offerebant antequam Aaron in Sacerdotium eligeretur Hier. trad Hebr. in Genesin So must wee in speciall manner bee consecrated to the Lord and as so many Nazarites serve him in holinesse and righteousnesse all the dayes of our life Israel is my first borne though all the world bee mine All the world is Gods yet wee are his first borne What an honour is this A noble man hath many sonnes the yonger may goe a begging the elder hath all the land Among us there is never a yonger brother all elder brethren and shall all have the inheritance of the Kingdome of Heaven Let us be thankefull to GOD for it Israel was his even so wee being Gods first borne are his not our owne wee are bought with a price and must glorifie God in our spirits and bodies which are his The third point is the Stabilitie of the Church which are written in Heaven Not mentioned with the tongue which soone vanishes but written Littera scripta manet hee hath written us on the palmes of his hands wee are ever in his sight GOD needs no pen paper writing tables for helpe of memorie but this is spoken for our capacitie The Senatours of Rome were called Patres Conscripti because a Register was taken of their names A Captaine sets downe the names of his souldiers in a booke So GOD Almighty to shew what account hee makes of us hath our names written Where not in water not in loose papers not in the earth where peradventure they may be blotted out but in heaven whither none of our enemies can have accesse to race out our names In what Booke are our names written not of death but of life Whose the lambes booke of life Wee are not in the hands of an Angel but of CHRIST himselfe To what end A King takes the name of one of his owne subjects to preferre him to make him a Lord c God takes our names to preferre us to a Kingdome How shall wee know whether our names be written in heaven A posteriori not à priori 2 Tim. 2.19 First the Elect know Christ Ioh. 17.3 2. They beleeve in Christ Gal. 3.26 They are plentifull in the fruits of righteousnesse by Iesus Christ they adde vertue to Faith This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrys. termeth it 1 Cor. hom 3. to conclude by workes I have workes therefore I have Faith I have Faith therefore I have Christ I have Christ therefore I have heaven Tà m certus esse debes de requie de foelicitate si mandata ejus custodieris quà m certus es de perditione si ea contempseris Ob. 1. Workes may bee hypocriticall 2. uncertaine 3. imperfect But being sincere they may assure us of our salvation A ring may be imperfect not fully perfected by the skill of the Artificer it may have a crack in it yet it assures us of the love of him that gave it so imperfect workes may assure us of Gods love and of the Kingdome of Heaven too issuing from the roote of unfained Faith Therefore unfaithfull doubting is excluded Let us make our calling and election sure by good workes then an entrance shall bee ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour IESUS CHRIST Psal. 37.24 Yet wee must not dormire in utramque aurem I care not how I live I shall bee saved There may bee a Christian assurance but no unchristian securitie nusquam securitas sayes S. Bern in Psal. 15. Nec in coelo nec in paradiso nec in mundo In coelo cecidit Angelus sub praesentia Divinitatis in paradiso cecidit Adam in loco voluptatis in mundo cecidit Iudas in schola Salvatoris Let us never be high minded but feare with a reverent feare all the dayes of our lives I feare all my wayes said that holy man If you abuse this comfortable doctrine setting all at six and sevens then thou art most unsure As ye beleeve in Christ so be plentifull in the fruits of righteousnesse by Iesus Christ and as your names are in heaven and ye looke for a place in heaven so live as Cittizens of heaven live not as earth-wormes alwayes groveling on the earth but live as men of another world by having your conversation in heaven 1 Here it is as cleere as the noone-day that the Catholicke Church consists onely of the elect Notwithstanding it is an axiome with Bellarmine Non solum praedestinati sed etiam reprobi ad ecclesiam pertinent A strange position indeed as Augustine distinguishes excellently well the wicked are Paleae inter frumentum In domo Dei sed non domus Dei de bapt cont Donat. l. 7. c. 12. Cant. 4.12 CHRIST's Spouse is a Garden enclosed a Spring shut up and a Fountaine sealed up Haec intelligere non audeo nisi in sanctis justis de bapt cont Donat. lib. 6. cap. 27. It a munitur sayes Greg. ut nullus reprobus ingrediatur Ecclesia est Templum aedificatum ex diis quos facit non factus Deus Aug. Tom. 3. Enchyr. ad Laur. c. 6. p. 172. A. Our blessed Saviour affirmes of the Church Ioh. 10.3 for it is the Church of the first-borne whose names are written in Heaven 2 It is evident that the elect cannot perish Non perit filius promissionis sed filius perditionis August De corr grat l. 2. cap. 9. The third person to whom we are come is the founder and defender of the Church Who is described by his nature and office For his nature he is God for his office a Iudge The Lord chiefe Iustice of all the world God is a consuming fire Heb. 12. ult and dare we be so bold as to come to him He is ignis consumens to the wicked ignis muniens to the godly Zach. 2.5 I a wall of fire round about Ierusalem to protect her from all her enemies All are come to God secundum praesentiam Whither shall I goe from thy face Secundum potentiam his power is over all none can avoide it but we are come to him Secundum bonitatem Happy is the people that be in such a case blessed are the people whose God is the Lord. He is Dominus omnium more peculiarly he is Deus fideliū The Philistims said God is come into the Host woe be to us but we are come to God and joy with us Not onely to God as he is a Father but as he is a Iudge too yea the Iudge of all High and low rich and poore just and unjust good and bad Iren. l. 1. c. 9. writes of some called Gnostici who had their name of knowledge which affirmed they were incomprehensibilis judicii The Iudge could not catch them at the latter day But he will finde them out A Writ shall be returned reperti sunt in baliva nostra We must all appeare either ad judicium discretionis or damnationis as S. August speaketh of Absolution being severed from the Goats or
and the continuance in it Here are many excellent instructions Love is laborious If thou lovest a man thou wilt labour for him thou wilt runne and ride for him thou wilt relieve him in his wants according to that ability wherewith God hath blessed thee Love not in word and tongue only 1 Ioh. 3.18 I will not give any thing for such love as hath nothing but words Shew mee thy love by thy deeds and labour Art thou ready to doe what thou canst for thy brother art thou willing to part with thy mony thy meat and drinke for the relieving of him then thou lovest him hic labor hoc opus est this is the true labour of love indeed doest thou visit him if he be in prison for righteousnesse sake doest thou goe to him and comfort him if he be sicke never prate of love unlesse I may see the labour of thy love Iacob loved Rachel therefore he laboured for her For the glorifying of his name Here we have the end of a good worke which makes it a good work indeed when it is done for the name of Christ. The Pharisees gave almes yet because it was to procure a name to themselves it was not a good worke they have their reward amongst men they shall have none at the hands of God If thou givest to the poore because the statute compells thee or because thou shalt be hardly thought of if thou givest not or that thou mayest bee counted a liberall man and that the world may talke of thee and commend thee it looseth the title of a good worke whatsoever we doe let us doe all to the glory of God and he will recompense us Why what was this work of theirs they ministred to the Saints One speciall good worke is to minister to the Saints There were certaine women that ministred to Christ of their owne substance the woman of Shunem ministred to Elisha prepared a chamber and other necessaries for him Onesiphorus ministred to St. Paul which oft refreshed him and was not ashamed of his chaine Dorcas ministred to the poore widdowes in clothing them Doe good unto all especially to them who are of the household of faith If any Saints are in want minister to them In this sence we must all be Ministers this is a glorious service a worthy ministration in ministring to them wee minister to Christ in as much as yee have done it unto one of the least of these my brethren yee have done it unto mee and let it not grieve us to minister to Christ which hath ministred his own bloud to us The times are hard wherein we live all victualls are at an high rate many poore Saints fare hardly lye hardly goe hardly let us open the bowels of compassion and minister to them This worke above all others shall be recompensed at the day of Iudgement when I was hungry yee fed mee c. Therefore let us occupy our selves in this ministration But what doe they content themselves with their former ministring doe they set downe their staffe there No and yet Minister It is not sufficient to doe well for a time but we must continue in well doing Many soothe up themselves in their former good workes they vaunt of them such and such a thing did I. O how bountifull were we to our Preachers How kind have we beene to them O I but are you kinde still have yee ministred and yet do yee minister have yee beene zealous and yet are yee zealous have yee beene diligent hearers of the Word and yet are yee diligent have yee beene liberall to the poore and yet are yee liberall That is a worthie commendation then are yee good Christians indeed In earthly blessings wee cannot away with was or had hath any great list to bragge I was Rich I had land I had my health wee had rather say an hundred times I am rich I have my health I was good is not so much but I am yet good I am more and more good that is an excellent thing Yet there bee many that have beene good in the praeterperfecttence that are not in the present They were sober they would looke at no Ale-house but now they are common drunkards they were chaste but now are adulterers they were wont to keepe their Church well they would never misse a Sermon but now come seldome to Church every trifle will keepe them from a Sermon they were liberall but now are covetous that is a miserable thing a dolefull tune Let us so behave our selves that it may be affirmed of us we are yet good yet zealous yet religious and let not this yet be given over so long as we live This is an excellent place as any in all the bible to encourage us to good workes God will never forget them As hee puts our teares into his bottle so he puts our good workes into his booke and keepes a register of them all Men may forget the good turnes to them they wryte their injuries in steele and their benefits in water many will not acknowledge them that have beene their benefactors Pharaohs butler quickly forgate Ioseph though he foretold him of his delivery Men are forgetfull but God is not hee neither forgets us nor our workes Can a woman forget her sucking Child that shee should not have compassion on the Sonne of her wombe yea they may forget yet I will not forget thee God remembred the prayer and teares of Hezekiah 2 Reg. 20.5 The almes deeds of Cornelius went up into remembrance before God Acts 10.4 God remembers our prayers our fastings our joyfull hearing of his Word he remembers what money we have given to the poore the Cloath wherewith we have clothed them the kindnesse we have shewed to his Ministers if wee have given but a cup of cold water hee remembers it and will reward it Mat. 10.42 This should make us all zealous of good workes Now a dayes by our preaching faith in CHRIST we have through the corruption of the people preached good workes out of the Church the people nourish this conceit in their hearts we cannot merit heaven by our workes therefore it is not a pins matter though wee doe none I but God will not forget your good workes he will reward them both in this life and in the life to come he will give heaven to your workes as they are the fruits of faith though he give it not for the worthinesse and dignity of your workes therefore be full of them Good workes are not the meritorious causes of heaven yet they are the way to heaven and yee cannot goe to heaven but by the way of good workes therefore make your calling and election sure by them Blessed are the dead which dye in the Lord for they rest from their labours and their workes follow them Your houses and land silver and gold tarry behind when yee bee dead but your workes follow you God will not forget them but
in token of that his voluntary service But hee could not have his eares prepared for the doing of the will of his Father unlesse he had a body Therefore the Seventie to make it more cleere sayes a body hast thou prepared for me wherein I should doe thee service and suffer for mankinde And because all the Sacrifices in the Law could not take away sin therefore was this body of Christ prepared by the Lord that should be sacrificed for the sins of the world No other sacrifice was able to make satisfaction to Gods justice for the sins of men Verse 10. There is joy when any man child commeth into the world but much more have we all cause to skip for joy at Christ's comming into the world Vnto us a child is given to us a Sonne is borne behold I bring you tidings of great joy sayd the Angel to the Shepheards when Christ came into the world The Angels sung at his comming which needed not to be redeemed by him and shall not we men sing for his comming for whose redemption he came into the world it had beene better for us we had never set a foot into the world if he had not come into the world Therefore let us praise God all the dayes of our life for his comming into the world When he commeth into the world that was the maker of the world For by him all things were made nay that which is more when hee commeth into the world that was the Saviour and redeemer of the world that reconciled the world to God and yet found no kind entertainment in the world he was rayled at spitted on buffetted whipped crucified he came into the world but the world received him not And shal we that be Christians imagine to find any kindnes in the world it hated the Head and wil it love the members no we must look to have a step-mother of the world as Christ had we must looke for crosses and afflictions in the world as he had As Christ came into the world so in the time appointed by the Father he went out of the world again and so must we There is a time to be borne and a time to dye as we came into the world so we must go out of the world Where we came we may know but where we shall go out we cannot tel Let us glorifie Christ while we be here that at our departure out of the world we may live with him in eternall glory He saith not so soone as he came into the world when he lay in the cratch but he said in the time of his humiliation in the world And how came he into the world after a base and ignominious manner borne of a poore woman affianced to a Carpenter that was brought to bed in a stable in the Inne where hee was laid in a Manger wrapped up in meane swadling clouts This was the manner of his first comming contemptible in the eyes of the world But his second comming shal be most glorious when he shall come in the clouds with all his holy Angels attending on him Now he came as a Lamb to be killed therefore he came meanely then he shall come as a Lion and a King to reigne for ever Therfore that shall be a glorious comming it shall be terrible to the wicked but most comfortable to us that be the wife of the Lord Iesus A true body made of a Woman the fruit of her Wombe as ours is not an aerie or phantasticall body as some Heretickes dreamed A body in all substantiall things like to ours differing only in one accidentall thing and that is sinne him that knew no sinne did God make sinne for us God ordained him a soule too The deity did not supply the office of his soule as Apollinaris did imagine he had a true soule too as we have wherein he suffered for our sakes my soule is heavy to the death But because the body is conspicuous so is not the soule and because he was to dye in his body he could not dye in respect of his soule therefore the spirit of God nameth that God hath ordained a body for every man but a more speciall and excellent body for our Saviour Christ a body conceived not by the conjunction of a man and a woman but extraordinarily by the Holy Ghost that being a most pure and sacred body not infected with the least spot and contagion of sinne it might be a propitiatory sacrifice for the sins of the world Ours are most wretched and sinfull bodies that because they are poysoned with sin must one day see corruption and bee consumed to dust and ashes Lazarus body did stincke when it lay foure dayes in the earth Ours in regard of sin are stincking bodies but Christ's was a most glorious body and for that cause saw no corruption Absalom had a beautifull body yet a wretched body Saul had a comely body yet a miserable body The body of the fairest Lady on earth is a vile body only Christ's was a glorious body The Martyrs bodies that were burnt for the profession of the Gospell were in some respect to be honoured because they were the Temples of the Holy Ghost and sealed up the truth of the Gospell with their bloud yet all their bodies joyned together nor the bodies of all the holy men in the world could make satisfaction for one sinne therefore God ordained Christ a body for this purpose to be offered up for the sins of us all As for our bodies let us labour to offer them up as a lively sacrifice to God in all obedience to him in this life that Christ may change them and make them like his glorious body in the life to come VERSE 6. THe reason why thou hast prepared this body for me is because in burnt offerings and sinne offerings thou hadst no pleasure These would not content thee therefore I come with my body into the world Supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he reckons up two other sacrifices used in the Law which God likewise rejected Loa shealta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sense is all one VERSE 7. FReely of mine owne accord as 1 Reg. 22.21 Isai. 6.8 as an obedient child sayes to his father loe I come father if it be to preferment a man will say loe I come but if it be to the Gallowes for another who will say loe I come Why because in the beginning of thy booke that mooved him to it that the things written of him might be performed Hebr. Bimgillath in volumine in the scrowle For the Bible with the Iewes as it is at this day was wrapped up in a scrowle not printed as it is among us Megillath of Galal volvere The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath bred diversity of interpretations Some referre it to the beginning of the Psalmes Psalm 1.2 whereas that is spoken of all the godly others to the first verse in all the Bible In the
beginning 1. In Christ which was from all beginning In principio that is in filio but that is impertinent The Seventie have interpreted the Hebrew word aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Suidas recordeth doth signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involucrum because when the booke is rolled up in a Scrowle it comes to a kinde of head In the Scrowle of the Booke that hath the forme of an head The Scripture is called one booke because though it containe diverse bookes yet it agreeth as if it were but one no dissonance in this booke There is never a booke in all the Bible but testifieth of CHRIST It is written of him Gen. 3. The seede of the woman It is written of him in all the bookes of Moses in the Historicall bookes in the Psalmes and in all the Prophets therefore to fulfill these writings CHRIST came in the flesh Matth. 26.54 hee would not escape death that the Scripture might be fulfilled To doe thy will CHRIST came not only to doe the generall will of God comprised in the Law but to doe his particular will also as the Mediatour of mankinde to dye for man Luk. 22.42 Ioh. 4.34.6 38. hee offers himselfe to death Ioh. 18.5 hee comes as a Lamb to dye for us he offers himselfe to the butchers Oh the unspeakeable love of Christ If it be to ascend to honour and preferment then we will say loe I come If any say here is a 1000l l for thee wee answer readily Loe I come but if it bee to goe to the Gallowes there to be hanged for another man who will say loe I come CHRIST was now going to the Crosse there to be hanged betweene two thieves for us that were no better than thieves robbing God of his glory yet he sayes loe I come I am here Father to doe thy will and to dye for sinfull men Who can sufficiently expresse this love It may be one durst dye for a good man but who will dye for bad men for those that be his enemies as we were CHRIST ' s ô admirable love the love of CHRIST should constraine us and cause us to say loe wee come in the like case Lord Iesu wouldest thou have mee to goe to prison for thy sake Loe I come Wouldest thou have me to loose all my goods for thee and thy Gospell wouldest thou have mee to bee banished out of my Country nay to be burnt to dye an ignominious death for thy sake loe I come I am ready sayes Paul not only to be bound but to dye at Hierusalem for the name of the Lord Iesus Oh that the like affection were in us If any call us to goe to the Ale-house wee are ready to say loe I come I will bee with you out of hand If any call us to a foolish and wanton interlude loe I come wee flye speedily but if it bee to doe the will of GOD especially to suffer any thing for the name of CHRIST then wee draw backe wee have marryed a Wife wee are wedded to our pleasures we cannot come But let us in some measure goe as cheerefully about Christ's businesses as hee did about ours when He went to dye for us and said loe I come Our Saviour Christ is onely to be found in the Scripture hee is the principall object and scope of the Scripture the Scripture is a glasse wherein we behold Christ Ioh. 5.39 to him beare all the Prophets witnesse Ought not all things to be fulfilled that are written of mee in the booke of the Psalmes In Plutarch it is written of all the famous men among the Grecians and Romanes In Xenophon it is written of Cyrus In Caesars Commentaries of Caesar. In Herodotus of Darius In Ambrose of Theodotius and Valentinian In Eusebius of Constantine that religious Emperour But in the Scripture it is written of CHRIST the author and finisher of our salvation without whom wee can have no comfort in any thing whatsoever This should enflame us with the love of the Scripture this booke should bee our delight day and night Yet a wonder it is to see the perversenesse of our nature We had rather almost bee reading of any booke be it never so ridiculous of any fabulous History whatsoever of Robbin-hood c. then the Scripture Yet here we may finde Christ to the everlasting comfort of our soules All the bookes in the world are not worthy to be named the same day with this booke Timothy learned the holy Scriptures from a child so let us all doe that wee may learne Christ without whom all learning is not worth a straw VERSE 8. IN the former place of the testimony above cited When the Messiah said He reckons up all to shew the debility of them all Not because they were offered by wicked men in which respect they are sometime rejected by God as Isai. 1.13 but because there was no power in them to take away sin No though they were offered by the constitution of the Law VERSE 9. THen when those sacrifices would not serve the turne Iesus Christ. Which those sacrifices cannot doe Whereupon the Apostle concludeth that the first being taken away the latter is established The legall sacrifices being removed CHRIST 's sacrifice alone remaineth as forcible to the putting away of sinne Here we see it is not enough to read and alleadge Scriptures but wee must deduce arguments out of them for the confutation of errors and the establishing of the truth The Apostle here by this testimony out of the Psalme overthrowes the doting opinion of the Iewes which sought justification in circumcision and in the sacrifices of the Law And by the same hee confirmes this truth that wee are saved by the onely oblation of our Saviour Christ. The like must bee practised by us wee must not sleightly read the Scriptures but make an holy and profitable use of them An argument derived out of the Scripture is of more weight then all the authorities of men VERSE 10. BY the which will that hee came to doe by the exequution of which will Sanctified that is made pure from all our sins the holines of Christ being imputed to us He shewes in particular what will he meanes that speciall will of God that the body of his Sonne should be offered up for us And that not often as the sacrifices were in the Law but once That one oblation was sufficient for all by this wee obtaine remission of sins justification sanctification in this life and eternall glorification in the life to come Christ was but once offered and that bloudily the unbloudy sacrifice of the Masse hath no Scripture to leane upon Not by the offering up of the body of an heyfer a Goatea Sheepe c. which were offered up often in the time of the Law Christ's body once made By this alone we are sanctified and by it alone we stand as holy and unblameable before Gods Tribunall seate We are sanctified by baptisme instrumentally Ephes. 5.26 we
Iesus Christ. What a singular prerogative is this that we which are but dust and ashes should have an entrance yea a bold entrance into heaven None that wore sackcloth might enter into Ahasuerus pallace though we be never so poorely attyred so as we believe in Christ we may enter into the pallace of heaven Every one may not enter into the Kings Privie Chamber none but great states and those admitted by the Groomes and Gentlemen of the Chamber all of us that are engraffed into CHRIST may goe boldly into the Privy Chamber of the King of Kings David said of the kingdome of Iudea what am I and what is my fathers house that he hath brought me hitherto So we may say what are we or what were our fathers that we should come into the holy place of heaven By prayer we may be bold to enter into it in this life and if we send up any prayers to heaven let us doe it boldly in the name and mediation of Iesus Christ. At our dying day our soules may boldly enter into heaven there will be none to stay them If one offer but to goe into the Chamber of presence some of the guard will be ready to put us back but here the Angels Gods guard in heaven will be ready to receive us and to carry us into heaven as they did Lazarus At the day of judgement we may be bold to enter in soule and body because CHRIST will meete us in the ayre and translate us into it with himselfe Therefore let us magnifie God for this our sweete and comfortable entrance and that with boldnesse into the holy place of heaven 2. By whom or by what meanes have we an entrance into heaven Not by the bloud of Thomas of Peter of all the Martyrs in the world put together not by any inherent righteousnesse that is in our soules not by the merit and dignity of our prayers fastings almes deeds and other workes but by the bloud of Iesus alone If CHRIST had not shed his bloud for us we could never have entred into heaven O the wonderfull love of the Lord Iesus Let this constraine us to love him againe to count nothing too deare for him no not our owne bloud if he will have it for the confirmation of his truth and Gospell 3. Here wee see that Heaven is an holy place they that bee unholy cannot enter into it dogges enchanters c. are without We are all by nature unholy such were some of you 1 Cor. 6. c. Therefore let us entreat the LORD to make us holy in some measure in this life that wee may enter into this holy Hierusalem in the life to come VERSE 20. SOme might say thou speakest of our entrance into heaven but which is the way that leadeth to it Hee that goes to London must goe by a way and there must bee a way to carry us to heaven That he pointeth out with the finger this way is the sacred and undefiled flesh of our Saviour Christ wherein he payd the price of our redemption Which is here resembled to a vaile His flesh is called a vaile sayes Gorrhan quia sub velamine specierum sumitur in viaticum The High-Priest went into the Holy of Holies by a vaile and so by the flesh of CHRIST wee goe to heaven As the vaile covered the mysteries that were in the Holy of Holies and hid them from the people so the flesh and humanity of our Saviour Christ covered his deity in that his deity was hid and concealed from the world though it was manifested by his workes speeches and actions This was for the qualities 1. A new way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido that which is newly killed It fittly agreeth to the flesh or body of our SAVIOUR CHRIST that was lately killed for our sinnes But it is put for any new thing whatsoever as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new opinion It is not called a new way because it was now newly found out never heard of or knowne before for Abraham saw this way a great while agoe and went into heaven by it So did all the faithfull in the time of the Law But it is called a new way because it was now newly manifested to the world being before obscured under types and figures 2. New things retaine their vigour and strength whereas old things wither away This is alwayes a fresh and a new way the power thereof shall never bee dryed up 3. New things are acceptable to men a new Preacher shall be heard more attentively then an old this is a new way therefore let it be welcome to us all 4. It may be termed a new way because none but they that be new men new creatures in Christ Iesus can tread in this way A living way It is improperly adscribed to a way yet it is emphaticall 1. So called because it is opposed to the dead way in the time of the Law There the High-Priest went into the Holy of Holies by the bloud of beasts that were dead when they were sacrificed our Saviour Christ was sacrificed alive 2. This way is ever living and remaining for men to enter into heaven by Some wayes dye and cannot be seene this way lives to be seene of all the faithfull to the worlds end 3. It leadeth to life therefore it may be termed a living way 4. They that take this way shall live for ever So Christ is called living water Ioh. 4. This way hath Christ dedicated for us hee hath gone it in his owne person that wee may bee bold to follow him in it Ioh. 14.2 All Antisthenes Schollers had new bookes pens writing tables and here is a new way for all Christ's Disciples He hath renewed it againe that is the force of the word It was in the time of the Law and the Fathers trode in it but it was renewed by Christ at his death The Iesuites gather from hence that none went this way before Christ. But when the Temple was dedicated it was before So this way now dedicated by our Saviour Christ was before though not so conspicuous as it is now CHRIST alone is the way to heaven I am the way the truth and the life no man commeth to the Father but by me Then in what a wofull case are they that be out of this way Turkes Iewes and all that professe the name of Christ but blaspheme it Surely they must needs be in the high way to Hell Yea and also a number besides that will have Christ to be but the halfe way to heaven He is one part of the way and their workes are the other part A way is for men to walke in so in Christ and by Christ we must walke to the heavenly Hierusalem Let us keepe this way with all diligence that we may get to heaven VERSE 21. I But this is a thorny and rugged way full of many dangers how
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
The Hebrewes have no fit name for it in all the old Testament the word conscience is not to be found Yet the old translation hath foisted it into the Text Gen. 43.22 Non est in nostra conscientia quis posuerit eam in marsupijs nostris as also Prov. 12.18 It is in the booke of Wisedome and Ecclesiastic but they were written in Greeke But the Hebr. put leb the heart for it Davids heart smote him that is his conscience Give not thine eare to every word that men speak of thee for thy heart knoweth that thou also hast cursed others that is thy conscience In Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin conscientia a joynt knowledge or a knowledge with an other either cum alio that is with the high and eternall God for none besides God and a mans owne selfe hath an immediate knowledge of himselfe or rather scientia cum alia scientia there is a knowledge whereby we know that we know and that is conscience but the nature thereof shall better be manifested by a definition I might propound sundry to you Damascen defines it thus it is lex nostri intellectus Origen est correptor paedagogus animae Saint Bernard est inseparabilis gloria vel confusio uniuscujusque The Schoolemen say it is applicatio Scientiae ad factum seu faciendum The best of the new wryters est practicus Syllogismus hominem excusans aut accusans In my poore judgement it may bee thus defined conscience is a function of the understanding whereby wee apply the generall knowledge that is in us to our particular thoughts words and actions 1 It is not a part of the will but of the understanding not of that which wee call theoricall but of that which is termed practicall Therefore it is in worke and action As a dead man is no man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a dead conscience is no conscience but nomine tenus A seared conscience that is past feeling and doth nothing Whereupon the Schoolemen contend that it is neither habitus nor potentia but actus His whole worke is to apply the generall knowledge engraven in us by the pen of nature to our particular thoughts words and actions There be generales notitiae or maximes written in our hearts as it is an horrible thing to commit murther a beastly thing to commit adultery a fowle vice to lie and dissemble to have an heart and an heart whereas God hath given thee but one heart This the law written in our hearts teacheth us Now comes conscience and doth her duty Thou hast committed murder thou art an adulterer a lyar a dissembler therefore thou art abhominable in the sight of God The knowledge that is in us gives us the major Conscience infers the minor and the conclusion necessarily followes of it selfe This is conscience in generall whereby it is easie to see what a good conscience is One defines a good conscience thus Quae habet in corde puritatem in ore veritatem in actione rectitudinem and it is not amisse yet it expresseth not the power of a good conscience A good conscience is a comfortable applying of the knowledge that is in us to the joy of our hearts whereupon ariseth boldnesse and confidence so that a man thinkes himselfe as it were in heaven I will give you an example of it in a minister Knowledge gives Saint Paul the major every minister of CHRIST that hath walked faithfully in his calling shall have a crowne of righteousnesse a good conscience in Saint Paul makes the minor and brings in the conclusion I have fought a good fight kept the faith therfore for mee is reserved a crowne of righteousness This is a good conscience which ought in some measure to be in us all That wee may the better be assured that we have a good conscience as Saint Paul had let us examine our consciences in these things First for our entrance into the ministery then for the execution of our ministery being entred First let us examine our conscience about our entrance into this high and magnificent calling wherein two especiall points are to be observed namely the gifts passive and active 1 Let us call our selves to accompt what passive gifts we have received from GOD Almighty A Bishop sayes Nazianz. is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaine and empty name he must be well furnished in some measure with gifts fit for the office A Scribe sayes CHRIST that is taught to the Kingdome of Heaven must be as a rich householder that is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumble out of his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such are all Ministers of GODS sending Ezra was a perfect scribe in the law of God So Artashastes doth entitle him in the beginning of his letter To Ezra the perfect Scribe of the law of the Gods of heaven Apollos was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mighty in the Scriptures Saint Paul boasted of himselfe after an heavenly manner I thanke my GOD I speake with tongues more then they all But a number there bee that thanke GOD they speake but with one tongue namely their mother tongue Indeed the man of GOD ought chiefely to bee seene in GODS booke and though he have never so great skill in Logicke Rhetorique Philosophy History c. he must dissimulare eloquij venustatem when he speaks to the people as Saint Ierom. sayes yet for all that he must not bee a rudesby a meere stranger in them Moses that man of GOD was brought up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all no art excepted and this Saint Stephen records to his singular commendation Saint Paul was not to seeke in Aratus Epimenides and others Meletus Bishop of Alexandria whom alluding to his name they called mel Atticae hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all acts as Euseb. testifies of him Didymus used rhetorique poetry philosophy Philo Iudaeus was an excellent divine in his age for his learning in these externall arts he was called an other Plato Origen was wonderfull in them in so much as Porphyrie his enemy was compelled to admire him for it The Papists at this day many of them give them their due are very learned men Oh that GOD would turne the edge of learning the right way And shall the Ministers of our Church bee unlearned wilt thou leape into Moses Chaire or rather into Christs Chaire and hast no gifts in any comparable measure to teach the people out of it The King in the Gospell sayd to the man that came to the marriage without the wedding garment Friend how camest thou hither So will hee say to all saucy and insufficient Ministers Friend how came you hither who made you the dressers of my vineyard that have no skill to dresse it who made you dividers of my word that mangle it and cannot cut aright who made you builders of my house that know not how to square a stone or frame a piece
booke of Common prayer because wee pray for all women labouring of childe all that travell by land or water then we pray for Harlots for Pyrates for Theeves Touching harlots we pray for the seede not for the sinne The sonne of an harlot may prove a good man and a great man as Iephthah did as for Pyrats and Theeves we pray not that God would prosper them in their Pyracie and theeving but that God would give them repentance for their sinnes But Saint Iohns meaning is that we should not salute them familiarly as we use to doe the Saints of God and the brethren in Christ but rather shew a detestation of them and their doctrine as they be our enemies we ought to love them and may salute them but as they be Gods enemies we must hate them Doe not I bate them O Lord that hate thee yes I hate them with a perfect hatred Yet wee must alwayes distinguish inter creaturam Dei creaturam diaboli inter id quod Deus fecit quod diabolus fecit Owe nothing to any man save love We must love the nature which God made hate the evill which the devill made VERSE 12. THe conclusion consisting of an excuse and a salutation 13. he excuseth the brevity of his writing 1. A multitudine rerum scribendarum from the multitude of things to be written 2. A modo scribendi from the manner of writing 3. A spe veniendi from an hope of his comming I have many things to write to you Many weighty things which if I should go about to cōprise in a letter it would grow to too great a volume there is a time to speake and a time to hold our peace a time to write and a time to cease from writing a time to preach and a time to leave preaching est modus in rebus there is a measure in all things Some can find no measure neither in writing speaking nor preaching I would not write with paper and inke they be corruptible things they quickly weare away Letters may miscarry they may fall into the hands of our enemies they may be misconstrued and no present apology can be made Questions and doubts may better be discussed by voyce than by writing There is no end of making bookes and much reading is a wearinesse to the flesh This hath beene an excesse in all ages Apollinarius filled the world with bookes Chryfippus wrote 71. books Origen wrote 6000. books as Epiphanius recordeth Few of them are now remaining yet many delight to write with Paper and Inke the Presses are oppressed this is a scribling age wherein we live Scribimus indocti doctique Poemata passim All love to write learned and unlearned too The third excuse for his short writing is an hope of his presence and colloquie face to face Where 1. There is the pillar whereupon his comming leaneth 2. The end of his comming The pillar whereupon his comming leaned was a trust he had in God I trust to come to you When Some say in his Visitation when he went to visite the Churches as Paul and Barnabas did Then he would take her house in his way yet it may be he would make a set journey to her Howsoever he doth not peremptorily say I will come to you shortly but I trust to come unto you Women they say have many lets but I am sure men and women too may have many lets in journying We would have come to you I Paul at least once or twice but Satan hindered us The devill may lay blockes in our wayes Let not him that girdeth his harnesse boast as he that putteth it of Multa cadunt inter calicem supremaque labra Many things happen betweene the cup and the lip So doe many things betweene our setting forth and our comming home a wall may fall upon us as it did upon 27000 Aramites sicknesse may apprehend us by the way as it did the young man of Egypt we may fall into the hands of theeves as he did Death may arrest us by the way as it did Rachel Whereupon Saint Iames wittily taunteth them that say To day or to morrow we will goe to such a citty buy sell and get gaine whereas ye cannot tell what shall be to morrow therefore the godly speake with a limitation if God permit if God will and if we live I trust saith Iohn What then when he is come Not to write my minde with paper and inke but to speake face to face Mouth to mouth my mouth to thy mouth and both our mouths ad obstruendū os haereticorum to stop the mouthes of Heretiques that set themselves against Christ. Writing is vox mortua a dead voyce speaking is vox vivida a lively voyce habet quid latentis energiae saith Hierom de ore loquentis fortius sonat it hath a kind of hidden power and efficacie in it and a stronger sound out of the mouth of the speaker If the officers had seene some of Christs writings they would have beene ravished with them but much more with his voyce the voyce is a shrill trumpet to waken one another As yron sharpencth yron so doth man sharpen the face of his friend When the voice of Mary sounded in the eares of Elizabeth the babe sprang in her belly for joy So when we heare the voyce of our friend it infuseth a kind of joy into us A man writing is like one that plaies at tennice alone mutuall speaking one with another is as two playing together they tosse the ball more cheerefully one from another Writing may breede doubtings but speaking resolves doubts It is a sweet thing to speake one with another The end of his comming was that their joy might be full Not with quaffing and swilling but by a Christian talking one with another In writing there is but a halfe joy in mutuall speaking there is a full joy Sermo est index animi the speech is a glasse wherein we may behold the minde by that we may freely open our mindes one to another more freely than wee can by writing Paul longed to see the Romanes that he might be comforted together with them through their mutuall faith both theirs and his So Saint Iohn was desirous to come to the Lady for the reciprocall comfort of them both That they might rejoyce in the spirituall growth one of another There is much joy in the meeting of friends as there was when Moses and Aaron met in the Mount for joy they kissed one another So did he and Iethro asking one another of their welfare There was great joy betweene Epaphroditus and the Philippians When they saw him that had beene but as a dead man come to them againe There was singular joy when this Lady and St. Iohn met together Let us praise God that we live in peaceable dayes under the protection of a gracious and religious King that we may
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