wonderfull surpassing the power of evill Angels for it is very probable that as the rest of their gifts so their power is weakened since their fall 5. For their office it is to serve God and the Lambs wife the Church they performe many fruitfull offices to us As Souldiers they pitch their Tents about us defending us from the devill and his Angels Isai. 5. I have hedged in my Vineyard that is Custodia Angelorum Gainas sent a great multitude in the night to burne the Emperors Pallace at Constantinople a multitude of Angels met them in the forme of armed men of a great stature they supposing them to bee magnum strenuum exercitum ranne away As nurses they hold us in their armes Psalm 91.12 that wee dash not our foote against a stone Some interpret it to bee Christ the stone of offence but it is to bee extended to all dangers whatsoever They comfort us in our griefes sorrowes and calamities though we bee not able to discerne it An Angell was sent to comfort our Saviour Christ when he was in his agony in the Garden Luk. 22.43 There was one Theodorus a young man that was cast into a scalding lead an Angell in the similitude of a man stood by him with a napkin in his hand that wiped the drops of sweat that trickled downe his body insomuch as it seemed to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pleasure rather than a conflict as he himselfe after reported to Ruffinus They observe our doings and behaviour 1 Cor. 11.10 they grieve if we doe ill and rejoyce in our well-doing Luc. 15.10 They make us rhetoricall nitor eloquii per bonos Angelos ministratur the glory brightnesse of eloquence is conveighed unto us by the good Angels They keepe us carefully while we be alive and at our dying-day they take our soules and carry them up into Abrahams-bosome as they did the soule of Lazarus and Greg. in his Dialogues names many holy men whose soules were seene after a visible manner to be carried by the Angels into heaven The Angels sung at the funerall of the Virgin Mary Nicephor lib. 15. cap. 14. They be apparitores Dei as Lactant. calleth them Gods Apparitors for Mat. 24.31 They gather the elect together from the windes and bring them to God at the last day I but you bring us into a fooles Paradise We see none of these things performed by the Angels What then we must walke by faith not by sight Thou seest not GOD yet thou beleevest there is a God thou seest not thine owne soule yet beleevest thou hast a soule So though we see not the Angels ministring to us yet let us believe it It is divinely and elegantly set forth by Bernard Quid si non videmus obsequium cùm experiamur auxilium what though we see not their service when we have experience of their aid quid si non mereamur aspectum cum sentiamus effectum What though we behold not their ministration with our eyes when we feele the fruit and effect of it in our lives This is the Lords doing and it ought to be marvellous in our eyes What am I O Lord said David and what is my fathers house that thou hast brought me hitherto What are we miserable sinners wormes-meat dust and ashes that the high and holy Angels should wait on us This is Gods unspeakable goodnesse his Name be blessed and magnified for it The last question remaineth whether every one of GOD's elect have a particular Angell or not The greatest part of the Fathers affirme that we have Among the Greeke Basil Naz. Theod. Chrys. Theoph. Among the Latin Origen Ierome Aug. Greg. Yet there is some discrepance betweene them Greg. sayes that we have two a good one ad nostri custodiam for our preservation an evill one ad nostri exercitium for the exercising of us Yet the greater sort contend but for one and there is a controversie about that one whether he be assigned to us à nativitate or à baptismo from our birth or from our baptisme Origen disputes it in utramque partem Zanchius a late Divine thinks that both may wel be conjoyned together Extraordinarily as the Lord sees it meet and expedient we have many Angels for our protection yet ordinarily every one of Gods elect hath a particular Angell appointed to him from his cradle to his grave The principall places whereon they build are these 1. Gen. 48.16 The Angell which hath delivered me from all evill blesse the children In the Hebrew it is not Maloac but ham maloac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille Angelus that Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ Iesus the Prince of Angels which oftentimes appeared to Iacob and delivered him and especially at Bethel insomuch as he stiles him selfe The God of Bethel Gen. 31.11.13 This Angell is expresly called GOD Vers. 15. The God that hath fed me all my life long to this day blesse thee he that fed him sayes Chrys. and he that delivered him is all one 2. Mat. 18.10 Cajetan the Cardinall hath a remarkable annotation on that place bene nota note it well Non dixit singuli Angeli eorum sed Angeli eorum not
of condemnation This Iudge is rather the Father than the Son for of him hee entreats in the next Verse Though Christ be the sole Iudge secundum executionem Iohn 5.22 yet judiciaria potestas is in the whole Trinity chiefly in the Father There was an unrighteous Iudge Luke 18. but this is the righteous Iudge of the whole world Gen. 18. These Iudges are wise and learned it is meet they should be so Lactantius writes of a Iudge that was very learned and set forth divers bookes but they are all fooles to him the onely wise God These Iudges are subject to partiality for that cause the Iudges of Mars street were wont to sit in judgement in the night that they might not bee moved with the contemplation of the party This Iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night These are mutable there is not a shaddow of turning in him These Iudges dye this remains for ever and ever this is He to whom we are come The name especially the sight of a Iudge is terrible especially to a malefactor The Great Men the Kings of the Earth cry out Apoc. 6. O ye hils fall on us hide us from him that sitteth on the Throne When Ahasuerus held forth his golden Scepter Q. Hester went boldly to him The King of Kings hath held forth the Scepter of his favour to us by his Sonne CHRIST IESUS Therefore wee may come with all cheerefulnesse to him because this Iudge now is become our Father 1 Pet. 1.17 When Foelix did but heare Saint Paul preach of the judgement to come he trembled We shall stand without trembling before the Iudge himselfe It is Gods office to judge There is one Lawgiver and one Iudge There be Iudges under God and the King for civill matters and wee must all judge and try the spirits whether they be of God or not Of apert and manifest things we may judge Wee may call a spade a spade a knave a knave a drunkard a drunkard c. but of secret things we may not judge The heart is a secret thing judge not rashly of that the number of GOD's elect is secret judge not then who shall be saved and who damned true sanctification is a secret thing many may be holy without that are not within as the Pharisees some holy within as the Kings daughter is all glorious within If a man or woman follow not the bent of thy bow if he make not as great an outward shew as thou shall he by and by be an unsanctified person This is too great rashnesse Who art thou that judgest another mans servant Shall one fellow-servant judge another Let us referre that to the Iudge of all Let us judge our selves throughly and we will not be such severe judges of others The next persons to whom we are come are certaine speciall members of the Church the Saints triumphing in heaven These quoad essentiam are spirits as yet they have no bodies quoad qualitates they are just and perfect To the spirits of just men Not to the pulling spirits in purgatory for there be none such Purgatorium sayes Erasmus est tertius locus quem ignorat catholica ecclesia Nor to walking spirits in Church or Church-yard they be figmenta or ludibria either the devises of politique Priests or the delusions of the devill that lying Spirit nor to the damned spirits in hell they be the spirits in heaven Not to the Angels of whom he spake before but to the soules of the godly assumed into heaven to the spirit of Adam Abel Patriarcks Prophets Apostles of all that have departed in the faith of Iesus 1 They are just clothed not foliis ficulneis but with the robe of Christs justice and righteousnesse while they were here and now covered with the white robe of immortality for ever They have primam stolam the first robe for their soules and they shall have the second for their bodies in the resurrection 2 They are perfect We are a perfecting they are perfected the body of sin is wholly abolished and the graces of the spirit perfected in them perfect in knowledge affection and life without spot and wrinckle We must not imagine to finde absolute perfection in this life Diogenes came with a Candle at noone-day to seeke for a Man neither by Sun-light nor Moone-light shall we finde a perfect Man Absoloms body was without blemish so is no Mans soule in this life In many things we sin all The just man fals seven times a day I doe not utterly dislike that commendation that is so frequent among us if it were not to the disgrace of another indeed hee is a good man a good woman but they have these blemishes these imperfections as Nazianzen observeth of them that were famous among the Heathen Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving of boyes Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scurrility So may we of all Christians they have one blemish or other Noah had a staine of drinking Abraham of dissembling David of adultery and murther S. Peter of deniall of Christ S. Paul and S. Barnabas of contention As the Psalmist sayes there is none good no not one so there is none perfect no not one If ye will have perfect men and women ye must goe to heaven for them there be none on the face of the earth Nostra siqua est humilis justitia recta forsitan sed non pura The vertue that is in a just Man hactenùs perfecta nominatur ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate agnitio in humilitate confessio S. Aug. cont duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection and an humble confession of the same Indeed Hezekiah lying on his death-bed as he thought was bold to put God in remembrance that hee had walked before him in truth and with a perfect heart 2 Reg. 20.3 The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Hebrew it is Lebab shalom with a peaceable heart because there was no hypocrisie in him but a sincere desire to please God Yet he came short of that perfection which the Law requires There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo but not perfectio Apoc. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Weaver may fill his cloth yet there may be defects in it Zachary and Elizabeth walked in all the Commandements of God without reproofe A wonderfull commendation 1. They did not goe but walked on without ceasing 2. Not in their owne phantasies but in Gods Commandements not in some but in all and so as they could not be reproved for it They walked in all yet in all imperfectly There is perfectio partium graduum An infant hath all the parts of a man but not the breadth and stature of a man So they walked
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
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
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
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
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.
written in us by the pen of nature the labourer is worthy of his hyre we pay our Weavers Burlers Spinners our thrashers They that thrash out the corne of the Word of God to us we are loath to pay Our owne harvest-men we will recompence Gods harvest-men by our good will shall have nothing Saint Paul bestoweth an whole Chapter in pleading for the Ministers allowance Who goeth a warfare at his owne cost Who planteth a Vineyard and eateth not of the fruit thereof Yet our Pauls and Apolloes are worthy of nothing for their planting and watering They that served at the Altar lived on the Altar and they that preach the Gospel ought to live on the Gospel Extraordinarie examples must make no ordinary rule These tooke nothing Saint Paul tooke nothing therefore now we ought to take nothing The poore receive the Gospel The Gentiles were poore therefore in commiseration they would take nothing neither are we rigid exactors of the poore I but Paul tooke nothing of the Corinthians yet they were rich Not because he might not but because he would not to pull downe the arrogancie of the false apostles which exalted themselves and went about to depresse St. Paul There was one thing wherein all the world knew he excelled them that he preached the Gospel freely among them Whereas those greedy dogges could never be satisfied They devoured them they tooke away theâ—r goods yet they were had in high estimation among them This advantage he would by no meanes lose It were better for him to die than that any should make this rejoycing of his vaine These be unlearned cavils Saint Paul wrought for his living his hands ministred to his necessities therefore now Preachers must worke for their living 1. Saint Paul wrought not every where of some Churches he tooke nothing of others he did In so much as he upbraideth the Corinthians with it that he was faine to rob other Churches to take wages of them to doe them service 2. Saint Paul was furnished with the extraordinary gifts of the holy Ghost with all kinde of tongues which must cost us infinite labour to attaine to his understanding was opened to understand the Scriptures without helpe of Commentaries For Christ at his Ascention into heaven opened the understanding of all the Apostles So he did his when he revealed himselfe to him Saint Paul was able to preach without study without bookes so are not we The people call on us to preach they have never Sermons enough though none be practised yet they would have us to preach for nothing We must be painefull Bees flying up and downe from booke to booke as from flower to flower to gather honey for them yet we must be as Camelions to live by aire David professed he would not offer a burnt offering to the Lord his God of that which cost him nothing Yet some would have us to offer them up by the preaching of the Word for nothing They be such as feele no sweetnesse in the Word of God for if they did they would be content to plucke their eyes out of their heads for us if it were possible much more the money out of their purses They that build upon this place They went forth taking nothing of the Gentiles by a kinde of Alchimistrie which they have goe about to make a great matter of nothing VERSE 8. HE concludes this point by a necessity of it imposed upon all Wee Not thou alone but I too All that love the truth I am a poore man in respect of worldly wealth in comparison of others yet I am willing to put my helping hand to it He doth not say we may if we list but we ought It is a debt that we owe Whose debters are they saith Saint Paul of the Gentiles namely to the poore Iewes to contribute to them for if they be partakers of their spirituall things their dutie is also to minister to them in carnall things What to doe To receive such Such worthy labourers in Christ his harvest as these be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take them from their tedious journeyes into our houses and to give them the best reliefe we can Why That we might be fellow helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers for the truth together with them We are fellow helpers to the truth sundry kinde of wayes 1. Amicè alloquondo by speaking friendly to the Preachers of the truth Hezekiah spake comfortably to the Levites which was a cheering of their hearts as the word importeth 2. Instruendo alios by a private instructing of others as Priscilla and Aquila did Apollos Housholders that catechize their families are great fellow helpers to the truth 3. Pro eis loquendo as they that made apollogies for them 4. Eâ—periculis eruendo by pulling them out of dangers So they that let downe Paul in a basket through the wall of Damascus were fellow helpers to the truth that Paul preached So were they that conveyed Athanasius away in a ship from the fury of Iulian 5. By helping them to their maintenance So did Hezekiah by commanding the people to pay their tithes and offerings to the Priests and Levites whereby they were encouraged in the Law of the Lord. As they discourage them that with-hold their right from them as a number doe they thinke they may pinch on the Parsons side so doing they give a secret maime to the truth 6. Temporalia ministrando by ministring temporall things to them by receiving the Preachers of the truth into our houses by releiving of their necessities by affording them all the comfort we can by sending to them if they be in distresse This is the direct scope of the place So the Shunamitish women of great estimation was an helper to the truth in preparing a chamber a stoole a candlesticke all necessary provision for Elisha So was Iohanna the wife of Chuza Herods steward with other holy women that ministred to Christ of their substance Constantine was an helper to the truth in entertaining the Bishops in his owne Palace and admitting them to his owne table Let us all according to our ability receive such that we may be helpers to the truth The second part of the substance of the Epistle is a fruitfull admonition given to Gajus 1. Concerning a bad man 2. Concerning a good man ver 12. In the bad man 1. There is a description of him 2. A caveat to avoid him ver 11. He is described by a combate betweene him and Saint Iohn Where there is 1. His resisting of Iohn 2. Iohns resisting of him ver 10. Hee gave the assault Iohn is onely se defendere a defender of himselfe VERSE 9. IN his resisting of Saint Iohn is to be considered 1. What he did resist 2. Who resisted 3. The manner of his resistance That which he withstood was a letter written by Saint Iohn I wrote to the Churches that
not inordinately love it nor ambitiously affect it ô ambitio saith S. Bernard O blind and execrable ambition ambientium crux the very crosse of ambitious persons quomodo omnes torquens omnibus places how in displeasing and vexing of all doest thou please all Nil acerbius cruceat nil molestius inquietat nothing doth more bitterly torment more trouble and disquiet men Nil tamen apud miseros mortales celebrius yet for all that nothing is in greater request with wretched men than it let there bee Iohns among us in preeminence but let there be no Diotrepheses among us that love preeminence What did this Diotrephes how did hee behave himselfe towards Iohn he received him not Lorinus affirmeth he received neither his Epistle nor Gospel but the direct meaning is he received not his councell his authority his admonition in entertaining strangers contrariwise he rejected it he set slight by it he spurned it intollerable insolency Christ received him Diotrephes repelled him he was the Disciple whom Iesus loved Diotrephes hated him Christ tooke him into his bosome he will not take him into his booke he makes no reckoning of him Christ commended his Mother to him he will not receive Christs brethren upon his commendation had there beene nothing in him save his gray hayres without hee should have reverenced him The Galatians received Saint Paul as an Angel from heaven S. Iohn was an Angel of the Church a principall Angel yet Diotrephes regards him not this is the haughty spirit of ambitious persons they contemne all in respect of themselves they care for no body and indeede no body cares for them In not receiving of him he received not Christ and Christ will not receive him into his Kingdome at the latter day As he resisted Iohn so Saint Iohn will resist him where 1. there is a promise or threatning to doe it 2. the motives that urged him to it VERSE 10. PRoptereà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause for this his malepart dealing I will remember his deedes which he doth the vulgar hath admoneam breaking Priscians head But the Rhemists put admoneb◠in the Margent as a plaister to heale it withall I will admonish that doth not expresse the efficacie of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will call them to remembrance I will rub his memory with them to his shame not in a corner but before the whole Church Catharinus thinketh he will inflict some temporall punishment on him suddaine death as Saint Peter did on Ananias and Sapphyra or blindnesse as Saint Paul did upon Elymas the sorcerer but I thinke Saint Iohns zeale was not so hot I will remember it when he thinkes I have forgotten it But when If I come which is not spoken doubtfully but with a secret confidence in the goodnesse of God that hee shall come If I come as I trust in God I shall come I will remember his deedes that is as Aquinas doth well interpret it in omnium oculos manifestius arguendo deducam I will set them by a manifest reproofe before the eyes of all hee hath sinned openly and I will rebuke him openly which was Saint Pauls rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes that he hath done by his tongue or any other way I will make them to be remembred when he thinkes they be forgotten They that oppose themselves to God and his Church are with might and maine to be opposed by us Iannes and Iambres withstood Moses hee likewise withstood them made them to confesse their sorceries digitus Dei est It is the finger of God We see God is greater than the devill Zidkiah smote Micajah one the face saying When went the Spirit of the Lord from me that it should speak to thee Thou shalt see saith he in that day when thou shalt go from chamber to chamber to hide thee and be ashamed of thy doings Hananiah the false prophet brake the yoke on Ieremiahs necke which signified the captivitie of the Israelites affirming that God would so breake the yoke of the King of Babel But Ieremiah went to him told him to his face thou hast broke the yoake of wood but God will put a yoke of iron upon thy necke and the neckes of all the people And because hee had spoken rebelliously against the Lord Hananiah died the same yeare Amaziah bade Amos prophesie no more at Bethel for it is the Kings Chappell hee accused him in a letter to the King of high treason that hee had conspired against him and the land was not able to beare his words Amos spared him not a whit Thy wife shall be an harlot in the Cittie thy sonnes and daughters shall fall by the sword thou shalt die in a polluted land and Israel shall surely goe into captivitie Elias resisted Ahab our blessed Saviour the Pharisees Saint Iohn Baptist Herod Saint Paul Elymas the Sorcerer O full of all subtilty and all mischiefe thou childe of the devill thou enemie of all righteousnesse wilt thou not cease to pervert the right wayes of the Lord. Saint Athanasius withstood Arrius Liberius spake his minde freely to Valens the Emperour Saint Basil resisted Eunomius Saint Augustine was malleus omnium haereticorum an hammer to crush all heretiques in peeces Here Saint Iohn sets us a flagge of defiance against Diotrephes Wee must all plucke up the like courage against the adversaries of the truth Saint Chrysostome commends Azariah the high Priest for going into the temple to King Vzziah and telling him plainely it is not lawfull for thee to burne incense to the Lord. Hee compares him to a couragious dogge that drew him out of his masters house The man of God must be gentle toward all men apt to teach patient In meekenesse instructing those that oppose themselves So hee must be curst against some men as the cause requireth To give wilde horses the reine too much is to spoile them and their riders too To loose the cords of the shippe is to drowne the ship To be too remisse in the Church is to overthrow the Church Lenitives will serve for little soares but great soares must hove drawing plaisters otherwise wee doe not curare but occidere not cure but kill It is the worthy saying of Saint Cyprian our blessed Saviour commends the Angel of the Church of Ephesus that he could not beare them that were evill Wee must beare our owne enemies but our backes must not be so broade as to beare Gods enemies Then he makes an enumeration of his deedes they be in number 4. like foure stayrs in a ladder one higher than another the lowest staire of all is his prating the next to that is his not receiving of the brethren the third is his forbidding of others to doe it the last and greatest of all is his casting of them out of the Church We will take them in order Prating against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from
which comes seldome is more reverenced 2. To signifie that CHRIST once entred into heaven for us with his owne bloud Verse 12. his one sacrifice once offered was sufficient this was called the feast of expiation and it was on the tenth of September only 4. With what he went The bloud of a young bullocke which he offered for himselfe Levi. 16.11 the bloud of a goate for the people Verse 15. That is illustrated by the end why the bloud was offered 1. For the expiation of his owne sinnes Verse 17. 2. For the sins of the people Verse 16. Here it is ignorances 1. A Metonymie for the sins committed in ignorance 2. It may be a Synecdoche one particular sin being put for all for all kinde of sins are reckoned up Levit. 16.16 Not one ignorance but many Ignorance is one chiefe and capital sin being put for all because it is the mother in some sort of all sin For in all sins we commit though we be endowed with singular knowledge our understanding for the time is blinded by Satan and our owne corruption Here we may see that ignorance is a sin Some Papists make a vertue of it she is the mother of devotion whereas in truth shee is the mother of destruction yee erre not knowing the Scriptures For the better explication of it there is a double ignorance the one negative the other privative As for that which is by negation when God in wisedome hath denyed to us the knowledge of some things it is no sinne to bee ignorant of them this ignorance was in Christ which knew no sin he was ignorant of the day of judgment but privative ignorance is a sinne for us to bee deprived by the fall of Adam of that excellent light wherein we were created this is a sin and may justly be required of us There was a sacrifice for sins of ignorance a prayer for ignorances Christ shal come in flaming fire rendring vengeance to them that know him not Therefore let us not sooth up our selves in our ignorances let us read the Scriptures heare Sermons confer with learned men pray to God to illuminate the eyes of our understanding that wee may be plucked out of the pit of ignorance dayly more and more 2. Here we learne that there is ignorance in the best of us all the High-Priest himselfe had ignorance in him and so hath the Pope by his leave which challengeth to himselfe the title of the highest Priest in the time of the Gospell It may be an axiome with them that he cannot erre in Cathedra docentis yet he hath filled the world with his errors Not the most profound Divine nor learned Preacher in the world but hath his ignorance Ezra was a perfect Scribe in the Law of the God of heaven yet he had his ignorance Apollos an eloquent man and mighty in the Scriptures had his ignorance he was faine to be put to Schoole to tent-makers to learne of them The Apostles themselves though in writing and preaching they could not erre yet they had their ignorances even after Christ his Ascension into heaven and the powring downe of the Holy Ghost on them St. Peter as yet was ignorant of the conversion of the Gentiles and it seemed a while as a Paradox to him All the learned men of this age as of precedent ages have their ignorances there bee many places of Scripture which our best commentators professe they understand not Therefore let none be proud of their knowledge but let us all bee humbled with the cogitation of our ignorance and mourne for it to our dying day Let us desire to be in that place where we shall see not any longer in a glasse as now we doe but face to face and have the full knowldge of God Almighty There is no man that sinneth not Noah a Preacher of righteousnesse yet he sinned Ezra the Priest of the High God of heaven yet he sinned all the Priests of the Old Testament had their sins and infirmities they offered for themselves as well as for the people The Ministers of the New Testament have their sins too Paul and Barnabas worthy Preachers were sinners they were at variance one with another St. Peter that famous Champion of Christ had his sin So have wee all Ministers and people therefore we must offer up the sacrifice of fervent prayer for our selves and for the people too It is Christ's prerogative to be separate from sinners all we have our sins He doth not say for the Idolatry of the people for the blasphemies of the people for the murders thefts adulteries of the people but for the ignorances of the people Ignorance is a grievous sin Remember not how ignorant I have beene of thy truth As ignorance is a great sin in all so chiefely in them that have the meanes For them to be ignorant that are nusled up in places where the Scriptures are locked up in an unknowne tongue is no great wonder for them in England to be ignorant where a Sermon once a quarter is not much to be admired but to live in a Towne where the word hath beene plentifully preached many yeeres together line upon line Sermon on Sermon catechizing c. this is wonderfull and they shall be inexcusable at the day of judgment Woe to thee Corazin c. woe to thee ô England ô Suffolke ô Barfold if the preaching and prayers had been in Constantinople that hath beene in thee they would have brought forth better fruits than thou Shall a man that hath eyes live in the open light of the Sunne and see nothing Shall a Child goe to Schoole five or sixe yeeres and learne nothing will you not grieve at it Some have been in Christ's Schoole ten twenty yeeres and yet they are ignorant of the principles of Religion Wee reade of some that could not tell whether there were any Holy Ghost or not and there be some it is to be feared in this towne that cannot tell what Christ is what is his person which are his offices what faith is c. A lamentable thing It shall be easier for Sodom then for Capernaum easier for them that live among Turkes and Indians then for us that sit in the lap of the Church and yet are ignorant Let us make much of the meanes come to Sermons cheerefully heare attentively look on the text mark the notes how they are derived out of it call them to remembrance when yee come home write them in the Tables of your hearts that yee may know God in Christ to the comfort of you all VERSE 8. NOw followes the signification of the typicall actions 1. Generall 2. Speciall Not Moses not I of mine owne braine but the Holy Ghost and celestiall Spirit by whom the Scriptures were written therefore yee may be bold to give credite to it Where there is 1. The Author 2. The thing signified In the Greeke it is but of the Holies yet that is put for the Holy