with all reverence Secondly a strengthning of the charge by an argument which he disputeth by the example of their fathers Where first the sinne of their fathers then the punishment of the sinne Their sin is set downe first generally then particularly with the circumstances belonging to it of the place where it was committed the persons by whom the nature and quality of the sin amplified by the meanes they had to call from it the time how long they continued in this sinne The punishment is double 1. GODS wrath and displeasure 2. A definitive sentence proceeding from it an exclusion of them out of his rest VERSE 7. SEeing we have such a rare and excellent Prophet as is not as a servant but as the Sonne in the house of GOD let us attend to him and for so much as faith makes us to be of this house and hope is as a pillar for the susteining of us in it let us beware of infidelity that pulls downe the house and shuts up the doore against this Prophet that he cannot enter in into us Now because hee was to make a commemoration of the stubbornnesse and contumacie of the ancient Israelites which in time rejected this Prophet and would not heare him very wisely for offending of the Hebrews he delivers it in the words of the Holy Ghost rather then of his owne They would peradventure have kicked against his reproofe but they durst not spurne at the reprehension of the Holy Ghost The Holy Ghost long agoe by the mouth of David provoked the people to lysten to CHRIST the true Prophet of the Church therefore let us all attend to him The Author of this Epistle was not ignorant that David was the penman or Authour of this Psalme for he himselfe affirmeth Hebr. 4.7 yet he doth not say as David speaketh but as the Holy Ghost saith whereby he gives us to understand that the Holy Ghost the third person in the glorious Trinity speaketh in the Scriptures the whole Scripture is given by inspiration of God 2 Tim. 3.16 this heavenly spirit did breath them into those worthy instruments which he used Holy men of God spake as they were moved by the Holy Ghost The Manichees sayd that the evill GOD was the Author of the Old Testament and the good GOD of the new yet the Holy Ghost spake in the Old Testament This then is the prerogative of the sacred Scripture above other wrytings In other books men speake but in this God speaketh In other writings Tullie Seneca Plato Aristotle Plutarch speaketh who indeed were wise and learned men but in the bookes of holy Scripture the Holy Ghost speaketh which is the fountaine of all wisdome In them the servants speake in this the LORD speaketh In them the subjects in this the Prince The Holy Ghost speaketh in the bookes of Moses of the Psalmes of the Prophets in the bookes of the New Testament yet such is the blindnesse of our understanding and the corruption of our nature that we preferre humanity before Divinity the writing of men before the writings of God the Moone before the Sunne wee had rather be reading of humane Authors then of these heavenly books wherein the HOLY GHOST speaketh to us Now if yee will heare his voice as God hath commanded you to doe Deut. 18.18 Then harden not your hearts Thus it is as cleere as the noone day that the Spirit of God gives an evident testimony of our Saviour CHRIST To day In the time of the Gospell The law was as the night this as the day While he speaketh to us 2 Cor. 6.2 CHRIST spake in Moses time in Davids time he spake in his owne person on the earth and he speakes in the Ministerie of the Gospell to the worlds end The Gentiles that were not as yet of CHRISTS fold heare the voyce of CHRIST Ioh. 10. but CHRIST is now in heaven therefore the voyce of the Preachers is the voyce of CHRIST He doth not say to morrow post it not off till to morrow but heare it To day while it may be heard VERSE 8. WHat then He doth not say stop not up your yeares we must not doe that neither but it is in vaine for the eare to heare if the heart bee hardned therefore first he beginneth with the heart God opened the heart of Lydia The heart is the principall thing which GOD requireth in the hearing of the Word In vaine doe wee heare with our eares if our hearts bee not opened therefore sayes the Holy Ghost harden not your hearts GOD hardeneth the hearts of men and men harden their owne hearts He hardned the heart of Pharaoh and Deut. 2.30 GOD hardneth not only permissivè but also activè the LORD hath a kinde of act in it his providence is in it He gave up the Gentiles unto their owne lusts Rom. 1.24 Hee sendeth the wicked strong delusions to believe lies He did not only suffer Pharaohs heart to be hardned but he hardned it indeed How Not infundendo malitiam by infusing evill into our hearts for they be as pots full of all impiety already GOD needs not nay GOD cannot it is repugnant to his nature to put any evill into us yet hee doth not harden onely subtrahendo gratiam though that bee one meanes but by having an operation in the action yet so as he is free from the least imputation of sinne As hardnesse of heart comes from GOD it is a punishment of sin of our former contempt of his grace and mercie offered to us as it proceedeth from our selves it is a sinne yea an horrible sinne To conclude we first contemne that grace which should soften our hearts and then God hardens them We our selves properly to speake are the hardners of our own hearts GOD gives us his sacred word as a trumpet to waken us out of sinne he sends us his Ministers and Preachers as bells to toll us to the kingdome of heaven they will us in GODS name to believe in CHRIST to forsake our sinnes be they never so neere or deere unto us we for all that harden our hearts that those heavenly admonitions cannot enter into them Let God say what hee will let him preach by his Embassadours we will still continue in unbeliefe and dwell in our sinnes we say with them in the Gospell we will not have this man to reigne over us Sinne shall be our King Lord and Master CHRIST IESUS shall not rule us by his word and Spirit This is the hardnesse of heart that is in us by nature Oh Hierusalem how often would I have gathered thy children together and yee would not Matth. 23.37 The LORD sent his Prophets early and late 2 Chron. 36.16 and in Zach. 7.12 there is a wonderfull example to this purpose This hardnes of heart reigneth exceedingly at this present day yea even in those townes where there is most plentifull preaching Therefore let us intreat the LORD to give us a new heart to take from us
by the sacrifice of his own body hath made satisfaction for our sins and hath reconciled us to God the Father that by his bloud alone wee have an entrance into the holy place this truth was revealed to them by the Holy Ghost this they once acknowledged and professed before all men but afterwards maliciously they oppugne this truth by blasphemous speeches rayling and reviling books and by all the force they can go about to suppresse it by fire and fagot treading under foote the Sonne of GOD and counting the bloud of the Testament as an unholy thing Paul was a blasphemer and a persecutor of the Lord Iesus Saul Saul why persecutest thou mee yet hee sinned not against the HOLY GHOST because hee did it on ignorance Peter sinned against his owne knowledge when hee denyed and forswore CHRIST yet he sinned not against the Holy Ghost because he did it on weakenes for the preservation of his life Malicious impugning of every truth of the Gospell is of the essence of the sinne against the Holy Ghost To malice a member of Christ a Preacher an Ambassadour of Christ as Ahab did Michâ—aiah is a grievous sinne a step to the sinne against the Holy Ghost yet not the sinne against the Holy Ghost That is a malicious oppugning of the truth it selfe As Saint Paul sayes of Alexander the Copper-smith that he resisted not his person but his preaching and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might Such a one was Iulian the Apostata that had beene a Christian baptised into the name of Christ in outward shew a zealous professour of the Gospell a publike reader in the Church of Nicomedia he and his brother Gallus together built a Temple to Mammas the Martyr This simulata Sanctitas proved duplex iniquitas Afterward in contempt of Christ and Christian religion he washed away his baptisme with bloud he was a scoffer and derider of Christ a cunning persequutor of the Gospell not by fire and sword but by sleights and devices because he thought open persequution would make Christianity more glorious In despight of the true God revealed to him in Scripture he worshipped the Gods of the heathen To the last gaspe hee spewed out malice against our Saviour Christ. When the arrow was in his side that gave him his deadly wound he took some of his own bloud into his hand threw it into the ayre and said Vicisti Galilaee c. and so dyed miserably Bellarmine sayes l. 2. de poen c. 15. there bee some among us that knowing the Scriptures and the Fathers yet sinne against their owne knowledge and that of malice to the truth But as for us we will not judge them An horrible sin Let us all take heed of it The damned commit not this sin for men may be damned for lesse sins If thou continuest in adultery unrepented thou mayest be damned nay the least sinne without repentance may throw us into hell but questionlesse they are damned that sin against the HOLY GHOST A sore punishment is reserved for them Therefore let us all beware of this sinne Let us bee thankefull to GOD for the Truth of the Gospell revealed to us let us make much of it Let us not quench the light of the spirit but nourish it in our hearts Let not the least thought against the truth finde any entertainment in us Let us never open our mouthes against it but blesse God for it and defend it by all possible meanes Let us say with that worthy Apostle we can doe nothing against the truth but for the truth yea let us be content if God shall see it good even to lay down our lives for the Truth Let us take heede how upon pride vaineglory or singularity we maintaine any opinion against the truth how upon malice we set our selves against the truth For by these degrees the Devill at the length may carry us into this fearefull sinne against the HOLY GHOST Let us not grieve the good Spirit of God any kinde of way but let us suffer our selves to be guided by him all the dayes of our lives that we never fall into this horrible sin nor be partakers of the punishment due to it but that wee may be preserved from it and all other sinnes and reigne with CHRIST our blessed SAVIOUR in the life to come There is an outward and an inward sanctification hee is not a Iew which is one outward but he is a Iew which is one within Iudas seemed to be a Saint yet he was a Devill Let us entreat the Lord to sanctifie our hearts as well as our hands our soules and consciences as well as our tongues That is true sanctification that beginneth at the heart and from thence floweth to all the parts and members of the body What should we doe with a faire and beautifull Apple if the core be rotten A straw for an outward glorious profession and if there be no truth in the inward parts Therefore let us desire God to sanctifie us in soule spirit and body throughout VERSE 30. The second argument is taken from a divine testimony containing in it the nature of God Where 1. The allegation of the testimony 2. The Application of it In the allegation 1. The manner how 2. The matter of the testimony alleadged which hath two branches the one out of Verse 35. the other out of Verse 36. If GOD bee a just judge and a severe revenger of all impiety even among his owne people then those vile wretches must not thinke to escape that tread under foote the Sonne of God But God is such a one Ergo. Quà m verax potens sit They that bee Christians must bee acquainted with God they must know him of what nature and disposition he is ye erre not knowing the Scriptures nor the power of God Heb. 9.11 If sitting in the lappe of the Church we know not God our condemnation shall be the greater Where hath he said it In the Scripture Moses was the pen-man of that booke out of the which this testimony is desumed yet it is God that speaketh in that booke God spake by the mouth of David by the mouth of all his Prophets Art thou desirous to heare God speake as who would not bee glad to heare the King speake but art thou desirous to heare the King of Kings speake come to the Scriptures and there thou shalt heare him speaking Which ought to enflame us with a love of the Scriptures and cause us to read and heare them with al reverence because not man out God speaketh in them What sayes he he thunders with a vehement voice Vengeance and retribution are mine What may none revenge but GOD Surely no by his owne authority The Magistrate may revenge for he carryeth not the sword in vaine But his throne is Gods throne his sword Gods sword his vengeance Gods vengeance no private man may revenge The King sayes White-Hall is mine the Scepter and Crowne of
very Heathen The Sunne is ours wheresoever it shineth though it be upon a dunghill good is ours wheresoever it be though among the Heathen Follow the patience of Socrates the chastitie of Lucretia the temporance of Zeno the just dealing of Aristides the contempt of money that was in Lucullus Fabritius but especially follow it in the godly the members of Christ. Follow the faith of Abraham the zeale of Phineas the sincerity of Nathaniel the liberality of Zacheus and Cornelius listen to the admonition of Saint Paul Whatsoever things are true whatsoever things are honest whatsoever things are just are pure appertaining to love whatever things are of good report if there be any verture if there be any praise thinke on these things But let us come to Saint Iohns Reason 1. For goodnesse Hee that doth good is of God not by propagation but by imitation he is full of goodnesse be you so too in some measure Be you mercifull as your heavenly father is mercifull be yee bountifull as he is bountifull be ye loving as he is loving He doth good to his very enemies so doe you 2. He doth that which is acceptable to God he is of his family he serves and obeyes him therefore God will reward him for it on the other side He that doth evill hath not seene God Why then none hath seene him for all doe evill the meaning is that doth accustome himselfe to doe evill The godly man doth evill but it is upon weakenesse the wicked doe it upon wilfulnesse the one accidentally the other properly and naturally Such a one hath not seene God No more hath the holiest man in the world No man hath seene God at any time That is spoken of the essence of God and of a perfect seeing of him But here he entreates of an experimentall seeing of God Taste and see how good the Lord is he hath not seene the power the wisedome the justice the mercy of God He knoweth not God Hee hath no acquaintance at all with God like to them that never saw him he is a stranger from God and so consequently from all happinesse If they knew God aright they would not take such evill courses as they doe He that walketh in the darke cannot see wicked men walke in the darkenesse of sinne and ignorance they lie wallowing in the workes of darkenesse therefore they can not see God Therefore let us abhorre that which is evill It will blind our eyes and keepe us from seeing of God VERSE 12. WEE have had the bad man to be eschewed Now to the good man that is to be followed That is Demetrius We reade of a Demetrius the father of Antiochus that once reigned in Israel in the bookes of the Maccabes There are but two mentioned in the new Testament The Silver-smith that made shrines for Diana and raised a tumult in Ephesus and Demetrius here spoken of Who he was cannot certainely be defined By all probability he was one of the Preachers before mentioned who at this time was with Saint Iohn and as some thinke was the carrier of this Epistle Whatsoever he was he was a good man opposed to Diotrephes he was a proud man this an humble man he an hard hearted man that shut up the bowels of compassion against poore strangers this is a mercifull man to his ability ready to entertaine strangers he himselfe against Saint Iohn this was a lover and a reverencer of Saint Iohn God will not have us to be utterly dejected by the examples of wicked men he stirreth up some good men that may countervaile them As the Iewes had a Haman to pull them downe so they had a Mordecai to lift them up As Christ had many enemies among the Pharisees so he had some friends among them Nicodemus and Ioseph of Arimathea As Saint Paul had a Smith against him in Ephesus so hee had the Towne-Clerke of Ephesus by Gods providence to pacifie the tumult as Gajus might grieve for Diotrephes so he might rejoyce in Demetrius This Demetrius had an excellent report 1. Of all men in generall 2. Of the truth itselfe 3. Of Saint Iohn in speciall To Demetrius is witnessed of all men all have witnesse to him to be a good man neither is it a lying but a true witnesse the truth it selfe doth testifie it his deedes being answerable to the generall report that goeth of him Yea and I too doe justifie the same He shall have my pen my hand to testifie the same I but thy testimony is of no great weight for that I appeale to your owne knowledge Ye know having had so long experience of me that my record is true Christ knew it the faithfull ever since have verified it and you your selves know it to be true he is very earnest in the commendation of Demetrius But is this such a praise to Demetrius to have the good report of all men Our Saviour seemes to be of another judgement O be to you when all men speake well of you for after this manner did their fathers to the false prophets 1. That is spoken of men-pleasers which accommodate themselves to all mens humours sooth up all in their sinnes that they may get the good will and good word of all as appeareth by the example of the false prophets alleadged Demetrius was none of that ranke 2 Here by all men is meant all good and godly men although a good man sometimes may in some things so carry himselfe that the very wicked shall be compelled to speake well of him 3 As Demetrius had the testimony of men so he had the testimony of the truth it selfe the truth did beare witnesse of him as well as men There be two things which we ought all to procure bona conscientia a good conscience in respect of God bona fama and a good name a good report in regard of men 1 A good name is sweet and comfortable it is preferred before the most precious things that men have in greatest estimation A good name is to be chosen above great riches and loving favour is above silver and gold 2 It is profitable A good name maketh the bones fat an ill name maketh a man leane a good name maketh a man fat he eates hee drinkes he sleepes the better for it 3 It secures a man while he is alive they that have a bad report for their injurious dealing are shooted at and maligned they goe in some sort in danger of their lives they that have a good report walke cheerefully and safely 4 It is a consolation to a man even on his death bed hee hath the lesse then to vexe and trouble his minde 5 It leaves a sweet savour after us When we be dead it is an odoriferous oyntment the house wil smell of it a good while after Therefore let us so live that we may be well reported of so far as it is possible of all men I say so farre
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
not be so shie of sin Though we live in drunkennesse uncleannesse pride covetousnesse yet wee may bee in the favour of God Indeed God is of wonderfull mercy hee is called the father of mercies in the plurall number not of Iustices There is a whole Psalme of his mercie and so not of his justice Yet wee must not imagine that his mercy can put his justice out of place To penitent sinners as the Publican was as Mary Magdalen was that Christ's feete with her teares he is mercifull but to them that continue in their sins hee will shew himselfe to bee just and powre down the vials of his wrath on them he cast off the Israelites his own chosen people for their abominable sins and doe you think that we shall escape which are but wild Olives and adopted Children in comparison of them There is no dallying with God if we continue not in his covenant he will reject us VERSE 10. YE have seene what it is not now consider what it is which hath three branches 1. A renovation of their hearts to keepe his lawes Verse 10. 2. An illumination of their understanding to know his will Verse 11. 3. The remission of all their sins against his Law and so consequently eternall happinesse Verse 12. He points out this New Testament much discrepant from the other which I will dispose As we say I ordaine this my last will and Testament in manner following So this is the Testament which I ordaine the Testament which I testate With the house of Israel under the which the house of Iudah is comprehended that is the whole Church In those dayes when Christ the Sonne of righteousnesse shall clearely shine in the preaching of the Gospell saith the LORD which is not as man that he should repent nor the Sonne of man that hee should lye I will put my Lawes In the Hebrew it is the singular number in the Greeke the plurall All my Lawes appertaining to the first and second table I will leave none of them out Into their minde the discoursing faculty of the minde whereby they shall conclude within themselves that it is the best course they can take to serve me That they may understand it Into their hearts that they may love embrace and keepe it Hebrew into the middest of them Not in Tables of stone as at the first but in the fleshie tables of their heart This is the difference betweene the Law and the Gospell 2 Cor. 3.3 and 6. God will not only put his Lawes into our eyes eares tongues hands feete In these parts the wicked may have the Law of God they may looke on the Scriptures talke of them heare Sermons c. but he will put them into our hearts and the heart shall set all the members of the body on worke He will write them there engrave them that they shall never be rased out nothing shall blot out that writing Then followes the conditions of the covenant on both parts as it is in all covenants On Gods behalfe he will be our God hee will protect and defend us provide all good things for us for this life and the life to come no enemy shall hurt us he will give us all things that bee good On our part we must be his people that is worship him depend on him by a lively faith live in obedience to him serve him and no other Happy is the people that have God for their Lord. God is a good God to us but we are an ungracious and unthankefull people to him VERSE 11. THe second branch of the covenant there shall bee then more plentifull knowledge then was in the time of the Law which is declared negatively and affirmatively The lesson taught by them is this know the Lord this shall not neede then earthly Schoolemasters may be removed and put up their pipes wee shall all have an heavenly Schoolemaster which is the Holy Ghost Ioh. 6.45 Ioh. 14.26 1 Ioh. 2.27 But what shall not one neighbour instruct an other in the time of the Gospell yes verily exhort one another edifie one another in your most holy faith Priscilla and Aquila taught Apollos Augustine and others think that this is spoken of the Saints in heaven but the text will not suffer it Sol. 1. Then there shall not be so many particular ceremonies the signification whereof one should teach another as there were in the time of the Law 2. This is spoken not simply but comparatively The Holy Ghost shall bee powred downe in such plentifull measure upon all the light of the Gospell that was hidden under darke shadowes in the time of the Law shall now shine so brightly to all as that the teaching by friends and neighbours shall in a manner bee superfluous yet for all that this neighbour-like instruction one of another shall remaine still but there shall not be so great necessity of it as there was before The affirmative part If all shall know the Lord then there shall be no need to teach one another who the Lord is but all shall know the Lord ergo Which is confirmed by a distribution great and small shall know him ergo all shall know him Hee doth not meane the least in age for little infants and children are not now capable of the knowledge of God no more then theirs in the time of the Law but from the meanest in estate and condition to the highest Not Schollers alone and book-learned men shall know the Lord but even artificers Plowmen they that be least in the reputation of the world All all estates and conditions of men Or as much as lies in me that am the teacher all shall know me A Preacher teacheth in the Pulpit and all that bee in the Church may learne of him if they will The Sun shineth in the firmament and all may be comforted by it yet the bleared eyes are not It is their fault if all know me not Ob. 2. If all shall know the Lord then the Scriptures shall be unnecessary we shall all be taught by the Holy Ghost therefore wee need not the dead letter of the Scripture such a dumbe Schoolemaster as the Scripture is Sol. Yes verily for the Holy Ghost teacheth us by the Scripture he unfoldeth to us the meaning of the Scripture he instructed the Eunuch by the Scripture They might as well reason an excellent learned man shall teach in such a towne therefore the Schollers taught by him shall need no bookes The Scripture is the booke whereby God teacheth us therefore that still must bee turned over by us Our Saviour sendeth us to the Scriptures Ioh. 5.39 Rom. 15.4 2 Pet. 1.19 1 Tim. 4.13 Object 3. If all shall know God then away with Schooles of learning and Vniversities to traine up men to the ministery in yea away with the ministery it selfe what need we any Ministers and Preachers in every towne to instruct us in the knowledge of the Lord Sol. Yes they are Gods mouthes by whom he
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
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
offer any sacrifice for sin but remaining in heaven still he patiently abideth Then let us waite The foot-stoole of his feete Donec imports a continuation of time Sinne the Devill and his instruments death it selfe If Christ tarrieth for us shall not we tarry for him Luk. 12.36 2 Pet. 3.12 The soules of the Saints that lay under the Altar cryed how long Lord but this answer was returned to them that they should rest for a little season untill their fellow servants and brethren were fulfilled Apoc. 6.10 11. The patient abiding of the poore shall not perish for ever Let us by patience and long suffering passe through the sea of afflictions in this world that we may be with Christ in the haven of eternall happinesse in the world to come Let us tarry for him till the breath bee out of our bodies and let our flesh rest in hope till the day of judgement 2. This phrase doth signifie the greatest and basest part of subjection that can be Ioshua made the men of War to set their feete on the neckes of the Kings that fought against them Ios. 10.24 Adonibezeck made them whom he subdued to gather crumbes under his table Iud. 1.7 The Psalmist sayes of the enemies of Christ they shall licke the dust under his feete and Rom. 16.20 The God of peace shall tread Satan under our feete I will lay thee at my foote we are wont to say Now as they shall be Christ's footstoole so our footstoole too Wee shall be conquerours yea more than Conquerours by him that loved us but this full and compleate victory shall not be till the day of judgment when death the last enemy of all shall be subdued In the meane season while we be here we must look to have our enemies on our top to spit on our face to smite us as they did Christ to make long furrowes on our backes to offer us the greatest indignity that can be but let us be of good comfort the time shall come when they shall be our foot-stoole to their everlasting shame and we shall be as Kings with crownes on our heads and palmes in our hands for ever and ever VERSE 14. THere is great reason he should sit still at the right hand of God in heaven because with one offering he hath perfected that is hath gi-given them all things that were requisite reconciliation remission of sins sanctification redemption Not for a time but for ever Not all the world in generall but those that are sanctified they that remaine dogs and swine still have no benefit by this sacrifice but those that are sanctified Eph. 1.4 1 Cor. 6.11 All have not benefit by the sacrifice of our Saviour Christ only they that are sanctified Acts. 20.32 This is the will of God even your sanctification If we be not sanctified we shall never set a foote into the kingdome of heaven Dogges Enchanters Whoremongers are without Follow peace and holinesse without which no man shall see GOD. Except a man bee borne of water and of the Spirit he cannot enter into the kingdome of God Ioh. 3.5 Such were some of you but yee are sanctified c. 1 Cor. 6.11 This is little considered of us We falsely imagine that we may wallow like swine in the mire of our sinnes and yet goe to heaven when wee dye That cannot bee None are perfected by the offering of CHRIST but they that are sanctified If thou remainest a covetous miser still and beest not sanctified from thy covetousnesse if thou continuest a drunkard still and art not sanctified from thy drunkennesse if thou dwellest in thy fornication adultery stil and beest not sanctified from these sins If thou beest a proud man still and art not sanctified from thy pride to have a lowly opinion of thy selfe thou shalt never have any comfort by the oblation of CHRIST Wee must be Saints in some measure while wee are here on the earth or else wee shall never be Saints in heaven hereafter Paul writeth to them that are sanctified 1 Cor. 1.1 Therefore let us entreat the Lord to sanctifie us in soule spirit and body throughout that we may enter into the holy Hierusalem in the life to come VERSE 15. FOr the HOLY GHOST testifieth this also to us 2 Pet. 1.21 For after hee had said before these are the words of the Apostle making a collection out of the Prophet He doth not say for Ieremie beares us witnesse but the Holy Ghost The whole Scripture was given by inspiration from God it was inspired by the Holy Ghost 2 Pet. 1.21 The HOLY GHOST speakes in the bookes of Moses in the Psalmes and in the Prophets in the writings of the Evangelists in the Epistles of the Apostles and in all the rest In other writings men speake but in the Scripture GOD Almighty speaketh therefore how reverently are they to bee read and heard of us wee that bee the Preachers speake yet it is not wee but the Spirit of GOD that speaketh in us the HOLY GHOST speaketh by the mouth of all his servants therefore let us take heed how we resist the Holy Ghost VERSE 16. AFter he had promised a New Covenant instead of the Old After those dayes namely of the old Testament those being expired Then saith the Lord concerning the New Covenant that was promised Two things Renovation and Remission of sins Verse 17. God doth not promise to put his lawes in our eyes that wee might look on them in our mouthes that we might talke of them or on the fringes of our garments as the Pharises had the Law of God but if wee feare Him Hee will put his lawes into our hearts that the heart being possessed with the Law of God it may set the tongue and all the members of the body on worke VERSE 17. NEither the guilt nor punishment of them This testimony was cited Chapter 8. to prove that there was a New Covenant to abolish the Old Here it is alleadged to prove that remission of sins is effected by the sacrifice of Christ in the New Testament which was only figured out by the sacrifices of the Old Testament So that one and the same Scripture may be applyed to diverse purposes The foundation whereupon the remission of sins promised by God was built was the sacrifice of Christ in the New Testament otherwise this testimony should not be alleadged to purpose That which we minde to punish we will remember I remember Amalek said the Lord. A master being displeased with his servant sayes I will remember you anon but God will not remember our sins he will rase them out of the booke of his remembrance An happy turne for us for if he should remember but one sin against us it were sufficient to cast us into hell As God remembers not our sins So let not us remember the injuries done to us Ioseph would not revenge himselfe on his brethren for the injurie they intended against him and practised but
make gatherings for the poore we may quench a fire we may fight with our enemies if wee be urged and there bee necessity for in all these and the like cases that rule must take place I will have mercy not sacrifice VERSE 31. THe second example of them before the full possession of the Land of Canaan is the harlot Rahab who by faith was preserved from the common destruction of the whole Citty whose preservation is amplified 1. By the instrumentall cause 2. By the estate of the party preserved 3. By the goodnesse of God extended to her 4. By the motive of her preservation Not by any strength or prwes of her owne for shee was a woman and by force could not have wrastled out of this danger Her faith shineth cleerely as in a Chrystall glasse Ios. 2.9 1 By faith she was perswaded that GOD had given them the Land although as yet they were not firmely settled in it 2 She reckons up the wonderfull workes which God Almighty had done for them 3 Shee shewes how the feare of GOD had fallen upon them all 4 Shee acknowledgeth the supreame power and the authority of their God 5 Shee requires no better security and assurance for her delivery then a sacred oath in the name of God All these are lively demonstrations of her faith Though shee did speake nothing of the promised Messiah the true and proper object of faith yet it may bee shee had some glimmerings of that heavenly mystery specially before the spies departed out of her house they perceiving good affections in her already might Catechize her further in the principles of religion certaine it is that she had faith Where first it may be demanded how she came by faith Rom. 10.14 faith comes by hearing of the Word there were no Preachers in Iericho the trumpet of the Word Preached did not sound in that Citty It pleased God to bring her to faith by the report of Gods wonderfull workes which he had done for his chosen people The Preaching of the Word is the ordinary meanes whereby wee come to faith but God is not tyed to that he may worke faith in men and women by extraordinary meanes 2 In all Countryes and Nations God hath His faithfull and elect though they be not knowne to the World In Vz he had Iob in Syria Naaman in Ethiopia a worthy Eunuch For her former condition of life shee had beene an harlot Some of the Rabbies supposing it to bee a blot of ignominy to their Nation that any of them should be reputed harlots they will have the word to bee derived from another roote of Zun and translate it an Hostesse or Inkeeper Rahab that Vitler or Inkeeper but harlot she was none But 1. the most native signification of the word is an harlot neither is it otherwise taken or by probability can be in the Old Testament Let all the places be examined where it is used 2 The 70. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth the Author of this Epistle and the Apostle Iames now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import nothing save an Harlot that sels her chastity makes a gaine of her body It doth never signifie an Inkeeper therefore undoubtedly before her conversion she was an Harlot yea a famous and notorious strumpet Hazzenah Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harlot which was publikely knowne all the Citie over 1 Let none take occasion from hence to set light by preaching where it is God can save mee without preaching therefore a flye for it what need I goe to Church and bee such a diligent hearer there As if a man being at a Table furnished with all kinde of dishes should say wherefore should I eate GOD can preserve me without meat as if a sick man having learned and expert Physitians about him should say Why should I take Physick God can restore me to my health without it as if a man should say God can give me light without the Sunne therefore I will close up my eyes when the Sun shineth or as if a man being on the top of a Pinnacle as Christ was should say wherefore should I goe downe by the stayres though I cast downe my selfe headlong God can keepe me If God vouchsafe thee the preaching of the word beware how thou contemnest that Ladder Let us say with the Prophet David Lord how love I thy Law It is deerer to me than thousands of gold and silver 2 Therefore let none say of any Countrey as Nathaneel did of Galilee Can any good come out of Turkie Muscovie Indie I surely God is not the God of the Iewes only but of Spaine Ireland England of France Italy c. Of all Tribes some were sealed and of all Nations some shall be saved They shall come from the East West North South into the Kingdome of Heaven 3. Even among Publicans hee had a Zacheus among persecutors hee had a Paul an Abraham among idolaters among them that were possessed of devils hee had a Mary Magdalen among the Pharisees a Nicodemus among Harlots he had a Rahab Therefore let us peremptorily condemne none Let us not shoot our fooles bolt rashly with the Barbarians doubtlesse this man or this woman is a reprobate there is no hope of salvation for such an one the mercy of God is wonderfull As the wind bloweth where it will so the Spirit breatheth where it pleaseth him notorious sinners may be called when glorious hypocrites shall be condemned Whereupon Christ said that the Publicans and harlots enter into the Kingdome of Heaven before the conceited Scribes and holy Pharisees as they seemed Many may be written in Gods book whose names we would scorne to set downe in our bookes Let us examine our selves whether Christ be in us 4 Though we be egregious sinners have led a loose life and defiled our selves with many sins yet let us not suffer our selves by the malice of Satan to be plunged in the pit of desperation I have beene an Harlot an Adulterer therefore I can have no place in Heaven Indeed the Scripture saith Whoremongers and adulterers God will judge he will judge them though they bee his owne children with temporall plagues in this life for their owne instruction and the terror of others as he did David The childe borne in adultery dyed all his fasting and crying would not serve the turne hee lay with Vriahs Wife GOD stirred up his owne Son to lye with his wives David lay with Bathshebah in secret Absalom lay with his wives in the open sight of all Israel Thus God judged him for it Yet David escaped eternall judgement There is no sin but the sponge of repentance will wipe it away If they that have sinned against the Holy Ghost could repent they might have beene saved It is impossible for them to be renewed to repentance therefore they are damned but at what time soever a sinner repenteth c. Let drunkards thieves murtherers harlots repent and GOD will receive
may honour us in the world to come 3 As Marriage is honourable so it is for this life alone In the Kingdom of Heaven there shall be nec foeminae nec nuptiae we shall neither marrie nor be married but we shall bee like the Angels of heaven for ever A wife is but for this life which God hath made as a span long As there is a time when wee go to the Church to be marryed so there is a time when we shall be carryed to the Church or Church-yard to be buried Though a wife be as faire as Sarah as vertuous as Hester as religious as Hannah as chast as Susanna though she bee never so sweete a companion yet shee is for this life alone Therefore let us so live together in this world that wee may live with our Husband CHRIST IESUS in the world to come Now to the persons among whom it is honourable among all high and low rich and poore Magistrate and Subjects Ministers and people Among all Because the adjective in the originall Text may indifferently be applyed either to the masculine or neuter gender there hath beene great controversy what substantive should be supplyed Some interpret it Marriage is honourable in all times other in all ages in all things belonging to it in the copulation of husband with wife in the procreation of Children c. Yet rather it is to bee referred to the persons then to the things 1 In such an Ellipsis that is most usually understood Rom. 1.16 Heb. 12.14 2 The circumstance of the place doth require it that as fornication and adultery is to bee avoyded of all because God will judge it So Marriage should be granted to all for the eschewing of those sins which pull upon men the Iudgement of God So doth Saint Chrysostom interpret it Ob. It cannot be understood of the persons for if it be honourable among all then between Brother and Sister Bellar. l. de clericis cap. 3. So. A very Cavil among all that is to whom God hath allowed it in his Word Not amongst children Eunuches c. as 1 Tim. 2.4 God will have all men to bee saved Yet not wicked men persisting in their sins All that is of all conditions So heere marriage is honourable among all Yet not among those degrees which God hath inhibited but among all estates I what condition soever they bee high or low rich or poore Magistrate or Subject Minister or people Marriage is honourable among them all no estate no trade no degree is excluded from it The Priests in the time of the Law were married The Ministers in the time of the Gospell were Married and so continued a long time about foure hundred yeares after Christs ascention The first that inhibited marriage was Siricius foure hundred yeares after CHRIST as Gratian one of the Popes chiefe Champions doth confesse Afterwards a single life with great severity hath beene imposed on them Sozom. lib. cap. 23. calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Nicene Councell was about to consult upon that ministers should not lye with their wives which they had before their ordination The last Councell of Trent pronounceth them to bee accursed which dare affirme that Priests adopted already into holy orders may marry They confesse that there is no jar between Matrimony and holy orders in respect of the essence of marriage but in respect of the act of copulation which maketh a man altogether carnall and unfit for the execution of holy dutyes But if that had been sufficient to debar the Ministers of the Gospell of marriage why was it permiâ—ted to the Priests in the Law which were every day in a manner to be occupied about the Temple Some sayd of old age avocat à rebus gerendis So it cannot bee said of marriage no not in ministers avocat à Sacris gerendis Spiridion B. of Cyprus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. l. 1 c. 11. I have a wife and children and yet am never a whit the worse for Divine duties So may any Minister I doubt not affirme to whom God hath given a good wife Thomas affirmes 2 a 2 ae q. 8. art 11. that the vow of Continencie annexed to holy Orders hath no other pillar to leane upon but the Churches decree and for that cause may bee dispensed withall Durandus in a Booke hee made of the manner how to celebrate a Councell contendeth by many reasons that it were good for the antient libertie of marriage to bee granted againe by a generall Councell unto the Clergie Lindanus thinketh it were more holy and righteous Cardinall Cajetane affirmes that properly to speake it cannot be prooved neither by reason nor authoritie that a Priest should sin if hee did marry Platina in the lives of the Popes reports that Pius the second himselfe said there were some reasons why marriage was taken from the Priests but there are more and better reasons why it should be restored unto them Bellarm. in his Booke that hee writeth of the Clergie saith that the vow of Continencie annexed to Orders is not a meere Divine decree yet an Apostolicall decree A distinction without a difference as if the Apostles being the holy men of GOD carryed by the Holy Ghost did set downe any thing which was not Divine and hee calleth it Apostolicall not because it can be found in the writings of the Apostles but because it was a long time kept in the Church since the time of the Apostles Ye see then on what weake grounds it standeth even our Adversaries being judges But because it is not good to stand to their courtesie wee will proove by unanswerable Arguments out of Gods Word that Marriage is also honourable amongst the Ministers of the Word and that they may challenge it as well as others 1. That is a generall license extending it selfe unto all 1 Cor. 7.2 They of the Clergie are subject to be entangled with the sweet baite of concupiscence as they of the Laity unlesse GOD sustaine them with the hand of his Spirit The Romane Clergie ministreth to us too many examples One Iohn a Cardinall sent from the Pope to ratifie the condemnation of Priests marriages the very next night was taken in bed with an whore So was D. Weston the Prelate in Q. Maries dayes and sundry others had it not beene better for them to have marryed 2. If the having of a wife the wise government of her his children and family be a note whereby a Minister must bee tryed then it is lawfull for him to have one But this is one speciall note 1 Tim. 3.4 5. Tit. 1.6 Ob. 1. Calixtus expoundeth it thus The husband of one wife .i. of one Church Resp. Why then have some of them tenne twelve or twenty Churches A ridiculous Allegorie For the Apostle speaketh of a naturall wife of whom hee begetteth children not a spirituall wife as the Church is Ob. 2. Saint Ierome expoundeth it in the Praeterperfect tense which was