Emperour to his God and ours But how by pure prayer 2. Of learned and godly Preachers that may winne many thousands to Christ. 3. Of extraordinary common-wealths men 4. Of rare Christians as Philemon was Alexander counted Achilles happie that he had such a trumpetter of his praises as Homer was PHILEMON might count himselfe happie that hee had such a worthie man to pray for him as Saint Paul was KING Abimelech was beholden to Abraham for his prayers and Iobs friends to him for his prayers Constantine thought his pallace strong because it was fenced with the prayers of holy Bishops Let us rejoyce in this that we have Pauls to pray for us VERSE 5. BVt what was the motive of his thanksgiving The excellent graces wherewith GOD had adorned him where there is 1. Fama bonorum the report of them 2. enumeratio bonorum an enumeration of them 3. Objecta eorum the objects of them For the fame or report Saint Paul heard of them an admirable hearing from Phrygia to Rome sayes Chrysostome and Oecumenius There are two things that are wont to be carried in the Wagon of fame bad and good the one swiftly the other slowly the one lamely the other lustily of the one we shall heare all and more than all and scant halfe of the other as it fell out in the Wisedome of Salomon What did he heare His love and faith where is hope then tanquam media in ijs intelligitur sayes Aquin. as a midle vertue betweene both it is comprehended in both These three in a golden chaine are linked together faith sayes parata sunt mihi magna great things are prepared for me hope sayes mihi servantur magna great things are reserved for me love sayes curro ad illa magna I make hast to those great things But why hath ' love the precedencie Love is the daughter faith the mother and must the daughter bee placed above the Mother It is so 1. Because it is Saint Pauls drift in this whole Epistle to procure PHILEMONS love to Onesimus 2. Because love is Notior Nobis better knowne to us then faith which is more hid and secret These are illustrated by their objects CHRIST and the Saints The Papists refer both to both objects whereupon they inferre As we love God and the Saints too So we must believe in God and in the Saints too yet diversely in God principaliter principally in the Saints consequenter consequently There is no consequence in this argument for God hath commanded us to love all but he hath not commanded us to believe in all that hee hath reserved as a regall prerogative to himselfe and his glory he will not give to another He sayes owe nothing to any man save love but he doth not say owe nothing to any man save to believe in him 2. Here the Apostle speakes of living Saints to whom Philemon extended his liberalitie now the Papists will not have us to believe in living Saints but in dead Saints therefore this place makes not for them 3. It is said to him that worketh not but belieueth in him that justifieth the ungodly his faith is counted for righteousnesse Aug. makes a worthie collection upon it whosoever dares say justifico te I justifie thee may consequently say crede in me believe in mee which none of the Saints can truly say save only he which is Sanctus Sanctorum the Saint of Saints Ye believe in God believe also in mee Credimus Paulo sed non credimus in Paulum wee believe Paul but not in Paul we believe Peter but not in Peter As we believe the Catholike Church but not in the Catholike Church because the Creed sayes I believe in the Holy Ghost Nazian concludes from thence that the Holy Ghost is God for we must believe in none but God 4. Quid est credere in cum nisi credendo in cum ire ejus membris incorporari What is it to believe in him .i. In CHRIST but by believing to goe into him and to be incorporated as members into his body Now we are not incorporated into the Saints therefore we are not to believe in them 5. They can erect no such building out of this place for the praepositions in the Greeke distinguish the objects Hearing of thy love and faith there hee pauseth a while which thou hast towards the Lord Iesus there he restraines faith and towards all Saints .i. Thy love towards all Saints regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned 6. Paul is a good expositour of himselfe Since we heard of your faith in the Lord Iesus and of your love towards all Saints Here he reduces them to their proper objects so that no question can be made of it 7 If we must believe in the Saints we must hope in the Saints It is St. Basil's reason But we must hope in God alone Maledictus qui sperat in homine cursed be he that hopes in man As Saint Paul heard of PHILEMONS faith and love So it were to be wished that all the world might ring of our faith and love these be necessary for all Christians faith in the first place love in the second nec palmes sine vite nec virtus sine fide there can be no branch without the Vine no vertue no not love without faith Faith makes a Christian love makes and showes a Christian No CHRIST no heaven no faith no CHRIST Faith is the hand that layes hold on CHRIST The high Priests and Pharisees gave a strait charge that if any knew where CHRIST was he should shew it that they might take him Would yee faine take him sayes Augustine I will tell you where he is and how yee may take him He is in heaven there ye may take him Sed quomodo mittam manum in Coelum ut ibi sedentem capiam How shall I send my hand into heaven to take him mitte fidem tenuisti Send thy faith thither and thou hast taken him By faith we apprehend him and all his benefits by faith we put on CHRIST as a garment wherewith our sinnes are covered from the sight of God and as Iacob got the blessing in the clothes of his elder brother so doe we get heaven clothed with Christ like the Woman clothed with the Sun CHRIST dwelleth in our hearts by faith O happie house where the Sonne of God dwelleth Faith is the victory whereby we overcome the world we are more than Conquerours through him that hath loved us Insomuch that we may take up that triumphant song O death where is thy sting Hell where is thy victory the strength of death is sinne the strength of sin is the Law but thankes be to God through Iesus Christ that hath delivered us from you all By Faith Moses saw him which is invisible by faith wee see the joyes of heaven and Christ standing at the right hand of GOD ready to receive us into them
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
1. A relation of them 2. A communication of them 4. Quare Why he gives thankes because he hath a joyfull experience of them in himselfe He doth not say I commend thee I extoll thee to the skies for this great love thou shewest to the Saints and for the faith thou hast in the LORD IESUS but I thanke GOD for them He is to be praised for all The Oratour would thanke God for honour but himselfe for vertue It was the Donatists song Scientia ex Deo charitas ex nobis knowledge is of GOD love is of our selves Whereas God is to bee blessed for them all for what have wee poore beggars but that which wee have received Eo quisque pessimus quo optimus fi adscribat sibi quòd optimus He that is best is worst if he ascribe his excellencie to himselfe Ioseph indeed saies Augustine found silver in Benjamins sacke but it was of his owne putting in So God findes silver and golden graces in us but he put them in before therefore he is to be thanked for all Homo est exceptorium bonitatis Dei Man is an emptie vessell that receives all which it pleaseth God to powre into it Whose God is he whom he thankes My God What is he Saint Pauls God and not Saint Peters God Yes verily It is not his meaning to monopolize God to himselfe as it is the manner of some to doe God is their God alone they are the Sole children of God all others are reprobates St. Paul was not of such a proud spirit he speakes this Non Deum restringendo sed Deum applicando not restraining God to himselfe but applying God to himselfe Aug. makes a sweete commentary upon it Dicis Deus meus thou sayest my God Securus dicis verum dicis thou speakest it securely thou speakest it truly at non fecisti ut non sit alterius yet thou hast not hereby brought it to passe that he should not be other mens God as well as thine Non enim sic dicis Deus meus quomodo equus meus for thou doest not so say my God as thou doest my horse equus tuus est non alterius he is thy horse and not anothers Deus tuus est alterius he is thy God and anothers too not of the Iewes only but of the Gentiles too yea the God of the whole world The Sunne is ALEXANDERS and Diogenes too But this is the propertie of faith to applie God particularly to our selves My Redeemer liveth sayes Iob there is no peace saith my God to the wicked my spirit rejoyceth in God my Saviour sayes the Virgin Mary My God and my Lord sayes Saint Thomas I thanke my God sayes Saint Paul which hath loved me and given himselfe for me Meus Iesus sayes Origen my Iesus frequent in his bookes Erasmus reports of Dr. Colet Deane of Saint Pauls that he was often heard to speake these words O Vtinam essem cum meo Christo. The Devill can say God and he trembles at it but he cannot say my God this is proper to the faithfull The Lord is my strength and my salvation whom shall I feare the Lord is the strength of my life of whom shall I bee afraid though I walke through the valley of the shadow of death I will feare no evill he will be my God in life and in death too he will never forsake me till he hath brought me to his everlasting kingdome But where or when did he give thankes for him in his prayers making mention of thee He was not unmindfull of him he did not forget him as Pharaohs butler did Ioseph he remembred him he made mention of him Not now and then but alwayes Where Not in his cups but in prayers There were some in Saint Ambrose time that would make mention of the Emperour in their cups but St. Paul made mention of Philemon in his prayers as he praised God for him so he prayed to God likewise for him The best men cumulated with the greatest graces of the Spirit had need to be prayed for St. Paul was rapt up into the third heavens where he saw secrets not to be uttered yet he desires the Ephesians prayers Saint Peter was a stout champion yet CHRIST prayes that his faith should not faile Philemon abounded in all good gifts of knowledge faith and love yet St. Paul ceased not to pray for him 1. The best of all know but in part believe in part love in part therefore wee had need to pray for them that their defects may be supplied that they may encrease daily more and more 2. Here we are viatores non apprehensores wayfaring men we are not come to our journeyes end therefore wee had need to be prayed for that wee may persevere to the end and have the crowne of life Paul had his prayers So we must all Isaack went into the field to pray and hee prayed oft in his tent too David prayed at all seiles of the day morning evening noone and he prayed in the night too David was encumbred with the weighty affaires of the kingdome yet he prayed thrise a day Cornelius prayers went up into remembrance before God Our Saviour in the dayes of his flesh was full of prayers there was one that payd three hundred prayers to God every day as a daily tribute Constantine was stamped in his coine praying he would especially be marked for that 1. Our necessities are many for soule and body therefore let our prayers bee many We are as houses that stand in continuall need of reparations therefore let us pray to him that made us to repaire us that we may be fit buildings for his Majestie 2. Our enemies are many within and without too Now there is no strength in us against this great multitude let us pray to God to stand by us and for us But let us pray first in faith else we are like the Waves of the Sea and shall obtaine nothing 2. In fervencie remembring the Apostles If dignior sequeture effectus quem ferventior praecedit affectus that prayer shall have the greatest efficacie which hath the greatest fervencie 3. In humility omnis rogatio humilitate eget all requests must be preferred in humility This poore man cryed and the Lord heard him thou prayest and art not heard quia diveses because thou art rich in thy own conceit he sent the rich empty away 4. Pray with importunitie a kinde of godly impudency sayes Nazianzen is to be used in prayer 5. Perseveringly Speciall mention is to be made of some in our prayers 1. Of Kings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillars of the people they are worth tenne thousand of us therefore let us pray for them nominatim by name Sacrificamus pro salute Imperatoris Deo nostri ipsius sed quomodo pura prece we sacrifice for the safety of the
he that believeth hath eternall life he is as it were in heaven already therefore let us be suiters to God because faith is the gift of GOD to bestow it where it is not and to encrease it where it is yea let us all pray for the faith of Iob though thou kill me I will believe in thee It is an axiome with the Papists that faith may be without love we grant it fides Daemonum but not fides Christianorum an Historicall faith which is the faith of the Church of Rome defined by a Catechisme authorized by the Councell of Trent may be without Love and a miraculous faith may be without love 1 Cor. 13.2 But a justifying faith cannot he that is perswaded of the love of God towards him in Christ God so loved the world c. cannot but love the brethren and members of Christ. Every one which loveth him that begate loveth him also which is begotten of him They that bragge of faith and have no love are like empty vessels that give a lusty sound and have nothing in them Though I speake with the tongues of men and Angels and have not love I am as sounding brasse and as a tinkling Cymball though I had the gift of Prophecie and knew all secrets and all knowledge If I had all faith that I could remove mountaines and had not love I were nothing Though I feede the poore with all my goods and giue my body to be burned and have not love it profiteth me nothing So though I talke of Religion with a silver yea with an Angelicall tongue though I goe which is the glory of many to never so many Lectures heare Sermons receive Communions and have not love I am nothing Saint Augustine amplifies it further Signent se omnes signo crucis Let them signe themselves with the signe of the Crosse Let them say Amen that the Church rings of it let them sing Hallelujah let them fetch deepe sighes and groanes at Sermons that may be added Let them enter into Churches let them build Churches all this is to small purpose non discernuntur filii Dei à filiis diaboli nisi charitate nothing distinguishes the children of GOD from the children of the Devill but love Hereby shall all men know yee be my Disciples if yee love one another Faith without love is as a lampe without oyle vita corporis anima vita fidei charitas Bern. the life of the body is the soule and the life of faith is love faith that worketh by love Not a verbal love like them warme your selves fill your bellies and give them nothing but a reall love to feede the hungrie to cloath the naked to be an eye to the blind a foote to the lame to be a father and mother to the poore and fatherlesse to be a covering to them that their loynes may blesse us as they goe in the streets to be bountifull in our almes to all the people as Cornelius was to prepare garments for poore widowes as Dorcas did Such was the love of PHILEMON an actuall love he refreshed the bowells of the Saints Such must be the love of all true Christians My little children love not in word and tongue only but in deede and in truth PHILEMONS love extended it selfe to the Saints as is here avouched of him yet it was not couped up within the penne of the Saints the Saints must have the prime place in our love but not the whole Doe good to all men chiefely to them of the household of faith they chiefely but not they wholly Aristotle gave an almes to an unworthy man one reproved him for it Sayes he I gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the nature of the man not to the man the nature is Gods and must be sustained the vice is his owne and the Devills and must be reformed Their flesh is as our flesh and we must not hide our eyes from our owne flesh Neverthelesse the Saints must drinke most deepely and frequently of the cup of our love All my delight is in the Saints that be on the earth Saint Paul ordaines a collection for the Saints every first day of the weeke He himselfe was content to be a messenger to carry a contribution to the poore Saints at Hierusalem and requesteth the prayers of the Romans that that his service might be accepted of the Saints Know yee not that the Saints shall judge the world God honours them to bee the judges of the world therefore the world ought especially to be relievers and lovers of them VERSE 6. LAst of all quorsum To what end We give thankes and pray that the communication of thy faith Where 1. There is a narration of it 2. A confirmation of it Ver. 7. In the narration 1. The act of communication 2. The effect of it 3. The end of it As there is a communion of Saints so there must be a communion of gifts bonum quò communius eò melius a good thing the more common it is the better it is the Sunne communicates his light to all the world and shines the brighter for that the springs and fountaines communicate their water and are the fuller for that a nurse or mother communicates her milk to the infant and her breasts are replenished still the communication of faith of knowledge and other gifts is not a diminution but an augmentation of them Let us joyfully communicate that which we have one to another May become effectuall In some Greeke copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous manifest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to be embraced having an effectuall operation in others to provoke them to the like So Saint Paul provokes the Corinthians to liberality by the example of the Macedonians one student provokes another one Merchant an other and one Christian an other Sanguis martyrum semen ecclesiae the burning of one Martyr made many and the liberality of one Christian makes many liberall examples are more availeable then precepts But how By the acknowledging of every good thing Wee must acknowledge the good things that be in others The Queene of Shebah extolled the good things that were in Salomon and blessed GOD for them The elders of the Iewes acknowledged the good things that were in the Centurion God set the good things that were in Iob as on a stage and the Devill himselfe could not but acknowledge them though maliciously he depraved them Christ though he were the giver of them acknowledged the good things that were in Nathaniel Peter acknowledges the good things that were in St. Paul St. Augustine acknowledged the good things that were in St. Hierome and Hierom also the good things that were in Saint Aug. as appeares by their Epistles one to another We are injurious to God if we doe not acknowledge them No Painter
St. Augustine for calling them brethren That learned father deplores their case before the people doleamus illos fratres tanquam fratres let us lament them brethren as brethren Velint nolint fratres nostri sunt whether they will or no they are our brethren tunc esse desinent fratres nostri quando desierint dicere pater noster then they shall cease to be our brethren when they cease to say Our Father Stand apart sayes the Hypocrite come not neere me I am holyer than you So say some holy ones among us namely the brethren of the separation So they style themselves an unbrotherly title disdaining us for their brethren they are not so good brethren as we wish they were like ungracious children having forsaken their mother neither indeed will they say Pater noster with us for it is piaculum with them to say the LORDS Prayer yet for all that they shall be our brethren professing the same GOD the father of us all and the same CHRIST the SAVIOUR of us all Wee will not utterly discard them though they discard us VERSE 8. THat for the gratulation Now to the supplication Where 1. The manner of it Then the matter of it 10. For the manner it is not by the way of command 8. But of entreatie 9. Why doth he not command Because he wanted authoritie No he had sufficient power to doe it not fearefully but boldly he had not a little but much boldnesse not usurped but committed to him from CHRIST he had boldnesse not to request but to enjoyne Not that which was inconvenient but that which was convenient Ministers may be bold in the execution of their office 1. Quia Deus imperat because GOD commandeth it Ierem. 1.17 be not afraid of their faces he addes a forcible reason least I destroy thee before them And thou Sonne of man feare them not neither bee afraid of their words though thornes be with thee and thou remainest among Scorpions feare not their words nor be afraid of their lookes 2. Quia ipsi ministri pro hoc or ant because it is that which the Ministers themselves begge by earnest prayers at the hands of GOD. Now O Lord behold their threatnings and grant unto thy servants with all boldnesse to speake thy word Pray with all manner of prayer and supplication in the spirit watch thereunto with all perseverance and supplication for all Saints and for me that utterance may be given unto me that I may open my mouth with all boldnesse to publish the secret of the Gospell Shall they pray for it and not practise it 3. Officii dignitas id postulat the dignity of their office doth require it an Embassadour may speake boldly We are the Embassadours of God the King of Kings we are in CHRISTS stead Therefore let us be bold 4. Protectio Dei ad hoc animat Gods protection may encourage us unto it Behold I have made thee a defenced citty an yron pillar and walls of brasse against the whole land against the kings of Iudah and the Princes thereof against the Priests thereof against the people of the land CHRIST holdeth the seven starres in his right hand and none shall dash us out of his hand 5. Admirationem apud ipsos inimicos procurat it procures admiration even with the very enemies When they saw the boldnesse of Peter and Iohn they mervailed the high Priest and the whole counsell This made Luther so famous among all The Pope himselfe and the Emperour could not but admire him This made Elias bold with Achab Iohn Baptist with Herod Liberius with Constantius Chrysostome with Arcadius and Eudoxia Ambrose with Theodosius which moved him to give him this commendation Solus Ambrosius dignus episcopi nomine only Ambrose that hath dealt so roundly with me is worthie the name of a Bishop Let us all be bold and couragious in our places with wisedome and discretion but not saucie and impudent as some are 2. Ministers have authority not only to entreat but to enjoyne The King hath his Injunctions and wee under God and the King have ours We may enjoyne you to leave your rash needlesse and unadvised swearing your prophanations we may enjoyne you to honour your Fathers in Church and common-wealth to live in peace and love and unitie one with another and he that despiseth these things despiseth not men but God But what to enjoyne Quod ad rem pertinet sayes the vulgar interpreter that which concernes the matter Sed hoc nihil ad rem nothing to the purpose Cajetan finds fault with that circumlocution affirming as the truth is that in the Greek there is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod decens est conveniens which is decent and convenient we have no authority to enjoyne you any unlawfull and inconvenient thing to goe to Masse where CHRIST is offered up daily by a Priest because by one sacrifice once offered and that by himselfe alone hee hath perfected for ever them that are to be sanctified to conspire against Princes to kill kings if in our opinions they be Heretikes heresie makes no divorce betweene Man and Wife much lesse betweene the King and his Subjects so farre as God enjoynes you we enjoyne but no further VERSE 9. HEe hath produced his authority and shewne his commission yet hee layes it aside and falls to entreatie Where 1. The motive of it 2. A description of the party entreating The motive is love Yet for loves sake I rather beseech thee for the love of God towards us all in CHRIST for the love I beare to thee for the love thou bearest to me for the love I beare to Onesimus thy servant and my Sonne let the cords of all those loves draw thy affection to him Love hath a greater attractive force then feare the love of CHRIST constraineth us sayes the Apostle Lydia being but a woman by her loving eloquence constrained Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the most forcible argument with the Logitians if the people bee perswaded of the Preachers love his preaching shall be more availeable he may wind himselfe into their affections Studeto magis amari quà m metui strive rather to be loved then feared Pontifices Christi non dominorum metu sed patrum honore veneramur the Bishops of CHRIST we doe not feare as stately Lords but honour as loving Fathers the love of a father will make a good natured child doe any thing What doth he for loves sake he rather beseeches then commands suspendite verbera producite ubera suspend your blowes produce your dugges pectora lacte pinguescant non typho turgeant let your breasts swell with milke not your hearts with pride Christus non fulminans tonans sed in praesepi vagiens tacens in cruce salvavit humanum genus CHRIST not thundring and lightning but weeping and holding his
Widdow he gives her this charge go sell the Oile pay them thou art in debt unto and live thou and thy children of the rest We may not live wee and our children on that which is another mans that is an unlawfull living and Gods blessing cannot be expected on it 2. GOD will have his owne worship to give place unto it I will have mercy not sacrifice We may not sacrifice to GOD of that which is another mans The Athenians came to Phocion for money towards a solemne sacrifice to whom he returned this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were a shame for me to give to you and not to pay this man pointing out his creditor that which I owe him GOD will have thee to serve him with thine owne not with that which is other mens yet small reckoning is made of it We goe a borrowing with Asahels feet a paying with Mephibosheths Augustus Caesar would needs buy the Senators bed that slept so securely being so much in debt he wondred how he could sleepe it never breakes our sleepe we take thought how to borrow none to pay VERSE 19. HE gives him a bill of his hand for it I Paul have written it with my owne hand Noverint universi per praesentes me Paulum firmiter teneri obligari c. Thou hast my word and my hand too therefore doubt not of it I but what is Saint Pauls word or his bond worth he made many rich yet he himselfe was poore his wealth consisted in a cloake a few bookes and parchments Though his estate was not great yet his credite was great He could take up upon his bare word among well disposed Christians many hundred pounds I will repay it It is my owne debt now and I will see it discharged we ought to be mervailous circumspect before we give our word or bond for any He is a foole in the judgement of wise Salomon that does it rashly he is worthie of no favour take his garment that is surety for a stranger take his bed from under him Before hee was a free man now he is a bondman nay he is taken in the snare of his owne mouth he is as a bird in a snare Let us looke carefully before wee leape The best cast at dice say some is to cast them quite away the best surety is not to be surety for any hee that hateth suretiship is sure but if we be once in bonds let us labour to unbinde our selves so soone as wee can as deere to deliver our selves out of the hands of the hunter and as birds out of the hand of the fowler Regulus though an heathen stood to his word to the death If we did live as it becommeth Christians there should need no greater bond then the word of a Christian. The saying is by the word of a King who would not take a Kings word so royall are they in their performances CHRIST hath made us all Kings to GOD his Father therefore we should have a singular care of any of our bare words though the witnesses dye yet God that heard our word lives for ever But we are fallen into such an age that many mens bonds are of no validity Sampson broke the coards and some breake the seales of greene waxe at their pleasure they make no account of paper or partchment bonds till they bee cast into iron bonds Some put their hands and seales to a writing that make no conscience of the accomplishment of that which they have written They are content to goe so farre with Pilate as to acknowledge their hand writing what I have written I have written but they will not say what I have written I will performe Saint Paul was of another minde as he gave him his hand for the payment so he gives him his heart and faithfull promise to pay it I will repay it Then there followes a mitigation not an abrogation of the debt Albeit I doe not say quamvis veraciter dicere possem sayes Carthusian though I might truly say it how thou owest to me a farre greater matter than this even thine owne selfe also or besides That which the Minister receives of us is not a benevolence but a debt you are bound to pay it for you owe it But what is it that we owe to the Ministers and Preachers 1. Love not a single but a singular love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-abundant and overflowing love Nebridius said of Saint Augustine that he did nimium amare and was nimium amatus he loved too much and the people loved him too much Where is that nimium now especially on the peoples side 2. Wee owe them reverence Herod reverenced Iohn Baptist. Alexander honoured Iaddus the high Priest to the admiration of all his followers Gratian wrote letters to Saint Ambrose with his owne hands Valentin the elder called him father Valentin the younger though an Arrian rose up to him in token of reverence when he came into the Consistory Cornelius gave too much respect to Saint Peter we give too little to Saint Peter and Saint Paul too 3. We owe them maintenance Who goeth to warfare on his owne cost Who planteth a vineyard and eateth not of the fruit thereof Who feedeth a flocke and eateth not of the milk thereof yet many great cowes in many parishes that give little milke to the shepheards nonne vides arcam inanem praepositi tui sayes Saint Augustine dost not see his chest emptie that is over thee in the Lord Saint Basil complaines of want Nazianzen sayes of himselfe that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little and a poore shepheard the like complaint may many painfull Preachers take up in England 4. Wee owe them obedience Obey them that have the oversight of you and submit your selves As the people said to Iosua so must we say to the Preacher in the pulpit speaking to us in the name of God all that thou commandest us we will doe and whithersoever thou sendest us wee will goe if they command us to goe out of the Church we will doe it but if they command us to observe the orders of the Church we will not doe it we will give them the hearing but not the obeying nay we will heare at our leysure and doe at our pleasure Wonderfull is the debt we owe to the Ministers wonderfull is our negligence in paying of it we owe them our goods He that is taught in the word make him that teacheth him partaker of all his goods we owe them our eyes we owe them our lives Priscilla and Aquila layd downe their neckes for Saint Paul We owe them our selves as it is in this place for we have the salvation of our soules and bodies from them Instrumentally they be called Saviours In so doing thou shalt save thy selfe and them that heare thee VERSE 20. HAving used his Christian Rhetoricke for the receiving of Onesimus he shuts
faith in him wee have peace with God and a comfortable accesse to his Majesty Ahasuerus held out his golden Scepter to Hester and she drew neere to him So God being reconciled to us by CHRIST holdeth forth the golden Scepter of his favour to us and wee draw neere to him What a prerogative is this that we may draw neere to the high and mighty God which in himselfe is a consuming fire Wee thinke it a great favour to draw neere to an earthly King to kisse his hand to speake our minde freely to him that noble man is greatly honoured that can in such sort draw neere to the King We have all free accesse by Iesus Christ to the King of Kings wee may boldly draw neere to him and preferre our supplications to him wee need not stand aloofe off and goe to God by the Virgin Mary and the Saints triumphing in heaven by the Meditation of Christ alone we may draw neere to God Himselfe and say Our father as Christâ—eacheth â—eacheth us hee beareth such a love to us as that Christ Himselfe protesteth in the Gospell I say not that I will pray to the Father for you the Father Himselfe loveth you Therefore let us with a Christian confidence draw neere to him This may be an unspeakeable comfort to us in all calamities in sickenesse in poverty when wee have crosses in our soules in bodies goods or name when any thing grieveth us let us draw neere to our heavenly father and powre forth our griefes into his bosome he tenders us as the Apple of his owne eye and will not deny us any thing that is good 2. As we draw neere to him in all our troubles by hearty prayer in this life so by Christ our blessed Saviour we shall draw neere to him in his owne kingdome in the life to come where wee shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever Behold then what a singular blessing we have by CHRIST such as the Law could never have given to us therefore let us bee thankfull to God for it let us love the Lord Iesus Christ by whom we draw neere to God let the love of Christ constraine us to forsake our sins which banished us out of Gods kingdome let us glorifie Christ by whom we have this accesse to God in this present world that we may be partakers of his eternall glorie in the world to come VERSE 20. THe third argument is taken from the manner of the institution of both Priest-hoods He that is made a Priest with an oath is greater than they that are made without an oath Christ was made a Priest with an oath the Levites without an oath Ergo. The consequence of the proposition is evident it must needs be a great thing and of singular weight and importance which God Almighty ratifieth with an oath God Almighty swore at the consecration of our high-Priest so did he not at the consecration of Aaron and his Sons therefore he is greater than they Both the parts of the assumption are expressed in the Text and the conclusion is emphatically inferred Verse 22. For so much as Christ was not made a Priest without an oath whereas those in the time of the Law were The word of the high and eternall God which is truth it selfe in whom there is not a shadow of turning is sufficient to procure credit and authority to that which hee speaketh By the word of a King as we use to say nothing can bee more sure Shall not then the word of the King of Kings bee believed but when an oath is annexed to it we ought the rather to be confirmed in it Now there be three principall things which God sweareth in Scripture The first is the eternity and perpetuity of Christ's Priest-hood he hath not onely said but sworne thou art a Priest for ever Which is a singular comfort to us all wee may bee bold to believe Gods oath Our Priest that makes intercession for us lives for ever The second thing is the destruction of the wicked of stubborne and disobedient persons that by Gods voice in the Ministery of the word will not be reclaimed from their sins I have sworne in my wrath that such shall never enter into my rest God sware that none of those that came out of Aegypt save Caleb and Ioshua should enter into the land of Canaan It came so to passe all their Carhasses fell in the wildernesse God hath sworne that such as have the Trumpet of the word continually sounding in their eares and yet will lye snorting in their sins shall perish eternally Therefore let us tremble at it and believe it The third thing that God hath sworne unto in the Scripture is the salvation of the faithfull that by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Hast thou a true and lively faith in CHRIST which is fruitfull in all good workes as Dorcas was and canst say with Saint Paul I live yet not I but CHRIST in mee c. GOD hath sworne that thou shalt be saved therefore doubt not of it Though the Devill walke about as a roaring Lion seeking to devoure us though he labour to win now us as Wheat though through the corruption of our nature we fall into many sinnes as the holyest of all doth sometimes fall though we be visited with grievous sicknesses though brought to poverty though death is before our eyes yet let us not stagger about our salvation we have Gods Word and oath for it therefore undoubtedly we shall be saved Howsoever wee bee here tossed in the Waves of this miserable world yet at length wee shall arrive at the haven of eternall rest Shall God sweare a thing and not performe that which he hath sworne VERSE 21. WE never reade of an oath when the Priests under the Law were set apart to the Priest-hood On the other side this our high Priest was made with an oath Where 1. The substance of the oath 2. The immutabilitie of it There is a compound verb in the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the swearing of an oath which is more emphaticall then to say simply with an oath God did sweare an oath when he appointed him to be high-Priest By him that is God the father that said to him Hee introduceth the words of the Psalme tu It is put discretive thou and no other He will admit of no after-thought to amend the former Men repent oftentimes of their words and oaths too but God will never repent of this oath that which hee hath sworne in this oath is immutable Object Gen. 6.6 1 Sam. 15.11 Sol It is a figurative
envy them that be adorned with better gifts then we nor to contemne them that have lesser to checke them by their wants and infirmities to prie into them with a curious eye but to the whetting and sharpening one of another to be as spurs and whetstones one to another To love the badge of Christians Gal. 5.6 And to good workes It is no love that hath no good workes 1 Ioh. 3.18 This stirring up of our brethren must not be done rashly or unadvisedly but with due advice and wise consideration therefore sayes he consider one another First wee must consider then provoke we must diligently consider when we come to the performance of this duty Wee must consider in what case our brother is touching his soule whether hee lye in ignorance or not Whether hee goe forward or backeward whether hee bee cold in his profession or not As we finde his wants so we must make supply by a godly provoking of him Wee will consider one anothers wealth how many faire houses hee hath how much land hee purchaseth how many cloathes he makes and if hee bee before us in the world wee envy him We will consider one another to doe our neighbour a mischiefe if we can to sit on his skirts at one time or another as Saul had an eye to David and the Pharisees watched our Saviour Christ. But we will not consider one another to further them towards the kingdome of heaven The end of our consideration must bee to provoke to goodnesse First to love as the fountaine then to good workes as the streames flowing from it Faith that worketh by love no love no faith If yee be my Disciples love one another he that hateth is a man-slayer We must say you are members of the same body whereof Christ is the head therefore love you one another Abraham said to Lot I pray thee let there be no strife betweene us for we be brethren So let one neighbour say to another let no strife be among us for we are brethren in the LORD IESUS We have one faith baptisme SAVIOUR one inheritance one Father therefore let us love one another If this were practised by us there would not bee such heart burning betweene neighbour and neighbour such uncharitable suspicions such brawlings and contentions even about trifling matters as there be Many are so farre from provoking to love as that they kindle the fire of contention and sow the seed of discord and variance where they dwell Now love is not without good workes No good workes no love 1 Ioh. 3.18 Let us not love in word neither in tongue only but in deed and in truth We must provoke one another to be pittifull to the poore to be liberall to all good uses to adorne the Gospell by good workes The woman of Samaria said to her townesmen come goe with mee and I will shew you the Messiah So must wee goe to our neighbours and say come let us goe to Church and heare Divine Service and Sermon Let us carry our servants with us Let us goe together about the towne Let us see in what estate the poore bee who wants bread meate cloathes lodging c. Let us goe to the Alehouses and other suspected places and see what disorders there be there Let us reproove drunkennesse let us compell them that bee idle to fall to worke and to get their bread with the sweat of their browes Let us see harlots and adulterers punished that are a disgrace to the towne Come let us not be so glewed to our mony let us give cheerefully to the preaching of the word and to all good uses Oh that this were practised by us that we had some sounding bels and trumpets in the parish to toll on one another to the kingdome of heaven especially if the chiefe men and women in a towne which are the bell-weathers of the flocke if they would shew themselves to be good fore-horses what a number might they draw after them Monica Augustins mother said volemus in coelos ô that wee were like her yron sharpeneth yron so doth man sharpen the face of his friend Let us sharpen one another to good workes that wee may say at the day of judgement here am I and the neighbours thou hast given me But I would to God there were not some that draw backwards that pull their neighbours from love and good workes Wilt thou give to the Preacher wilt thou bee so forward in towne matters thou shalt get nothing by it These are wretched men and are to answer for the spoyling of themselves and others at the day of judgment Strengthen thy brethren said Christ to St. Peter Luke 22.32 So we must comfort and exhort our brethren Rom. 16.3 They were no Ministers yet St. Paul calls them his fellow helpers because they did helpe on their brethren they helped on Apollos Act. 18.26 The thiefe on the Crosse would have provoked his fellow to love and good workes Fearest thou not God and shall we be worse than he Let us stirre up one another hast thou no feare of God no love to religion They that convert many shall shine as the Sunne in the kingdome of heaven not minister only but all others that are the meanes of the conversion of any It belongs to all to save soules Iac. 5. ult Wee are not borne for our selves alone as the heathen could say it was the bad speech of wicked Cain am I my brothers keeper I verily thou art thy brothers keeper and if he perish through thy default thou shalt answer for him at the latter day Therefore let us provoke one another to all good duties in this present world that we may al one with another live with CHRIST our blessed Saviour in the world to come VERSE 25. THe gathering together unto that is to Iesus Christ 2 Thes. 2.1 We must not shut up selves in Cloysters with monkes nor with Diogenes in a tunne Wee must love the company of the Saints All our delight must be in them Especially we must beware how wee forsake the publike assemblies where is the word and Sacraments with the joynt prayers of the Church Some did it in the Primitive Church for feare of the enemies loath to joyne with them for feare of loosing their goods honours life liberty And now some forsake them in pride and in an high conceit of themselves depart from us we are holyer than you As it is some mens custome A bad custome yet hee names them not Call one to another And by so much the rather as yee see that day drawing neere We have not a long time to exhort in therefore let us exhort That day which in Scripture is called the day of the Lord when wee shall bee rewarded for our well doing and they punished that contemne our exhortations Luk. 21.34 Yee see with your owne eyes by plaine and evident tokens it is neere at hand The meetings of Christians are private or publike
saw all his sons slaine before his face by usurping Phocas and at the death of every one hee uttered these religious words justus es domine justum judicium tuum but he did not kill them himselfe In prophane histories sundry are recorded to have offered their Children as Agamemnon did Iphigenia though she were carryed away by Diana So did divers others among the heathen but these offered them to devills not to God and they did it not with such a divine resolution as Abraham did I but what say yee to Iephte he offered up his only daughter unlesse a Sonne be valued at an higher rate than a daughter So that he comes not behind Abraham Yes many degrees 1. Some collect out of the Hebrew words that he did not offer her up but let it be granted yet it is not worthy to bee compared with this of Abraham for he did it not with his owne hands and if hee did it was in a rash and preposterous zeale and his vow like Herods oath had better beene broken then kept he had not Gods warrant for it as Abraham had 2. In her the promises were not made as here in Isaac There only nature was tryed here faith was tryed and nature too An example that cannot bee pattern'd Iob lost seven sons and three daughters at a clap Abraham but one that was as much as Abrahams if not more Nothing neere 1. Iobs eye saw it not neither was he charged to kill them with his owne hands 2. In none of them were the promises made this was the principall shaker of Abrahams faith In what a perplexity thinke yee was Abraham when he tooke this journey about such a sorrowfull businesse as this was how might Sarah take on when shee missed her Sonne five or sixe daies and could not tell what was become of him nor her husband If Zipporah cryed bloudy husband to Moses for circumcising the foreskin of her Sonnes flesh how might Sarah have cryed ô bloudy ô cruell Husband that killest thine owne Son and mine too In what a pittifull case was Abraham when hee built the Altar couched the wood on it bound Isaac to it put to the fire and was stretching out of his hand to cut his throate If David kept such an howling for Absalom an ungracious child ô my Sonne Absalom my Son Absalom when he saw him not he was a wicked son a rebell a Traytor one that went about to put his father besides the saddle and to justle him out of his throne yet how lamented he for him how might Abraham be pierced in this time and cry ô my Sonne Isaac my Sonne Isaac my sweet Child the only staffe of mine old age my loving my dutifull and obedient Sonne beautified with so many glittering vertues the joy of the world to whom the promises are tyed must thou be killed and that by thine own father too must I be the butcher and kill thee this touched him to the quicke If the bowels of the harlot yerned within her when her child was to be divided by Solomons sword how did Abrahams bowels yerne within him when with his own sword he was to take away the life of his owne Sonne yea of his only Son This might wring teares from the eyes of us all Chrysostome hom 3. in 2 Cor. reports that when he preached of this story the people fell a weeping Gregory Nissen seeing a lively picture of this history could not passe by it without teares in truth it may worthily affect us all and let us make it our owne case it will cause us all to weepe Oh what a lamentable sight was this to see Abraham about the killing of his only Sonne that a father should bee put to this extremity to be the butcher of his Sonne his only Sonne upon whom depended the salvation of all the world you that be fathers though yee have many children are you willing to kill any of them your selves Surly no unles ye be unnaturall fathers Vpon a turbulent sedition in Thessalonica Theodosius in an anger tooke order that seven thousand should be put to death A Merchant in the City that had two Sonnes there put into the Calender of those that should be executed their good old father put up a supplication for his two sons the Souldiers pitying him told him they could not save both for then the Emperours number would not be fulfilled but they said they would spare one choose which hee would The poore father looking rufully on both could not tell which to chuse while he delayed both were slaine If God take away but one or two of our children we are in Rachels case we will admit no comfort God tooke all that Abraham had Abraham had but one Sonne whom hee loved deerely a vertuous a Religious Sonne of whose loines should descend the Messiah and SAVIOUR of the world yet hee offers him up because it is GODS Will as a burnt offering to the LORD Where is this faith this love now a dayes to bee found There are many Naboths few Abrahams GOD may take up that complaint against us which he doth against Eli. We honour our Children above God Though they lye sweare and blaspheme the name of God c. we cannot abide they should have any correction for it I had rather God should be dishonoured than my Child corrected If we will not sacrifice them spiritually how corporally as Abraham did Will we not correct them and will we kill them at Gods commandement He that loveth father or mother wife or children more than me is not worthy of me God gave us them and he can take them away at his pleasure and shall wee bee more wedded to them then to God My life saies Paul is not deare to me so I may fulfill my course with joy and shall any Child bee so deare to us as to pull us from God and heaven too our lives and owne soules must not bee deare to us so as we may glorifie God much lesse our Children As the Christians said when with weeping eyes they could not hold Paul from Ierusalem why then say they the will of the Lord be done so let us in all things Will God have our goods our children our lives the will of this blessed God be done The Lord gave c. blessed be his name We have had the admirable act performed by Abraham Now to the motive of it which was a certaine perswasion which he had of the resurrection His accounts being cast up after many consultations to and fro this was the totall summe the finall conclusion wherein he would rest Though I offer up my Sonne as a burnt offering to God yet he is able to raise him up again from the dead Of the ashes of one Phenix arises another Phenix and of the ashes of one Isaac shall rise another yea the same Isaac in substance that was before In whom all the nations of the earth shall be blessed therefore I will doe it
is long a kindling but if wee provoke him too much Hee will breake forth as a fire and consume us all He is a fearefull God with whom wee have to deale therefore let us serve Him with feare and reverence in holinesse and righteousnesse all our dayes that wee may not onely avoyde this fire but enjoy the light of the heavenly Ierusalem for ever CHAP. XIII IN the 11th Chapter we had a Treatise of Faith in the 12th a Treatise of Hope now in this we have a Tractate of Love 1 The delivery of certaine precepts 2. The conclusion of the Epistle The precepts concerne the members of the Church and the Rulers verse 17. For the members 1. Hee perswades to that which is good 2. Hee disswades from that which is evill verse 4. For the performance of that which is good hee commends love to them 1. quoad affectum 2. quoad effectum verse 2.3 VERSE 1. NOt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of the brethren or brotherhood Of them that be brethren in CHRIST which have one Father which is God one mother the Church that suck one milke out of the two dugs of the Word of God that have one Faith one Saviour one Baptisme one H. Supper one inheritance the kingdom of heaven Let the love of these brethren continue We must love all men as they are the glorious workemanship of God created after Gods image but those especially that are His workemanship in CHRIST IESUS renewed after the image of the LORD IESUS Owe nothing to any man save love Love a Turke a Iew but especially love a Christian that embraceth CHRIST truely as thou doest There ought to bee brotherly love amongst them that as brethren professe one Faith one CHRIST and one Gospell 1 Love is the body of a Christian. 2 Love is the Seale of our election 1 Iohn 3.14 If thou hast no love thou hast no assurance of eternall life 3 Love is the sauce that seasons all vertues 1 Cor. 13. Though thou commest to Church and hearest Sermons receivest the Communion offerest up the sacrifice of prayer and praise talkest never so gloriously of Religion yet without love thou art but as sounding brasse c. therefore let brotherly love continue 4 It is a sweet thing therefore it is compared to the oyle powred on the head of Aaron it is a profitable thing resembled to the dew of Henmon therefore let it continue Yet for all that love is a rare bird among us she is much in our tongue little in our hands we talke of her but we walke not according to the rule of love Love envyeth not What envy is among the professors of the Gospell If our Neighbour be in better estate then we we grieve at it Love disdaineth not What contemning is there one of another Love seeketh not her owne Among us every man is for himselfe none regards the good of an other Love thinkes not evill it speakes not evill What cursed speaking backbiting railing and slandering is there among us Love is not onely cold but in a manner dead among us there is more love among Turkes and infidels then among Christians Drunkards love there is good fellowship among them Theeves love they have one purse Adulterers love The Divels love A legion of Divels were in one man onely wee that professe our selves brethren in Christ which ought chiefely to abound in love and be lights to others wee want love What a pittifull thing is this He doth not say let it be let it finde a footing among you but let it abide and continue he that dwelleth in love dwelleth in GOD not he that hath love He doth not say let love be as a guest among you which tarries for a night or two but let him be a continuer let him never discontinue from you The Scripture sayes let not the Sunne goe downe on thy wrath Wee must not keepe anger with us an whole night but wee must keepe love with us day and night continually Love hath many enemies that seeke to thrust her out of doores Therefore we had need to hold her and to labour for the continuance after 1 There is the Divell that cannot abide her Iud. 9.23 According to his name he is an enemy that sets himselfe against love If he see love in a Towne he will expell her if he can by one meanes or an other 2 He hath his factors and agents in all places that labour to breake the necke of love Now a dayes they bee especially two talebearers and wrangling Lawyers God tooke order in the law that none should goe about with tales yet they are too frequent in every Towne sowing the seed of dissention and nipping love in the head Therefore if yee will have love continue stop up your eares against Talebearers And as the North winde driveth away raine So with an angry countenance doe ye the Talebearer As for Lawyers they be necessary in the Common wealth as well as Physitions but as he is a bad Physition that will make work for himselfe So he is a bad Lawyer that will set men together by the eares for the enriching of himselfe Let us take heed of all that goe about to pull love from us and let her bee continued among us 3 There bee weaknesses in our selves wee are too supercilious too credulous ready on a small occasion to cast away love 4 There are many infirmities in them whom wee love yea even in the best of all Now when love sees an infirmity shee must cover it or amend it and not cast off a friend for an infirmitie The Holy Ghost not without great cause made choyse of this word continue for hee knew there were many ropes to pull us from love many that would seeke her discontinuance Wee desire the continuance of all other good things wee would be glad that wealth honour health ease prosperitie might continue and shall we not seeke the continuance of love that sweetens them all to us Doe not onely love for a time but continually But alas love is of little continuance Many have beene friends that proove enemies Herod and Pilat were friends but afterwards fell out Love is fine drinke but it growes soone sower Some there be with Amnon that hate more then ever they loved before In other things wee cannot away with the Praeterperfect tense as to say I had health I had house and land I had wealth yet wee content our selves to say I had love Indeed the time was when wee loved but now one neighbour cares not for an other That is a miserable alteration Let brotherly love continue Let her tarry with us so long as we our selves tarry Let her dwell with us in this world that shee may dwell with us and we with her in the world to come VERSE 2. THE Branches of Love are three The first concernes our neighbours 2.3 verse the second our selves 4.5.6 verse the third our rulers Having
spoken of Love in generall he shewes the nature of Love and gives us some touchstones for the tryal of it Yes with all our hearts God forbid but that wee that bee Christians should love one an other I but if yee have love let it appeare by your fruits 1 Ioh. 3.18 As Saint Iames saith Shew mee thy faith by thy workes so shew mee thy love by thy workes 1. Hospitality Hee doth not say be hospitall but let the love of hospitality continue Wee are ready to forget that which as wee thinke is against our profit or is an empairing of our wealth Now many imagine hospitality to be so Therefore wee invent many shifts and excuses I am decayed in my estate I am not so rich as I have beene I have wife and children to provide for I cannot give that I have to strangers My house is but little my fare meane strangers will not like of it I but for all this be hospitall forget it not These Hebr. 10.34 were spoyled of their goods yet he would not have them to forget hospitalitie Why it is an honourable and commodious office thereby some by being hospitall Hee names them not because hee spake to them that were exercised in the Scripture The people should bee so acquainted with the Scripture as that the Preacher should not neede to name the good men when hee speakes of their vertues Abraham and Lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuerunt whereupon some Schoole-men have it placuerunt whereas the Greeke can import no such thing Others translate it latuerunt Some have lien lurking receiving strangers into their houses They restraine it to Lot the plurall put for the singular Hee lay lurking quietly in his house protected from the rage of the Sodomites because he entertained Angels but this is ridiculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latebat illos they knew them not to be Angels they tooke them to bee meere men as they themselves were yet they received them 1. How were they Angels when as one of them is called Iehovah and the Iudge of the world One of the three was GOD the other two were Angels 2. If they thought them to be men not Angels why then did they worship them It was but a civill adoration or reverence such as Iacob gave to Esau and Abraham to the Shechemits They did not dreame that they were Angels they were perswaded that they were but men yet they entertained them Which amplifies their fact If a great Lord come to thine house like a Lord and thou take him into thine house it is no mervaile but if hee come in a beggers weede and yet thou receive him that is laudable These were Angels Lords of Gods privy Councell yet they came like men for all that Abraham and Lot entertained them and were glad of them See how GOD honoured their hospitality Let us doe the like that God may blesse and honour us In hospitality these things are required 1. That wee doe it frequenter One swallow makes not a spring The receiving of a stranger once makes not an hospitall man Wee must make a dayly use and occupation of it It was the continuall practice of Lot and Abraham as may appeare by their behaviour 2. It must bee celeriter wee must not tarry till strangers offer themselves we must pull them in as Abraham and Lot did Wee must constraine them as Lydia did S. Paul and Silas 3. Hilariter without grudging 1 Pet. 4.9 we must not repine at it speake hardly of them when they be gone 4. Humiliter not receive them after a stately and Lordlike manner but after a meeke manner as if we weare rather beholden to them then they to us They be the brethren of Christ the sonnes of GOD we are not worthy of such guests 5. Abundanter according to that abilitie wherewith God hath blessed us If wee have but a little let them have a little as the widdow of Sarepta dealt with Elias If we have a great portion of Gods blessings let them tast of them 6. Wee must doe it perseveranter be not weary of well doing Hospitalitie is a good thing be not weary of it Let thy house be open to good men all the dayes of thy life But alas this is an hard doctrine who can abide it wee are too much wedded to the world yea they that make a great shew of Christianitie are ready to say with Nabal shall I take my bread and my water and my flesh and give it unto men whom I know not whence they be O forget not this duty Here hee meanes such strangers especially as are compelled to forsake their countrie for the Gospels sake but it is to be extended to all It is an excellent dutie and wee have many spurs to pricke us to it 1. God requires it Isai. 58.7 2. Wee have many examples for it 3. We our selves may be strangers therefore doe as ye would be done to 4. The want of it hath beene grievously punished it was the overthrow of an whole tribe Iud. 20. 5. In receiving men that be strangers we may receive Angels Preachers which be Gods Angels nay Christ himselfe Matt. 25.6 6. It is gainefull for this life and that which is to come Abraham had a Sonne streight after the entertainement of his strangers Lot was delivered from the destruction of Sodom God blessed the house of Obed Edom and hee will blesse those houses that receive strangers Therefore be not forgetfull to lodge strangers receive them into your houses in this life that CHRIST may receive you into the house made without hands in the life to come That may suffice for the entertainement of forrainers now followes our usage of them that be at home with us they are either in bondage or at libertie Out of sight out of minde These were enclosed in the prison wals therefore hee sayes remember Though they be a good way from you yet remember them There be 2. kindes of bondmen Vincti Iesu Christi diaboli Some are in bonds for righteousnesse sake some for unrighteousnesse some for the Gospell some for theft murther treason grosse and notorious vices For the hope of Israel sayes Saint Paul Am I bound with this chaine Some are in bonds for Popery Anabapt for sects and schismes All are to be remembred as occasion serveth though they be in bonds for evill causes yet let us in some sort remember them Let us goe to them if opportunitie serve and give them good counsaile Let us labour to bring them to a sight of their sinnes and so make them Christs free-men that is a worthie worke A theefe was converted at the gallowes therefore there is hope of doing them good in the prison A blessed thing to save such a soule But especially if any are in bonds for the Gospell let us bee mindefull of them Let us repaire to them personally if wee can and not be ashamed
3. an explication of it in the former clause of the 7 verse It is commended 1. by a negation of the newnesse of it 2. by an affirmation of the oldnesse of it New things are suspicious and not readily entertained What new doctrine is this say they of our Saviour the Philosophers at Athens came flocking about Saint Paul saying May we not know what this new doctrine whereof thou speakest is Tertullian calls Marcion hesternum a bird of yesterdayes hatching so is not this It is no new commandement Yet Christ calls it a new one A new Commandement give I unto you that ye love another It is both new and old old ratione substantiae new ratione circumstantiae old in regard of the substance new in regard of the circumstance 1. because being corrupted by the glosses of the Pharisees it was purged and made new as it were by Christ as a rustie sword if it be scowred is a new sword 2. because it is pressed by a new example the example of all examples the example of Christ himselfe Even as I have loved you 3. Because it should never waxe old but bee alwayes fresh and new in memory and practise 4. Because then it lay hid in the darke and obscure mint of the old Testament now it commeth out of the fresh mint of the new testament It is now delivered and made knowne to the world more apertly and plainely than before a picture done over with new colours is a new picture The newnesse of it hath beene disclaimed now the oldnesse of it is proclaimed that which we had from the beginning of the creation of the promulgation of the law or from the beginning of our conversion and calling to Christ howsoever it is old written in codice cordis in the booke of our heart by the pen of nature and in codice legis in the booke of the law published to the world To put us out of doubt he names it That we love one another 1. Love is eum complementum legis the fulfilling of the law It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recapitulation of the whole Law Hee that hath love keepes the Law He that wants love is a continuall breaker of the Law 2. Love is indicium Christianorum the badge of Christians Hereby shall all men know that ye be my disciples if ye love one another No love no disciple of Christ. 3. It is condimentum omnium virtutum actionum the sauce that seasons all vertues and actions without that they be all unsavory If I speake with the tongue of men and angels if I had all knowledge all faith that I could remove mountaines if I fed the poore with all my goods gave my body to be burnt yet if I have not love I am nothing Though we come to Church never so diligently heare Sermons never so frequently receive the Sacraments never so devoutly discourse of Religion never so eloquently yet if we have not love we are nothing Let them be Baptized in the name of Christ saith Augustine let them signe themselves with the signe of the Crosse let them answer Amen sing Halleluja in the Congregation let them goe to Church yea let them make Churches yet if they have not love they are not the Sonnes of God but the sonnes of the devill What an admirable thing is love If we have that all things are well had if that be wanting it is in vaine to have all things Quanta est Charitas quae si desiit frustra habentur caetera Si adsit recte habentur omnia Aug. in pirmam Eppst. Ioan. 4. Love is vinculum perfectionis the bond of perfection this ties us together We are as shaves scattered without love 5. It is Sigillum electionis a seale of our election Hereby we know that we are translated from death to life because we love the brethren He that loveth not his brother abideth in death No assurance of salvation without love 6. God is love saith Saint Iohn a golden sentence Saint Paul in his whole Chapter of love 1 Cor. 13. Spake not so much in the commendation of love as Saint Iohn doth in this one short and pithy sentence The devill is hatred Of that he hath his name Satan an hater and all spitefull and malicious persons are of the devill all loving men and women are of God Many allurements to make us in loue with love yet sincere love is as a stranger among us Rara avis in terris a blacke Swan upon the earth Where is there a Damon and a Pithias Scant two neighboures in a Towne that entirely love one another yet never a page almost in the Bible but one way or other harpeth on this string When Saint Iohn was so old that he was faine to be lead to the Pulpit he went up spake these words sundry times My little children love one another and so came downe as if that were the most necessary thing to be inculcated to the people and so it is indeede VERSE 6. IN the winding of it up he gives us a touchstone for the triall of love This is love that wee walke after his commandements Whereof this is a maine and principall to love one another according to that of our blessed Saviour If you love me keepe my Commandements If the subject love his Prince he will observe his Statutes as neere as he can If a friend love his friend he will doe what he requests him if he may lawfully doe it and it be in his power If a child love his Parents he will obey his Parents in the Lord. How can we say we love Christ when we cast his commandements behind our backs Now there followeth the other branch of the exhortation to constancie in the truth which is 1. propounded then corroborated and urged verse 7. This is the Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a kind of excellencie I will raise you up a Prophet like to me him shall ye heare This is my beloved Sonne heare him This commandement he doth illustrate by the antiquitie of it as ye have heard from the beginning How the Rhemists say by tradition from the Apostles which is come to us from man to man from Bishop to Bishop Heresies may goe from man to man from Bishop to Bishop as Arianisme did and in a short time overspread all the world It is a manifest argument of infidelity and a sure token of pride saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject that which is written and to bring in that which is unwritten This is the commandement that as ye have heard from the beginning by God himselfe The seede of the Woman shall breake the head of the Serpent Which is explained at large in the Writings of the Prophets and Apostles whereon the Church is built That having set our hand to Christs Plough we should
which is worse I but looke into the 12 of the Acts of the Apostles and the 6 verse and there you shall see how Saint Peter being bound with two chaines betweene two souldiers slept more soundly than many doe on their beds of downe And againe in the 16 chapter of the Acts and the 25 verse And at midnight Paul and Silas prayed and sung prayses unto God they sung more merrily in prison than many Kings can doe in their Pallaces There were diverse Martyrs Noble men borne and exceeding rich that had no pitty of themselves nor their wives and children neither but exposed them to all torments for Christs sake A good conscience is a continuall feast no joy to that what is our rejoycing save the testimony of a good conscience The third is honour and preferment but in that let us not be worse than Balaam Balack offered him great promotion but saith hee If the King would giue me his house full of silver and gold I cannot passe the Commandement of the Lord. The devill offered Christ all the Kingdomes of the world and the glory of them yet hee refuseth them What advantageth it a man to winne the whole world and lose his owne soule Let us not lose Christs everlasting Kingdome for these transitorie good things The fourth is persecution confiscation of goods bonds imprisonments death against all these let us plucke up Saint Pauls courage I am ready not onely to be bound but to dye for the Name of the Lord Iesus Ignatius went joyfully to the Lyons Policarpus to the fire Laurentius to the gridyron admirable was the boldnesse of Basil the governour threatned to strip him of his goods as for that saith he I have nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torne gown and a few books I wil put thee to death death saith he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a benefactor unto me it shall send me to endlesse joyes well said the governour thou art very stubborne consider better of the matter and give me thy answere to morrow saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I to day and to morrow am the same man Let us all be of his magnanimous resolution let not our lives be deare to us so as we may fulfill our course with joy Christ sayd to the twelve Will ye also goe away To whom should we goe saith Saint Peter in the name of the rest thou hast the words of eternall life Let us love Christ as dearely as Ruth did Naomi Entreate mee not to depart from thee I will live and dye with thee insteed of a life of a span long we shall have a life that endures for ever VERSE 10. HItherto he hath wished her to avoyd their errors now hee doth advise her to eschew their companie 1. Non participando in facto not participating with them in deeds 2. Non participando in verbo not participating with them in words verse 11. If any come unto you they be shamelesse fellowes they will not tarry till they be sent for they will come of their owne accord and intrude themselves What any without exception nay and bring not this doctrine namely of Christ but the contrary rather Receive him not into your house why this seemes too great incivility they might receive him and when they perceived that by him turne him out againe I but Turpiùs eiicitur quam non admittitur hospes ye shall have more adoe to eject him than to keepe him out at the first shut up the doores of your house against him It seemes that as Gajus was the Churches Host so this Lady was the Churches Hostesse her house was open to the Preachers and Professors of the Gospell but he warneth her not to receive corrupt teachers 1. It is a thing displeasing to God to give entertainment to his enemies Iehu the seer reproved King Iehoshaphat for joyning with Achab Wouldest thou helpe the wicked and love them that hate the Lord God gave us our houses they must bee for his friends and not for his enemies 2. The godly will be grieved at it and shall we grieve them for whom especially Christ died 3. It may bring a bad report of our selves that we like of them and approve them whereas we ought to abstaine from all appearance of evill and provide things honest before God and men 4. It may indanger our owne soules For their word fretteth as a canker It may over-run us and infect us ere we be aware 5. It may encourage them in their wickednesse 6. It may pull Gods wrath on us and our houses God blessed the house of Potiphar for Iosephs sake and the house of the Shunamitish woman for Elishaes sake His curse will light on those houses where the adversaries of his Gospel are harboured When Saint Iohn heard that Cerinthus the Heretique was in the bathe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us flie least the Bathe fall on our heads Yet what a number be there whose houses are receptacles for Seminaries Priests and Iesuites and other Sectaries Ahabs house was for Baals Priests But Constantines Pallace was for godly Bishops and Ministers and hee thought their prayers to be the pillars of his house and indeede they were Then for participation in words Where 1. The prohibition 2. The reason of it verse 11. Neither bid him God speed Be so farre in shewing him any kindnesse in deeds as vouchsafe him not a kind word or greeting The Grecians used two words in their salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce and doe well celse gaudere benè rem gerere Albinâ—vano as the Poet said Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wish him no joy no comfort vouchsafe him not a good word or familiar speech shew no token of familiarity to him VERSE 11. HE renders a reason of it For he that biddeth him God speede is partaker of his evill deeds And if wee be partakers of their sinnes we shall be partakers of their plagues Salutation is a signe of love We may not love them Therefore not so much as salute them Marcion asked Saint Iohn if he knew him Yes saith he agnosco te primogenitum Satanae I know thee to be the first borne of the devill They are the devils broode Therefore salute them not Dyonisius Bishop of Alexandria would not vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretique Some more nise than wise more rigid than solid will not bid any God speed in the high way side least they be partakers of their evill deeds not knowing where about they goe 1. In doubtfull matters it is the propertie of love to interpret the best for love is not suspitious it thinketh not evill 2. We may bid the man God speede though not that where about hee goes unlesse we certainely know that he goes about some mischiefe These are not much unlike them that except against the Letanie in the
come joyfully one to another yet the joy of these meetings may be dashed sundry kind of wayes and though they be never so full of joy yet that and the meetings themselves have an end Let us prepare for that meeting when we shall meete Christ in the ayre and abide with him for ever never to depart any more VERSE 13. THe other part of the conclusion is a salutation sent to the Lady The children of thy elect sister greete thee Here Lorinus to avoid that absurdity that two sisters should have one name insinuates that the elect here maybe cognomen not nomen a surname not her proper name as Josephs surname was Iustus I but there is no surname set downe without the name premised therefore this is a meere shift Her sister is called elect in the same sence that she was because of faith and other graces of the Spirit that were in her as signes of her election Did not her sister send greeting to her as well as her children It may be her children were now with St. Iohn for their further instruction so was not the mother They should have used a more reverent tearme their duty or service to be remembred to their Aunt It is too familiar to send salutations Not onely equalls did salute but inferiors too the reapers of Boaz saluted him but inferiors salute after a more submisse manner though it be not expressed Touching salutations looke the Epistle to Philemon Amen Betweene the former words and Amen Aquinas interserts these Gracia tecum Grace be with thee Then Amen hath indeede something to answer to but those saith Catharinus are not in correctis libris The old translation hath them not Amen here may have reference to the meeting before mentioned Amen So be it God grant it may be so A COMMENTARIE VPON The third Epistle of St. IOHN VERSE 1. THe parts of this Epistle are these 1. An entrance into it verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2. The inscription pointeth out the party writing and the party to whom he writeth the person writing is described as before by his office An Elder a chiefe governour in the Church For a more ample discussing of it the reader is to be referred to the former Epistle verse 1. The person to whom he writeth is set forth by his name and by the speciall love Saint Iohn beares to him Whereof there is first an expression Welbeloved then an explication how hee loveth him in truth His name is Gajus some collect out of the seventh verse that he was a Iew as if he were opposed to the Gentiles that be there mentioned yet not he but they that came from him whom hee entertained are apposed to the Gentiles By his name he should rather be a Romane for Gajus or Cajus is a Romane name G and C are commutable letters To let all conjectures passe there be three of this name in Scripture Gajus of Macedonia Act. 19.29 Gajus of Derbe Act. 20.4 Gajus of Corinth 1 Cor. 1.14 Whom Paul baptized whom he termeth his Hoste the Hoste of the whole Church Rom. 16.23 By all probability this was hee who continued his hospitality to Saint Iohns dayes Christ saith of the woman that powred oyntment upon his head Wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her The memoriall of the just shall be blessed but the name of the wicked shall rot Origen by dedicating most of his bookes to Ambrose a wealthy Noble man which was his Patron and Hierome by doing the like to Estochium a renowned Virgin and bountiful to good uses continue the remembrance of them to all ages and the fame of Gajus shall last so long as the Epistle of Saint Iohn lasteth this should be a spurre to others to the like This Gajus was deepe in Saint Iohns bookes and in his heart too he calls him his Welbeloved he gave not this title to the Lady to whom he wrote some say to avoyde suspition of familiarity with her being a woman a frivilous excuse for Saint Paul calls Persis and Apphia beloved without any feare of that Others suppose because it was too familiar and did not agree to the dignity of a Lady what needeth all this he gave her a more magnificent title when he stiled her Elect this was a singular comfort and honour too to Gajus that he was beloved of such a worthy man as Saint Iohn The Disciple whom Iesus loved Then he makes an explication of his love whom I love in the truth that is truely and unfeinedly See more 2 Iohn 1. VERSE 2. THe other part of the entrance is a precation or wish where 1. an inculcation or repetition of his beloved that hee might have the greater assurance of it and because there might seeme to be some defect in the former sentence here hee makes a supply of it I wish unto thee 2. An enumeration of the blessings wished prosperitie and health which are illustrated 1. by the priority or eminencie of them above all things 2. by an argument a pari of the like in his soule The vulgar translation renders it I pray which all Popish interpreters follow we will not sticke with them for that praying is a kinde of wishing and wishing is a kinde of praying Above all things in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things therefore saith Catharinus for mine owne part I would have translated it prae omnibus or ante omnia before or above all things of such importance they be But let us take a view of them 1. that thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way goe well a metaphor from travellers S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that here is used that hee may have a prosperous journey to the Romans from thence it is translated to all prosperity whatsoever So Saint Paul useth the word Every first day let every man put aside as God hath prospered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee use to say in our common speech How doth such a one goe on that is how doth he prosper I wish that thou mayest prosper in thy children in thy servants in thy sheepe in thy cattle in thy corne in thy wine in all things appertaining to thee Worldly prosperity is a singular blessing of God which hee often bestoweth on his children It is sayd of the godly man riches and treasures shall be in his house the Lord blessed Abraham wonderfully that hee became great he gave him sheepe and beeves silver and gold Camels and Asses men servants and mayd servants hee had 318 in his house that were
as it is possible For in truth it is impossible the best of us all must make account to passe through good report and ill report into the kingdome of heaven Our Saviour himselfe had not the good word of all Some said he was a good man others said nay to it but he deceiveth the people It is no good report that I heare of you said Eli to his sonnes that lay with the women assembled at the doore of the tabernacle of the Congregation Let us not be justly ill reported of for our grosse Idolatry abominable swearing lying killing whoring for our execrable covetousnesse and oppression that will make us stincke in the 〈◊〉 of God and men But if they speake all manner of ill of us lying let us rejoyce in it VER 13 14. THe conclusion of the Epistle Consisting of an excusation for his short writing of a Christian farewell and of loving and mutuall salutations The excuse is altogether the same with the former in the 12. of the 2 Epistle The Christian farewell is in these words Peace be to thee It was the manner of hte Hebrewes at their meeting and parting to say peace be to thee So our Saviour being ready to goe out of the world saith to his Disciples Peace I leave with you my peace give I unto you There is pax externa all outward prosperity pax fraterna a brotherly peace Behold how good and comely a thing it is for brethren to live together in unity Pax interna the peace of conscience that passeth all understanding pax eterna the eternall peace that is in heaven Saint Iohn wisheth them all to Gajus The salutations are mutuall 1 From the Christians with Iohn Our friends salute thee the name of friend is taken strictè strictly for a faithfull friend indeed A friend is nearer than a brother 2 Latè largely for any common and seeming friend The rich have many friends many fawning friends 3 Latissimè most largely for any man our neighbour thou shalt love thy neighbour and hate thine enemie now every man is our neighbour 4 Ironicè Ironically even of an enemy Christ saith to Iudas Friend wherefore art thou come 5 Piè religiosè piously and religiously Our friends salute thee that is fideles the faithfull that be with me Our friends in the Lord Iesus they that love us in the faith those are the best friends of all The other salutations are to the Christians with Gajus Greete the friends by name not in grosse but nominatim particularly which argueth his singular love to them Christ cals all his sheepe by name he takes a speciall notice of them all For Salutations I remit the Reader to the former Epistle and to the Epistle to Philemon FINIS Errata in Epist. ad Philem. Pag. 5. read Pala. p. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. dele si p. 42. r. parah p. 45. r. commendations Ad Hebreos Pag. 73. dele if p. 123. fin r. to call them from it p. 133. med r. take heede of that sin p. 142 line penult r. envious p. 143. init supply but swore he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ibid. l. 11. dele noâ— p 146. l 4. oâ—r sâ—lvation redundat p 211. med if there were nothing redundat p. 213. ad med r. I will goe p. 22â— fin r they went many a mile p 233. ad fin inlaid with charity dele p. 266. r. Num. 35.2 3. p. 283. supply as they say p 303. ab init r. many of them the most beastly p. 305. a med r for his owne sacrifice ibid. med r. able p 325. med r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334. med r. sacrifices p. 372. ad med r. it is an indefinit p. 374 ad med r 3. Apoc. 14.13 p. 419. ad fin v. 26 r. for this sin p 430. med r forgoe them for p 434. l 7 r. be p. 440. l. 1. r. killed p 461. l. 4 r. of her facts p. 469. med r. as heaven p 470 init in redundat p 474. l â—5 r â—hus p. 434. â— med r hee could doe no other p 513. fin r. three hundred p. 157. ab init r. soone p. 545. l 1. v. 5. r. them p. 550. l. 17. r. receive p. 574. l. 30. r. but let p. 592. l. 29. r. out p. 595. l. 24. r bâ—dge p. 590. l. 26. r. of her p. 604. l. 8. and redundat p. 614 l. 25 r. they p. 515. l. 21. r. fearefull p. 619. l. 15. r. imitation In Epist. Iohan. Pag. 666 l. 29. r. misericordia p. 668. l. 22. r. fruitfull p. 670. l. 22. r. one another p. 672. l. 22. r. but it is p. 674. l 26. r. multa p. 676. l. 19. r. for p. 678. l. 9. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 691. l. 13. supply they p. 693. l. 11. 12. r. enioyning p. 697. l. 15. r. doth ibid. l. 27. r. might p. 699. l. 23. r. repressed p. 702. l. pen r. thrusteth p. 708. l. 40. for O r. Woe 2 Tim. 3.16 Tertullian ad Trallianos De Doctrin Christ. lib. 2. Orat. In presentia 170. Epise Eccles. 9.14 Cant. 8.8 Luk. 15.4 Iac. 1.20 Philip. 2.7 Gal. 3.20 2 Tim. 4.13 Luk. 9.52 Act. 13. Serm 42. de Ver. Apost Chrys. Act. 5.41 Luk. 23.41 De simpl praelat Contr. lit Petil lib. 2. cap. 19. Cont. 2. Gaudentij Epist. lib. 2. c. 12. Super gestis cum Emerito Donat. 1 Pet. 4.15.16 Acts 16.1 2 Tim. 3. Cajet Matth. 23.8 1 Cor. 1.1 2 Pet. 3.15 Hebr. 2.11 De dignitate sacerd c. 1. Bern. In epi. dom ser. 2. Socr. lib. b. c. 4 1 Thes. 5.12 Ignat. ad Ephes. Prov. 18.19 Cajet Gorr Aquin. Iohn 4. Luk. 8. Act. 18.26 Aug. in Ioh. Tract 51. V. 2. Illyr Beza Chrys. Naz. 2 Cor. 3. Col. 4.17 Sen. 1 Reg. 22.31 1 Cor. 16.9 Apoc. 1.16 Acts 11.21 Dan. 12.3 Apoc. 19.10 Psal. 45.7 Cathar Cajet Chrys. in arg Epist. Psal. 101.4 1 Reg. 10.5 2 Reg. 10.21 Acts 20. Ios. 24.15 Epist. 143. Lib. 4. de vita Constan. De consid ad Eug. lib. 1. Ambr. in hunc locum Rom. 5.1 Isa. 57 20.2â— Isa. 9.6 Haymo Iac. 1.17 In hunc locum Verse 4. 5. 6. 7. Aug. de grat lib. Arbitr c. 19 1 Cor. 4. Bern. in Cant. Serm. 84. Ambr. De Ios pair c. 11. Iren. lib. 4. cap. 24. De ovib cap. 16. Rom. 3.29 Ios. 3.13 Iob 19.25 Isa. 57. vlt. Luk. 1.74 Ioh. 20. â—8 Rom. 1.8 Gal. 2.20 Psal. 27.1 Psal. 23.4 2 Tim. 4.18 Eph. 6. 1 Thes. 3.10 Psal. 55.17 2 Paâ—al 20.12 Iac. 1.6 Iac. 5.16 Aug. Ep. 121. Hier. lib. 1. c. 3. Psal. 34 6. Aug. in illum Psalmum Luk. 1. 1 Tim. 2.1 2 Sam. 18.3 Ter. ad Scapul Gen. 20.7 Iob 42.8 Bern. in Psal. 91. Ser. 10. Rom. 4.5 De peccat mer. remis cap. 14. Ioh. 14.1 De theol l. 5. Col. 1.4 In Psal. 7. Bern. in Cant. Ser. 30. Ioh. 11. ult In Ioh. tract
the Church are Christs afflictions 500. who afflicteth and the use of afflâ—ctions 548 549. the difference of afflictions and punishments 549. we must not onely take but endure afflictions 550 two reasons to incite us to endure afflictions ibid c. the benefits of afflictions 555. the sharpenesse sweetnes of afflictions 556. the after-reward 557 afflictions not to be imputed to Planets Dogge-dayes or secondary causes 559 Age old age is to be reverenced Almes It is a singular worke above others 18 19. an excellent example in Nazianzens mother 19 20 Alone the evills of being alone 537 Ambrose Theodosius praise of him for being the onely Bishop 573 Amen what it signifieth 46 Anchor or ancre hope and an ancre compared 243. our angre is in heaven 245 Angels they are inferiour to Christ in divers respects 62 63 65. compared to fire 65. their nature and offices 75 76. God used much their ministery 80. why Christ tooke not on him the nature of Angels but of Man 110. their number order wisedome power and office 574 575 c. whether every one of Gods elect have a particular Angel 577.578 Anger wee must not continue in it 27 28. It should be but like the sting of a Bee but not like the sting of a Serpent 28. who doe provoke God to anger 140 Annointing divers good observations from Christs being annointed 67 68. vid. Oyle or Oyntment Apostacie Wee must beware of it 435 Application It is the propertie of faith to apply God to our selves 11 Arke it is a representation of the Church 334 451 Ashamed We must not be ashamed of our Religion 410. not of our heavenly Father 470.471 Assurance assurance of salvation how had 581 B. BAbes how wee should be babes and wherein strong men 204 Baptismes why the word is used in the plurall number 209. The red-sea and baptismes paraleld 511 512. Bastards many brands of infamie laid on them 551 Beauty it is a good blessing but not too much to be doted on 492 493 c. It is the inward beauty that God accepts of 493 Birth Birth-right Its appurtenances and why so called 564 Blessing it is double 1 proper 2 improper 270. the Papists ascribe too much to the Ministers blessing ibid the Parents blessing is highly to be regarded 483. children should so behave themselves as to obtaine it ibid. Bloud Christs bloud is the price of our Redemption 352. what it teacheth us 353. a double benefit by the bloud of Christ. 356 the bloud sprinkled on the people significant 364. of resisting unto bloud 546. how Christs bloud speaketh better things than the bloud of Abel 588. how wee should prize it 624 Body how our bodies are tabernacles 310 311. so is Christs 349. the bodies of the Saints are holy things 39â— with them we must draw neere to God also 408. the body not to be neglected 637 Boldness Minâ—sters may be bold in the execution of their office 20. the boldnesse of Christians through Christ. 403 Bondmen two kindes of them 599 of what kinde of bondmen we must be mindfull ibid. Booke All the Scriptures make but one booke 392. Christ is to be found onely in that booke 393. excesse of bookes condemned 680 Borne first-borne the Church so called 500. the many dignities of the first borne ibid. Bowels what is meant by the bowels of the Saints 18. a good lessen from them 28. the bowels of Gods Saints are refreshed divers wayes 40 Brother all the faithfull are brethren 4. three duties to wit of love accord and support implied in the word brother 4 5. Donatists were angry with Saint Augustine for calling them brethren â—0 a brother is more than a servant 33 34. the spirituall brotherhood is to be preferred before the naturall 34. Christ hath many brethren and that in a manifold respect 102 103. wee should doe nothing that might shame this brotherhood of Christs 103 Buriall we must not be too curious about our burialls 490 Burthen sinne is a heavie burthen 61 C. CAlling it is most requisite in all things 197. examples of Popes that came into their Popedomes without a calling ibid our calling is 1. of God 2. of the Church ibid. none must praech without a calling 280. a twofold calling 361 Censer the golden censer what it signifieth 330 331 Censure Censurers Wee must beware of rash censuring 517 Ceremony All true Churches agree in substance of Religion though not in ceremony 327 Changing In the world there is nothing but changing 278 Cherefulnesse God loves it in all our doings 30 Cherubins their signification and what they are 335 Child Children All the faithfull are Christs children 105. and so the Preachers that convert them ibid. the use of it 106. God hath a care of his children when they are dead 441. A multitude of children a blessing of God 463. how deare they are to their parents 478. examples ibid. we must take heede of doting on them ibid of their education and wherein it consists 668 Children their education in what it stands 668. they must be catechised ibid c. they must be taught manners 669 Christ described three wayes 1. a dignitate 2. a charitate 3. a Sanctitate 9. All things were made In For By Christ. 58. how he resembles the person of the Father 59. The comforts comming to us by his sitting at the right-hand of God 62.63 six arguments to prove Christ to be above the Angels 63. the proofe of it 62 63. his Throne and Scepter 66 67. Christ is a builder heaven and earth is his workemanship 71. Christs similitude and dissimilitude with a garment 72 73. hee is without change 73. Christ is Lord Iehovah 87 88. his death sufficient to all but efficient onely to beleevers 94. why Christ tasted of death for us 95. he is our onely Sanctifier 100. his Incarnation described and applied 106 107. c. the difference betweene his and our nature 107. how he was like unto us in all things 111. Christ-masse how it is now kept 112. he is our friend in the court of heaven 114. Christ is our Prophet with foure reasons why we should attend his prophesie 114 115. how Christ is denied 673. Christ two inducements to attend to Christ. 116 117. wherein Christ was both alik and unlik above Moses 117 118. the difference betweene Christ and Moses 120. Christs entrance into rest is an assurance of ours 153. how Christ descendeth to the lowest of his brethren 188. an excellent example to great ones to doe like wise 189. hee suffereth with his ibid. how Christ ruleth 252 he is our peace ibid. Christ in his Priesthood excelleth all Priests 274. Christ prefigured by Melchizedec in many circumstances 275. his Priesthood is above all others 276. the use of Christs being called the Lord Christ 282. Christ a Priest after the similitude of Melchizedec how 283 284. Christ is our suretie in the covenant betwixt God and us 294. Christ how hee maketh intercession for us 298
the Papists have two pillars for their hope Protestants but one and that is the stronger 410 Hospitality It is commended 40 41.597 598. the conditions of hospitality 598.690 many reasons for it 599. fond excuses for not keeping hospitality answered by S. Basil. 691 House or Houshold vid. family how called a Church 7 8.119 all Christians are the House of God 121. the difference betweene a House and a Tabernacle 349. what a priviledge it is to be of Gods Houshould 452 Hypostasis what it properly signifieth 139 I IAcob his faith and facts 484 485. c. Iephte his faith facts and fame 524 525. Iesting we must beware of jesting at the Word 182 Ierecho of its fall and meanes how it was effected 512 Iesus why Iesus and Iosua have one and the same name 152. the sweete name of Iesus admired and adored 586. whose office and fruite of it is enlarged ibid. c. Ignorance twofold 131. it is a capitall sin 338. yet the Papists make it the Mother of Devotion 339. It s horrid punishment ibid. It is a great sinne in all but specially in them that have the meanes 340 Impatience A notable remedy against it 433 Imposition Imposition of hands why used 209 210 Incarnation Christs Incarnation described and applyed 106 107. the difference betweene his and ours in foure things 107. How the flesh of Beasts and Birds excells ours ibid. the Ends of his Incarnation 108. the cause ibid Infidelity It is a great sinne 129.135.143 what 134. Infirmities As Christ so Chrstians especially Ministers must beare their brethrens infirmities 169. no Saint but hath his sinne 306 307 Intercession how Christ doth now make intercession for us 298 Iohn his name and office 662. An Elder ibid Ioseph of his faith and facts 487 488 c. Why bound by an oath for his fathers buriall 488. Iosua why Iosua and Iesus have one and the same name 152. of Iosuahs faith and facts 512 Ioy Christians may be Ioyfull 662 Iudgement day which is called Eternall 211. we should oft thinke of that day ibid. the fruit of such a thought 212. Iudgement followes on the necke of death 375. to whom it shall be comfortable 376. the day of Iudgement draweth nigh 415. the certainty of its being to come though none know when 419 420 Iudgement Gods Iudgements on others should teach us 142. wee must reverence Gods Iudgements 450. examples hereof ibid K KIsse it is a token of Love 665 Knowledge the knowledge of God is unspeakeable 184 L. ΛατÏευουσι unde 313 Law the Reason of disanulling the Law 289. the excellencie of the Gospell above the Law 289 290 294 295. All that was in the Ceremoniall Law were Shaddowes 313 Lex-Talionis examples of it 510 511 Limbus Patrum see it falsly Forged 340 341 Love its preheminence above Faith and Hope 13. A Christian cannot be without it 15 16. Love must not be verball but Real 16. It must be to the Saints specially but not wholy ibid. Love hath a greater Attractive force then Feare 22. Our Love how set or setled on one more than another 34. the mutuall love that should be among us 136. Love is Laborious 228. Gods incomprehensible Love is set forth by many similitudes 319. Love is alwayes working 412. Love though an excellent grace yet rare to bee seene 595. It hath many enemies 596. Its fruites 597. divers men Love diversely 665 666. Loves commendadations 670 671. the manifold allurements to be in Love with this grace of Love 671 M MAgistrate he must rule according to Gods word 312 Man what he is 89 90 91. hee is sometimes called an Angel 91. the difference in respect of excellency betweene man and Angells 91. his dignitie as a Christian 92 93. altogether uncleane without Christ 100. all men are one and equall but that sin and sanctification puts a difference 101. man compared to earth 220 Manna a type of Christ 332 333 Marriage a strange conclusion of Pope Siricius against marriage 443. a sweete estate yet not without some soure 552. It is commended 601. Three Etymons of the Latin words for marriage 601. its definition ibid. it is honourable 602. no Sacrament ibid. how disgraced ibid. why to be had in honour 602 603 604 605. the things and wayes that make marriage honorable 605. Ministers may marry 607. its confessed by some Papists 608 Masse a Iesuits wit in reaching above the moone for that monster the Masse 287. a cut for Masse-mongers 297. arguments against it 30â— what the Papists hold the Masse to bee 351. other arguments against the Masse answered 367 371 376 401 Maundy-Thursday whence it comes 287 Meanes how meane soever the meanes be we must by Faith depend on God 514 Mediatour Christ is the sole Mediatour 361 587 Melchizedek of his name offiice kingdome c. 247 c. much more â—54 255 c. Christ prefigured by Melchizedek 275 Mercy we ought to be merciful one towards another by Christs exa 113. Gods former mercies a paune of future 130. mer. is a divine vertue yet it must go with justice 421 Merits the Popish doctrine of merits doth derogate from Christ â—0 God gives not heaven for our merits 227. opus operatuÌ„ is not enough to merit 44O Milke it is for Babes 204 Minister all Christians especially Ministers are Souldiers 1 6 7. They should be fellowes 7. their boldnesse 20 21. they may not onely entreate but enjoyne 21â— they should rather draw by love than force by feare 22. they are spirituall Fathers and how much men are beholding unto them 24. their love to their people ibid. what debt we owe to our Ministers 38 39. the people should so carry themselves to their Minister that they may be his joy 39. the name of a Minister is an honorable name 76 310. not to be contemned 193. by them God saveth men 194. what a Ministers lists are and what a Magistrates 194. the sacrifices that Ministers must now offer are either comon or proper 195. a Minister must not have a heart of flint but of oyle 196. they have their infirmities 197. they must have a calling to it 197. examples of a number of intruders into this calling ibid. c. A Ministers president 203. their light must shine 231. they are great men 257 258. yet they must acknowledg their brethren 259. greater in time of the Gospel than in time of the Law 313. the Minister is Gods mouth to speake to his people 323. to rebuke a Minister is a sinne of sinnes 333. Ministers duties learned of the Priests of old 337. no Minister can bee exempted from service 395 396. foure speciall duties that wee owe to Ministers 629. they are watchmen 630. they must give account for mens soules 631. we must not grieve them ibid. c. how we should love them 632 633. the great force of their preaching 634 635. they ought to have a good conscience 635 c. and how to keepe it 637. how he should be furnished 638.
continue with Christ in our Temptations 675 Testament in what the Old and New testaments are equall 54. in what the New Testament is better than the old 294. A threefold difference betweene the Old and New Testament 318 319. the forcivenesse of sinne more clearely manifested in the New Testament than in the Old 324. it is the more comfortable covenant ibid. c. A Testament defined 362 Christs Testament twofold 362 Throne A twofold Throne 190. how we may goe boldly to Gods Throne 191. Thornie ground is neere to cursing 222 223 Tithes the taking of them an Argument of Greatnesse 259. whether Tithes be a perpetuall maintenance of the Ministery 260. They are perpetuall 261. what is ceremoniall and what perpetuall in Tithes 263 the difference betweene sacrifices and Tithes ibid. c. who must pay Tithes 265. whereof ibid. whether it be a sinne not to pay Tithes where the custome is not to doe it 267 whether they may give them to a bad minister ibid. hee that robbeth the minister of Tithes robbeth God 268 Tongue three things that may comfort us against an evill tongue 544 545. the persecution of the tongue a grievous persecution 545 Tryall vid. Temptations 474 Gods Tryalls begin with a Tragedy and end with a Commedy 481 V VAile Christs flesh called a Vaile 404. this Vaile is called A way A New way a Living way 404 405 Visitation It is twofold of Iudgement In Mercy 89 Vniversality It is no necessary note of the Church 451 452 Vnprofitable things may be sayd to be unprofitable two wayes 288 Vnregen the workes of the Vnregenerate please not God 444 Vowes what Vowes be lawfull 262 W. WAnder A wandring life is an uncomfortable life 533 Warning God warnes before hee warres 446 448 449 Warre It is lawfull on conditions 248 249. causes of it 249. sundry condemne it ibid by nature there is warre betweene God and us 253. God warnes before he warres 446.448 449. wals in warres are not the strongest munition 514 Water the Holy Ghost is called water 409 Waver we must not waver in our profession 409 Way how Christ is the way the Living way 405 Weakenesse it is twofold 528 Whoremongers God will Iudge and that many wayes 613 Will Gods will how revealed when and by whom 52 53. he accepts the Will for the Deede 475 Women Origens invective against them 662. S. Pauls and S. Iohns prayse of them 663 Word that Gods Word is never without fruite 141. we must take heede of Contemning the Word 179. the Word is a Lively Word ibid. Mighty and Powerfull 180. This power of the Word is set forth 1 Comparatively 2 Simply 180 181. It is lively 1 In the good 2 In the bad 181 this should gaine our Reverence to it 182 183 this before all other writings is to be propounded to the people by the preacher 183 the Word is a heart searcher 184. the Word is a Touchstone 205 the Word compared to Raine 220 the want of the Word miserable ibi we should be therefore thankefull ibid World It is of Gods making and therefore to be esteemed 57 what is meant by the World to come 87 88 In this world there is nothing but changing 278. whatsoever is worldly we must not bee too much in love with it 328 329 It is not eternall 371 the world is not the Saints Country 469 we are out of this world two wayes 625 Workes why called dead workes 207 Not meritorious 227 230 their proper end 228 one special good worke is to minister to the necessities of the Saints ib. our good workes shal not be forgotten 229. our best workes are defiled with some sinne 252 253. sinnes called dead workes 356. dead things and dead workes compared 357. sinnes well so called 357 358 the workes of the unregenerate please not God 444. the prayse of good Workes 628 the next way to be famous is to be full of good Works 692 examples 693 FINIS The Scriptures occasionally handled in this Booke either by way of Exposition Allusion or Reconciliation Lib. Cap. Vers. Page Genesis 2 2 149 Â 6 6 293 Â 22 2 473 Â 42 15 239 Â 48 16 576 Â 50 25 488 Exod. 2 14 503 Â 35 5 30 Â 40 20 331 Levit. 16 2 338 Num. 11 18 128 Â 19 1 2 354 355 1 Sam. 15 11 293 Â 21 9 180 2 Sam. 7 14 62 1 King 8 9 331 2 King 5 18 538 Â 20 3 584 585 1 Chro. 5 10 331 Iob 19 25 11 Psal. 12 4 545 Â 45 7 66 Â 91 7 685 Â 105 25. with the summe of the whole Psalmes 70. Â 110 1 74 Prov. 4 23 135 Â 26 11 61 Eccles. 12 12 680 Cant. 4 12 582 Esay 8 18 104 Â 9 6 390 Â 46 3 59 Â 53 3 98 Â 57 20 21 9 Mala. 3 8 268 Mat. 5 16 18 231 Â Â 24 27 Â Â 34 238 Â 10 3 41 693 Â 12 31 417 Â 16 18 118 Â 18 10 576 Â 27 4 113 Luke 1 74 11 356 Â 8 18 78 Â 14 33 430 Â 24 26 362 Iohn 5 17 150 Â 12 26 6 Â 13 34 670 Â 14 6 405 Â Â 9 677 Â 20 28 11 Acts 2 17 18 55 Â 9 4 189 Â 12 15 576 Â 15 36 681 Â 20 28 355 356 Â 21 13 687 Rom. 1 10 684 Â 2 5 217 Â 4 5 14 Â 8 8 443 Â Â 17 56 Â Â 26 298 1 Cor. 3 11 119 Â 9 5 609 Â 11 1 128 Â 13 1 15 16 Â Â Vlt. 13 2 Cor. 5 10 211 375 Â Â 20 54 Â 7 1 316 Â 8 12 30 Â Â 18 44 Â 11 22 26 25 Gal. 3 28 26 Â 4 4 117 Â Â 7 56 Â 6 10 16 228 Ephes. 4 5 209 Â Â 14 677 Â Â 26 27 Philip. 3 12 15 584 Â Â 13 158 Coloss. 1 16 58 Â 3 12 27 Â Â 23 30 1 Thes. 5 13 632 2 Thes. 1 8 339 Â 3 17 49 1 Tim. 2 5 587 Â 3 1 699 Â Â 4 5 608 609 Â 5 17 24 2 Tim. 1 24 701 Â 3 16 124 Â 4 15 423 Titus 1 6 608 609 Heb. 3 13 62 Â 5 4 280 Â 8 1 62 Â 9 27 211 Â 10 29 218 Â 13 17 39 Iam. 4 13 213 681 Â 5 16 41 42 1 Pet. 5 8 109 2 Pet. 2 22 61 1 Ioh. 2 27 67 Â 5 16 418 Revel 3 4 302 Â Â 11 188 Â 7 4 452 Â 14 4 302 Â 18 4 435 Â 22 12 445 FINIS A COMMENTARY VPON THE EPISTLE OF St. Paul to PHILEMON THis Epistle hath beene questioned as well as others yea above others There were some in St. Chrysostomes St. Ambrose and Saint Hieromes time that would have it to be quite wiped out of the sacred Canon two motives induced them to it the brevitie of it for the manner
and Alypius writ Domum vestram non parvam Christi ecclesiam deputamus We account your house no small Church of Christ Eusebius reports of Constantine that he had in his Pallace the forme of a Church singing of Psalmes and himselfe would begin the Psalme reading of Scripture prayers Oh that all Christian families were like to these Saint Bernard findes fault with Eugerius that the lawes of Iustinian made a greater noise in his Pallace then the lawes of GOD. Suffer no unchastitie no indecencie to reside in the countenance in the habite in the gate of those that be about thee Inter mitratos discurrere calamistratos non decet it is not comely to see uncomely heads among them that weare miters upon their heads Catharinus being himselfe a Bishop is not afraid to say that Philemon vir saecularis a secular man shall rise up in judgement against us the Prelates of the Church who had turned his house into a Church A worthie patterne for all to imitate There is much crying for reformation let every man reforme himselfe and every house-holder his familie then soone would there be an happie reformation in Church and Common-wealth We have had the persons in the salutation there remaines now the matter of it which conteines in it three things Donum datorem mediatorem the gift the giver the Mediatour The gift is double primum ultimum the first which is grace the last which is peace the one is causa fons bonorum the cause and fountaine of all good things the other finis perfectio bonorum the end and perfection of them all Grace first the undeserved love and favour of God By nature we are out of favour with him the children of wrath All have sinned and all stand in need of the favour of God It is a sweet thing to have the favour of Princes yet that is mutable Mephibosheth had Davids favour but he was wounde out of favour Athanasius had the favour of Constantine but he lost it 1. God is immutable not so much as a shadow of turning in him 2. They can pleasure us but with fading things God with durable 3. They dye God lives for ever 4. They can doe us no pleasure when we be dead God can for all live to him he can raise us up againe and set us in heavenly places with Christ let us all sue for his favour The next is peace flowing from the other 1. All kinde of prosperitie especially the peace of Conscience that surpasseth all There is the worlds peace that worldlings have their eyes sticke out by reason of fatnesse they are not in trouble as other men they have more than heart can wish they dye and that peace dyes with them There is CHRISTS peace being justified by faith wee have peace with God through IESUS CHRIST our LORD That is the comfortable peace indeede Is it peace Iehu said Iehoram What peace when as the Witchcrafts and Adulteries of thy Mother Iezebel are yet in great number What peace can a man have when as his sinnes boxe him continually and will not suffer him to bee quiet As the Ghost of NERO his Mother tormented him There is no peace saith God to the wicked he is like the raging Sea foaming out dirt and mire When Herod entended to make Warre with them of Tyrus and Sydon they sued for peace by Blastus his Chamberlaine God Almighty intends to make Warre against us for our sinnes let us sue to him for peace by Christ Iesus who by the bloud of his Crosse hath set at peace all things in heaven and earth Augustus Caesar wished three things to his Son the favour of Pompey the boldnesse of Alexander and his owne fortune Let us wish these two things to all that wee love grace and peace From whom From GOD our Father All the Persons in the Trinitie are our father CHRIST is the everlasting Father the Holy Ghost is our Father I will not leave you Orphans fatherlesse the comforter shall be a father to you They may all be here comprehended Vbi una persona Trinitatis auditur ibi tota Trinitas intelligitur Every good gift and perfect thing commeth from above even from the Father of light from him comes grace peace and all other good things let us all put up our supplications to him By whom He is described three wayes à Dignitate à Charitate à Sanctitate For his dignitie he is the Lord for his love he is IESUS and a Saviour for his Sanctitie he is Christ the anoynted above all CHRIST is the Conduct pipe whereby all blessings are conveyed to us he is the heyre of all we Coheyres by him hee is primarily beloved we secondarily in him and for him As the oyntment powred on Aarons head went downe to his beard and the skirts of his garment So the oyle of gladnesse powred on Christ our head came downe from him to us all we have nothing without him he is to be magnified for all Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus every word is an oratour to plead for him 1. The name of Paul which was renowmed among all 2. The estate of Paul a Prisoner and that of Iesus Christ he may not stop his eares against the crie of such a prisoner 3. Not hee alone but Timothie too Et vis unita fortior 4. Hee is his dearely beloved he may not deny him that loves him so dearely 5. He is his fellow labourer and he must give him leave to labour with him in this businesse 6. Hee puts in the Woman too this night-raven even in bed may sing a sweet note for Onesimus 7. Archippus being appointed their Pastour cannot easily be rejected 8. The whole household will speake a good word for their old fellow servant 9. The name of grace must needs make him to deale graciously with Onesimus Philemon had the forgivenesse of his sins by the grace of God that must induce him to forgive his servant as God of his meere grace and mercy had forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate thy heavenly Master in this it is Chrysostomes observation VERSE 4. Wee have dwelt something long in the porch yet no longer then necessity required let us now enter into the house and come to the substance of the Epistle Where first there is the subject of it secondly the conclusion of it Verse 21. The subject of it is an earnest suit for Onesimus Where 1. There is the foundation whereupon his suit is built 2. The commencing of the suit or supplication to him for Onesimus 3. The foundation is the graces wherewith PHILEMON was beautified they are expressed in a thanksgiving wherein these circumstances are to be considered 1. Cui to whom he gives thankes 2. Quando when he gives thankes 3. Super quo for what hee gives thankes for his love and faith Where
but would have his picture acknowledged every good man is the beautifull picture of God Almighty they be envious persons that will not acknowledge them How comes it to be in them In CHRIST IESUS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In us dwelleth no good thing Christ is the worker of all good things in us that yee may be plentifull in the fruits of righteousnesse by Iesus Christ. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to CHRIST IESUS .i. In gloriam Christi Iesu that he may have the glory of it Not to us O Lord but to thy name give the praise Debes videri thou oughtest to be seene Let your light so shine before men that seeing your good workes they may glorifie your Father which is in heaven Sed non ad hâ—c debes facere ut videaris but thou must not doe it to this end to bee seene I lle in te laudetur qui in te operatur let him be praised that worketh all good things in thee VERSE 7. THis St. Paul confirmeth by experience in himselfe Where 1. exprimit latitiam he expresseth his gladnesse then ostendit causam he shewes the cause of it We .i. I and Timothie not we had as it is in the vulgar We have even at this present time Not a little but great joy and consolation arising of joy First his heart was affected with wonderfull joy from that did spring consolation in the midst of his great troubles and afflictions that comforted him it was as aquavitae to revive him withall Wherein did he take so great joy Not in his riches but in his love Many are rich wherein men take no great joy nor consolation Nabal was rich yet David had no joy nor consolation by him but in thy love which did untie thy purse strings and made thee bountifull unto all for that is the nature of love Why because the bowels of the Saints Some interpret the bowels of the Saints the children of the Saints because they bee the fruit of our body and our bowels as David sayes of Absalom my Sonne which came out of my owne bowels seeketh my life But it is more generall not only the children of the Saints but the Parents too The father and mother were refreshed by him The Greeke is Emphaticall were quieted for when the bowels are empty they be out of quiet He doth not say the backes of the Saints are refreshed by thee that is requisite but the refreshing of the bowels is more necessarie for if the belly bee well lined lesse cloath will serve the backe Almes or a worke of mercie is a singular worke above others 1. Homines facit Deo similes Be yee mercifull as your heavenly Father is mercifull Mercifull men draw neerest to God GOD feeds all creatures and he feeds as many as he can homo benefaciens est imago Dei a bountifull man is the image of God An Image is a lively representation of the partie and a liberall man that doth good to others represents God 2. Eleemosyna est scopa quae mundificat omnia It is a faire broome that makes all cleane Give almes ecce behold A fine spectacle not some but all things are cleane unto you As the first fruits in the time of the law did sanctifie the rest of the fruits So almes in the time of the Gospell sanctifie all unto us all that wee possesse are uncleane without them 3. Eleemosyna est usura à Deo approbata an usury approved by God more gainefull than any other usury He that hath mercy on the poore lendeth to the Lord and the Lord will recompense him that which he hath given Whereupon St. Basil sayes It is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and a lent gift put forth to usury not to a mortall man but to the immortall God who will give great use for it not tenne in the hundred but an hundred fold in this world and everlasting happinesse in the world to come It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gainefullest trade of all Vende aurum eme salutem sell thy gold and buy salvation vende lapidem eme regnum sell a stone and buy a Kingdome vende agrum eme tibi vitam aeternam sell a piece of land and buy Heaven 4. It is procurator coeli an Harbinger that goes before to provide thee a place in heaven Cornelius his almes went up into remembrance before God God registred it in the booke of his remembrance against he himselfe came thither Saint Paul chargeth the rich men of the world to doe good to be rich in good workes ready to distribute and to communicate laying up in store for themselves a good foundation for the time to come 5. Remuneratur in coelo prae aliis operibus It is rewarded with Heaven above all other workes Come yee blessed of my Father inherite the Kingdome prepared for you When I was hungry yee gave mee meate c. Therefore let us refresh the bowels of the Saints here that wee may enter into the place of eternall refreshing hereafter We are too streight laced we make this mammon of unrighteousnesse our enemy whereas we should make him our friend Nazianzen's mother caryed such a bountifull minde to the poore that a Sea of wealth could scarce have sufficed her Shee was contrary to Salomon's horse-leach that cryed give give namely to mee Shee cryed give give to the poore Hee heard her often say Shee and her children should want before the poore should want wee are all for our selves our Wives and Children nothing for the poore Amadeus Duke of Sabaudia being asked of certaine Oratours whether he kept hounds or not Yes sayes he Come to morrow and ye shall see them They being come he opens a window into his Hall where a great multitude of poore folkes were dining hij sunt canes mei sayd hee these are my dogges and with them I hope to get Eternall Life It is not unlawfull for Noble-men and Gentlemen to have their hawkes and hounds God hath given us things for pleasure as well as for necessity wine and oyle c. Yet so as wee be moderate in the use of them and forget not the affliction of Ioseph One poore Lazarus is worth more than ten thousand dogges Ye are of more value than many sparrowes and wee should value the poore members of Christ above all the hawkes and hounds in the world as the Elect of God let us put on the bowels of mercy and refresh to our ability yea beyond our ability the bowels of the Saints especially in these hard times wherein wee live The hard hearts of men make the times harder then otherwise they would be He shuts it up with a kinde compellation brother Not in the Ministery as hee called Timothie his brother Verse 1. but in CHRIST our elder brother The Donatists were angrie with
reconciled to thy brother then come and offer thy gift first seeke the kingdome of God GOD should bee first served yet he will have his owne service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Angels if I come to Church heare never so many Sermons receive never so many Communions talke never so gloriously of Religion and dwell in hatred be not reconciled I am as a sounding brasse and as a tinckling Cymbal 3. Wee can have no assurance of our reconciliation to God without it Matth. 18. ult As the King dealt with his servant So God will cast you into the prison of hell for ever This should make us all to quake 4. We have no certaintie of our lives This night may our soules be taken from us Iovinian the Emperour supped plentifully went to bedde merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us Wee should not suffer the Sunne to goe downe on our wrath Iohannes Eleemosynarius Arch-Bishop of Alexandria being angrie in the day with Nicetus a Senator towards night sends this message to him Sol est in occasu vir maximè honorande My honourable brother the Sunne is a setting let there be a setting of our anger too if we do it not within the compasse of a day and a night yet let us doe it within the compasse of our lives let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Ionah I doe well to be angry to the death let our anger bee aculeus apis not aculeus serpentis the sting of a Bee that is soone gone not the sting of a Serpent that tarries long and it may be proves lethall Let us receive one another in all brotherly love and kindnesse as Saint Paul entreateth PHILEMON to receive Onesimus But who is Onesimus that PHILEMON should receive him Pauls owne bowels he doth not say my owne eyes though they be precious to us and we use to terme our deere friends Ocelli mei not my own hands which minister to my necessities my own feete which carry mee from place to place but my owne bowels our internall and vitall parts the longues the liver especially the heart the seat of love and affection Whom I doe most tenderly affect teneritudinem rarissimi amoris declarat he poynts out hereby the tendernesse of a most rare love As Saint Paul sayes of the Philippians I desire you all in the bowells of IESUS CHRIST 1. In an heartie love in CHRIST IESUS One Christian should be exceeding deere to another 1. It is a token of election As the elect of God put on the bowels of mercie Without these bowels no assurance of salvation 2. The affinitie betweene Christians require it We have one Father which is GOD one Mother the Church we are of one house the household of faith one Elder brother which is IESUS CHRIST one inheritance the kingdome of heaven 3. We are all bought with one and the same deare price the invaluable bloud of CHRIST therefore wee should bee deare one to another 3. Every one is tender over his bowels our brethren are our bowels he that toucheth them toucheth our owne bowells Oh that we did so esteeme and commiserate one another When the child was to be divided by Salomons sword the bowels of the true mother yerned within her So should our bowels doe if we see any hurt towards our brethren VERSE 13. IN the next place he unfolds the reason of his sending 1. Negativè not as if he had not beene usefull to him In that respect he would willingly have reteined him still that he might have ministred to him in the bonds of the Gospell There bee the bonds of impietie such were Zedekiah his bonds and there bee the bonds of piety Such were St. Pauls bonds not for any sinne of his but for the Gospell which were famous throughout all the judgement hall and in all other places That in thy stead he might doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thee in this hee supplies thy roome and discharges thy office The Gospell is the common cause that concernes us all if any suffer for it we are all bound from the highest to the lowest to assist them with our purses our prayers and personall presence too if conveniently it may be yea though we be never so great personages It is like that obadiah himselfe hid the Prophets in Caves from the rage of Iesabel though peradventure he might send the bread and water by his servants Our SAVIOUR himselfe washed his Disciples feet Saint Cyprian writes to the Priests and Deacons to provide all things necessary for them that were in prison wishing that he himselfe were present with them Promptus lubens readily and willingly hee would performe Cuncta dilectionis obsequia all obsequious duties of love unto them Helena the mother of Constantine being at Hierusalem served in meate her selfe to the Virgins that were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placilla the Wife of Theodosius the Emperour in propria persona pauperibus ministravit ministred to the poore in her owne person and PHILEMON himselfe should have ministred unto Saint Paul The Angels minister to us yea when we be in prison as to Saint Peter and shall we scorne be we never so wealthie worshipfull honourable to minister to them that be in bonds for the Gospell Let us count it an honour to us In ministring to them we minister to CHRIST and he will reward it at the latter day Mistake me not I pleade not for them that are buffeted for their faults nor doe I reckon them to be in bonds for the Gospel who worthily suffer for their folly VERSE 14. WE have had the negative cause of his sending not because Saint Paul had no use of him but because he would not keepe him without his good will without thy minde thy sentence thy judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would I doe nothing In hoc negotio in this businesse otherwise in every thing he would not tye himselfe to Philemons minde Servants must not be detained without their Masters liking Eustathius Byshop of Armenia was deposed from his byshop-ricke quia servos praetextu pietatis heris abstulerat because under a colour of piety he had taken servants from their Masters Therfore the Papists themselves will not permit servants to take upon them a religious course of life to vow chastity without the consent of their masters yet children may invitis parentibus whether their parents will or no so as they be of age a man 14. a woman 12. and that their Parents need not their helpe A strange thing that servants may not but Children may But servants may not Bellar. Reason is without reason because
Masters have power and authority over their servants as if Parents had not as great over their children and as if Parents might be lesse regarded then Masters this is well that servants may not enter into a Monastery without their Masters consent but if they be in who shall bring them out againe Their Masters may send an hundred times for them and go without them Yet Basil sets it down as a constitution that after they have beene admonished and made better remittendi sunt ad dominos they are to be sent backe to their masters againe In hoc Paulus imitandus qui Onesimum Philemoni remisit In this Paul must be followed who sent backe Onesimus to Philemon againe We may not keepe an horse or a Cow without the will of the owner and shall we keepe backe servants without the good will of their Masters Why would he not doe it without his mind That thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for good doing Therefore it is well translated benefite as Rom. 5.7 for a just man some will dare to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a beneficiall man Not simplie of necessitie but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tanquam as it were of necessity if he had detayned him to wayte upon him without his knowledge therefore he thought good to acquaint him with it It is a received axiom quod ex necessitate bonumest non est bonum that which is good of necessitie is not good yet it is to be understood de necessitate coacta of a coacted necessity not of a voluntary God is necessarily good yet willingly good Death comes necessarily upon all yet some dye willingly I desire to be dissolved and to be with CHRIST but the good which is done upon a constrained necessity looseth the name of good patience perforce is no patience A willing mind in a good action is all in all If Salomon had not willingly built the Temple it had not beene pleasing to God if the Centurion had not willingly set up the Synagogue God would not have respected it if the Woman of Shunen had not willingly entertained the Prophet it had beene no good worke in the sight of God if Dorcas had not made the Coats willingly they had not beene acceptable unto God We must distinguish inter fructum datum betweene the fruit and the gift Datum is that which is given mony meat rayment fructus is bona recta voluntas datoris the fruit is the good and upright meaning of the giver Si panem dederis tristis panem meritum perdidisti if thou givest thy bread with an heavy heart thou hast lost thy bread and thy reward too Affectus tuus imponit nomen operi tuo thy affection gives a denomination to thy worke quomodo à te proficiscitur sic aestimatur Looke with what affection it proceeds from thee such estimation hath it with God GOD loves a willing and cheerefull giver Whosoever is of a willing heart let him bring his offering to the Lord gold silver brasse c. If there be first a willing mind it is accepted be it great or small Whatsoever yee doe doe it heartily come to Church hartily heare Sermons hartily receive the Sacraments hartily pay the Minister his due hartily give to the poore heartily In the building of the Temple it is said the heart of the people was with the worke Let our hearts be with all that we doe We cannot abide a servant that do's our worke grudgingly and doe ye thinke God will accept of grudged service VERSE 15. THe third plea is ex parte Dei on Gods part The wise God in his unsearchable providence hath turned his running away to good Therefore forgive and forget it Here is 1. A narration of Gods providence in disposing of his flight 2. An application of it to Philemon 3. A conclusion inferred upon it to receive him Verse 17. GODS providence in this action is set downe 1. Quasi dubitativè something doubtfully perhaps 2. Charitativè charitably he calls it not a running away but a departing 3. Temporariè temporally for a time for a season He useth this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for two causes 1. because Gods judgments in themselves are hid in secret and it is temerity pro certo pronunciare quod dubium est to pronounce that for a certainty which to us is uncertaine 2. He would not peremptorily avouch i◠for animating servants to doe the like While it lay hid in Gods secret counsell it was doubtfull being revealed the event sheweth evidently that God hath ordeined it for singular good for Onesimus Paul and PHILEMON too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause therefore he went away that he might be brought into the right way God is not autor but ordinator peccati the author but orderer of sinne He brings light out of darknesse and good out of evill Ioseph's brethren intended his utter extirpation when they sold him into Egypt yet God made that the corroboration of his Church God sent me before for your preservation Onesimus meant nothing lesse by running away from his master then to become a Christian and a Preacher yet so it fell out by the admirable dispose of God Almighty This is Saint Hieromes Logicke If Onesimus had not fled from his master he had not gone to Saint Paul being in prison at Rome If he had not gone to Saint Paul he had not received faith in CHRIST If he had not had faith in CHRIST he had not beene Saint Pauls sonne nor sent into the worke of the Gospell or Ministery Therefore wee may conclude by degrees that he was made a Minister of the Gospell because hee fled from his Master It is received by antiquity that he was advanced to the function of the Ministery yet this must be no encouragement unto sinne A wise Physician so tempers poyson that hee makes a sovereigne medicine of it wilt thou therefore drinke poyson God can make the sicknesse of the body the health of the soule wilt thou therefore bee sicke God can turne our sinnes to good shall we therefore sinne God forbid these things write I unto you that yee sinne not The crucifying of CHRIST was the salvation of the world Shall wee therefore crucifie CHRIST All worke for the best to them that love God sicknesse poverty death This is the goodnesse of God not the proper effect of them Ioseph's imprisonment proved Ioseph's advancement Wilt thou therefore desire to be in prison The banishment of Hester was her preferment wilt thou therefore desire to be banished Saint Augustines going out of his way was the saving of his life for if hee had kept his way he had fallen into the hands of the Circumcelliones his deadly enemies Wilt thou therefore wish to goe out of thy way as thou art travelling God turnes sinne to good which is a
of greater holinesse than men in place because they be with him in the Court of heaven Our kindnesse si caeteris paribus if other things be correspondent should extend it selfe more to them that be neerest to us in the flesh Hee that hath this worlds wealth and sees his brother want So he that hath this worlds wealth and sees them that be neere to him in the flesh especially if there be neerenesse in the spirit too how dwelleth the love of God in him Neverthelesse the spirituall affinitie is in some regards to bee preferred before all Who is my Father my Mother sayes Christ hee that doth the will of my Father in heaven hee is my Mother brother and Sisters VERSE 17. THen he concludes the receiving of him with a kinde of adjuration If thou hast me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy opinion and judgement it is well translated if thou count mee What a partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the same countie together with thy selfe of the same communion of Saints of the same house-hold of faith he doth not say if thou count me a Prelate a ruler of the Church but a partner he is content to be unus ex illis non supra illos to bee one of them part and part like not one above them The Angels count us partners I am thy fellow servant and one of thy brethren CHRIST counts us partners Heb. 2.14 and shall we disdaine to call one another partners There bee partners in nature so are we all partakers of the same ayre of the same water of the fruits of the same earth partakers of miserie and of death there bee partners in office as Church-wardens and Constables they that answer for a child at the font are called partners There be partners in grace partakers of the divine nature not of the substance but of the qualities of it partakers of one Christ of one heaven Such a partner did St. Paul desire to be accounted and happy are they that be in this partnership He is very earnest with Philemon as Lydia was with Paul and Silas If yee haue judged me to be faithfull to the Lord come to my house they durst not but count her faithfull to the Lord and Philemon durst not but count Saint Paul a partner Now receive Onesimus or exclude me out of thy partnership he pressed sore upon him But how should hee receive him As my selfe as my owne bowels Thou wouldest receive me affectuosè reverenter with a loving affection and with reverence so receive him Papè quanta verbi dignitas Good Lord how doth he dignifie Philemon by it O admirable love especially to a fugitive and a servant VERSE 18. THe last argument to perswade the receiving of him is ex parte debiti concerning the debt which he oweth and wrong that he hath done to him which he would have to be no hinderance to the businesse Where 1. There is a concession of the wrong and debt 2. St. Pauls undertaking for the satisfaction of it Verse 18. 3. A confirmation or strengthning of the satisfaction 4. An amplification of the satisfaction Verse 19. Injured thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any thing or owes thee namely ought Wherein wee have confitentem reum hee himselfe with teares hath acknowledged it to me So that the particle If here is not nota dubitantis but concedentis At his departure as fugitive servants are wont to doe he carryed away with him a piece of Plate or some other thing if he have so done as I know he hath impute it to mee set it on my account I will be countable for it and discharge all Here first we see that restitution must be made of wrong Restituere as Aquinas doth well define it est aliquem iteratò in possessionem dominium rei substituere Restitution is a constitution of a man in the right possession of the thing againe The wrongs whereof restitution is to be made are bona animi corporis famae fortunae the goods of the mind if we have heene the meanes of the distraction of any the goods of the body if we have wounded any the goods of fame if we have defamed any the goods of fortune as wee call them but indeed the blessings of God this text leadeth us only to the latter If we have wronged any this way let us be carefull to make restitution non remittitur peccatum nisi restituatur ablatum sinne is not remitted unlesse the thing taken away be restored 1 It is Gods precept if the wicked have restored the pledge and given againe that which he hath robbed till restitution be made he remaines as a thiefe and robber 2 Iudas made restitution he brought againe the thirty peeces of silver they are worse than Iudas that make no restitution 3 The thing remaining unlesse it be restored will ruinate thee and thy house too The taking away of Naboths Vineyard was the overthrow of Ahab and his house If we have so lived that we may make Samuels chalenge at our dying-day whose Asse or Oxe have I taken to whom have I done wrong It is a sweet thing yet a rare thing if our conscience tels us we have wronged any let us make satisfaction for the wrong De quanto how much is to be restored we will not curiously dispute at the least simplum the same thing if it be possible if not yet something equivalent thereunto and according to the quantity of the wrong if the party have susteined much wrong by a long detention of it then duplum or triplum as the Schoolemen speake Zacheus offers a fourefold restitution the which he doth not by the way of supererogation as Aquinas will have it but in an extraordinary fervent zeale for the demonstration of the efficacy of his conversion The person to whom restitution is to be made is the party himselfe if he be alive or else his heires Et ubi non est haeres ecclesia haeres sayes Eusebius where there is no heire the Church is heire But in any case let restitution be made and that with as great expedition as may be for nec per modicum tempus in peccato morandum for there is no dwelling in sinne no not a small time Lactantius affirmes of the Romanes si restitutionem facerent ad casas egestatem reverterentur if they should make restitution they must come to poore Cottages instead of their magnificent Palaces So would many it is to be feared if they made restitution of all wrongs especially to the poore Church which hath beene wronged in all Ages 2 Here it is apparant that debts are to be paid Rather than Philemon should bee unpaid Saint Paul will pay him a matter of greater moment than we are aware of 1. It must be preferred before our living and maintenance When the Prophet had made a bountifull provision of Oile for the poore
to leane upon is superiour to him greater than he CHRIST trusted in GOD the Father therefore in respect of his humanity he is inferiour to the Father These words whether deduced out of Isai. 12.2 or out of Psalme 18.2 are fitly applyed to CHRIST Chasah I will flye to him as to a strong tower and Castle That song in Isaiah is sung by the whole Church and so consequently by CHRIST the head of the Church The 70. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Psalme though David speakes it of himselfe that for all the fury of his adversaries hee would trust in God of whose goodnesse hee had comfortable experience by his deliverance from the house of Saul as in the title yet being a type of Christ figuratively hee speaketh also of him Sundry things in that Psalme cannot be applyed to David as Verse 43. and that Verse 7. Whereas at the passion of Christ the earth quaked Our Saviour Christ in his bitter agony in the garden trusted in God and when he hung on the crosse he knew that though God seemed to forsake him for a time yet hee would deliver him out of all and assume him into his kingdome thus he still put his trust in GOD. If he did trust in God in all calamities from whom the Deitie was never separated much more ought we miserable men in all adversities trust in God Some trust in Charets and some in Horses but let us remember the name of the Lord our God and trust in him Cursed be he that maketh flesh his arme Let us not put our trust in riches though our barnes be never so full of corne our coffers of gold and silver Let us not trust in our strength in the multitude of our men in our walled townes and defenced castles Let us not put our trust in the fortitude of this good yland that is compassed about with the Seas Let us not put our trust in our friends When we be sicke let us not put our trust in the Physitions as Asa did not trust in our pollicie as Achitophel but let us alwayes in all difficulties put our trust in GOD hee is able and willing to plucke us out of all dangers Hee delivered the Israelites from the red Sea Daniel from the the Lions Peter from the fury of Herod Hee can and will preserve us from all the devils of hell the gates of hell shall never prevaile against us Happy are they that put their trust in him he is a sure friend that will never faile them The fourth argument to prove the humanity of Christ is taken from the relatives The Father and the children are of one nature Christ is the Father we his children ergo This is at large amplified by the Apostle 1. He that makes himselfe equall with the rest of the faithfull and of the servants and children of God is a man as they be but Christ makes himselfe equall with the rest of the faithfull of the servants and children of God Ergo. 2. Hee that receiveth children as a gift from God is inferiour to GOD that gave him these children but CHRIST receiveth children as a gift from GOD ergo he is inferiour to GOD which cannot be but in respect of his humanity Ergo he is man as well as GOD. He produces an other testimony Isa. 8.18 That this testimony is to be applyed to the Messiah is evident by many places in that chapter where he is called Immanuel 2. That v. 14. is expounded of Christ in sundry places of the New Testament as Luk. 2. Rom. 9. 1 Pet. 2. 3. Though this was true in the Prophet himselfe and in his Disciples yet it is verified likewise of Christ of whom the Prophet was a Type Behold this argues his prompt and ready obedience presenting himselfe to the Lord so Christ was obedient to God the Father even to the death yea of the Crosse. By children are meant servants followers attendants upon any 1 Sam. 21.4 Acts 4.25 Ioh. 21.5 by them are signified the faithfull which as children and servants waited on Christ and attended to his voice as children doe to the voice of their Father All the faithfull in the world by whose ministery soever turned are Christs children he the chiefe Father we secondarily they are his children principally ours instrumentally It is CHRIST that begets us though not now in his owne person yet by the Ministers and Preachers who are our Fathers under Christ and we their Children GOD the Father gave him those children 1. By the administration of baptisme 2. Then by the working of his Spirit and the powerfull preaching of his word Ioh. 17.9.6 Ioh. 6.37 Iohn 10.29 Properly to speake they are given to no Prophet nor Minister but to Christ alone That they be as signes and wonders agreeth well to Christ and all the faithfull Christ was despised so are we Ioh. 15.18 1 Cor. 4.9 to 14. S. Paul might have had more pregnant testimonies for the confirmation of Christs humanity than these be yet he made choice of these partly because peradventure they were applied by the Rabbins and the Iewes themselves to the Messiah partly because these set forth to us the mercy of God towards us and our honour and dignity that we should be Christ's brethren that he and we should be in a manner equall coupled together in one yoke This is true in the Prophets and in CHRIST too the preachers of the Word have children given them of the Lord. The Prophets in their time had their children the Apostles theirs and we ours Saint Paul begat Onesimus in his bonds GOD gave Lydia as a child to Saint Paul in opening her heart and causing her to beleeve Yea many Nations were given to S. Paul GOD gave those three thousand soules as a great company of children to St. Peter And the Lord by the ministry of the Word gives us children at this present day You are our children and therefore you ought to love and honour us What childe will raile on his Father they be Bastards that endeavour to pluck out their Parents eyes yet some doe on the Ministers their spirituall fathers This also may be affirmed of Christ he is our brother and our father too he is the right and proper father of the faithfull whom he begetteth by the word of truth and they that are truly begotten by the word are Christs children whom the Father gave to him from all eternity before all times and whom in time he giveth to him daily by the preaching of the Gospell to the worlds end 1 We have not these children of our selves simply by our preaching be it never so powerfull It is GOD that gives them to us Children are the inheritance of the Lord so these spirituall children Let us praise God for them A Father rejoyces in his children so may and doe Preachers in their Children 2 There is no Father but will protect his Children as much as lieth in him hee will bee content to
and Spirit that ye may have rest and peace of conscience in this life and be received up into his everlasting rest where ye shall never be molested any more in the life to come Now followes the application of the former testimony wherein 1. A naration of the use that we are to make of it 2. A further declaration or exposition of it à 16. to the end In the use 1. An admonition 2. A reason In the admonition 1. A disswasion from the poyson of infidelity that was the bane and destruction of the Israelites 2. A perswasion to a mutuall exhorting and stirring up one of an other which may be a counter-poyson against infidelity In the disswasion the manner and the matter of it VERSE â—â— 1 FOr the manner he gives them a caveat to take heede of it See to it it is a dangerous vice therefore beware of it 2 Hee drawes them to the embracing of this caveat by a loving title given to them One brother should be carefull of the good of an other I count you as my brethren in the Lord Iesus having all one Father and one elder brother Christ Iesus therfore I could not but in love give you this watchword And what is the substance of it whereof should they take heed sooner or later at no time they must forsake Christ. There is no time for them that be on the Sea to make shipwracke especially when they bee neere the haven you have begun long agoe to give up your names to CHRIST continue with Him and forsake Him at no time In any of you For mine owne part I love you all and would be loath that any of you should perish What he doth not say an evill eye an evill tongue an evill hand but an evill heart that is the fountaine of all And least they should be ignorant what kinde of evill heart hee meaneth hee addeth of infidelity that is according to the Hebrew phrase an evill unfaithfull heart that is possessed with infidelity as the hearts of the Israelites were What to doe what will infidelity cause us to doe it will produce a lamentable effect if we looke not to it it will make us depart from the living God to leave His campe and to goe to the enemies campe that is the nature of the Word From whom from God to men from him that liveth for ever to them that continue but a while this is the horrible sin of infidelity these fruites it hath therefore let it be eschewed by us all The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. is to be referred hither as if all the rest had beene included in a parenthesis Wherefore as the HOLY GHOST sayd to them of old time so say I to you now beware that the same unfaithfull heart bee not in you that was in them 1 Heere we are taught that we of the new testament must make use of the examples that bee in the old Whatsoever things were written afore time were written for our learning Rom. 15.4 Hence it is that Noahs flood wherein the whole world was drowned that the destruction of the Sodomites the overthrow of Tyre and Sydon Lots Wife and such like are mentioned in the writings of the Evangelists and Apostles and Saint Paul in this place will have them to beware of infidelity which was the overthrow of their fathers We reade the Scriptures cursorily to be acquainted with the History that we may be able to talke of it but we make not that profitable use of them for the reformation of our lives as we ought to doe If any in the time of the Law have beene punished for any sin let us take heede of that sin 2 Whereas the Apostle chargeth us especially to take heede of an evill and unfaithfull heart it gives us to understand that every Christian is to looke most carefully to his heart It is good to set a watch over our eyes hands feete tongues but chiefely for to set a watch over our hearts Keep thy heart with diligence omni custodia The heart carries all the body as the great wheele in a clocke doth the whole clocke therefore let us all have an eye to it that it bee in good temper Out of the heart come Murders Adulterie all kinde of mischiefes therefore let us take heede to our hearts It is a folly to goe about to stop the streame if the fountaine remaine unstopped A beautifull apple is not worth a straw if it be rotten at the Core The roote of the tree is especially regarded by every good husband that there be no wormes in it otherwise it is a folly to looke to the branches Let us that be Christians sift and examine our hearts let us labour to purge and clense them especially let us take heede that the worme of infidelity which will cause us to depart from God be not breeding in them That is the maine point that he aymeth at Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice Christ could doe nothing among His owne brethren for their unbeliefe sake Matth. 13. ult Infidelity is a barre to keepe out Gods blessings Our Saviour after His Resurrection reproved the eleven Apostles for their infidelity Marke 16.14 The Holy Ghost shall rebuke the world of sin because they did not believe in Christ Iohn 16.9 The Iewes were cut off for their infidelity and we that bee Christians stand by faith Rom. 11.20 The noble man that would not believe Gods promise was trodden under feet in the gate 2 Reg. 7.17 The ancient Israelites whom God brought with a mighty arme out of Aegypt perished in the wildernesse for their infidelity and never set a foote into the promised land Therefore take heed there be not in any of you an unfaithfull heart shall we not believe God shall we make him a lyer hath he said it and shall He not do it Let us not upon the sight of every difficulty murmure against God as the Israelites did and cast away the hope wee have in His mercy and power but let us at all times and in all extremities trust in Him Let us never depart from Christ Iesus which is the high and living God as the Israelites did Will ye also goe away sayd Christ to his Apostles no sayes Saint Peter in the name of the rest Lord whither shall we goe thou hast the words of Eternall life There is no name under heaven whereby we can be saved but the name and power of Christ. Therefore let us not depart from Christ to Moses to circumcision and other Iewish ceremonies to seeke salvation by the observation of the law but as wee have begun to fight as Souldiers under Christs banner so let us continue fighting to the end Let us never depart from this our Captaine Let not the assaults of Satan the allurements of the world honour riches preferment let not the sweet pleasures of the flesh carry us away from Christ
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
Crowne them with the Crowne of eternall glory therefore let us be plentifull in good workes Now he doth earnestly wish their increase and continuance in all goodnesse These verses containe an heavenly prayer that Saint Paul hath for the Hebrewes wherein hee desires two things for them 1. The vertue of diligence 2. A removall of the vice of slothfulnesse opposite to it ver 12. The former is amplified 1. By the persons to whom it is wished 2. By the manner how it is wished shewed 3. By the qualitie of it the same 4. By the fruit 5. By the perseverance of it VERSE 11. WEE as labourers together with God desire the same we wish it with all our hart at the hands of God Prayer is nothing else save a fervent desire of the heart we lift up our hearts and our hands to thee Lam. 3.41 All men have their desires a covetous man desires silver and gold houses and lands an adulterer desires a faire Dinah and a beautifull Bathshebah in a corner to sport himselfe with all a malicious man desires the fall of him whom he takes to be his enemie as Esau the dayes of my fathers mourning are at hand and then will I slay my brother Iacob Gen. 27.41 The ambitious man desires honour as Absalom but a godly man desires the spirituall good of himselfe and others Oh that I were dissolved and were with CHRIST and here Saint Paul desires the continuance of the Hebrewes in all good things let the like desire be in us all He doth not pray for some alone but for every one A father wishes well to all his Children a good Shepheard would not have one sheepe in his flocke to perish I would to God that all that heare mee this day were as I am said Paul we desire the salvation of every one of you yea of our enemies if we have any It is the joy of the Ministers to see the people continue in well doing my Crowne and my joy they desire this above all earthly profit and preferment and they pray heartily to God for it He doth not desire that they might have the same diligence but that they doe shew the same diligence openly abroad that men may point at it with the finger and ye may be ensamples to others Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father in heaven 2 Cor. 8.21 providing for honest things not onely in the sight of the Lord but in the sight of men Wee must not only bee godly but shew our selves godly wee must not only have faith but shew it as Dorcas did shew me thy faith by thy workes we must not only have zeale but shew it as Phinees did we must not only have patience but shew it let your patient mind be knowne to all men we must not only have love to the Saints but shew it Yet we know that there is an outward shewing without an inward an outward shew and an inward too both must concurre Some are all in shew nothing in truth some in shew and truth too The Pharisees made a shew of Religion fasted prayed gave almes c. but it was nothing but a shew When they fasted they looked sowre when they gave almes a trumpet was sounded at their gate they prayed in the corners of the streets Our shew must be outward and inward too as the outside of the cup and platter is cleane so must the inside too we must be Nathaniels within and without too wee must walke before God with Zacharie and Elizabet as well as be just before men thus let us shew dayly the graces that be in us I desire that yee goe not backeward but bee as diligent as ever yee were yea if possible that yee may excell your selves and be better He wishes the same diligence in quality though he would have it to exceede in quantity We will be diligent in our trades and callings The Merchant in his the Clothyer in his c. We will be diligent in them for the trash of this world The hand of the diligent it maketh rich but we use small diligence in heavenly matters Give all diligence sayes Saint Peter 2 Pet. 1.10 Wee cannot goe to heaven without diligence A Scholler must be diligent before he can get learning and wee must be diligent Schollers in the Schoole of Christ before wee can learne him as we ought to doe and reigne with him in the life to come Therefore let us be diligent if by any meanes we may attaine to the resurrection of the dead and let us not be diligent to day and negligent to morrow but let us use the same diligence It was Socrates commendation that he was Semper idem Let us not be semper idem in evill things but in good things semper idem Let us rather mend then pare and let our last workes be more than our first This vertue of diligence is amplified by the fruit and continuance of it That yee may be fully assured in your hearts and consciences of that kingdome which yee hope for Some men may be assured of their good estate St. Paul is so sure of it that he sings a triumph over all his enemies Ro. 8.33 34 c. Neither is it his song alone but the song of all the faithfull I am sure my Redeemer liveth Iob 19.25 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens How come we by this assurance not by revelation from heaven but by good workes practised by us here on the earth 2 Pet. 1.10 When Saint Paul was ready to depart out of the world he was sure of the Crowne of life how not by revelation but by the godly life which he had lead 2 Tim. 4.8 2 Tim. 2.19 depart from sin bee full of good workes as Dorcas was and thou mayest have a full assurance of the kingdome of heaven It is not a bare and naked faith that can assure thee of heaven but such as worketh by love Men in this age flatter themselves in a supposed faith and cast away the care of good workes Wee cannot merit heaven by our worke therefore wee will not worke at all as if good workes served to no end but to merit They are as pledges of eternall life by them we may know whether our names are written in heaven or not wee must know that not à priori for who at any time was Gods counsellour but à posteriori hast thou workes then thou hast faith are there fruits then there is a roote hast thou faith then thou hast Christ hast thou Christ then thou hast the kingdome of heaven Therfore let us all be abundant in good works let us excell in good works Tit. 2.8 These are good and profitable to men there is a necessary use of them they are infallible tokens
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
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 6.19 In that which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Altar placed now into this Porch of the Holy of Holies the High-Priest might come every day Exod. 30.7 whereas into the house it selfe he might enter but once a yeare Others that the Holy of Holies is said to have this Altar not because it was within it but it had it as a servant to minister to it As a King may bee said to have his guard though they bee not in the same Chamber where the King is But why might not this be the golden censer which Aaron took with him when he went into the Holy of Holies the which hee filled before with burning coales from the Altar that stood in the first Tabernacle as he entred into the second Levit. 16.12 The second thing which the most holy place had was the Arke of the Testament which was so called because the Law or Testament was put into it Object 1 Reg. 8.9 2 Chron. 5.10 Exod. 40.20 no commandement to put the other there As for the Pot of Manna it was commanded to be set before the Lord and it was layd up before the testimony Exod. 16.33.34 but not in the testimony And Aarons rod was laid up before the testimony not in it Num. 17.10 Sol. The greatest part of interpreters will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neerest but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 3. as Verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is remotior In which Tabernacle And then there is no question to be made they were all in the Tabernacle the Pot and the Rod before the Arke and the Tables within the Arke But it seemes by the construction of the Apostle that it cannot bee so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs bee referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arke not the Tabernacle 2. Therefore to answer to that 1 Reg. 8.9 In Solomons time none but the Tables were in the Arke yet after the Captivity in Babylon for the better preservation of them these likewise were put into the Arke but where read we that or what warrant had they to put them in 2. The adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the seventie use is not in the Hebrew I but that which is aequivalent is and not in the Arke Sub. anything only the two Tables of stone 3. It may be a Synecdoche Nothing worthy the speaking of in comparison of them I have none in heaven or earth but thee that is in comparison of thee but that can hardly stand 4. When the Tabernacle was made they were all put into the Arke after the Temple was erected being more spacious the Pot and the Rod were disposed of in another place and the Tables only left in the Arke for hee seemes to speake of that as of a new thing From hence the Iesuites collect the reservation and adoration of the relickes of the Saints Why may not wee reserve the Crosse some pieces of CHRIST 's Coate of the bones and garments of holy men as the Israelites did the pot of manna and Aarons rod and why may we not believe the continuance of them as well as of these The reason is apparent because they had Gods expresse commandement for their warrant which we want 2. Though they were kept yet they were not adored or worshipped as their relickes be to the great dishonour of God and robbing of his Majesty 3. All things might not be reserved according to their owne will and inventions they passed through the red Sea yet we read of no sand which they kept as a memoriall of it The three Children came out of the fire unburnt yet we never read that the garments wherewith they were in the fire were reserved as holy relikes Wee must not keepe things on our owne braine but by Gods appointment and direction if we doe they may stincke and rot as Manna did when it was kept longer then God would have it 4. These were of miraculous and extraordinary things but of every thing they make a relicke 5. These wee know to be true the most of theirs I believe are false and counterfeit They are called the tables of the Testament because they contained Gods Will and Testament See what cost was bestowed on the Tabernacle They were not of Iudas his minde he said of the box of oyntment wherefore served this waste they said not so of the Tabernacle to what purpose is this waste they contributed to it with joyfull and cheerefull hearts in so much as Moses was faine by publike Proclamation to restraine them the people brought too much Where is this zeale now in the time of the Gospell we grudge almost at all things that are bestowed on the house of God In many places an homely Communion Table wee would be ashamed to have such a one in our owne houses no decent Carpet to cover the Table withall their vessels were of Gold we cannot get silver Cups for the Table of the Lord Iesus Wee have not so much love to the Gospell as they to the Law They were more carefull in adorning the shadow than wee are of the body Our owne houses shall be glorious it makes no matter how inglorious the Lords house be Manna was a singular benefit which God bestowed on the Israelites God sent it them in the barren wildernesse when they were ready to faint it came not from the earth but from heaven our fathers did eat Manna from heaven it was Angels foode it was a type and figure of our Saviour Christ. I am the true bread that came from heaven therefore God would have a pot full of it reserved to all posterity that so great a benefit might not slip out of remembrance Wee are to keepe a register of all Gods mercies but especially of them that be rare and extraordinary In memoriall of the passage of the Arke and of the Priests and people over Iordan twelve stones were set up according to the number of the twelve tribes of Israel God will not have their departure out of Aegypt that was so miraculous to be forgotten therefore he puts it in the forefront of the decalogue I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage The Iewes Hest. 9.17 kept that as a festivall day wherein they were delivered from the cruell plot of Haman Let the like bee practised by us let not the yeere eighty eight bee rased out of our memories wherein wee had such an unexpected victory over the Spaniards that were ready to swallow us up The time was when there was great scarcity of bread in these quarters and then God sent plenty of small fishes which were instead of bread and meate to the poore Let that be reserved in
Testament is made There is no Mediatour besides him Mediatour quasi medius dator Of the New Testament which is farre different from the Old Covenant or Testament for it consisteth on better promises Hebrewes 8. ver 6. By the meanes of death that death being or comming betweene for the redeeming of us from the punishments due to the transgressions and the price wherewith he redeemed us from them was his owne bloud If CHRIST his death doth redeeme us from all transgressions then there needs no sacrifices for sin after his death Yes say the Iesuites one to be a representation of that on the Crosse. I but you say that the sacrifice of the Masse and that on the Crosse are all one in substance differing only in the forme and manner Now if Christ be really present in the Masse how can the Masse bee a representation of him And that manner is opposite to the Scriptures for the Scripture sayes he is only offered up with bloud Your unbloudy sacrifice is no sacrifice In the former covenant whereas we for our part were not able to performe that which belonged to us GOD performed his part but we could not doe ours It is unseasonable here to dispute whether CHRIST delivered them that lived in the time of the Law for by the Old Testament is meant the Old Covenant not the time of the Old Testament Therefore it is opposed to the New Testament In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were for the sins of them that were under the Old Testament That they which are called namely effectually as well internally by the spirit as externally by the word 1 Cor. 1.2 24. Rom. 8.30 Not only heare it but receive it namely by faith The promise The full fruition whereof they should receive hereafter in the meane season the Holy Ghost is as a Seale and earnest penny of it Ephes. 1.13 2 Cor. 1.22 It is not a thing merited by our workes but a gracious inheritance promised to us CHRIST is the right and principall heire Hebr. 1.2 we are secondary heyres with him and by him Rom. 8.17 Not a fading inheritance as these be but that lasteth for ever CHRIST is the sole Mediatour 1 Tim. 2.5 Ioh. 16.23 Apoc. 8.3 Let us not cry with those Idolaters ô Baal heare us but aske the Father in his Sons name and say ô CHRIST heare us Who prevailes more with the King then the Kings Son Let us not leave the Sonne and goe to servants There is a double calling the one externall alone by the outward sound of the word the other externall and internall too not by the Trumpet of the Word alone ringing in the eare but by the voice of the Spirit also perswading the heart and moving us to goe to Christ. Of this calling spake our SAVIOUR CHRIST no man commeth to me except the Father draw him namely by his spirit as well as by his word Iudas was called hee was not a professour alone but a Preacher of the Gospell Simon Magus was called he believed and was baptized Herod was called he heard Iohn Baptist sweetely and did many things that he willed him Sundry at this day come to Church heare Sermons talke of Religion that doe not answere Gods call Therefore let us entreat the Lord to call us effectually by his blessed Spirit out of our sinnes to holinesse and newnesse of life If wee be thus called we shall receive the eternall inheritance which CHRIST hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If wee were Idolaters as Manasseh to call us out of our superstition and idolatry if persecutors as Paul to call us out of our persecuting if wee are Adulterers as David to call us out of our uncleannesse if drunkards out of our drunkennes if covetous oppressours as Zacheus was to call us out of our oppression and make us new Creatures in Christ Iesus It is not a purchase bought with the money of our owne merits but an inheritance bequeathed to us by the last Will and Testament of our Saviour Christ Luk. 22.29 and I appoint unto you a kingdome as my father hath appointed unto me The inheritances that bee in the world seeme faire and glorious it is a goodly thing to have the inheritance of a great Gentleman of a Knight Lord Earle Duke but a Kings inheritance surpasseth all yet these are but strawes to this inheritance These inheritances may bee taken from us while wee bee here Mephibosheth's lands were given away to Tsibah and Naboth lost his Vineyard though it was the inheritance of his fathers When Death comes then we must forgoe all houses and lands all that our fathers left us But this inheritance is eternall wee can never be deprived of it we shall enjoy it world without end Therefore let us seeke to have an assurance of this inheritance in our hearts and consciences If a man be sure to be a Lords heyre though hee is in misery yet he will endure it we are sure to have an eternall inheritance by Christ let us therefore abide patiently the miseries of this short life VERSE 16. THere must needs be carryed as a true and an infallible report it must be sure and certaine that the Testatour is dead Where 1. The axiome 2. The proofe or illustration of it Verse 17. Here wee see it was necessary CHRIST should dye Ought not CHRIST to suffer these things and to enter into his glory Luk. 24 26. why not because the Devill would have it to be so not that the rage and fury of the Pharises should bee satisfied not because Iudas would but because God the Father in singular love to mankinde had so ordained in his eternall counsell and because Christ was willing to dye for us Can mankinde bee saved no otherwise but by my death then here am I take me I will dye for them ô the wonderfull love of Christ Here the Testatour would live still if he might and then the legataries should never have their legacies our testatour might have lived still if he would being the Lord of life yet that we might have our legacy hee would dye ô unspeakable love Let it bee imprinted on our hearts that it may constraine us to leave all sins VERSE 17. NOw followes the proofe or illustration of the axiom A Testament is thus defined by Vlpianus Est declaratio voluntatis nostrae de eo quod fieri volumus post mortem Is of force Is firme After the Testatour is dead both because hee may alter it at his pleasure and the goods remaine all still in the Testatours hands it is testamentum ambulatorium usque ad mortem The Testament of our SAVIOUR CHRIST is a good Testament It is partly nuncupativum as it was pronounced by himselfe when hee was alive partly Scriptum as it was after committed to
with his owne bloud And that he should goe but once with his owne bloud he proveth ab impossibili If he should often have offered himselfe he should often have suffered but he cannot dye or suffer often therefore hee cannot often offer up himselfe 3. There the High-Priest by his sacrifice did signifie the expiation of sins that was to be accomplished our High-Priest hath appeared to put away sin which is amplified by the time when and the instrument whereby The 4th is the application of the use The use of the Leviticall Priest-Hood was to shadow out our redemption to be wrought by Christ the use of Christ's Priest-Hood is to procure to us eternall happinesse Which is set forth by an antithesis betweene the common estate and condition of men and the grace we have by Christ. The common estate of men consisteth in two things 1. In death then in judgement These happen to all and cannot be avoyded Both members are applyed to Christ. 1. Death 2. The judgement where Christ's second comming is described To mans once dying is opposed Christ's once dying amplified by the finall cause To the fearefull judgement to come is opposed the second comming or appearing of our Saviour Christ amplified 1. By the persons to whom hee shall appeare with comfort 2. By the manner how hee shall appeare without sin not only in himselfe but in his members in his body the Church neither head nor body shall then have any sin in them 3. By the end VERSE 21. THe consecration of the Tabernacle was with bloud Where 1. The sprinckler 2. The things sprinckled 3. Wherewith The sprinckler was Moses which was Gods deputie the things sprinckled were the Tabernacle and the vessells of ministration that is wherewith they did publikely serve and minister that wherewith they were sprinkled was bloud At the first dedication of the Tabernacle it was annointed with oyle but afterwards Levit. 8. it was sprinckled with bloud The Altar and all other ministring vessells Aaron and his sons themselves were sprinckled with bloud All Christians are Gods Tabernacle hee dwells in us as in a Tabernacle and Temple we are likewise Gods ministring vessells to serve him Therefore wee must be sprinckled with the bloud of Christ Iesus or else we cannot be consecrated as an holy people to the Lord. Likewise as well as he did the people and the booke VERSE 22. THe second rite no purgation could be made without bloud Almost 1. A qualification 2. An asseveration Saint Chrysostome and Theophylact referre it to the verb all things are by the Law almost purged with bloud Not wholly but in part almost because the bloud of the beasts did but purge the flesh not the heart and conscience As Agrippa said to Paul almost thou perswadest me to be a Christian. But by the grammaticall construction it is rather to be referred to the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost all things for there were some things purged by water some by fire Num. 31.23 But howsoever some things might be purified without bloud yet there is no remission namely of sins without bloud Where then is the unbloudy sacrifice of the Masse If there be no shedding of bloud in it as they affirme the bloudy sacrifice was on the Crosse this of the Masse is unbloudy then it cannot be propitiatory for sins as they contend Bellar. lib. 1. de Missa c. 27. hath three answers or rather three cavills against this place 1. The Apostle here speakes de sacrificijs veteris legis But 1. Then hee would have used a verbe of the time past rather than of the time present hee would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He cannot speake of the sacrifices of the Old Law but he must needs have reference to CHRIST 's sacrifice prefigured by them Secondly sayes Bellarmine this is not to bee understood as if without actuall shedding of bloud there could bee no remission but absque virtute without the power of shedding of bloud there can be no remission Now the power of Christ's sacrifice on the Crosse is applyed to us in the Masse and so by it we have remission of sins I but First the sacrifice of the Masse doth rather abolish the power of Christ's Sacrifice on the Crosse then apply it to us for if that were a full and perfect sacrifice for sinne then there needs no other the sacrifice of the Masse is a blasphemous sacrifice robbing Christ of his honour 2. Here it is said without bloud shedding no remission not without the power of bloud shedding Bellar. saw hee should bee driven to this therefore hee hath a third refuge In the Masse there is shedding bloud 1. Mystically by a mysticall signification 2. Really for as the body of Christ is broken subspecie panis so under the forme of Wine is his bloud shed But if CHRIST 's bloud bee really shed so often as a Masse is said or sung then CHRIST suffers often Certainely a man suffers when his bloud is shed but Verse 26. therefore in the Masse no shedding of bloud and for that cause no remission of sins for the same 2. Vnder the Vizzard sub specie they may cover any thing In the Masse there is no propitiatory sacrifice offered up that 's most certaine That doth plainely signifie to us that if CHRIST 's bloud had not been shed for us we could never have had remission of sins Then how are we beholden to the Lord Iesus There is a base fellow in the land that hath committed high treason he must needs dye unlesse the Kings Son shed his bloud for him We were vile wretches dust and ashes Traitors and rebels against God If the Son of God had not powred forth his bloud for us we should have beene tormented in hell for ever CHRIST hath bought us with his owne bloud O the wonderfull love of CHRIST remember sayes Saint Peter yee are redeemed from your old conversation not with silver and gold but with the precious bloud of Christ. O that the consideration of this deere price were deepely imprinted in our hearts Being washed from sinne in the bloud of CHRIST shall wee tumble in the mire of sinne Thou art washed from thy covetousnesse pride uncleannesse drunkennesse with the bloud of CHRIST and yet wilt thou wallow still in them We are bought with a price we are not our owne wee are CHRIST 's hee hath deerely payd for us therefore let us glorifie him in our spirits and bodies which be his VERSE 23. IT was therefore necessarie 1. because God commanded it to be so 2. Because it was meete they should by these ceremonies be consecrated to God 3. That they might the better signifie the things that were to come Patternes such as did lively set before their eyes as by certaine examples the things to come Of things in the heavens that is of the Church in the time of the Gospell that is called heaven because the
hath borne the sinnes of us all therefore let us not feare death 2. It is but a sleepe Lord if hee sleepe then shall hee doe well enough Men are refreshed after sleepe so we after death Apoc. 3.14 13. There bee two benefits which wee shall receive by death 1. Wee shall rest from our labours Here wee are like Noahs Dove wee can finde no rest either day or night wee shall rest from the workes of our calling Now indeed wee are early up in the morning sit up late at night and eate the bread of carefulnesse all the day long but then wee shall rest from that toiling and moiling wee shall rest from the workes of piety and Religion All that wee shall doe then will bee to sing Hallelujahs to our blessed redeemer Wee shall rest from sinne wee shall no longer cry out like tyred Porters Oh wretched man that I am who shall deliver mee from this body of death We shall rest from all miseries and sicknesses cry out no more my head my head nor complaine of troubles in our selves Wives Children or servants Wee shall rest from weaknesses and infirmities Now wee eate drinke sleepe c. but then wee shall eate of the tree of life which is in the midst of the Paradise of God and never hunger or thirst any more 2. Their workes follow them our labour is not in vaine in the Lord. The almes of Cornelius the garments of Dorcas the Centurions Synagogue a Cup of cold water given in CHRIST 's name shall be rewarded so that we may sing like a Swanne before our death as St. Paul did 2 Tim. 4.8 henceforth there is layd up for mee a Crowne of righteousnesse which the Lord the righteous Iudge shall give mee at that day and not to me only but unto them also that love his appearing 4. Comfort against death is a glorious resurrection Iob 19.25 26.27 Phil. 3. Christ's glorious body Our bodies putrifie in the earth yet there is not an end of them We have praeludia in the Old and New Testament the Widow of Sareptas Son raysed up by Elias the Sonne of the Shunamitish Woman by Elisha In the New Testament Christ raised up three the one in domo Iairus daughter the other in feretro on the Beare the Widdowes Sonne of Naim the third in Sepulchro that was Lazarus which had lyen foure dayes and began to stincke all which are pledges of our resurrection The same God that raised them up will raise us up at the last day Death goes not alone there is one that followes her and that is judgement Iudgement either of absolution for the godly come yee blessed of my Father or of condemnation for the wicked goe yee cursed into c. If there were no judgement after death the godly of all others were most miserable and if no judgement the ungodly were the happiest men But let us know that after death comes a judgement one way or other salvation or damnation We must all appeare before the judgment seate of Christ c. The drunkard must give an account of his drunkennesse the covetous man how he hath imployed his riches we must give an account of our oppressions thefts secret or open of our negligent comming to Church and contempt of the Word of God Let this cause us with a narrow eye to looke into our lives let us judge our selves in this world that wee bee not condemned hereafter Yet there bee a number in the Church that thinke it a scare Crow and make a mocke at this judgement as the Athenians did at the resurrection Acts 17.32 they will believe the Assizes at Bury and in other places but count this a tale of a tub Felix though a wicked man trembled at it Let us all tremble at the naming of this judgement Let it be a meanes to pull us from sin and to make our peace with God in this world that we may stand without trembling before the Sonne of man Iudgment followes upon the neck of death either come thou blessed or goe thou cursed The good thiefe the same day he dyed was with Christ in Paradise that was his judgment the rich man the same day he dyed was in hell in torments that was his judgement Wherefore whilest wee have time let us repent while God giveth us a breathing time on the face of the earth for when death commeth it is too late then there is no mercy but judgement to be expected While we be alive Christ knocketh at the doore of our hearts with the hammer of his Word if we will open to him he will sup with us and we shall sup with him in the kingdome of glory but if now we shut him out and will not suffer him to enter he will shut us out and though we cry Lord Lord with the foolish Virgins he will not open to us VERSE 28. AT the which offering he dyed To take away not existentiam peccati but reatum dominium paenam Of many Matth. 26.28 he dyed for all sufficienter What is CHRIST dead and gone then wee shall never see him againe Yes he shall appeare in the heavens with his mighty Angels Without sinne Why the first time he appeared without sinne for He knew no sinne I but then hee came with his fraile body to offer up for sinne Verse 26. Now he shall appeare with no more sacrifice for sinne Then he came as a Lamb to be slaine for sin now as a King and a Lion Then he came as a Priest with a sacrifice to offer now as a Iudge to sit on the Throne To the salvation of the godly but to the damnation of wicked and reprobate men Here is another argument against the Masse Men may as well dye often ordinarily as Christ be offered up often As this is an unmoveable truth that a man ordinarily dies but once So this is a firme position in Divinity that CHRIST can be but once offered properly But to whom shall the day of Iudgement be comfortable to them that are weary of the loade of sin and looke for their deliverer Phil. 3.20 Tit. 2.13 2 Pet. 3.12 The mother of Sisera looked out at a window for the comming of her Sonne So we the spirituall mother brethren and sisters of Christ must looke out at the window of our hearts for him A Woman lookes for her Husband and we look to our money our Sheepe and Oxen but we looke not for Christ. It is to be feared if he were a comming we would entreat him to tarry still and say with the devills why art thou come to torment us before the time hee is our deliverer let us looke for him as faithfull servants for their masters and say come LORD IESU come quickly The second comming of CHRIST is here notably described 1. He shall come potenter because it is said he shall appeare 2. Innocenter without sinne 3. Finaliter to them that looke for him 4. Vtiliter to salvation He
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
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
the ground VERSE 10. WHat mooved him to content himselfe with so meane a dwelling they made not so much reckoning of their habitation in this world as of that in the world to come therefore they did not greatly care how they dwelt here As for the land of Canaan though it were a pleasant Country flowing with milke and hony yet they knew they were not to continue in it long this made them to looke up to the heavenly Canaan whereof the earthly was but a type and figure Erecto capite his eye was also to that quasi accepturus Here hee had a Tent but there hee looked for a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that City which alone deserves the name of a City it excells all earthly Cities in two respects In regard of the foundation and the founder thereof The Tents wherein they dwelt had no foundation they were fastned with nayles to posts and stakes set in the ground but this City hath a foundation earthly houses have but one foundation and subject to earth-quakes stormes tempests inundations and other casualities this hath many foundations Apoc. 21.14 and nothing can shake those foundations The Tower of Siloam it is like had a good foundation yet it fell the Abbies and Monasteries had sure foundations yet they are fallen the pallaces of Kings Noblemen and Gentlemen have strong foundations yet they shall all fall but the heavenly Hierusalem shall never fall Aholiab and Bezaleel made the Tabernacle Hyram the Temple Carpenters and Masons set up these Citties but God Himselfe is the maker and builder of this City These Cities may be overthrowne by waters the Sea may come in tumbling and sweepe them away these Townes and Citties may be consumed with fire there bee burnings almost every day these may be sacked with the enemy and made even with the ground as Hierusalem and the Temple are which were the wonder of the world wee may bee driven by famine and pestilence out of those townes and Cities howsoever they stand a while and we in them the time shall come when the earth with all the goodly buildings that be on it shall be burnt with fire Therefore let us use these Citties as we used them not let our hearts and affections bee in this City whose maker and builder is God We have not here an abiding City London is no abiding City Yorke Norwich no Towne is an abiding Towne Death will give us a remove out of all Townes but in this City wee shall abide for ever and reigne with CHRIST for evermore therefore let us all long for it He doth not say that he believed there was such a City but hee looked for it Iud. 5.28 We looke out of our windowes on sights in the streets Gardens Orchards c. but not out of the windowes of our hearts for this City Hee that lookes shortly for a new Coate will not bee much in love with his old for a faire house will not care for a cottage Wee looke after our wooll and cloath houses and lands c. Let us looke dayly for CHRIST 's comming that will put us in possession of this City As Saint Peter said unadvisedly of the Mount let us say likewise of this City it is good for us to bee here VERSE 11. WE have had the things which he did severally by himselfe now of him joyntly with his Wife because he toucheth a thing which he could not doe without his Wife Of whom he entreateth 1. Severally by herselfe then joyntly together with others Also together with her Husband The Faith of them both concurred in this Lyra shewes himselfe delirantem senem in avouching that Sarah had no faith in this he interprets it thus through faith that is of Abraham Sarah also received power but by it is meant her owne faith 1. Certaine facts of hers which she did by faith 2. The event that issued on them 1. A narration of facts 2. An illustration of them by the cause thereof The facts are two Conception and Procreation 1. She received strength to conceive seed to receive and retaine the seed that came from Abraham It might be translated to the emission of seede to the dejection of seede For the childe is framed of the seed of them both though Aristotle be of another opinion mater à materia quia ministrat materiam procreandae proli as the father doth Whereupon Christ is termed the fruit of the Virgins wombe She was now by the course of nature past conceiving of seed being ninety yeeres old a woman as Plinie observeth for the most part is past child bearing at fiftie then how could a woman conceive â—t ninetie not by nature but by the grace and power of God therfore it is said through faith she received strength to doe it 2. She brought forth a Child when there were two obstacles in the way barrennesse and old age The one is to be repeated out of Genesis God had shut up her wombe the other is here expressed Besides the season of age it was now no seasonable time for a woman of ninety yeeres to have a child yet by faith she had one And why what was the cause of it because she judged him faithfull c. this Lyra referres to Abraham because he judged as for Sarah she laughed at it and Abraham thought it an incredible thing yet it may be adscribed to Sarah her selfe as for Abraham he is not mentioned at all in this verse Some affirme that that laughter of Sarahs did issue ab admiratione non à dubitatione as Abrahams did Abraham laughed admiring not doubting of Gods promise so did Sarah yet the laughter of Sarahs must needs be condemned 1. She opposes two impediments to the promise which Abraham doth not 2. Shee is reproved by God for laughing who tells her that it issued from infidelity 3. Shee her selfe covers it with a lye which she would not have done if it had not beene an evill laughter How then is it true that Shee judged him faithfull who had promised At the first she doubted and derided it but afterwards being reprehended by GOD better instructed by her husband and pondering in her mind that it was GOD Almighty which had spoken it she believed it and judged him faithfull He that hath promised me a child is able to fulfill his promise faithfull to performe that which he hath promised therfore though I be barren and old too I shall have a child Gen. 21.6 7. 1. Women as yee see may have faith they may believe in Christ be members of his body and heyres of the kingdom of heaven The woman was the first in the transgression yet she shall be saved though it be a kinde of purgatory by the bearing of Children 2. God is pleased with marryed folke he that liveth in the flesh cannot please God that is as Pope Siricius expounds it in mariage Abraham and Sarah were marryed folke yet they pleased God Let not
are desirous to loade our selves with them they presse us downe and hinder us exceedingly in our race The Young man was so laden with his wealth that he could not follow Christ. Can a Bird flye when she is in a snare can a Man goe when he is fettered Riches are snares yea the devils snares which is a strong and cunning Fowler therefore beware how yee are intangled in them Ye may have riches and yet not be had of riches if they be weights and incumbrances Martha thou art cumbred about many things then away with them these Camels hardly go to heaven It had beene better for the Young Man to have parted with his riches than with CHRIST Many a rich Man is so pressed downe with his wealth with the cares of the world about Sheep and Oxen Silver and Gold as that he cannot goe to Church hee can finde no time to pray to read Scripture to occupie himselfe in heavenly meditations How can he run the race that leadeth to heaven If thy eye offend thee cut it out much more if thy riches offend thee if they clog thee in this race away with them it is better to goe a poore man to heaven than a rich man to hell If a man be pressed to death though it be with gold what gets he by it And if thou be pressed to eternall death though it be by thy golden riches what doth it advantage thee The Mariners Ion. 1.5 for the saving of their lives cast away their goods and with their owne hands hurled them into the sea and for the saving of our soules shall we not cast away our goods shall we suffer them to drowne us and that in everlasting perdition whatsoever presses thee downe cast it away If an Executorship Stewardship Lordship multitude of Farmes presse thee downe and make thee to have an ill conscience before God and Man too cast it away But we love our burthens too well we had rather lose heaven than them The third thing that presseth down is pleasure Luke 21.34 Surfetting and drunkennesse are great pressers We may run with drink and wine but not with drunkennesse When a mans belly is full he is unfit to run in a bodily race much more in the spirituall race Fasting and prayer are good for this race fornication and adultery are Heavie burthens to presse us downe Hos. 4.11 they take away the heart no heart to run 1 Tim. 5.6 The voluptuous person is dead while he lives That man in the Gospell said I have married a wife therefore I cannot come how much more will an adulterer say I have gotten a whore I must solace my selfe with her therefore I cannot come Let them runne that will I cannot runne the race of Christianity Therefore let us cast away every thing that presseth downe bee it never so neere or deere to us This universall particle is worthy to bee observed every thing Some flatter themselves in one thing or other In this the Lord bee mercifull unto mee as Naaman said Herod cast away many things but his sweet sin of Incest he would not cast away A drunkard will cast away any thing save his drunkennesse in this the Lord be mercifull unto me that I may take a cup of Nimis now and then A covetous miser will cast away any thing save his love of money In this the Lord be mercifull unto me that I may keepe my purse I will come to the Church but I will give nothing so neere as I can I but we must cast away everything that presseth downe lest we misse the gold of eternall glory My life sayes S. Paul is not deere unto me so as I may fulfill my course with joy and shall our pleasures and profits be so deere to us that they shall keepe us from fulfilling our course Let us cast every thing away rather than perish eternally But there is one thing which above all others we must strive to cast away .i. the sin this is ready to give us a fall at every turne it is inclusus hostis The Snaile carries his house with him but we carry our enemy with us The Snake of Originall sin is in our bosome wheresoever we become That doth so easily compasse us about As a paire of Compasses that compasse the whole Circle so doth this the whole man It compasses about our soules and bodies our eyes eares hands feet and is ready alwayes to molest and stop us in our race therefore away with it There be two compassers the one is Sathan he compasses the earth to and fro the other is our owne corruption that compasses all men on the earth We cannot utterly cast it off so long as wee live we cannot cast off the being of it but we may the dominion of it Though it bee in us let it not reigne in us though wee cannot ejicere let us dejicere Gods grace is sufficient for us as he said to S. Paul Let us pray to him for his grace that by little and little we may cast it off The foundation being layed he comes to the building it selfe and sets the admonition on it The race that we must run is illustrated by the efficient cause and the manner of our running He doth not say run you and I will sit still but let us run All must run Ministers and People Magistrates and Subjects We must not goe but run not creepe like Snailes but runne like Roes Our life is not compared to a sitting but to a walking or running yet we must not be like foolish runners that run themselves out of breath at the first Faire and softly goes farre Wee must not come in such a rash and heady zeale as that we runne quite out of the Church as some doe Let us run but wisely and discreetly What race not that which is set before us by the devill the race of pride envie hatred malice contention the race of drunkennesse uncleannesse c. but the race that is set before us by God the race of Christianity cleaving stedfastly to Christ and his Gospell 1 Cor. 9.24 By God Almighty Hee hath appointed to every one his race some a longer some a shorter Some have many crosses some fewer all have some Yet let us all run this race 3 How long must we run not for a while but to the end Not run while we be young men till our juvenilis ardor be a little over as many doe but though we be old Mnasons we must run still never cease running till we cease breathing I have finished my course sayes S. Paul We must never leave running till our course be finished 4 How must we run with patience This must be the staffe that we must walke withall and the principall leg that wee runne withall In patience possesse your soules The best man that is shall have one thing or other to exercise his patience withall Though David be a King he shall have a rayling Shimei we must
lust will be quenched Let us strive against drunkennesse by not comming at Ale-houses by not looking on the Wine when it smileth in the glasse 4 By imbracing the contrary vertue Instead of Pride let us imbrace Humility instead of Covetousnesse Liberality of Vncleannesse Chastity c. VERSE 5. THE profitable vse of afflictions is grounded on a testimony of sacred Scripture Where 1. An allegation of the testimony Verse 5.6 2. An application of it In the allegation 1. The manner how it is alleaged 2. The matter of the testimony alleaged The Physitions prescript and the reason of it Verse 6. It seemes that it should rather be an Interrogation which is more forcible and frequent in the writings of the Apostle Have ye forgotten Have yee suffered such a sweet sentence to slip out of your mindes Some interpret it exhortation but the word consolation is comfortable suitable to the place as the word children doth import What consolation not that which is dumbe but speaketh by the way of a kinde reasoning and loving disputation Not onely to them of the Old Testament but to you also of the New And how doth it speake not as to servants but as to children 1 We are ready to forget good things those that be most joyful and comfortable to us our memories are as Iron Chests for bad things they will keepe them fast enough We will remember injuries seven yeeres after we will remember that which we have heard at a Play and interlude many yeeres together and talke of it If we have read a thing in a wanton and lascivious Booke wee will remember it But as for the sacred Scriptures the pastures of our soules we quickly forget them yea even those things that serve most for our comfort Though we forget spurs yet me thinkes wee should not forget comfits though we forget those Scriptures that spur us on to goodnesse yet we should not forget them that may comfort us in our calamities Yet sayes he ye have forgotten the consolation Little children will hardly forget sweet things plums sugar c. yet we forget the sweetest junkates that bee in GOD's Apothecaries shop Let us rub our memories and call them to minde to the everlasting comfort of us all 2 The Papists will not be judged by the Scripture because it is mute and cannot speake Iudex est lex loquens The Scripture cannot speake therefore unfit to be a Iudge Yet here ye see the Scripture speaketh So Iohn 5.39.7.42.19.37 and not that alone but God speaketh by it Heb. 3.7 Luke 1.70 Therefore it may well be Iudge of all Controversies 3 The Scriptures speake generally unto all not to them alone that were alive at the first writing and publishing of it but it speaketh to al posterities to the end of the world Rom. 15.4 Marke 13.37 The Lawes appertaine to the whole Nation so doe the Scriptures to the whole Church Therefore let us not say of any place in the Old or New Testament this belongs not to me 4 It speakes to the wicked as to servants they shall quake at it whether they will or no as Foelix trembled at S. Paul's speech but it speaketh to the godly as to children therefore we should reverently attend to the voice of our Father c. speaking in it Then comes the testimony it selfe which hath two branches an exhortation and a reason of it In the exhortation a double counsell is prescribed to us 1. That we should not despise GOD's corrections 2. That we should not be discouraged by them Hee speakes to us as a Father Not my servant but my Sonne Despise not according to the Hebrew cast it not away according to the Greeke set not light which is all one For that which we care not for we hurle away The fatherly chastening as a father chastiseth his children For he it is that chasteneth us whatsoever the rod or instrument be which he useth Sometimes he chasteneth us by the Devill as he did Iob sometimes by creatures fire and water by men of our owne mold yet alwayes the LORD chasteneth us The Philistims had killed Eli his two sons and taken away the Arke yet Eli said it is the Lord The Sabeans and Chaldeans tooke away Iob's cattell yet Iob sayes the Lord hath taken away Afflictions come not by chance or fortune 1 Sam. 6.9 but by the providence of God Therefore let us not despise but accept with meeknesse Gods chastenings 2 We must not faint under the burthen of afflictions imposed on us by GOD. How ready are we to breake forth into passionate and desperate speeches Never was any so tormented as I am If GOD loved me he would not thus afflict me Oh this is greater than I can beare We have much Aquavitae to keep us from fainting 1. The inward comfort of the Spirit which in all afflictions cryeth in our hearts Abba Father 2. The consolation of Scripture GODS Apothecary shop from whence we may have medicines against all griefes whatsoever 3. The recoâ—dation of the mercy of God that will not suffer us to be tempted above that which we are able to beare 4 The cogitation of that heavenly company that draweth in he yoke of afflictions with us If we did beare the burthen alone we might faint but we have many to beare it with us 5 The sweet end afflictions Ye have heard of the patience of Iob and what end the Lord made Our light affliction which is but for a moment causeth unto us an eternall weight of glory therefore faint not VERSE 6. THE reason is double 1. These chastisements are a token of GOD's love therefore let us not despise them 2 They are a token of our salvation which is an effect of the love of GOD he receiveth that is into his Kingdome May we certainely conclude that God loves all he chastens I surely He may punish the wicked as a Iudge doth Malefactors but chastises onely his children whom he loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He punished Pharaoh and the Egyptians with frogs lice and other plagues but he chastises onely those whom he loveth A bad man may have his house burnt so may a good man The one the Lord punishes the other he chastens A bad man may be grievously sick so may a good man the one God punishes the other he chastens How may we discerne betweene punishments and chastisements 1 The one is inflicted in mercy the other in fury Correct me O Lord yet not in thy fury 2 The one waxe worse they fret and fume blaspheme fight against God continue still in their sins and obstinately resist God to the end as Cain and others did 3 The one are crushed by their afflictions they are as Gods hammers to crush them in peeces the other are amended by their afflictions They say with David It is good for me that I have beene afflicted Their afflictions makes them hurle away their sins drunkennesse pride covetousnesse uncleannesse c. The one are
bitter thing Sweet in the committing bitter afterwards It stingeth us after the committing of it and makes us to weepe bitterly 1 It is bitter in the conscience when we come to a feeling of it then our hearts smite us for it as Davids did then it sets us on the racke 2 It is bitter in Gods judgements in this life Adultery is bitter when the pox comes and other loathsome diseases 3 It is bitter in the life to come if not repented when tormented in the lake burning with fire and brimstone Therefore let it be detested by us all Let a man offer us wormewood so soone as we taste of it wee will spit it out of our mouthes Sin is more bitter than wormewood therefore away with it Let us give no entertainment to it It is a point of wisdome Obstare principiis venienti occurrere morbo We must nip sin in the head at the beginning Though we cannot keepe it from being yet let us keepe it from springing up so soone as weeds grow in the Garden a good Gardener plucks them up so soone as diseases begin to grow on us we send to the Physitian So soone as there is an hole in the house we mend it even so let us suffer no root of bitternesse in the Spring Summer Autumne Winter to spring up among us let us cut it downe immediately Let not Popery spring up Atheisme Epicureisme any Sect or Schisme among us so soone as they put out their heads let us chop them off but such is our carelesse negligence and security we suffer sinne to grow so farre as that the weeds are higher than the corne among us This will be required at our hands A wonder it is to see how the branches of sin will spread themselves their word is a Canker Arianisme quickly inverted the whole world totus mundus ingemuit se subito factum esse Arrianum A little leaven leaveneth the whole lumpe One scabbed Sheepe If there be one Sectary it will make many Sectaries one Drunkard many Drunkards Therefore let us prevent it betimes Wee are loth that one man that hath the plague should come into the Town left it run over the whole Towne Sin is a dangerous plague-sore it will infect many yet we have no care to stop it we suffer it to run on but the soules of those many that through our negligence are defiled with it shall be required at our hands Therefore let us looke to it VERSE 16. THE other branch which is holinesse is set forth by the contrary Holinesse is in the body or in the minde one for the second Table another for the first For the former let there be no fornicatour but possesse your Vessels in holinesse and honour Eph. 5.3 We must not suffer others to bee fornicators Prophanus procul à phano one that is farre from the Temple and Seate of GOD that cares not for God for religion for the things promised by GOD. He prefers the trash of this world before the kingdome of heaven S. Chrys. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the threshold of an house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the threshold of whose soule any bad thing may enter He doth illustrate it by one example which may be instar omnium whom he brings on the stage as a Glasse for all to looke in In whom consider 1. His prophane fact 2. The punishment of it Vers. 17. He made sale of it alienated it from himselfe 1 What he sold. 2. For what he sold it The birth-right was a spirituall thing therefore Iacob committed symony in buying of it So non emit he did not buy that which was none of his before sed redemit having a right to it already by the decree of God ab injusto possessore redemit sayes Aquinas Birthrights with all the appurtenances belonging to it which were many and excellent It is called birth-rights because it had many rights and priviledges as appurtenances 1 It carried with it honour and dignity Genesis 49.3 2 Chronicles 21.3 2 A double portion was tied to it Deut. 21.7 3 The first-borne were consecrated to the LORD they were his 4 Which was the principall it was a pledge of the love and covenant of the Lord and the first borne was a type of Christ the first begotten among many brethren Vnto the birth-right was annexed the kingdome of heaven Yet prophane Esau sold it away Gen. 25.32 For what What had he for it Not a peck of gold or a bushell of silver but a messe of pottage For one morsell of meat If hee had had many dainty dishes for it it had beene somewhat For one dish and that a base one too hee sold that which was better worth than all the meat in the world besides A prophane person is a belly-god he loves his belly above his soule earth above heaven Phil. 3.19 whereas Mat. 6.33 Heaven should beloved above all the treasures of the earth Fornication was esteemed by the Heathen a light sin or no sin at all In somuch as the Apostles in the Convocation held at Ierusalem were faine to make a Canon against it Saint Paul hath a large discourse against it 1 Cor. 6.9 The Scripture is vehement against it it excludeth fornicators out of the Kingdome of Heaven Whoremongers GOD will judge not Adulterers alone but any kinde of Whoremongers It is a sweet sinne but GOD hath provided sowre sawce for it therefore let it bee avoided by us all 1 It is peccatum maximè inexcusabile A Thiefe may say I had nothing to live upon I was constrained to steale A Fornicator cannot say lust was great in me I must needs have a whore for avoiding of fornication 1 Cor. 7.2 2 It is peccatum maximè erubescibile Gen. 38.23 3 It is maximè detrimentosum aufert omnia bona Fortunae Prov. 29.3 An example we have in the Prodigall Sonne Bona naturae it consumes the body Fornicatio quasi formae necatio Bona gratiae Hos. 4.11 A man that hath his heart on a Harlot cannot have it on GOD. If he said I have married a wife I cannot come much more will an adulterer say I have an whore I cannot come he cannot pray reade Scriptures heare Sermons to the profit and comfort of his soule it doth also take away from us the Kingdome of Heaven 1 Corinth 6.9 Wherefore let it bee avoided by us all If we will have no fornicatours among us let there be no drunkards among us for drunkennesse will pull on fornication Seldome shall ye have a common drunkard but he is a common fornicatour too If wee will expell fornication out of the Towne let us expell drunkennesse out of the Towne This is one effect of drinking wine then the eyes looke on strange women Prov. 23.33 it is a dangerous sin David the holiest man Salomon the wisest Sampson the strongest was overcome with it Therefore let us all stand on our watch and ward The wicked
〈◊〉 〈◊〉 and if every Mystery should be a Sacrament there should not be seven but seventy Sacraments and more neither doth he speake of mariage but of the conjunction of Christ and his Church in that place We will fight against them with their owne weapons 1. As the covenant is common so ought all Sacraments the Seales of the Covenant to be common If mariage be a Sacrament why is it not common to all Christians Why doe they deny Ministers to marry 2. Every Sacrament must be celebrated by a Minister Goe teach all Nations baptising them c. A Minister as Bell. contendeth is not necessary in the celebration of mariage the parties contracting are sufficient Therefore to speake properly it is no Sacrament Though the Councell of Trent of late hath taken some further order in it We may not honour mariage so farre as to make a direct Sacrament of it yet it is honorable A number there be that have exceedingly dishonoured and disgraced it Marcion as Epiphan recordeth of him called matrimony inventionem Diaboli mulierem ipsum opus Diaboli Saturnius Basilides as Iren. lib. 1. cap. 22. writeth of them blushed not to affirme that Nubere generare were à Satana Hier. treading in Tertullian's steps wrests some sentences of Saint Paul to the disgrace of mariage Saint Paul sayes Melius est nubere quà m uri A goodly commendation As if a man should say it is better to have a lame leg than none at all Melius semper comparationem deterioris respicit That is not so it is better to take Physick than to live in paine is it therefore evill to take physick So it is better to marry than to burne is it therefore evill to marry Let them all say what they will mariage is honourable and to be honoured by us all 1 It was instituted by the most honourable person that ever was namely by GOD Almighty he saw it was not good for man to bee alone therefore Hee provided an helper for him Hee cast him into a deepe sleepe tooke a rib out of his side of it hee made a woman and brought her to the Man 2 It was ordained in the most honorable place that ever was on the face of the earth namely in Paradise the Garden of the Lord. 3 It was appointed in the most honourable time that ever was in the time of innocency Then a woman was needfull for a man much more now in the time of corruption 4 It was preserved in the most dangerous time that ever was in the great deluge that overflowed the whole World Noah and his wife his sons and their wives were saved in the Arke An argument that GOD made a precious and honourable account of mariage 5 It was honoured with the presence of our Saviour Christ and graced with the first miracle that he wrought 6 By the judgement and practice of all Nations it is ratified to be an honourable estate For they that bee maried in all places have the upper hand they have the higher roome in all meetings in the Church and at the Table which argues that honourable estimation which all have of it in their hearts 7 It hath honourable effects by it the number of Gods elect is accomplished the kingdome of Heaven replenished the Church is furnished with worthy Preachers that are as Gods arme to pluck up men into the Kingdome of Heaven The Common-wealth is provided of wise Governours of stout Souldiers of all kinde of estates and conditions mariage is the pillar that upholds the world the seminary of Church and Common-wealth Therefore it must needs be confessed to be a glorious and an honourable estate Let none open their mouthes against it 8 Because it is an excellent meanes to keepe our vessels in holinesse and honour as we are commanded 1 Thes. 4.4 And now seeing mariage is an honourable estate let us be bold as occasion serveth to flye to it If thou hast deflowred a virgin that is none of thine as Amnon did Thamar though it have beene in thy secret chamber the doores fast locked up be ashamed of it If thou art an impure strumpet as Iesabel was tyring thy head and painting thy face to allure lovers withall be ashamed of it for if thou persistest in that sin without repentance Christ will be ashamed of thee when he commeth in his glory with his holy Angels In regard thereof thou mayest be ashamed but be not ashamed of mariage This is no sin in it selfe nay it is an honourable thing thou needest not to be ashamed of it When Mordecai was carried through the City with the royall apparell on his back with a crowne set upon his head with this Proclamation so shall it be done with the Man whom the King will honour was there any cause why he should blush at it No because it was an honour appointed to him by the King If the Lord have given unto thee a godly wife being a man or a wise husband being a woman thou needest not be ashamed of this crowne which the King of Kings hath set upon thy head We may be bold as occasion serveth to flye to this honourable Sanctuary Yet let us not rush rashly and unadvisedly into this honourable estate When S. Peter being in the Mount saw the externall glory of his Lord and Master that his face shined like to the Sun by and by he is enamoured in a love of that place and saith Master it is good for us to bee here but the Text witnesseth that he wist not what he said even so a great number of rash and heady young men set their love upon a maide before they have learned to love GOD. When they are carried up as it were into the Mount where the glory of mariage is shewed unto them and by by they say in their hearts It is good for us to bee here But if they were rightly examined of the things appertaining to mariage they might take up that speech of S. Peter's and say We speake we cannot tell what Though it is a most worthy estate yet it is not without a godly premeditation to be undertaken we must take a diligent view of those spurs that put us forward to mariage It must not be the bare satisfying of our greedy lusts and raging affections though a respect may be had unto them but the glory that we may procure to God by it our mighty Creator and Mercifull Redeemer The good that we may purchase unto the Church and Common-wealth in that estate must be set before our eyes A wise choyce must bee made with great advice deliberation of that yoke-fellow which we propound to our selves We must not onely fixe our eye upon the externall beauty of the body as Shechem did upon Dinah because she was faire Beauty indeed is the good gift of God and many godly women have had it as Sarah Rebeccah Rachel Hester and such like neither is it to be contemned unlesse it
no good with it you make your riches your enemies they will condemne you at the latter day If yee doe good with them you make them your friends and these good workes of yours will follow you at your dying day Yet some are so farre from doing of good that they doe hurt by secret counsell and perswasion Many are like rotten trees that doe no good till they dye they yeeld nor fruit while they stand when they bee cut downe they make a good fire to warme many withall So it may be there is good cheere at a rich mans buryall a dole then to refresh the poore withall that did little good while hee was alive Let us remember this Lesson to doe good and to distribute God is well pleased with such Sacrifices hee is so well pleased with them that hee will give us a Kingdome for them in the life to come Come yee blessed of my Father inherit the Kingdome c. when I was hungry c. Therefore inherit the Kingdome prepared for you VERSE 17. AS they must doe good to all so especially to the Ministers that have the spirituall rule and government of them 1. How they must behave themselves to all in generall 2. what they must doe for him in speciall In the former the duties prescribed and certaine reasons for the enforcing of them The duties are Obedience and Submission It cannot bee denyed but that all of what condition soever must submit themselves to the ministerie of the word yea Kings Princes and Emperours because it is Gods Ordinance and in so doing they submit themselves to GOD which is no disparagement to the greatest of them all Yet touching matters of externall politie in the Church and Common-wealth all on the other side must bee subject to Kings and Princes they may prescribe constitutions even of Religion agreeable to the Law of GOD to Ministers and they must obey them Let every Soule bee subject to the Higher Powers Yet in the Essentiall points of the ministery all must subject themselves to the Rulers of the Church For a more full unfolding of the matter the duties we owe to these Spirituall Fathers are foure 1. Reverence in regard of their Office Alexander reverenced Iaddus Herod Iohn the Baptist. Obadiah called Elias Lord. My father said Iohash to Elisha If wee reverence them not the Word will not have so free a passage among us They that use their Pastours unreverently sin against God 2. Love Have them in exceeding love for their workes sake It is the best worke in the world the Saving of your Soules therefore love them for it You love the Fathers of your bodies that brought you into the world and will yee not love them that beget you with the Word of truth and bring you to a Kingdome Obad. ult 3. Obedience to their doctrine exhortations and admonitions Herod observed Iohn Baptist and did many things You will obey the prescript of the Physition for the health of your bodies though it be a bitter potion you take it well at his hands and will you not obey them that give you counsell for your soules though their reproofes be bitter their rebukes sharpe Tit. 1.13 as the qualitie of the sin requires yet accept of it if they tell you and that in love of your covetousnesse drunkennesse pride malice obey them in the reformation of those vices 4. Is Maintenance All Rulers must be maintained The King hath maintenance due from the people and so must the Minister You receive spirituall things from them and is it much if ye give them carnall They that served at the Altar lived on the Altar and shall not they that preach the Gospell live on the Gospell If the Preachers would preach to us and take nothing wee would like them well but wee grudge at their maintenance an Argument that wee feele not the sweetnesse of the Word of GOD. The Galathians would have plucked out their eyes to doe Paul good withall Wee thinke much to pull money out of our purses to doe him good withall In the feare of GOD if yee be good and religious people discharge the duties that GOD requireth to them that have the Spirituall government and oversight of you Why there bee two reasons to excite us to it the one taken from the matter of their worke the other from the manner of their working They are your watchmen therefore submit your selves to them love them regard them Not over your goods and bodies as the Magistrate is but over your Soules which are more precious not as the fowler watcheth for the bird to catch it and kill it but they watch for the preservation and eternall Salvation of your soules therefore submit your selves to them All Ministers have Curam Animarum none can bee a Minister without that charge Your Soules are subject to many enemies there bee innumerable devils that seeke to carry away your Soules As the henne watches for the chickens against the kite so doe they for you against the devill There be sundry Heretiques that go about to infect your Soules with the poyson of false doctrine Papists Anabaptists Schismatiques Priests and Iesuites Arrians Nestorians c. The Ministers watch for you against them There be sectaries that for small matters would draw you from the Church there be many dangerous sinnes that are ready to cut the throate of your Soules covetousnesse pride ignorance c. they keepe a watch over you and labour to bring you out of those sinnes Therefore esteeme highly of them make much of these watchmen This is illustrated by a spurre that pricks them to this watching they know they must be countable for your Soules therefore they watch over them Iacob gave account to Laban of every sheepe he had if any were lost or torne by the wild beasts hee required it at his hands hee made it good so wee must give an account to IESUS CHRIST the great Shepheard of every sheepe in our fold This makes us to watch carefully over your Soules Some are to give a single account We must all give account of our Stewardship as private persons for themselves alone some a double accompt as Magistrates Masters Fathers Ministers therefore wee had neede to looke to it to cast over our Bookes betimes in this life that our accompts may be joyfull in the life to come That wee may say Here am I and the children that thou hast given mee Here am I Lord IESU and the sheepe that thou hast given mee Suffer us to meddle with you to reprehend that which is amisse in you for we must give an accompt for you Therefore we cannot let you alone wee cannot nay wee must not permit you to sleepe in your sinnes wee must lift up our voices as trumpets to waken you because wee are to give accompt for you The second Reason is taken from the manner of their working they would gladly doe their worke with joy they would watch over you with
thee at the houre of death When CHRIST had exhorted His Disciples to watching and prayer because the day of Iudgement was uncertaine in the conclusion of His speech He turnes Him to the people and sayes and the things I say to you I say to all watch Even so in the shutting up of this exhortation that which I have sayd unto my brethren in the Ministery I say to you all bee all assured that yee have a good conscience in all things Let the Magistrate be assured that he hath a good conscience that he hath winked at no sinne for favour nor punished any for wrath malice and displeasure but as the Iudgement is Gods so he hath executed it with all good conscience Let the father keepe a good conscience in a religious education of his Children not suffer them to run at randome as Heli did but bring them up in the feare and nurture of the Lord. Let the Master keepe a good conscience in the usage of his servants knowing that hee also hath a Master in heaven Let them that have the oversight of the Clergy committed to them keep a good conscience in that office looking alwayes to the maine point the feeding of the flocke of CHRIST Let them use the Ministers as Christs Ambassadours reverently at least in regard of that heavenly person Christ Iesus whose person they susteyne Let the Proctors Advocates all officers in the court be assured they have a good conscience in all things Let them not pill and pole but bee content with honest gaines for their paines let them not make worke for the inriching of the Court when there neede none Francis Spira an Italian who himselfe once had beene an advocate in such Courts complaineth of it and his Conscience made an out-cry against him for it when hee dyed in desperation Let all Christians in their places bee assured they have a good conscience in all things But the world the love of mony makes all to make shipwracke of a good conscience The Divell offered Christ all the Kingdomes of the world to worship him but if he offer us but a groate or six pence we are ready to worship him Money makes all in Church and Common wealths to smother the checke of conscience to nip them in the head and not to regard them but though we can put conscience to silence in this life hee will open his mouth against us in the life to come When we dye as a father observeth we must leave all books behinde us Saint August workes Saint Basils workes the booke of the Court yea and the Bible the Booke of bookes but the booke of our consciences we must carry with us and that when it is opened shall either accuse us or excuse us at that day therefore let us looke well to this booke heere let us examine it as the Father willeth us let us conferre it with the booke of life let us put out all the blots that bee in it that it may speake for us not against us at the dreadfull day of judgement VERSE 19. HIS suite is in this verse renewed Abundans cautela nonnocet Restored set at liberty being now in bonds at Roome Which shall be for your good Sooner If it be Gods will out of hand not in respect of Gods purpose but in regard of outward impediments Saint Paul at this time was in Prison at Roome as the subscription of the Epistle doth intimate His imprisonment was an hinderance to the Gospell therefore he earnestly requests their prayers for his restitution to his former liberty Saint Peter was in prison and irons betweene foure quaternions of Souldiers earnest prayer was made by the Church for him God sent His Angell and brought him forth Pray earnestly for mee and I trust I shall bee delivered by your prayers Let us pray for the Preachers that the Word of God may run and be glorified in all places VERSE 20. IN the former part of the Chapter he commended to them many excellent duties of brotherly love hospitality constancy in the truth obedience to spirituall Governours now because Saint Paul may plant Apollos water but it must bee GOD that gives the encrease hee prayeth to GOD for them to worke all these graces in them In this prayer 1. The person to whom he prayeth 2 The matter of it verse 21. The person is described by a Title and an effect his Title is this dator amator pacis 2 Cor. 13.11 1 Cor. 14.33 Peace is an union of the hearts of men men will never bee at peace if they be not of one heart and one minde as they were in the Primitive Church Now God alone rules in the hearts of men therefore he onely can make peace There is a double peace the one betweene GOD and us Romans 5.1 Luke 2.14.29 GOD is the giver of that the other is a peace betweene our selves 1 Thes. 5.13 wherewith God is greatly delighted They be both herbes that growe in his Garden He is the God of them both We must be at peace one with an other 1 We have a peaceable Prince Isai. 9.6 therefore let us that be his Subjects and Souldiers bee peaceable 2 There is no one string in all the Scripture harped so much on as this 3 Without this wee cannot see GOD. Hebrewes 12.14 Blessed are the peace makers for they shall bee called the Children of GOD. 4 Rom. 12.18 It is to be embraced with all much more with them that professe the same Gospell with us Owe nothing to any man save love Let us looke to discharge this debt unto all 5 The Divell according to his name is a maker of debate Satan signifies an enemy The enemy came and sowed tares He is that enemy that sowes the tares of dissention in the world The Divell dwels in contention as the Salamander in the fire Contentious persons are like the Divell who sowes the seed of contention betweene man and man they that be of a wrangling disposition that are never well but when they have their hand in contention are like Ishmael whose hand was against every man and every mans against him They are not of God but of the Divell we have a peaceable GOD let us bee like Him My peace I leave with you sayes CHRIST If we be right Christians we will be at peace one with an other 6 Peace is a credit to the Gospell as contention is a discredite Gen. 34.21 So must we be peaceable Pursue peace and follow after it Yet some run away from peace Let them bee sent for to make peace they will not come they will professe so much a fearefull thing We have one Father one Mother one Elder Brother believe in one Saviour hope for one Kingdome therefore let us be at peace let no jarres be among us In the building of the Temple the noise of an hammer or toole was not heard and let there be no knocking with the hammer of contention among Christians which are Gods
contemned the word at length will be contemned That for the writer now to the persons to whom he writeth the mother and her children Origen speakes somewhat contemptibly of women When Christ came into the coasts of Tyrus and Sidon Behold a woman Mat. 15.22 Mira res Evangelista a strange thing O Evangelist Behold a woman that is the authour of transgression the mother of sinne the weapon of the Devill the cause of our expulsion out of Paradise I but Christ honoured women in lying in the wombe of a woman he appeared first to women after his resurrection and made them Apostolos apostolorum Apostles to preach his resurrection to the Apostles Paul preached to women There have beene women of speciall note Sarah the Mother of the faithfull Hester the nurse and preserver of the faithfull women that ministred to Christ of their owne substance among whom was Ioanna the wife of Chuza Herods steward Theano Crotoniatis was a Philosopher and a Poet too Pythagoras learned his naturall Philosophie of his sister Themistocleas Ignatius wrote to two women the blessed Virgin Mary Maria Cassabolita Cyrillus Alexandrinus Basil Chrystome Ambrose Augustine Fulgentius Bernard wrote to women Hierome wrote to many to Salvina to Faria to Agoruchia to Celantia Asella Marcellina most of his workes he dedicated to Eustochiam a noble and worthy Virgin S. Paul wrote to Apphia and S. Iohn heere to a woman The mother is first severally by her selfe described then both of them joyntly together by his singular love to them all Shee is set forth 1. By her internall and spirituall estate she was elect 2. By her externall and worldly estate she was a Lady Some of the Popish interpreters will have her name to bee elect to the Lady Elect. 1. That is a saucie transposing of the Greeke words it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lady Elect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Elect Lady 2. As S. Iohn doth not set downe his owne name no more doth he hers 3. The same title is given to her sister verse ult and no likelyhood that two sisters should have one and the same name there was not so great a penurie of names Elect is nomen appellativum non proprium a noune appellative not a proper name First she was a Lady a Widdow by all probabilitie else S. Iohn would have made some mention of her husband She was magna nobilis domina a great and a Noble Lady sayes Lyra shee had an ample familie she was an entertainer of the Preachers and professors of the Christian faith Catharinus supposeth she had a Iurisdiction she was a Lady of some Towns Mannours and Lordships The unlearned Anabaptists use that place as an hammer to beate downe all the seats of superiority In Christ neither bond nor free Iew nor Grecian Male nor female we are all one in Christ Iesus True indeed we are all one in Christo but not in Mundo as S Augustine doth well distinguish in Christ there is no difference but in the world there is Men and women are to be respected according to those places of honour whereunto God hath advanced them in the world whether they be Kings or Queenes Lords or Ladyes Christ makes an honourable mention of the Queene of Shebah S. Luke dedicates his Gospell and the history of the Acts to Noble Theophilus To the most noble governour Felix saies Claudius Lysias Most Noble Festus sayes S. Paul heere S. Iohn gives the vertuous woman the title of a Lady whom God hath honoured let us honour too It is he that setteth up and pulleth downe according to his heavenly pleasure otherwise we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God as Gâ—maleel speaketh Yea though the persons bee bad yet the places are to be respected and they in regard of their places But this was a good an holy and religious Lady an elect Lady most interpret a select Lady egregia an egregious Lady a grege segregata separated from the common sort a famous and illustrious Lady But I see no reason why it may not be expounded according to the native signification of the word it is well translated in the English The elect Lady Elect in Gods eternall Counsell as S. Peter called the strangers dispersed through Pontus Galatia Cappadocia Bythinia Asia Elect according to the foreknowledge of God the Father S. Paul salutes Rufus that was elect and chosen of the Lord Rom. 16.13 He speakes of Clement and other his fellow-labourers that their names were written in the booke of life Philip. 4.3 She had learned Christ as the truth is in Iesus she had a lively faith in Christ she had a demonstration of her faith by good workes by them she made her calling and election sure therefore he pronounceth her to be one of Gods elect we must judge of the salvation of others by their love and charity It becommeth us saith S. Paul so to judge of you all he was farre more charitable than they that judge none shall be saved unlesse they be of their owne stampe and goe to such a Lecture and Sermons as they doe Now he writes not to her alone but to her children too To the Elect Lady and her Children by nature and by grace too as Aquinas speaketh children both men and women but the women were Virgins sayes Lorinus because they were at home with her so were the men-children too As he made great account of the mother so of the children too the proverbe is love me and love my dogge much more love me and my children we will pray for the Kings life and for his sonnes say they So S. Iohn heere salutes the mother and the children too Vpon this he makes a testification of his love to them which is first averred in respect of himselfe 2. amplified in regard of others 3. Illustrated by the procreant cause of love in them all verse 2. Touching himselfe he pronounceth with an ardent affection whom I love in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which men or women I love how in truth for in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article in the truth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth that is truely unfeignedly Let love be without dissimulation There is too much dissembled love in the world Love one another saith Saint Peter with a pure heart unfeignedly A kisse is a token of love For the which cause it was an use in the Primitive Church for Christians to kisse at the celebration of the Supper saith Saint Chrysostome But as he complaines many doth it with the lippes onely ac si in scenares ageretur as if they were on a stage Valentine being an Arrian kissed Ambrose but he reproved him for it Quid oscularis eum quem non agnoveris Why dost thou kisse him whom thou carest not for Greete one another with an holy kisse
non ut servemus sed ut utamur not to lay them up till they rust but to use them to the glory of the giver especially to bestow them on Christ and his members many things are worse for using these are better Si amaveris divitias peribis cum illis perde ne pereas dona ut acquiras semina ut metas If thou lovest thy riches so well as to doe no good with them thou shalt perish together with thy goods part with them when God will have thee that thou perish not with them give that thou mayest take sow that thou mayst reape Sowe in earth cheerefully and thou shalt reape in heaven plentifully Where did they beare witnesse of his charity not in secreto but in publico not secretly but openly not in the house but in the Church Some of them being preachers did speake openly of it in the Pulpitin the audience of all the people The best and the next way to be famous is to be full of charitable workes they after the flood sought to get them a name by setting up a tower the height whereof should reach to heaven but the works of charity proceeding from a true faith shall bring us to heaven indeed they will make us to be spoken of both in this life and in the life to come The Centurions Synagogues shall make him volitare per ora virum to flye through the mouthes of men more than Ahabs yvorie Pallace shall doe him Emanuel Colledge W r I sometime lived founded by Sir Gualter Mildmay that learned Knight and lover of learning shall make all posterity to speake of him and to praise God for him Suttons hospitall shall continue his name more than all his houses and lands gold and silver could have done The name of Gajus shall remaine in the Church to the worlds end The righteous shall be had in everlasting remembrance If we bee desirous of a name no speedier way then by the workes of charity the godly will speake of us in this life and Christ will set them on a stage at the day of judgement in the life to come Now hee stirreth him up to a proseqution of his charity not onely to entertaine them kindely while they bee with him but to stretch forth his kindenesse to them at their departure where there is 1. The enjoying of it 2. The pressing of it verse 7. In the enjoying 1. the fact 2. the manner how it is to be done 3. a commendation of it being done The fact is this To bring them forward on their journey when they goe to other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send them on before with competent provision It seemeth to be a kindnesse performed to all strangers at their departure Abraham went With the Angels on their way but chiefely to preachers of the word Paul and Barnabas were conveyed by the Church toward Ierusalem the Elders of Ephesus accompanied Paul to the shippe all that were at Tyrus accompanied Paul with their wives and children he presumed to be brought on by the Saints at Rome in his journey towards Spaine he charged the Corinthians to convey Timothy in peace to him he willed Titus to bring Zenas the expounder of the Law and Apollos on their journey diligently that they lacked nothing there is a Court courtesie usuall among us if a man of account come to our house we will goe a little way with him It hath some similitude with this but it is not the same it comes short of it by many degrees Then hee tels him how he should doe it after a godly sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your conversation be worthy of the Gospell of Christ walke worthy of God as it beseemeth Legats and Ambassadors sent from God as ye would doe to God himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 digni deo i. as Lorinus expounds it not much amisse divinè regie largiter divinely princely largely divinely as sent from God princely because they come from the Prince of Princes not sparingly but largely too Porus being asked of Alexander how hee should use him answeres in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regie regally how else saith Alexander nay in that saith hee all manner of royall usage is comprehended So Saint Iohn heere wisheth Gajus to bring them on worthy of God hee could say no more We must receive a Prophet in the name of a Prophet as a man of God sent from God himselfe little respect now a dayes is given to Prophets When a Legate came from the Pope into England how royally was he entertained many Lords would meete him as far as Dover and convey him honourably to the Court Gods Legats among us shall not have a quarter of that honour no not they that be in most eminent places In honouring of them wee honour God in dishonouring of them wee dishonour God yet it is little regarded There followeth the commendation of it Thou shalt doe well exceeding well the positive for the comparative excellently well God will reward thee for it in this life for he is not unrighteous to forget our worke and labour of our love which wee have shewed towards his name in ministring to his Saints In the life to come then Christ will applaud us and say Euge serve bone Well done thou good and faithfull servant enter into the joy of thy master VERSE 7. HE presseth it by a forcible reason deduced from the piety of those preachers which is set forth 1. By the end of their journey 2. by the small fruit of it Because for his names sake that is for the propagation of the Name of God by the preaching of the Gospell They went forth out of their native Country There be divers kindes of travellers Some travell upon curiosity to fit their eyes eares and tongues that they may see and be seene heare strange things and relate them when they come home and it were better for us to beleeve them then to goe and trie Some leave their Country for debt that carries many into Ireland and other places some because of some notorious offences committed by them which makes them to flye the Country Some doe it impiously to sucke in the dregges of Popery and to make proselytes of their owne religion as the Pharisaical Iesuits doe and in fine they make them threefold more the children of hell than they were before few travell for the name of Christ for the spreading of the Gospell as these did Touching the fruit of their travell it was fruitlesse taking nothing of the Gentiles to whom they preached hee doth not say asking nothing but taking nothing though it were offered to them I these were good preachers indeed if ours would doe so they should be welcome They tooke nothing not because it was unlawfull for them to take but because it was inexpedient It is a maxime