vengeance on men Whoremongers and Adulterers God will judge Lying is an unprofitable thing men may gaine by it but what advantageth it a man to winne the whole world and loose his owne soule these are unprofitable simply in themselves But the ceremoniall Law is unprofitable in respect of the Gospell that could only shadow out heavenly things but it could not give us heavenly things The washings that were in the law could signifie our washing in the bloud of Christ but they could not purge us from sinne as the bloud of Christ doth the sacrificing of Sheepe Oxen Rams could tell them there was a Lamb to come that should be offered on the Altar of the Crosse for the sins of the world but they could not take away sinne in this respect the law was weake and unprofitable On the contrary side the Gospell is a strong and profitable thing profitable to illuminate us in the mystery of our redemption to justifie us and cloath us with the righteousnesse of Christ that we may appeare unblameable in the sight of God to sanctifie us and make us new Creatures in Christ Iesus to assure us of the remission of all our sinnes and to carry us up into the kingdome of heaven Godlinesse is profitable for all things sayes Paul So the Gospell is profitable for all things It is profitable for the things of this world GOD blessed the house of Obed Edom where the Arke was and God blesseth those Townes and Citties where the Gospell is sincerely and truely practised but especially it is profitable to bring us to the joyes of heaven in the world to come An argument from profit is very forcible This was Hamans coozenage It is not for the Kings profit to suffer them and it prevailed much Nothing so profitable as the Gospell therefore let us all be greedy of it Why are men so desirous of Sheepe because they are profitable creatures Why doe men give so much money for an office because it is profitable and bringeth great gaines with it Why do men strive to make their Sons Lawyers because the Lawyers goe away with all the profit The Gospell of all things is most profitable profitable for this life to procure us the peace of conscience in this world and to save us in the world to come Therefore let us embrace the Gospell with both armes When the Merchant heard of a Pearle that surpassed all others he sold all and bought it the Gospell is the Pearle of Pearles above thousands of gold and silver therefore let us redeeme it though it be with the losse of all our worldly goods the Gospell is profitable for all things therefore make much of it The reason of the abrogation of the law is to be observed by us it was dâ—sannulled because of the weakenesse and unprofitablenesse thereof whereby wee may gather that all weake and unprofitable things that are not availeable to the kingdome of heaven shall be abolished such is the witt the wisedome the learning the eloquence of the world they be fine things of great price with worldly men yet because they are unprofitable for heavenly things they are and shall be abolished Where is the Scribe and the disputer of this world their place is no where to be found We our selves are weake and unprofitable touching spirituall and heavenly matters when we have done all that we can we must say wee are unprofitable servants We are all weake and unprofitable for heavenly matters therefore we our selves also must be abolished and Christ Iesus must be all and in all VERSE 19. THe weakenesse and unprofitablenesse of the ceremoniall law is proved by the inability thereof Nothing that is no man Ioh. 6.37 the neuter gender is fittest ad universitatem designandam Theophyl This is illustrated by the contrary effect in the Gospell Some referre both branches to the Law but was an introduction of a better hope as Porphyrius Isagoge to Aristotles praedicaments as the Apostle sayes the Law was our Schoole-Master to bring us to Christ Gal. 3.24 But 1. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an induction but a superinduction that is the Gospell superinduced upon the abrogation of the law 2. Then he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a better hope not of a better hope It is rather to bee referred to the Gospell opposed to the Law and the verb in the Text to bee repeated not a new verb supplyed out of the Text but the Gospell bringing in a better hope maketh perfect through IESUS CHRIST the author and object of the Gospell We could not hope for salvation by the ceremoniall Law but we may be bold to hope for it by the Gospell By the introduction of which hope we draw neere to God The people in the time of the ceremoniall law stood without when the Priest was offering within as Luk. 1.10 and at the delivery of the morall law they might not come neere the mount where God was but in regard of the good newes that the Gospell bringeth our reconciliation being made by Christ wee may boldly come neere as Priest to offer our prayers to him in the name of Christ and to beg any thing at His hands Hebr. 4.16 yea by him we may draw neere to God in heaven The Tabernacle Temple the purifications and washings the observation of new Moones and Sabbaths the oblation of Rams Sheepe Bulls Oxen in the time of the Law these did lead them by the hand to Christ in whom they should have all perfection but these did not perfect the people On the contrarie side the bringing in of a better hope by Iesus Christ the Author and subject of the Gospell that doth perfect us What better hope is this had not the Fathers in the time of the Law as good an hope as we Yes verily Though some fondly collect from hence that they had hope only of temporall things we of eternall that is crooked and broken Divinity The fathers did eate of the same spirituall meate and dranke of the same spirituall drinke that wee doe Abraham saw the day of Christ and was glad as we be they had the same hope of everlasting happinesse by Iesus Christ that wee have here is the onely difference they had that hope by faith in the promised Messiah not by the observation of the Law The opposition is here made not betweene the persons that lived in the time of the Law and those that live in the time of the Gospell but betweene the Law and Christ or betweene the Law and the Gospell The Law could not put us in good hope of everlasting happinesse or the favour of God but the Gospell did that hath brought in a better hope One sweet and comfortable fruit of that hope is this that by it we draw nigh to God By nature we are Gods enemies and runne away from God as Adam did when hee had sinned but by grace in Iesus Christ being justified by
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
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
bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
us to the celestiall Canaan we shall be left behind and not enter in we shall come tardie as the five foolish Virgins did as fainting and loitering travellers are wont to doe and so never come to the journeys end therefore let us look to it the danger is great In the substance of the dehortation is commended to us an holy and religious feare which we must carry in our hands for feare of falling This feare is amplified by the object whereabout it must bee occupied and the danger that will ensue if wee let goe that feare Must we that be Christians feare It may seeme not Luk. 1.74 Rom. 8.15 For the determination of this yee must know that there is a foure fold feare mundanus servilis initialis filialis This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children which in respect of God our Salvation is sure our life is hid with God in CHRIST Col. 3.3 yet in regard of our owne weakenesse and frailety we must feare all the dayes of our life Though a Souldier make sure of the victory yet he must not rush into the battell unarmed nor be carelesse of himselfe he must feare the Pikes Swords and Pellets of the enemy and be carefull to avoyde them Though a wayfaring man make sure to come home safe to his house yet he must not be reachlesse but feare in some sort the thieves that be in the way They that be on the Sea though they make no question of their safe arrival yet they must not give themselves to sleeping and playing let the ship drive whither it will they must feare the waves windes and tempests A kinde and loving Wife doubts not of the good affection of her husband yet she will feare him So we neede not doubt of Gods love he will doe his part for whom He once loveth he loveth to the end yet we must feare him There bee two dangerous rockes the one of doubt and despaire the other of security and presumption Though there is no reason to despaire Rom. 11.29 Iohn 10.28 Heb. 6. yet we must beware that we be not drowned in security not give our selves to eating and drinking I am sure I shall be saved therefore I care not how I live Christians must feare in regard of our owne weakenesse we must distrust our owne wit policy strength and depend upon God alone we may stand a great while and yet fall in the end as Adam Noah David Salomon Peter In our selves we are as weake as water therefore let us distrust our selves and put all our trust in the living God Againe wee must feare in respect of the strength and policy of our enemies We have many enemies to encounter withall and those not weake but potent We wrastle not with flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world The Divell like a roaring Lion walkes up and downe seeking whom he may devoure 1 Pet. 5.8 therefore we must feare VERSE 2. THE reason is deduced from a gracious benefit bestowed on us as well as on them which if it be rejected by us as it was by them will shut us out of heaven It hath two parts a par and an impar If they for not believing the Gospell were banished out of his rest then the like may happen to us for we are partakers of the Gospell as well as they and for that cause let us feare 1 That is to be unfolded wherein they and we are alike We are Gospelled as well as they nay in that wee are advanced above them Adam Abraham Iacob had the Gospell velatum to us it is revelatum To them CHRIST was preached afarre off to come to us already come a Virgin hath conceived They had the Gospell by a servant which was Moses we have it by the Sonne of God they had it darkely and obscurely we have it cleerely and plainely They had the Moone light and we the Sun light Blessed are the eyes that see that which we see It was one and the same Gospell in the Old and New Testament Iohn 5.46 and 39. here is the imparity the Word preached did not profite them as it did us that believe The word of hearing That word which indeede above all other words is to be heard by the which faith commeth Rom. 10.17 Plato Aristot. Seneca Tullie Augustine Hieron Irenaeus Tertul. c. in time and place are to bee heard but this word above all This is a word meet to sound in our eares continually He doth not say which came not unto them for it was preached to them as we heard before Profited them not did them no good The Gospell is a precious pearle an unspeakeable blessing of God yet all that are partakers of it are not saved Iudas had the Gospell yet it profited him not Simon Magus Hierusalem c. The Sun is not comfortable to all The most delicate fare doth not make all bodies fat The raine doth not make all grounds fruitfull neither doth the Word of God though it be mighty in operation profite all that partake of it Luke 13.26 Mat. 8.12 nay it is the heaping up of a greater measure of condemnation to some through their own default Ioh. 15.22 Ioh. 9. ult Therefore let us not trust to lying words as they did crying the temple of the Lord the temple of the Lord neither let us cry the Gospell the Gospell and thrust our selves under the figge leaves of a bare profession of it but bring forth fruits worthy of the Gospell that it be not taken from us and given to another nation Why did the Gospell doe them no good Because it was not mixed with faith in them that heard it It is a metaphor borrowed from liquid things A physician prescribes to a man a cup of strong wine but he wills him to mingle it with Sugar lest it fume into his braine and make him sicke if he mingle it not and temper it wel with Sugar he hurts himself So because they mingled not the wine of the word with the sweet Sugar of faith it was their destruction it turned them over even into hell It is fayth that makes the word profitable For the procuring of an harvest it is not enough to have ground and seede cast into the ground but raine must fall from heaven and bee mingled with the ground So it is not sufficient to bring our selves as the ground to a Sermon to have the immortall seede of the word sowen in our hearts by GODS husbandmen but there must be the drops of faith mingled with this seede to make it fruitfull Noah preached to the old world yet they did not believe Lot to his Sonnes in Law but hee seemed to them as a mocker CHRIST to the Pharisees but they derided him Luk. 16.14 Let not us doe so but rather tremble at the threatnings believe the promises and
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
Priest in the time of the Gospell 1. For number they were many for their office they stood ministring every day 3. For the sacrifices they offered alwayes the same and that often 4. For the inability or insufficiency of them they could not take away sinne The manner of our Priest 1. He is but one whereas they were many analysis 12 2. His sacrifice was but one and that once offered Verse 10. 3. His was propitiatory for sinnes whereas theirs were not 4. Hee sitteth as Lord he stands not as a servant as they did and hee sits not on an altar on earth but at the right hand of God in heaven The which glorious sitting of his is first amplified by an effect an expectation of his friends to come to him for whom he dyed analysis 15 and the overthrow of his enemies Then it is ratified by a reason taken from the power and vertue analysis 14 of his sacrifice If by that one offering which hee made on earth before his Ascension into heaven he hath perfected his for ever then he may well continue in heaven still at the right hand of GOD but c. Ergo. analysis 15 This opposition is confirmed by a divine testimony out of the Prophet Ieremie Where 1. An allegation of it 2. A ratiocination or reasoning thereupon In the allegation 1. The Author analysis 16 17. Then the matter analysis 18 From whence he deduces this reason concluding the efficacy of Christ's Priest-hood and sacrifice If remission of sins be fully procured and obtained by the one sacrifice of Christ in the New Testament once offered then there is no more oblation for sin but c. as appeareth by the testimony afore cited ergo the latter An exhortation to holinesse of life is deduced upon the former doctrine The former part of the Epistle hath beene doctrinall delivering many excellent poynts of doctrine concerning the person and offices of our Saviour Christ. In his Priest-hood he hath beene more ample because greatest controversies were moved about it The latter part of the Epistle is morall shewing what use we are to make of the former doctrine to Verse 20. cap. 13. In this exhortation 1. A generall proposition comprehending summarily in it all things belonging to a Christian à 19. to 32. 2. A particular unfolding of it In the generall proposition 1. The substance of the exhortation to 26. 2. The necessity of it à 26. to 32. In the substance 1. The foundation whereupon it is built 19.20 21. 2. The matter whereunto wee are exhorted The foundation whereupon it is built is the consideration of many singular benefits which wee reape by CHRIST they are in number three analysis 19 1. The opening of the Sanctuary of heaven to us which is illustrated 1. By the key whereby it is opened the bloud of Iesus 2. By the manner of entring into it not with feare and trembling quaking and shaking but with boldnesse 2. By the way that leadeth to that Sanctuary the sacred body analysis 20 of our Saviour Christ wherein he made satisfaction to the wrath of God for our sins Which is described 1. By a similitude 2. By the author and consecrator of that way 3. By the qualities of the way 3. It is illustrated by the guide and leader to conduct us in that way which is set forth by his office by his greatnesse by his superiority and authority The matter of the exhortation which is a generall drawing neere to God amplified by the manner of it not so much with the analysis 22 outward man as with the hid man of the heart not with a false but with a true heart 2. The particular duties or vertues wherewith we must draw neere to him which are foure 1. Faith 2. Hope 3. Love 4. Christian exercises for the preservation of love Of these he entreateth afterwards Of Faith Chap. 11. Of Hope Chap. 12. Of Love with the exercises thereof Chap. 13. Faith is illustrated 1. By the propriety thereof which is a full assurance 2. By an effect which it engendreth which is the comfort of a good conscience as they in the time of the Law were sprinckled with the bloud of beasts Exod. 24.8 So being justified by faith our hearts are sprinckled with the bloud of Christ whereby being purged from all our sins we are delivered from an evill accusing conscience and have peace with God The second vertue is hope the profession whereof is stoutly to analysis 23 be kept and maintained by us The which keeping is 1. Amplified by the efficient cause thereof which is the washing of us with the pure water of the Spirit whereby we are made fit to make and hold this profession 2. By the manner how it is to be kept without wavering 3. By a reason to excite us to the keeping of it taken from the nature of God the pillar on whom our hope leaneth If God bee faithfull that hath promised eternall life to us which wee hope for then let us keepe the profession of it but God is faithfull that hath promised eternall life to us which we hope for ergo let us keepe the profession of it The third is love whereunto we are to provoke one another 1. Love is commended to us 2. A breake-necke of love is removed analysis 24 V. 25. The vertue of love is amplified 1. By an antecedent that must goe before it the considering one of another and by a consequent that necessarily followeth love which is good workes The exercises for the preservation of love are two 1. A reverend estimation of Christian assemblies a notable analysis 25 nurse of love which is set forth by the contrary And from that he dissuadeth us by the example of some in his time which is to be avoided by us 2. A mutuall exhorting one of another whereunto he spurreth us by a consideration of the neerenesse of the day of judgment confirmed by their owne testimony If the day of Iudgement bee at hand wherein wee must give account how wee have behaved our selves in this present life what soules we have wonne by our diligent exhorting one of anothor and what we have lost by the neglect of that duty then let us carefully exhort one another But the first is true as you all see therefore let the latter be practised by us analysis 26 The necessity of the exhortation depending upon the wofull destruction of them that contemne it If they that despise this exhortation forsaking the fellowship of the faithfull and setting light by the blessed sacrifice of our High-Priest shall drinke deepely of the Cup of Gods vengeance then it behooveth us all to regard it but they c. Ergo. In this we have two things 1. A demonstration of their lamentable end Ver. 26.27 2. A confirmation of it In the demonstration of their lamentable end 1. Their sinne then their punishment Their sin is set forth 1. By the nature of it it is a willing sinning 2. By the time when
it is committed after the receipt of the knowledge of the truth Their punishment is described 1. By a substraction of the remedy against sin there remaines no more sacrifice for it analysis 27 2. By a position of the grievous punishment it selfe which is a fearefull expectation of two things of judgement as of the antecedent of fire as of the consequent described by the quality of it and by an effect of devouring whom the adversaries of Christ for they are the fewell of this fire analysis 28 The confirmation of it by two arguments 1. A Christ's Law but the one ergo the other Where 1. The protasis of the comparison shewing what befell to the former 2. The apodosis what shall befall the latter In the protasis 1. The fault 2. The punishment The fault is a despising not every transgressing of Moses Law The punishment is death amplified by the severity of it without mercy and the equity of it because the party is condemned by two or three witnesses In the apodosis there is an inversion of these two analysis 29 1. The grievousnesse of the punishment which in all equity must exceed the other in as much as Christ is greater than Moses the Lord and master of the house then a servant in the house 2. The haynousnes of the sin in respect of two most glorious and worthy persons contemned by them God the Son and God the Holy Ghost In the Sonne there be two speciall things the mysterie of his incarnation for that they tread under foote the Son of God which was God manifested in the flesh 1 Tim. 3.16 the Saviour and redeemer of the world The mystery of his passion for that they count the bloud of the Testament an unholy thing Which ingratitude is amplified by a benefit bestowed on them though they had beene sanctified by that bloud For the Holy Ghost is the instructor and comforter of the Church that reveales the will of God to men They despise the spirit of grace therefore they are worthy of sore punishment VERSE 1. THe ceremoniall Law not the morall that containeth substantiall dutyes that sheweth sin to us but is no shadow of any thing in Christ to come A dark an obscure delineation Of Iesus Christ and all his benefits of justification sanctification and redemption purchased by him bonagratiae gloriae A lively picture of them as we have in the time of the Gospell wherein Christ is painted out and crucified before our eyes A shadow is a resemblance of a body utrumque repraesentat umbra in communi imago in particulari When yee see a shadow yee may truly say there is a body yet it is but a generall resemblance of a body 1. A shadow cannot fight 2. Not eate 3. Not speake 4. Not walke but accidentally Yee cannot perceive in a shadow the distinct parts and members of a body the eyes the face hands armes feete c. only the shadow tells you there is a body but an image hath the whole lineaments and proportion of the body in it In it ye may behold the severall parts and dimensions of the body So in the Law they had a sight of Christ yet it was darkely in a shadow Wee have the very expresse forme and image of Christ with all his benefits they had Christ in an obscure picture drawne at the first in darke lines wee have him as in a lively picture graced with most lightsome and excellent colours Abraham saw the day of Christ and was glad yet hee saw him a farre off and at a little crevis we see the sunne of righteousnesse cleerely shining before our eyes they saw him as in a winter day we see him in a bright summers day Blessed are the eyes that see that which we see for Kings and Prophets have desired to see those things which wee see and have not seene them The Law did shadow out Christ by whom wee are justified and redeemed from our sins it did not justifie and redeeme us The same specie though not numero the same in substance as Goates Sheep Heifers c. and offered up alwayes with the same rites and ceremonies they offered them up regulariter the same according to the Law frequenter indesinenter yet inefficaciter Never though they bee iterated ten thousand times c. no hope of salvation by the sacrifices of the Law They the Priests immediately and all the people mediately by the hands of the Priest Yeerely hee seemes to allude especially to that sacrifice which the High-Priest offered yeerely for all Israel when he went into the Sanctum Sanctorum that of all others was most solemne for himselfe his household and the whole land Levit. 16. Sanctifie the heart or conscience Though they might give them an outward kinde of sanctification Or perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Sacraments prayer cannot perfect no perfection till wee come to heaven That came to it As Schollers to the Master to be taught and directed by it Whereas all that come to CHRIST by faith obtaine true Sanctification Hebrewes 7.25 salvation is not by the Law but by Iesus Christ. But herein is condemnation sayes Christ light is come into the world but men love darkenesse more than light Wee live in wonderfull light yet the workes of darkenesse are too rise among us drunkennesse envy strife emulations c. A great number of us are in the Pharisees case are we also blind Christ said to them if ye were blind ye should have no sin but now ye say we see therefore your sinne remaineth We see much yet we practise little therefore our sins multiplyed by us in this great light shall testifie against us at the latter day I feare me this sentence may be inverted the godly in time of the Law had the substance and we have the shadow there is almost nothing but shadowes among us A shadow of knowledge of zeale love holinesse wee have a forme of godlinesse but deny the power thereof Therefore as we live in greater light so let our light shine before men that they seeing our good workes we and they may glorifie our Father in this life and bee glorified of him in the life to come Our Sacraments may sanctifie us instrumentally they may be as instruments whereby God conveyeth Sanctification to us In respect whereof Baptisme is called the washing of the new birth they may sanctifie us significantly as signes of our sanctification nay as seales of it but they cannot sanctifie us as principall efficient causes of our Sanctification Now it is CHRIST alone that thus sanctifieth us and clenseth us from all our sinnes for this cause sanctifie I my selfe Hee is the onely fountaine of our sanctification neither the sacrifices in the Law nor our Sacraments in the time of the Gospell can in this sense procure to us the sanctification of our soules that wee may be fit for the heavenly Hierusalem VERSE 2. SOme coppies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make it
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
him by flyes as Hee did Pharaoh Hee choaked Pope Adrian with a flye Hee can send wormes to eate him up as Hee did to Herod All the men of the world are to him as a flye to an Elephant Hee can suddenly crush them He confounded the Counsell of Achitophel overthrew Goliah with a stone Therefore let this victorious song bee alwayes in our hearts and mouthes The Lord is my helpe and I will not feare what man can doe unto me nay I will not feare what all the Devills in hell can doe unto mee God is a spirit man is flesh God is strong man is weake God is the Creator man is the creature God is the Lord man is the servant Therefore if God be our helper what neede wee to feare a man Wee in England have many enemies enemies without the Realme and within The Iesuits are alwayes busie ever working some mischiefe against us they are plotting continually they have alwayes some mischiefe or other a forging in the shop of their cruell braine they would faine make a generall riddance of us all Yet let us say the Lord is our helper we will not feare what man no not what those bloudy men can doe against us VERSE 7. BEfore hee gave morall precepts now follow precepts of doctrine and Religion 1 An exhortation to perseverance in true Doctrin 2. A dehortation from false He exhorteth to perseverance in the truth by two Arguments 1. From the example of their spirituall guides and Captaines that have gone before them 2. From the unity of the Doctrin of Christ verse 8. Touching their guides and rulers there be two things 1. A remembrance of them 2. An intimation of them Suffer them not to slip out of your remembrance though they bee dead yet let not their memory dye He stirs them up to a remembrance of them by a lively description of them They are described 1. By the authority of their place 2. By the sincerity of their preaching The worthy Preachers and Martyrs that be gone must not be banished out of our memories we must often thinke upon them that the recordation of their vertues may be as a whetstone to sharpen us to the like The name of the wicked shall rot but the righteous shall be had in perpetuall remembrance If I forget thee ô Ierusalem say they in the Psal. Let not us forget the holy men that dyed in the Faith of CHRIST I am as a dead man out of mind Dead men are soone forgotten Let us remember Isaiah that was sawen in pieces for the trueth remember Saint Peter Saint Paul the Prophets Apostles Martyrs that have layd downe their lives for the truth A notorious theefe an infamous drunkard like Falcidius qui superavit totam Asiam bibendo an egregious whoremaster as Hercules shall be remembred we will speake of them with a kinde of jollity But good men zealous and sober Christians shall soone bee forgotten wee seldome remember them and talke of the good things of the excellent graces wherewith GOD adorned them It may be we will remember some Preachers that be dead and talke of them to the disgrace of some that be alive to cast them into the dish of the living to upbraid them withall but wee doe not remember them for our owne benefit comfort and instruction that they may be as bels to toll us to the like good things that were in them Remember Lots wife said Christ but that was to avoyde the backsliding that was in her Remember your rulers to embrace the vertues that were in them But how must we remember them by following of their Faith Whereunto hee inviteth us by a contemplation of their conversation from the beginning to the end how sincere how constant they have beene in the whole course of their lives Nothing could make them to starte or to shrink from Christ and his Gospell but they continued manfully to the end Follow them in this Here wee may see how we are to honour the Saints departed Hee doth not say Erect Churches for the memoriall of them appoynt holy dayes to remember them by worship their reliques Saint Paul his napkins Saint Peters crosse the stone that hit Stephen on the elbowe their bones c. pray to them visit their tombes and sepulchres goe in pilgrimage to them no no but follow their faith as they have beene faithfull to the end not regarding their owne lives so be you This is the best honouring of the Saints departed If there have beene any slips and infirmities in them as all of them have had some let us not follow them in those as Platoes Schollers followed him in his crooked back in going stooping as he did and as Alexanders parasites followed him in his defect of seeing Let us not follow Noah in his drinking Abraham and Isaak in dissembling Lot in his incest the Midwives and Rachel in lying David in his adultery Peter in his denyall Paul and Barnabas in contention but let us follow their Faith their hope zeale continencie their frequent and fervent praying their enduring of all crosses for the Name of Christ and their constancie in the profession of the truth to the last gaspe Neyther famine cold nor nakednesse imprisonment banishment sword fire fagot could draw them from Christ. Let us follow them in these things that wee together with them may follow the Lambe in the life to come VERSE 8. WHy they might have one Christ and wee an other they one doctrine and we an other That cannot be Iesus Christ the same yesterday and to day and for ever in the time of the law now in the time of the Gospell and so to the end of the world In former ages in this age in future ages The same in Essence without change In his promises never failing In his doctrine Christ is put for the doctrine of Christ 2 Cor. 3.14 Act. 15.21 Homer is often used for poetry Mars for warre Apollo for wisedome Bacchus for wine Hee was declared after one manner in the law in types figures sacrifices after an other manner now but alwayes the same Christ the head and foundation of the Church 1 Cor. 3.11 Agnus occisus ab origine mundi There is but one truth and doctrine of Christ professed by the godly in all ages therefore let us embrace that and persist in it to the end They embraced Christ so let us doe There is one Christ one Faith one Baptisme one Church none other foundation can any lay then Iesus Christ. Hee was the foundation of the Church in Adams time in Abrahams time in Isaiahs time in Pauls time in the law in the Gospell and shall be to the end of the world Abraham saw the day of Christ and was glad All that ever have beene saved were saved by Christ one GOD and one Mediatour betweene GOD and man There is no other under heaven whereby we must be saved Therefore let us continue in this one doctrine of Christ which yesterday and to day
is the same for ever Doe not thinke that the Apostles had one Christ and wee an other they one doctrine and we an other The doctrine of Christ hath beene is and ever shall be the same Socrates among the heathen was semper idem but Christ is our semper idem alwayes the same therefore let us cleave to him VERSE 9. HEre followes the dehortation which hath two parts the one negative which wee must not doe the other affirmative what wee must doe Be not carryed about as chaffe feathers c. With diverse by this understand the legall rites and ceremonies which were diverse that are of diverse sorts Falsum multiplex verum simplex And strange doctrine which the Scripture doth not acknowledge Strange birds strangers out of an other Countrie not bred and borne in the Scripture Worshipping of Images a carnall eating of Christs flesh by transubstantiation c. are strange doctrines Now the heart cannot bee established with erroneous doctrine about meates c. but with the true doctrine of the grace and mercie of God towards us in Christ being justified by Faith wee have peace with God there is no condemnation to them that bee in Christ. This doth establish the conscience that the gates of Hell cannot prevaile against us Let our hearts bee established with this grace Not with meats .i. with unnecessary questions about the ceremoniall law A part is put for the whole There was a time when distinction of meates was strictly to be observed some had rather bee cruelly tormented even to death then to eate swines flesh but now the difference is abrogated God hath said to Peter and in him to us all arise kill and eat no creature now is uncleane all are sanctified by the Word of God and Prayer The severall Observations injoyned us in the Ceremoniall Law cannot make us acceptable to God these cannot strengthen the heart but the grace of God towards us in Christ that his bloud hath purged us from all sin this is the true Cordiall that strengthens the heart Therefore sticke to that and be not carryed away with other doctrines What went yee out into the wildernesse to see said Christ of Iohn Baptist A reede shaken with the winde Wee that bee Christians must bee as stones firmely built on Christ the rocke not as reedes If the East winde blowes the reed goes with that If the West winde arise it goes with that Christians must not bee weather Cockes that turne with the winde wee must be like the steeple it selfe that standeth firmely not like the weather Cocke on the steeple not like Ecebolius that changed his Religion alwayes as the Emperours changed In the time of Constantine and Constantius hee was a Christian In the Reigne of Iulian a Gentile offering to their gods When Iulian was dead a Christian againe lying at the Church doore and saying to the people Calcate mesalem insipidum Thus some now a dayes are carryed about there is no stay in them one while Protestants an other while Papists one while Brownists an other while Anabaptists Thus they are carryed hither and thither Be not as children c. Children are easily carryed won with an apple lost with a nut of one minde to day of an other to morrow ye may make them say and unsay yee may make them call a man good or naught with the turning of an hand Wee must not be like them wee must bee as men well advised what to doe Yee may carry a cow up and downe in the field with a lock of hay ye may carry some horses whither ye will with a horse loafe So the profits and commodities of the world carry many to any Religion So as I may enjoy my goods lands and living I care not of what Religion I be Let us carry other men to Christ but let us not be carryed by any from Christ. In the way of kindenesse any friend may carry us but let neither friend nor foe carry us from Christ. When certaine of Christs Disciples went away Christ asked the twelve Will yee also goe away but sayes Saint Peter in the name of the rest Whither shall wee goe so let us be as resolute though there bee never so many turne-coates let us say Whither shall wee goe to Popery Anabapt to Brownisme no We know whom wee have believed we will never depart from the truth and Word of God established amongst us Since the reformation of Religion in England God wonderfully blessed this land how did hee miraculously preserve it in Q. Elizabeths dayes how many treacheries have beene discovered how was the invincible Navy of the Spaniards foyled How prosperously without the shedding of one drop of bloud came King Iames to the Crown to the great joy of us al How graciously hath God protected him and his Realme since There hath beene treason on treason but God hath broken the nets of them all Among them all the powder treason that should have beene effected by a match is most unmatchable hell it selfe cannot devise such another Fight neither against more nor lesse said the King of Aram to his souldiers save against the King of Israel only So the Papists heretofore cried away with Queene Elizabeth fight against her that is enough Now not the King alone but the Queene Prince and all their royall Issue the Nobility and Clergy the Iudges the Knights and Gentlemen all the Parliament should have beene blowne up at once if this had gone forward where had we beene Here a leg there an arme here the head of such a Noble man should have beene carried about with gunpowder but GOD be thanked we all remaine still and pure Religion in despight of all is continued among us Therefore let us not bee carried about with diverse and strange doctrines As God hath upheld religion among us strangely and miraculously so let us hold it fast and persevere in it to the end Though an Angell from heaven much more though a Priest or Iesuit from Rome though a Papist an Anabaptist a Sectuary preach to us any other Gospell let us be carried by none of them all Let us carry to Christ let us not be carried from Christ. Let us say with Ruth we will live and dye with thee and with S. Peter Thou hast the words of eternall life we will not depart from thee but continue in thy truth for ever and not fall into errour VERSE 10. IT is taken from a contrariety betweene the Ceremoniall Law and Christ. If they that will bee justified by the observation of meats and other parts of the Ceremoniall Law cannot be partakers of Christ then that is to be abandoned but they that will bee justified by the observation of meats c. Ergo. Where first the Doctrine 10 11 12. secondly the Vse The Doctrine is first propounded then confirmed An Altar that is a Sacrifice upon an Altar which is IESUS CHRIST So the word is used 1 Cor. 9.13 2 The word eating doth
people I have beene ample in this text heretofore I will now bury it in silence But Christ is the Mediatour of the Gospell the which hee hath established with his owne bloud The Heretiques called Melchisideciani made Melchizedec our Mediatour Epiphan contr haeret l. 2. tom 1. Some Papists will have all the Angels and Saints in heaven to bee our Mediatours together with Christ. Aquin. p. 3. q. 26. art 1. He freely confesseth that Christ is our Mediatour simpliciter perfectivè yet the Angels and Saints also must bee our Mediatours dispositivè ministerialiter They are much beholden to this distinction of principall and ministeriall some unskilfull physitions give one drinke or one medicine for all diseases so these men apply this distinction of principall and ministeriall to salve up all soares among them Christ is the Chiefe Head of the Church the Pope is a ministeriall head under him So Christ is the principall Mediatour Angels and Saints are ministeriall Yet if a woman should heare she had a Chiefe husband and a ministeriall husband she could hardly indure it 1 Tim. 2.5 One God one Mediatour they might as well say there is one Principall God but many ministeriall Gods under him as to say there is one Chiefe Mediatour and many ministeriall and he tels us who it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee alone and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mediatour betweene God and man must be both God and man hee must have aliquid simile Deo aliquid simile hominibus sayes Saint Aug. confess l. 10. c. 42. That hee may mediate betweene them both If he were onely man hee could not goe to GOD if hee were onely GOD he could not goe to man As for Angels they be neither God nor men therefore they cannot be our Mediatours As for the Saints in heaven they bee halfe men they have soules but as yet they have no bodies and they are not God therefore they cannot bee our Mediatours Nay properly to speake the Holy Ghost the third Person in the glorious Trinitie cannot be our Mediatour for though hee be God yet hee is not man much lesse can the Angels and Saints bee our Mediatours There is but one Mediatour of the new Covenant and that is Christ Iesus who being GOD above all blessed for ever vouchsafed likewise for our sakes to become man The Mediatour of the new Covenant hath established the Covenant with his blood It is Christ alone that by the bloud of hit Crosse hath set at peace all things in heaven and in earth Col. 1. Therefore hee is the onely Mediatour of the New Testament No Testament is of force without the death of the Testatour Let them proove that any dyed for us besides Christ and then wee will acknowledge other Mediatours As hee trode the wine presse alone so hee is Mediatour alone it is sacriledge to adjoyne others to him Therefore as he tooke the paines alone so let him have the honour alone Heaven indeed is opened by Christ but wee are sinners we shall not be admitted into it Yes for our sinnes are washed away in the bloud of Christ. Where 1. Sanguinis larga effusio 2. Effusi excellens utilitas The bloud that speaketh better then that of Abel Oecum 1. In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Oecum referre it to Abel not to his bloud 2 Hebr. 11.4 hee is said Yet to speake It comes all to one reckoning Saint Chrys. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number The bloud of Abel spake well in his kinde it is meete that sin should be avenged but this speakes better in his kinde to the joy and comfort of us all 1. Abel spake on earth this in heaven 2. That spake against Cain and Elias made request against Israel Rom. 11.2 This speakes for us all 3. That was the bloud of a meere man this is the bloud of him that was both God and man 4. That cryed murder murder my brother hath murdered mee this cries I have beene murthered and killed for my brethren 5. That did Tsagmah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamare send forth an hideous cry this doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake sweetly to us that did cry after a terrible manner this doth speake after a more joyfull manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more splendid more significant more sweete and comfortable A cry is fearefull and lamentable so is not a voice 6. Abels bloud had no power of cleansing this hath it washeth us from our sinnes This Saint Ambrose paints out in most lively colours Ille vindictam clamavit hic indulgentiam Ille peccatum fratris accusat hic peccatum mundi remisit Ille prodidit crimen hic texit as it is written Beati quorum tecta sunt peccata Ambr. de fuga saeculi c. 5. Blessed are they that are come to the sprinkling of his bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsanguinis aspersionem Hebr. 10.22 v. 19. Hebr. 9.13 Exod. 12.22 As the bloud of the lambe was sprinckled with a bunch of hysop on the doore posts of the Israelites and they escaped the destroying Angel so Christs bloud sprinkled on our consciences the devill that Abaddon hath nothing to doe with us Let the Papists glory of the bloud of Saint Thomas By the bloud of Saint Thomas which hee for thee did spend grant we may goe whither Thomas did ascend Let them magnifie the bloud of Saint Peter Saint Paul Saint Iames. Nay Let them magnifie the bloud of their Pseudomartyrs yet we will rejoyce onely in the bloud of Iesus wherewith we are washed from our sinnes By which we have an entrance into the most holy place O sweet Iesus that would dye for us The Master for the servant the Creator for the creature he that knew no sin for miserable sinners O the unmatchable love of Iesus that sheddest thy bloud for thine enemies Many and grievous are our sins moe in number than the hayres of our head as red as crimson and skarlet but Lord Iesus wash them away in the bloud of thy sprinkling and then I shall be found whiter than the snow that I may stand without trembling before thee at the dreadfull day of judgement Generosus animus magis ducitur quà m trahitur a good nature will sooner be moved with loving perswasions than drawne with threatnings GOD hath beene more gracious to us than to them They had the tart vinegar of Gods judgements we have the sweet oyle of his mercy they came to Moses that terrified them with the curse and malediction of the Law we are come to Iesus
that comforts us with the promises of the Gospell Therefore our righteousnesse should exceed theirs I beseech you by the mercies of God sayes S. Paul not by the terrours of GOD. Gods mercies have beene wonderfull therefore let us serve him more cheerfully than they have done the love of Christ ought to constraine us As he hath died for our sins and shed his bloud for them so let us dye to them continually Let us serve him in holinesse and righteousnesse all the dayes of our life that when this life is ended wee may raigne with Christ for ever They had short winter dayes that were full of shadowes we have summer dayes the Son of righteousnesse shineth forth brightly to us they had the bloud of Goats Lambes Calves Oxen as a representation of the bloud of Christ we have Christs bloud actually shed on the Crosse for us they saw Christ afar off Your Father Abraham saw my day and was glad we see him already offered on the Altar of the Crosse for our sinnes and crucified before our eyes in the preaching of the Gospell Happy are the eyes that see that which we see Many Kings and Prophets desired to see them and could not Let us walke worthy of this kindnesse of the Lord. Now followes the use we are to make of it which is double the one negative that we despise not our Saviour Christ the Mediator of the New Testament the other affirmative that we serve and honour him Vers. 28. He disswades us from despising him by two arguments the one from the worthinesse of the person 25. the other from the dignity of the Gospell the thing it selfe VERSE 25. FOr the caveat hee doth not simply say despise him not but with a watch-word looke to it the danger is great if ye doe Christ is despised two kinde of wayes openly and secretly openly by refusing to heare him at all as they in the Gospell wee will not have this man to raigne over us How often would I have gathered you together and ye would not some will not come to Church to heare CHRIST they had rather heare a Fidler than heare a Preacher 2 When as men heare yet contemptuously as the Pharisees did Luke 16.14 these are open despisers of Christs speaking The other are close and secret despisers They doe not peremptorily say they will not come but they make excuses for not comming I have bought a yoke of Oxen sayes one a Farme sayes another I have burling in hand spinning in hand I have a journey to take on that day I cannot come This is a despising of Christ speaking as the word importeth The other secret despisers are carelesse and negligent hearers we will give him the hearing but if we were out of the Church we would not thinke of it againe They looke themselves in the glasse of the Word see many spots but have no care to wipe them away This is a kinde of despising the voice of Christ and it shall be required at our hands despise not him that speaketh any kinde of way but heare him with all reverence He is worth the hearing 1 He speakes vera nothing but the truth for he is the Truth it selfe 2 Suavia that which is sweet and comfortable to us all sweeter than the honey or the honey combe Come unto me all ye that are weary and heavie laden I will give you rest 3 Vtilia that which is profitable he tels us of a Kingdome prepared for us 4 Manifesta he speakes plainely evidenter that any may understand him there be no aenigmata no riddles in his speech 5 Efficacia he speakes efficaciter powerfully with authority never did any man speake as he doth 6 Sublimia heavenly things therefore despise not him that speaketh but receive the honey drops of his speeches to the joy and comfort of you all Why what though we despise him the matter is not great yes there is great danger in it If they escaped not who refused him that spake on earth namely Moses yet tanquam ex divino Oraculo which revealed the Oracles of God to them on the earth They that rejected him were severely punished The man that with an high hand gathered sticks on the Sabbath-day contrary to the Law of Moses was stoned Corah Dathan and Abiram that murmured against him were swallowed up by the earth they that tooke their parts were destroyed Num. 16.49 Some vengeance or other wil light on us if we turne him away and refuse him that speaketh from Heaven But how doth Christ now speake from heaven Surely by the mouthes of his Embassadours he that heareth you heareth me Will ye have an experiment of Christ speaking in me When a learned Ezra standeth up in the Pulpit to speake to the people Christ speaketh The wicked will reply on Christ at the day of judgement and say Lord when saw wee thee hungry and gave thee no meat So some will say O if we might heare Christ speaking from heaven we will sit with reverence and heare attentively When any of his Stewards and Ministers speake He speaketh therefore beware how ye despise him that Moses's ministery and shall they escape that despise Christs ministery Many heavie judgements will light upon the contemners of Gods Word Manasseh though a King was carried into captivity for it Pelatiah died Ierusalem that would not heare Christ when he clocked to her as a loving Hen heard the cry of the Romanes to their destruction If we at this day turne away our eares from hearing Christ speaking to us from heaven the sword of the enemie famine pestilence tedious Agewes not heard of before some plague or other will fall on us If they escaped not that despised Moses shall they escape that despise Christ speaking from heaven VERSE 26. THE second reason is taken from the dignity of the Gospell Then at the delivery of the Law The voice of God did but shake the earth Exod. 19.18 Now at the exhibition of the Gospell It shooke earth and heaven too The which he proveth out of Hagge where we have 1. an Allegation of the Text then a Commentary on the Text. The people mourned that the second Temple was not so glorious as the first GOD comforts them promising to make it more glorious not in sumptuous building but by the comming of the Messiah into it Before he did shake but the earth when the Law was given now he will shake heaven and earth heaven and earth was moved with the comming of Christ when he was borne Herod and all Ierusalem was shaken Wise-men directed by a Starre came out of the East to worship him At the Passion of Christ the earth shooke the graves opened many dead Saints came out and appeared Heaven also was shaken at his comming the Angels in great multitudes came from heaven and sung for joy at his comming the voice of the Father was heard from heaven at his Baptisme This is my beloved Son c. At the passion of