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
any thing away from CHRIST we rob Him our soules and bodies are Christs therefore let us not keepe them away from Him but consecrate them wholly to him 2 We are Heires by Him the poorest man that beleeves in Christ is an Heire though he have scant a place to hide his head in nor a good meales meat all the week long Christ Himselfe was Heire of all when He breathed on the Earth yet He was hungry thirsty had no money in His purse when the receivers of tribute came He had not an house to dwell in then He had a right to all though He had fruition of little So is it with us Men are wont to make much of them that be Heires to great Personages the godly are Heires not of Men but of God not of transitory Lordships or fading Kingdomes in this world but of a Kingdome that cannot be shaken in the world to come make much of them If we see the Heire of a Noble man we reverence him especially if he be the Kings Heire Good Christians are the Heires of the King of Kings therefore have them in high price and estimation but the world knowes not these Heires therefore she makes no reckoning of them If the Kings Sonne should come to a towne in a beggars weede no man would regard him no more doe they the heires of God because many of them doe not flourish in pompe and honour and wealth as others doe yet let not that discourage them GOD knowes them the Angels know them and account them their brethren and CHRIST will know us at the day of judgement when he shall say to many that were gay-fellowes here I know you not let that be a sufficient comfort to us 2. Arg. He that made the world is God CHRIST made the world Ergo. CHRIST was not made hee was a maker The ages the times themselves which have beene from the beginning The world continues from age to age therefore the ages are put for the world Hebr. 11.3 The world was made by CHRIST not as by an instrument or an inferiour but as an equall a workeman of equall power with the Father 1. The world is of Gods making therefore it is to be highly esteemed of us The Tabernacle was of Bezaleels making that was furnished with all skill and wisedome therefore the more regarded by the Israelites the Temple was of Salomons making the wisest man that ever was therefore in that respect more honoured by the Iewes A picture of Apelles making would be in great request The world is the glorious worke-man-ship of God Almighty therefore to be admired of us all If a stranger be in a boat on the Thames he cannot but wonder at the brave buildings that be scituate on it shall we passe through this famous frame and superexcellent building of this world set up by God himselfe and not wonder at the wisedome power and goodnesse of God that made it Wee see what a goodly coate the earth hath Salomon in all his royalty was not so clothed as it we see the Sunne in the firmament the Moone the Starres GOD Almighty his Candles birds of the ayre beasts of the field fishes of the Sea the admirable worke of our owne bodies yet they doe not make us almost to thinke of GOD. The Gentiles had no booke but this to looke upon yet it left them without excuse Let us all behold GOD even in the creation of the world 2. Though the world be a worthy worke and that of GODS making yet let us not admire it too much as there was a time when it was set up so there is a time when it shall be pulled downe The Disciples stood gazing on the Temple wondring at the workemanship of it but CHRIST told them that one stone should not be left upon another So the time shall come as Saint Peter speaketh when the whole world shall passe away with a noise the elements melt like fire therefore let us not be too much in love with this world Let us lay up treasure especially in the heavenly Ierusalem that abideth for ever This world is but an Inne wherein we take up a nights lodging If thou commest to an Inne be it never so faire wilt thou alwayes continue there Nay thou wilt leave the Inne and make hast to thy house though it bee nothing so beautifull as the Inne Remember that this world is but an Inne be it never so goodly a piece of worke hasten to that house that is made without hands eternall in the heavens Plato sayd that the world had a beginning but should have no ending that is confuted by Aristotle his Scholler If it had a beginning it must have an end too that cannot be avoyded Therefore he to make it eternall would have it to be without both wherein he bewrayed his ignorance of God and his word 3. All things in the world were made by CHRIST without him nothing was made he is the first begotten of every creature whether principalities or powers c. The Angels were made by him and we men are made by him he is the maker of all things in the world we are all his creatures therefore we are bound to glorifie him especially we men for whom all things are made Men are wont to say of a Noble man or Gentle man by whom they have ascended to great wealth such a one was my maker I am bound to love him I owe him all duty CHRIST is thy maker hee fashioned thee in thy mothers belly hee put into thee the breath of life in him thou livest moovest and hast thy being therefore thou art bound to doe him all the service thou canst Daniel reproved that great King that he forgate the God in whose hand his breath consisted we have all breath by God yet we forget him The Devill is our marrer and undoer CHRIST is our maker yet a number serve the Devill more than him CHRIST made thy mouth therefore praise him with it raile not on him and his Ministers with that mouth which he made he made thy eyes therefore looke up to heaven with them looke not on faire Women with them to lust after them CHRIST made thy feet therefore goe not to the Ale-house with them till thou be past witte and honesty too but goe to the house of God with them for the salvation of thy soule c. VERSE 3. THe former might seeme by participation and similitude to be adscribed to Christians we are the Sonnes of GOD and heyres of GOD you are the light of the world sayes CHRIST Therefore here hee ascendeth higher shewing that CHRIST is of the same nature and essence with GOD as the brightnesse of the Sunne is of the same essence with the Sunne and as the brightnesse proceedeth from the Sun so Christ is of the same essence with the Father and proceedeth from the Father as the brightnesse from the Sunne he is lux de luce and as
thou not often looke upon it The world is the admirable picture of God Almighty in whom the treasure of all wisedome is hidde therefore let us behold it with admiration If the Tabernacle were now to bee seene which was of Aholiabs and Bezaleels making or if the goodly Temple that was of Salomons setting up were now to bee seene we would runne and ride many a mile to take a view of it The frame of the world set up by the wise high and eternall God surpasses them all yet we goe through it we looke upon it and it never carries us to the contemplation of the wisedome and power of GOD. The reason is because it is so common and ordinary a sight They that come first to London and looke on Pauls and Westminster upon the faire Tombes and costly ornaments that be in them are ravished with the sight of them but if they have beene there long they passe by them and regard them not So is it with us because we see the Sunne Moone and Stars the glorious curtaine of the heaven the birds of the ayre fishes of the Sea beasts of the field the goodly coate of the earth dayly which is better arrayed than Salomon was in all his royaltie because these are common they are not esteemed of us Let us remember they be the handy worke of God a glasse wherein we behold the everlasting God-head and in that respect let us view diligently and bee brought to the knowledge the feare and love of God by it that hath made all these things for our sakes VERSE 11. AS CHRIST had no beginning so he shall have no ending The heavens shall decay but not he Thus CHRIST is eternall without beginning and ending who as he is the beginning of the world being before it had a beginning So hee is the end of it who shall continue when it hath an end 2. He is immutable They are young and old so is not Christ he remaines alwayes in the same estate and condition All garments in the world in the end waxe old Deut. 29.5 So the whole fabricke of the world there is not that cleerenesse of light in the Sunne and Moone that there was not that force and strength in the Starres the earth is not so lusty and lively Old things are not wont to be had in any price or estimation who cares for an old paire of shooes that bee not worth the taking up Who regards an old Coate that hath no strength in it but is ready to be torne in pieces Who will give much for an old house the timber whereof is rotten and it is ready to fall on his head Now is the last age of the world it hath continued many thousand yeeres it is now as an old house an old garment that cannot last long therefore let us not be too much in love with it There was some reason why in former times when this building was new and strong when the coate and garment of the world was fresh faire and of good durance that men should set their affections on it but now when the beauty and strength of it is gone why should we be enamoured with it Let us use it as if we used it not and let us long for that day when both the heavens and the earth and we our selves likewise shall be changed and be translated with CHRIST into the kingdome of glory the heavens are most fitly resembled to a garment Observe the similitude and dissimilitude 1. A garment covers a man So doe the heavens 2. The substance of a garment must be before as Silke Velvet Cloth else you can make no garment but CHRIST made the heavens of nothing 3. A garment must have a forme or fashion So has this an excellent one 4. A garment stands in need of mending we need be at no cost nor labour in mending of this garment but CHRIST by the power of his providence upholds it VERSE 12. NOw this vesture of the heavens is spread abroad and cast as a mantle about us then it shall be folded up Esay 34.4 And all the host of Heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shal fall down as the leafe falleth from off the Vine and as a falling figge from the figge-tree but CHRIST yesterday and to day the same for ever there is not a shadow of turning in Him He is the same both in respect of His essence and promise Properly to speake CHRIST hath no yeeres In the first or fortieth yeare of such a Kings reigne but CHRIST reigneth without yeares This is spoken onely for our capacity Such a King reignes so many yeeres and in the end hee dyes but Christs yeeres never faile The world it shall be changed Plato lighting on the bookes of Moses affirmed that it had a beginning but would not grant it should have an ending which opinion of his Aristotle confuteth for Omne genitum est corruptibile Democritus Empedocles and Heraclitus held that it had a beginning and shall have an ending yea some of them did speake of two destructions of the world the one by water the other by fire There shall not be consumptio but mutatio renovatio mundi 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeteribunt Marc. 13.31 Non peribunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit 1 Cor. 7.31 Non interit 2 Figura mundi non natura 1 Cor. 7.31 the fashion of this world passeth away 3 As the old world perished by water so shall the new by fire 2 Pet. 3.6 but the substance of that perished not no more of this 4. It shall be delivered onely from corruption for the which it sigheth 5 There shall be new heavens and earth 2 Pet. 3.13 Apo. 21.1 6 As our bodies shall not perish but be changed of corruptible made incorruptible 1 Cor. 15. And as it is in the little world of mans body so it is in the great world Vid. Aug. lib. 20. de civ Dei cap. 14. 16. CHRIST remaines ever without any change or alteration either in respect of His promise or essence which may cause us both to put our trust in Him to believe whatsoever He hath sayd and to depend on Him as a strong and unmoveable pillar Kings and Princes dye our friends dye our fathers and mothers that were our stayes are taken out of the world but CHRIST the King and protectour of the Church continues for ever King Henry the eight is dead who banished the Pope out of England That worthy Prince Edward another Iosiah and favourer of the Gospell is dead Queene Elizabeth that famous Queene the wonder of the world while she lived a carefull and loving nursing mother to the Gospell is dead King Iames of Blessed memory a great Patron of the Church a just and a peacefull Prince is dead Yet CHRIST lives still His yeares faile not and He will alwayes provide for his Church and children When we heare any ill
that he might the better pittie us that be men that he might be a mercifull high Priest to us all and shall we be unmercifull one to another As the elect of God put on bowels of mercy Col. 3.12 We have a mercifull high Priest Let us be mercifull one to another It is a token of a wicked man of a reprobate to be unmercifull as that rich glutton was that saw Lazarus dayly at his gates and would have no compassion on him True Christians are mercifull as Christ is Iudas came howling to the high Priests and Pharises Oh I have sinned in betraying innocent bloud what is that to us say they See thou to that So such a neighbour is sicke in the Towne such a one is mourning for the death of his Children his Wife c. Such a poore man hath neither meat nor firing nothing to relieve himselfe and his Children withall what is that to us A lamentable thing There is a thorne in the foot that paines it and makes it to swell shall the head and hands say what is that to us We are members one of another and we have an head that is pittifull to us Let us be pittifull one to another that Christ may have pittie and compassion on us both in this world and in that which is to come This may be a singular comfort to us all They say he is happy that hath a friend in the Court especially if he be gracious with the King wee have a friend in the Court of heaven that is deepe in Gods bookes such a friend as hath a feeling of all our infirmities He and we are as Hippocrates twins weeping and laughing together Saul why persecutest thou me If we be sicke or grieved he is c. This was one speciall end why CHRIST assumed our nature that hee might the better have compassion on us in our calamities As the bowels of the true mother yerned when her Child should have beene cut in pieces so if wee bee in any affliction the bowels of CHRIST yerne towards us therefore let us sound forth the praises of CHRIST with a cheerefull heart that tooke our nature on him let us glorifie this our elder brother LORD and Saviour in this life that we may be glorified with himselfe in eternall glory in the life to come CHAP. 3. HItherto he hath entreated of the person of Christ shewing him to be God and man now he proceedeth to his offices As for his regall dignity it might bee perceived by that which he had already spoken of him that he was above the Angels themselves therefore he sayes little of his kingdome in his other two offices he is ample 1. They are propounded joyntly Verse 1. Then opened Severally and particularly 1. Hee begins with his prophesie which is contained in this Chapter and part of the next to Verse 14. Then with his Priesthood in the Chapter following About his prophesie there be two things 1. An admonition with all reverence to listen to this our Prophet 2. Reasons to induce us to it Within this Chapter there are foure The 1. is taken from his fidelity illustrated by a comparison betweene him and Moses à 2. ad 7. 2. From the testimony of the Holy Ghost who stirreth us up to listen to him where we have the allegation of the testimony à 7. to 11. an application of it Verse 12 13. The 3d. reason is taken from the fruit and commodity we shall have by it a society and fellowship with Christ verse 14. 4. From the punishment inflicted on them that contemne this Prophet to the end In the admonition there be two branches 1. A description of the persons that are to attend 2. Of the person to whom they must attend Vnde whereupon Seeing the Prophet and Doctor of the Church is the high and eternall God above the Angels and all creatures seeing in time he became man that by Gods grace he might taste death for all men therefore let us make an high account and estimation of him The parties admonished to listen to this Prophet and Teacher of the Church are described by their estate and condition and by the gracious benefits bestowed on them 1 For their condition they be brethren dulciter eos alloquitur not carnall but spirituall brethren He doth not call them brethren only because they descended of the Fathers and came of the seed of Abraham as he did but because they were brethren in the Lord Iesus Christ. By this sweet and loving title he doth insinuate himselfe into the Hebrewes and allures them to have a reverent opinion of Christ. Yea he cals them holy brethren such as are made holy by Iesus Christ the Holy one of God 1 Cor. 6.11 By nature we are unholy as well as others but Christ sanctifieth us and makes us holy We that bee Christians must not be unholy brethren brethren in evill as Simeon and Levi were but we must be holy brethren As GOD our Father is holy the Church our Mother is holy Christ our elder brother is holy the Angels our fellow-brethren are holy Heaven is an holy place so must we in some measure be holy Seeing you are holy and have all your holinesse from Christ listen to him 2 For their dignity Partakers together with the rest of the Saints of the Heavenly and glorious kingdome whereunto God in mercy hath called us by the preaching of the Gospell 1 Thes. 2.12 Now as GOD hath beene so gracious to you as to make you partakers of his owne kingdome purchased by the bloud of his Sonne so listen you with all reverence to him and cleave to him alone Of the heavenly calling that is Of the preaching of the Gospell whereby we are called to the kingdome of heaven whom God hath predestinated hee hath called The preaching of the Gospell is the bell whereby we are called to eternall glory As by the sound of a Trumpet the people were called together in the time of the Law so the Word is the silver Trumpet sounding in our eares whereby we are called to the Kingdome of Heaven Blessed are they that be partakers of this calling Such are we in England at this present day if we had eyes to see it and hearts to consider it But GOD cals and we refuse to come wisdome hath made ready her Feast she shath sent her maids into the streets to call us to her banquet but we passe not for it The King made a Supper for his Son sent and invited many to it but they made excuses and came not so GOD calleth us continually but some sit at home in their houses some ride abroad c. when God cals them to his kingdome As we are partakers of the heavenly vocation so let us make a precious account of it that we may be called out of the kingdome of darknesse into the kingdome of light and remaine with Christ for ever Then he comes to the admonition it selfe Consider not lightly as they
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
and not in his heart It hath beene an ancient custome in the Church of Rome to sweare by Saints and by their relikes But consuetudo sine veritate erroris est vetustas Cypr. l. 2. ep 3. The laying on of the hand on a Bible or a testament when we sweare This may bee excused for properly to speake wee doe not sweare by the Bible it is only an obtestation as the words of this bible are most true so is that which I sweare and it is an outward token whereby wee declare to the world that wee sweare by him which is the authour of the Bible or because in this booke are contained the promises and threatnings of the LORD to them that sweare truly and against them that sweare falsely so among the heathen they touched the altar when they swore yet they swore by him whom they worshipped on that altar for they would lift up their hands to heaven when they swore denoting by that bodily gesture of theirs that they did sweare by God alone who made the heavens We may sweare by God primariò principaliter but we may sweare by the creatures Secundariò This is but a meere shift and fond evasion Zephan 1.5 for they sware by the Lord primarily by malchum secondarily yet God was offended with them Besides there is none greater than man but God The Angels are creatures as well as we they are our fellow-servants and one fellow-servant must not sweare by another therefore we that be creatures must sweare only by the Creatour 3. Here wee see what a reverent estimation wee are to have of an oath it must be the end of contradiction after men have sworne wee should be as mute as fishes not have a word to say An oath was sacred among the heathen 1 Sam. 30.15 Abimelech and Phicol his Captaine were satisfied when they had Isacks oath Gen. 21.22 but with us small credit is to be given to oathes the oath of a Christian is no sure foundation to build upon Iesabel had false witnesses at her elbow to condemne Naboth withall the Pharisees had two false witnesses in a readinesse to sweare against our SAVIOUR CHRIST And now a dayes such is the corruption among Christians that small credit is to be given to many mens oathes for they say it is an easie matter in London and I would to God it were not in the country to procure men to sweare to what they will So that now a dayes an oath is rather the beginning then the end of controversies whereupon so many perjuries are found in the land a manifest argument that Atheisme growes among us The foole that is the wicked man sayes in his heart there is no God and I thinke many sweare by God if there be a God but all false swearers shall one day know to the terrour of their conscience that there is a God who will be avenged on them for abusing his name Let an oath be such an holy thing with us that there may be no more controversie after we have sworne Then why should we doubt of our salvation God hath bound himselfe by oath and promise to bring us to his kingdome and shal wee bee as reeds wavering with the winde I for our salvation dependeth in some sort on our workes pendet ex certitudine operum quae conjectu ralis atque imperfecta certitudo est It dependeth on works not as causes but as inseparable effects of faith not upon their dignity or perfection but upon their being with faith Be faithfull to the end and I will give thee the crowne of life I but who can tell whether he shall persevere to the end or not We may be good to day and bad to morrow Noah David Peter fell Yes we may be comfortably sure of our perseverance for hee that hath begun a worke in us will finish it to the day of Christ and though we fall yet we shall rise againe for the Lord putteth to his hand whom he once loveth hee loveth to the end and never forsakes them till hee have brought them to his kingdome Onely let us not bee rocked a sleepe in the cradle of security but work out our salvation with feare and trembling VERSE 17. Ἐφ ' ῷ̔ wherein in the which thing or in the which oath or for the which cause God did it willingly not by constraint none could enforce him to it More abundantly then was necessary for his bare word had beene enough save that the weakenesse of man required it See here GODS dealing with us after the manner of men To shew that is to make a lively and evident demonstration Vnto the heyres of promise not to Abraham alone but to all the faithfull The immutability which cannot be transposed or altered Not of his promise but counsell arguing that it was no sudden or fickle promise but such as proceeded from wise and deliberate counsell and the counsell or decree of God standeth for ever That of Hezekiahs and the Ninevites had a secret condition unlesse he had prayed earnestly for life and the others repented Ier. 18.7 8. or it was rather a commination then the pronuntiation of a decree or counsell Interposuit se as if CHRIST the Mediatour had made this oath and interposed himselfe in it betweene the father and us for the greater ratifying of it Oecumen Annexed to his promise Here we have the dignity of the godly they are heyres not of a Knight of a Lord a Duke c. but of God and the promises that is of the joyes of heaven which GOD hath promised to them in his word The kingdome of heaven belongs to Children not to servants the faithfull are the Children of God and joynt heires with Christ so that the inheritance of the celestiall Canaan pertaines to them how then dare you despise the lest of the heyres of promise 2. This may comfort us against the crosses of this life Art thou a poore man hast no money in thy purse to relieve thy selfe and thy family withall as Peter and Iohn had not hast thou not a bed to rest thy weary body on nor an house to hide thine head in as Christ had not the foxes have holes and the birds of the ayre have nests but the Sonne of man hath not whereon to lay his head yet faint not neither be discouraged for thou art an heyre of promise and shalt one day have a full fruition of the heavenly inheritance prepared from before the foundations of the world were laid The heyre of a Gentleman is kept under Tutors and Governours in the time of his nonage but as soone as that is expired he is at liberty and free from all so though we be the heyres of God yet in the time of our minority and nonage in this world we are kept under many austere masters yet the day of our redemption drawes nigh when as all teares shall be wiped from our eyes and we shall have full
c. So it is requisite that some should bee trained up for the Warres Goliah is said to have beene a man of Warr from his youth up hee was trained up in the Warre which is spoken to his commendation though hee were a wicked man The Centurion had Souldiers trained up under him fidem laudavit milites non damnavit So had Cornelius Souldiers whom he brought up in the feare of God and it is requisite in all Countries professing the Gospell there shold be training to make men fit for War if God shall send it In the time of health wee provide for sicknesse we will not be without Kerchiefes to put on our heads if need be without Aquavitae in the house least we happen to faint When the Sea is at the calmest the Marriners are provided for a storme and tempest they have their Sailes Masts Ropes Oares Ancres c. in a readinesse which they imploy when a tempest comes So in the time of peace wee must provide for Warre wee must have our armour and weapons in a readinesse wherewith we may defend our Country and Religion our selves our Wives and Children So did Vzziah 2 Chron. 26.14 as GOD blesseth the one so will he doe the other if it bee used in his holy feare and the Lord blesse the training that is amongst us that no hurt no drinking swearing and swaggering but much good may bee done by it to Gods glory the comfort of us all Melchizedec his Priest-hood is confirmed by two effects the one on his part the other on Abrahams for his part hee blessed him with a solemne blessing as Gods vicegerent the manner of the blessing is set downe Gen. 14.19 20. From hence Bell. doth inferre l. 5. de Ro Pont. cap. 9. that one and the same man may be both an ecclesiasticall and a politicall Prince as the Pope who though he have no civill jurisdiction directly yet indirectly he hath so farre as it concerneth the spirituall good of the Church and by vertue thereof he may set up and pull downe Princes at his pleasure Melchizedec sayes he was both a King and a Priest so may the Pope bee Heli and Samuel were Priests and Iudges So may the Pope be 1. These were extraordinary in a few men that of Melchizedec before the law was made for a separation of those two offices after they were flatly distinguished in Moses and Aaron 2. Melchizedec was a type of Christ and sustained both offices which concur in our Saviour Christ. The Pope is no type of Christ therefore he cannot by that reason lay claime to both offices whatsoever may be holden upon other grounds Here wee see what a reverent account we are to make of them whom GOD hath set apart to the office of the Priesthood and Ministery They be the Priests the Ministers of the most high God in spirituall and ecclesiasticall matters they sustaine the person of God therefore they are highly to bee esteemed of us Artaxerxes in his letter to Ezra gives him an honourable title Herod though a mighty King and glewed to his sweet Delilah of incest reverenced Iohn Baptist. Constantine that famous and religious Emperour used the Bishops at the Councell of Nice with mervailous respect hee would not suffer them to stand bare before him hee would have them to sit downe by him professing that as he was Gods deputy in the Common-wealth so were they in the Church yet a number of prophane persons are there even where the Gospell is preached that thinke basely and speake basely of the Ministers what bee they they bee but Priests I but they are the Priests of the most high God The name of a Priest is an honourable name in the booke of God not a name of reproach and contempt Indeed the Popish massing Priests that take upon them to offer sacrifice for the quicke and the dead being most injurious to the one sacrifice of Christ once offered up for us all they are worthy to be thrust out of the Country with contumelie Whereupon a woman in Queene Maries dayes spake to a Priest that came into the market to buy fowles canst thou make GOD Almighty and canst not make a Capon But let us take heed how wee mocke the true Priests Prophets and Ministers of the LORD The little Children that called Elisha balde pate were torne in pieces by Beares they are the Priests the servants of the most high GOD the master whom they serve is the Highest above all therefore take heed how yee despise his servants reverence them for their master his sake for their office sake being Gods Ambassadours for their workes sake the salvation of you all which God effecteth by them receive the word preached by them with all meekenesse that by it ye may be saved in the life to come VERSE 2. HIs Priest-hood is ratified by another effect on Abrahams part what as it were to requite him withall No but as his part and portion which in equity he could not with hold from him In the Hebrew it is somewhat doubtfull whether Melchizedec gave tithes to Abraham or Abraham to Melchizedec nay by that it seemes rather that Melchizedec gave to Abraham But the seventie and especially St. Paul puts it out of doubt Melchizedec dedit spiritualia benedicendo Abraham temporalia decimando Of this historicall description of him out of Moses the Apostle first makes an interpretation then application The interpretation is of that which was expressed by Moses the application of that which was concealed by Moses 1. He interprets his name 2. The place where he ruled as King Melechtzedec i is put in ornatus gratia as in Adonibezek Abimeleck c. So is Christ the King of righteousnesse Christ was righteous in his conception in his conversation preaching and in the exequution of the last judgement 1. He ruleth with righteousnesse 2. Without sinne 3. Hee makes us righteous Iehovah our righteousnesse Ierem. 23.6 26. The second thing interpreted by the Apostle is the place where he ruled as King and that is Salem which is peace Christ is our peace Rom. 5.1 Esai 9.6 1. He was borne in the time of peace 2. The Angels at his birth published peace Luk. 2.14 3. Eph. 2.15 by his crosse he made peace 4. He left peace with us Iohn 16.33 Abraham gave a tenth part not of some but of all The Pharisees tithed Mint Cummin and Anise even the least things which our Saviour commends them for if they had not left the weightier matters of the law undone But this goes to the heart of many We are content to pay tithe corne yet that God knowes doe many unwillingly but must we pay tithe hops tithe cheese tithe Apples must wee pay tithe of the gaine that wee get by the trade of clothing I verily I give tithe of all that I possesse and shall wee bee worse than the Pharisees Let him that is taught in the word communicate unto him that teacheth in all good
of condemnation This Iudge is rather the Father than the Son for of him hee entreats in the next Verse Though Christ be the sole Iudge secundum executionem Iohn 5.22 yet judiciaria potestas is in the whole Trinity chiefly in the Father There was an unrighteous Iudge Luke 18. but this is the righteous Iudge of the whole world Gen. 18. These Iudges are wise and learned it is meet they should be so Lactantius writes of a Iudge that was very learned and set forth divers bookes but they are all fooles to him the onely wise God These Iudges are subject to partiality for that cause the Iudges of Mars street were wont to sit in judgement in the night that they might not bee moved with the contemplation of the party This Iudge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and night These are mutable there is not a shaddow of turning in him These Iudges dye this remains for ever and ever this is He to whom we are come The name especially the sight of a Iudge is terrible especially to a malefactor The Great Men the Kings of the Earth cry out Apoc. 6. O ye hils fall on us hide us from him that sitteth on the Throne When Ahasuerus held forth his golden Scepter Q. Hester went boldly to him The King of Kings hath held forth the Scepter of his favour to us by his Sonne CHRIST IESUS Therefore wee may come with all cheerefulnesse to him because this Iudge now is become our Father 1 Pet. 1.17 When Foelix did but heare Saint Paul preach of the judgement to come he trembled We shall stand without trembling before the Iudge himselfe It is Gods office to judge There is one Lawgiver and one Iudge There be Iudges under God and the King for civill matters and wee must all judge and try the spirits whether they be of God or not Of apert and manifest things we may judge Wee may call a spade a spade a knave a knave a drunkard a drunkard c. but of secret things we may not judge The heart is a secret thing judge not rashly of that the number of GOD's elect is secret judge not then who shall be saved and who damned true sanctification is a secret thing many may be holy without that are not within as the Pharisees some holy within as the Kings daughter is all glorious within If a man or woman follow not the bent of thy bow if he make not as great an outward shew as thou shall he by and by be an unsanctified person This is too great rashnesse Who art thou that judgest another mans servant Shall one fellow-servant judge another Let us referre that to the Iudge of all Let us judge our selves throughly and we will not be such severe judges of others The next persons to whom we are come are certaine speciall members of the Church the Saints triumphing in heaven These quoad essentiam are spirits as yet they have no bodies quoad qualitates they are just and perfect To the spirits of just men Not to the pulling spirits in purgatory for there be none such Purgatorium sayes Erasmus est tertius locus quem ignorat catholica ecclesia Nor to walking spirits in Church or Church-yard they be figmenta or ludibria either the devises of politique Priests or the delusions of the devill that lying Spirit nor to the damned spirits in hell they be the spirits in heaven Not to the Angels of whom he spake before but to the soules of the godly assumed into heaven to the spirit of Adam Abel Patriarcks Prophets Apostles of all that have departed in the faith of Iesus 1 They are just clothed not foliis ficulneis but with the robe of Christs justice and righteousnesse while they were here and now covered with the white robe of immortality for ever They have primam stolam the first robe for their soules and they shall have the second for their bodies in the resurrection 2 They are perfect We are a perfecting they are perfected the body of sin is wholly abolished and the graces of the spirit perfected in them perfect in knowledge affection and life without spot and wrinckle We must not imagine to finde absolute perfection in this life Diogenes came with a Candle at noone-day to seeke for a Man neither by Sun-light nor Moone-light shall we finde a perfect Man Absoloms body was without blemish so is no Mans soule in this life In many things we sin all The just man fals seven times a day I doe not utterly dislike that commendation that is so frequent among us if it were not to the disgrace of another indeed hee is a good man a good woman but they have these blemishes these imperfections as Nazianzen observeth of them that were famous among the Heathen Solonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loving of boyes Platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gulosity Diogenis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scurrility So may we of all Christians they have one blemish or other Noah had a staine of drinking Abraham of dissembling David of adultery and murther S. Peter of deniall of Christ S. Paul and S. Barnabas of contention As the Psalmist sayes there is none good no not one so there is none perfect no not one If ye will have perfect men and women ye must goe to heaven for them there be none on the face of the earth Nostra siqua est humilis justitia recta forsitan sed non pura The vertue that is in a just Man hactenùs perfecta nominatur ut ad ejus perfectionem pertineat etiam ipsius imperfectionis in veritate agnitio in humilitate confessio S. Aug. cont duaes Epist. Pelag. l. 3. c. 7. Our perfection is an unfained acknowledgement of our imperfection and an humble confession of the same Indeed Hezekiah lying on his death-bed as he thought was bold to put God in remembrance that hee had walked before him in truth and with a perfect heart 2 Reg. 20.3 The Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Hebrew it is Lebab shalom with a peaceable heart because there was no hypocrisie in him but a sincere desire to please God Yet he came short of that perfection which the Law requires There may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo but not perfectio Apoc. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Weaver may fill his cloth yet there may be defects in it Zachary and Elizabeth walked in all the Commandements of God without reproofe A wonderfull commendation 1. They did not goe but walked on without ceasing 2. Not in their owne phantasies but in Gods Commandements not in some but in all and so as they could not be reproved for it They walked in all yet in all imperfectly There is perfectio partium graduum An infant hath all the parts of a man but not the breadth and stature of a man So they walked
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