the ground VERSE 10. WHat mooved him to content himselfe with so meane a dwelling they made not so much reckoning of their habitation in this world as of that in the world to come therefore they did not greatly care how they dwelt here As for the land of Canaan though it were a pleasant Country flowing with milke and hony yet they knew they were not to continue in it long this made them to looke up to the heavenly Canaan whereof the earthly was but a type and figure Erecto capite his eye was also to that quasi accepturus Here hee had a Tent but there hee looked for a City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that City which alone deserves the name of a City it excells all earthly Cities in two respects In regard of the foundation and the founder thereof The Tents wherein they dwelt had no foundation they were fastned with nayles to posts and stakes set in the ground but this City hath a foundation earthly houses have but one foundation and subject to earth-quakes stormes tempests inundations and other casualities this hath many foundations Apoc. 21.14 and nothing can shake those foundations The Tower of Siloam it is like had a good foundation yet it fell the Abbies and Monasteries had sure foundations yet they are fallen the pallaces of Kings Noblemen and Gentlemen have strong foundations yet they shall all fall but the heavenly Hierusalem shall never fall Aholiab and Bezaleel made the Tabernacle Hyram the Temple Carpenters and Masons set up these Citties but God Himselfe is the maker and builder of this City These Cities may be overthrowne by waters the Sea may come in tumbling and sweepe them away these Townes and Citties may be consumed with fire there bee burnings almost every day these may be sacked with the enemy and made even with the ground as Hierusalem and the Temple are which were the wonder of the world wee may bee driven by famine and pestilence out of those townes and Cities howsoever they stand a while and we in them the time shall come when the earth with all the goodly buildings that be on it shall be burnt with fire Therefore let us use these Citties as we used them not let our hearts and affections bee in this City whose maker and builder is God We have not here an abiding City London is no abiding City Yorke Norwich no Towne is an abiding Towne Death will give us a remove out of all Townes but in this City wee shall abide for ever and reigne with CHRIST for evermore therefore let us all long for it He doth not say that he believed there was such a City but hee looked for it Iud. 5.28 We looke out of our windowes on sights in the streets Gardens Orchards c. but not out of the windowes of our hearts for this City Hee that lookes shortly for a new Coate will not bee much in love with his old for a faire house will not care for a cottage Wee looke after our wooll and cloath houses and lands c. Let us looke dayly for CHRIST 's comming that will put us in possession of this City As Saint Peter said unadvisedly of the Mount let us say likewise of this City it is good for us to bee here VERSE 11. WE have had the things which he did severally by himselfe now of him joyntly with his Wife because he toucheth a thing which he could not doe without his Wife Of whom he entreateth 1. Severally by herselfe then joyntly together with others Also together with her Husband The Faith of them both concurred in this Lyra shewes himselfe delirantem senem in avouching that Sarah had no faith in this he interprets it thus through faith that is of Abraham Sarah also received power but by it is meant her owne faith 1. Certaine facts of hers which she did by faith 2. The event that issued on them 1. A narration of facts 2. An illustration of them by the cause thereof The facts are two Conception and Procreation 1. She received strength to conceive seed to receive and retaine the seed that came from Abraham It might be translated to the emission of seede to the dejection of seede For the childe is framed of the seed of them both though Aristotle be of another opinion mater à materia quia ministrat materiam procreandae proli as the father doth Whereupon Christ is termed the fruit of the Virgins wombe She was now by the course of nature past conceiving of seed being ninety yeeres old a woman as Plinie observeth for the most part is past child bearing at fiftie then how could a woman conceive â—t ninetie not by nature but by the grace and power of God therfore it is said through faith she received strength to doe it 2. She brought forth a Child when there were two obstacles in the way barrennesse and old age The one is to be repeated out of Genesis God had shut up her wombe the other is here expressed Besides the season of age it was now no seasonable time for a woman of ninety yeeres to have a child yet by faith she had one And why what was the cause of it because she judged him faithfull c. this Lyra referres to Abraham because he judged as for Sarah she laughed at it and Abraham thought it an incredible thing yet it may be adscribed to Sarah her selfe as for Abraham he is not mentioned at all in this verse Some affirme that that laughter of Sarahs did issue ab admiratione non à dubitatione as Abrahams did Abraham laughed admiring not doubting of Gods promise so did Sarah yet the laughter of Sarahs must needs be condemned 1. She opposes two impediments to the promise which Abraham doth not 2. Shee is reproved by God for laughing who tells her that it issued from infidelity 3. Shee her selfe covers it with a lye which she would not have done if it had not beene an evill laughter How then is it true that Shee judged him faithfull who had promised At the first she doubted and derided it but afterwards being reprehended by GOD better instructed by her husband and pondering in her mind that it was GOD Almighty which had spoken it she believed it and judged him faithfull He that hath promised me a child is able to fulfill his promise faithfull to performe that which he hath promised therfore though I be barren and old too I shall have a child Gen. 21.6 7. 1. Women as yee see may have faith they may believe in Christ be members of his body and heyres of the kingdom of heaven The woman was the first in the transgression yet she shall be saved though it be a kinde of purgatory by the bearing of Children 2. God is pleased with marryed folke he that liveth in the flesh cannot please God that is as Pope Siricius expounds it in mariage Abraham and Sarah were marryed folke yet they pleased God Let not
rejoycing and brings home the sheaves of heavenly comfort with him Gods dealing with his Children is contrary to Ezekiels scrowle it was sweete in his mouth and bitter in his belly God begins bitterly but ends sweetely as hee did with Abraham Yee remember the patience of Iob and what end the Lord made So remember the tryall of Abraham and what end the Lord made The beginning was sorrow the end was joy Let us beare with patience the bitter beginning that we may be partakers of the sweete ending He that will save his life shall loose it but hee that looseth it for my sake shall finde it hee that will save his goods by the denyall of Christ shall loose them he that will save his Children by dishonouring of God shall loose them as Eli did he cockered his Children and lost them they were both slaine in a day Abraham is content to loose his Child for God's sake and he findes his Child there is nothing lost by obeying God we shall be gainers by it Contemne divitias eris locuples contemne gloriam eris gloriosus contemne filium habebis filium We shall have fathers and mothers Children as it were in this world and in the world to come life everlasting Let this encourage us to submit our selves in all obedience to God in all things as Abraham did VERSE 20. WE have had the Chapter of death here followes that of faith wherein we have an Ilias of examples 1. Of the Grand-father then of the Sonne lastly of the Grand-child Isaac was in a manner dead yet he lives still many a yeere and at his going out of the world blesseth his two Sonnes which was a demonstration of his faith he lived and dyed in faith as Abraham had done But it seemeth the Holy Ghost might have made choyse of other workes of Isaacs serving better for the expressing of his faith then this he was a devout and religious man much given to prayer and heavenly meditation he went into the field to pray or meditate he continued praying twenty yeeres together for a Child and would not give over hee was obedient to God and followed him from place to place why doth not the Apostle make mention of these but of his blessing 1. These were common to others together with him 2. This blessing did most of all argue that he had lively faith in the promises of God made to him and Abraham when as hee doth bestow the things promised with as great assurance as if they were accomplished already This blessing is a fulfilling of all the promises therefore most fit to declare his faith and to publish it to all the world In this blessing there are three things 1. The instrumentall cause whereby it was done 2. The persons blessed 3. The things whereabout they were blessed For the instrument it was by faith Was it so he was coozened in it by Rebeccah and Iacob and he was induced to it against his will and purpose for he was determined to have blessed Esau. 1. Distinguish between the action and the infirmities in it Nature lead him one way and grace another yet for all that all things were governed by GODS providence as Exod. 1.20 and this blessing was an execution of Gods will decree and counsell and in some fort issued from faith in him Some infirmities of a man cannot marre the action of God as a sicke man is a man so a weake faith is a faith 2. His constant resolution after the blessing was ended doth shew it came from faith I have blessed thy brother already and he shall be blessed The voice of faith For the persons Iacob is set first because the birth-right was his his brother having sold it to him and he was the man whom God loved and in whom the promises were continued Esau was a prophane person yet he had some blessings Therefore both are included in the blessing though diversly Concerning what did hee blesse them not things present but to come temporall and eternall in this life and that to come which was an evident declaration of his faith For faith is a ground of things hoped for he pronounced of things to come as certainely as if they were already and they fell out as he had said Neither were the things to come temporall blessings alone but especially spirituall shadowed out by earthly things In the blessing hee said to Iacob Genesis 27.29 Be thou thy brothers Lord yet Iacob was faine to crouch to Esau hee was his Lord but this was accomplished in CHRIST that should come of Iacob All Nations were subject to him In this blessing Iacob saw CHRIST though it were afarre off therefore no mervaile though it bee adscribed to faith The blessing of Parents is highly to be regarded Praerogativa parentum disciplina filiorum Though there be a difference betweene our blessing of our Children and of the Patriarkes Our benedictio is but bona dictio or bona precatio their 's was an actuall and a reall bestowing of things on them yet the curse or blessing of Parents in all ages is to bee respected whom they curse justly God curseth â—nd whom they blesse God blesseth Therefore let Children so behave themselves that they may have their Parents blessing especially at their departure out of the world These temporall blessings are blessings Wealth health honour prosperity these GOD bestoweth on the reprobate these had Ismael and Esau hee was a jolly hunter and abounded in pleasure hee flourished in worldly prosperity more than Iacob So may the wicked doe Psal. 73.4 Dives But let us be content rather to lye with Lazarus then to frye with Dives to be plaine and simple men as Iacob was then to have their felicity here and misery hereafter 2 Sam. 19.30 Faith sees things to come Isaac now was blind yet he saw things to come The eye of faith is the best eye Let us entreat the Lord to make the eye of our faith brighter and brighter to our dying day VERSE 21. TOuching Iacob there bee two facts to be considered which are illustrated by the instrumentall cause and the circumstance of time when they were performed The facts are the blessing of Iosephs two Sonnes and his worshipping of GOD described by the manner how the instrumentall cause faith the time when when he was a dying By faith for without the eye of faith hee could not see the things that should happen to his Childrens Children conteyned in the blessing Which was more than the blessing of his owne Sonnes all fathers will doe that when hee was about to dye when death did approach 1. He adopted them into his family that they might be members of the Church as well as his owne Sons 2. He preferred the younger before the elder Ephraim is put for the tenne tribes Hos. 5. they were both Children Ephraim had no more in him then Manasseh 3. Being a stranger in Aegypt he gave them portions in the land
gente cruentus Sanguine fraterno and they use to call him terrae filium whose father is not knowne Iobs Genealogie is not expressed in Scripture But why was his Genealogie omitted Some of the Iewes say because his father was a fornicatour and his mother an whore Eustathius Bishop of Antioch sayes because his ancestours were not worthy to be reckoned with such an holy man Some because he did not appertaine to the stocke of Abraham from whence the Messiah came rather because he might be a full type and figure of CHRIST Sem cannot be Melchizedec the Iewes say he was Lyranus Ierome epist. 126. calls it famosissimam quaestionem 1. Sem his Genealogie is set downe in the Scripture his father and mother are knowne his Grandfather and great Grandfather his posterity Gen. 10.21 Ergo. Object Lyr. his Genealogie indeed is registred under the name of Sem but not under the name of Melchizedec as the Holy Ghost meaneth Sol. I but the Apostle speakes of the man not of the name This man Melchizedec was without father and mother So it may be said that the posterity of Israel is not mentioned Matth. 1. because the name of Israel is not there but of Iacob 2. Sem had the east part of the world allotted to him Gen. 10.31 then how came hee to dwell in Canaan appointed to Cham and his posterity Gen. 10.19 and to Reigne there as a King Whereas Sem and his posteritie had Chaldea allotted to them Abraham came of Sem who dwelt in Vr of the Chaldees from whence he came into Canaan at Gods Commandement Gen. .1.31 he passed over the river Euphrates whereupon he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the seventie But we never read that Sem was called into Canaan as Abraham and Lot were 3. There is no probabilitie that seeing all this while often and constantly hee hath beene called by the name of Sem the HOLY GHOST should now of the suddaine call him by the name of Melchizedec 4. It is said of Melchizedec Hebrewes 7.6 that his kindred is not counted among the Levits yet Abraham and Levi came of Sem therefore Sem was not Melchizedec 5. Iosephus and Philo Iudaeus affirme that Melchizedec was a Cananite so say Irenaeus Epiphanius Theodoretus Adam and Eve had neither father nor mother they had no earthly Father to beget them nor mother to beare them in her wombe but were immediately created by God All others that descended of them have both father and mother Melchizedec himselfe had father and mother else hee could never have had any being in the world to meet Abraham and to blesse him but he is said to be without father and mother c. because their names are not recorded in the historie of the Bible otherwise both he and all other Men Women and Children have beginning of dayes and end of life We have a beginning and wee shall have an ending there is a time to be borne and a time to die Adam lived so long and hee dyed Methusalem almost a thousand yeeres yet he dyed in the end The rich man also dyed and was buryed Rich and poore high and low Merchants Lawyers and Physitians dye Lords Earles Dukes and Kings dye Some goe merrily to bed and are dead in morning Some lively and jocund at noone and dead by night Some are made exequutors to others that are faine to have executors themselves before they can come to the exequution of the will and testament left to them Such a fraile thing is our life a vapor a bubble a thought a dreame c. Therefore let us so spend the few evill and uncertaine dayes of our pilgrimage in this world as that wee may live with Christ that abideth for ever in the world to come The Priest-hood of our Saviour is an everlasting Priest-hood as for his sacrifice the action is past he offered himselfe once for all on the altar of the Crosse but the fruit and efficacy of it remaineth for ever his intercession remaineth still hee is our intercessour in the heavens and presents the incense of our prayers to his Father in the golden censer of his owne righteousnesse and hee will offer up the sacrifice of praise for us to his Father for ever Therefore let us shew our selves to bee Priests to him offering up our selves our soules our bodies as an holy sacrifice to him in this life that we may reigne with CHRIST our Priest for ever in the life to come VERSE 4. NOw followes the greatnesse of Melchizedec which was a type of our SAVIOUR CHRIST wherby the greatnesse of our SAVIOUR CHRIST Himselfe may shine more evidently to us all The amplification of his greatnesse is set forth by comparing him with two famous persons Abraham and the Levites 1. That he is to be preferred above Abraham he evinceth by these two arguments 1. Hee that takes tithes is greater than hee that gives tithes Melchizedec takes tithes Abraham gives tithes Ergo. 2. He that blesseth is greater than he that is blessed but Melchizedec blesseth and Abraham is blessed ergo That he is to be advanced above the Levites he sheweth by two arguments 1. They are mortall he is immortall 2. They payd tithes to him ergo he is greater than they The first argument hath two parts an affirmation and an anticipation of an objection 1. Argument he that received tithes of Abraham that famous and worthy man of whom the Iewes doe boast more than of any other must needs be acknowledged to be a great man but Melchizedec received tythes of Abraham ergo The proposition dependeth on this tythes were Gods right therefore they that tooke tythes were in Gods roome and for that cause superiour to them that payd tythes Melchizedec was a taker of tithes Abraham a giver of tithes therefore he was greater than Abraham Because it is a matter of importance and worthy the marking he stirres them up to attention by an Epiphonema Consider as they doe that are in a theatre which are wont with serious minâ—es and carefull diligence to consider of that which they see and heare Melchizedec as a magnificent King and royall Priest commeth forth to play his part therefore consider him well How great Not in stature as Saul was but in honour and dignitie This whatsoever he were Even the Patriarch Abraham Such a rare man as Abraham was the friend of GOD the Archfather a chiefe father the Prince of fathers Ab rab gnam the father of many nations of him the Iewes chiefely boasted that he was their father So Acts 2.29 7 8 and 9. Of the first or chiefe of the fruits taken also for spoyles An ordinary thing among the Gentiles to consecrate some of the spoiles to their Gods when they had gotten a victorie 1 Samuel 15. ver 15. The chiefe of the spoiles hee would not give of the basest they by a Synecdoche are put for the whole spoiles Some translate it praecipua the chiefe things The taking
put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident because he is created after an other manner Before he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Iesuits being notable fishers have found a deep mystery in this pond the alteration of the word And wherin I pray you consisteth this similitude It must needs be in this and nothing but this That as Melchizedec offered bread and wine as a sacrifice of praise to God after Abrahams victorie So our Saviour Christ offered his body and bloud under the shape of bread and wine in the Supper for this cause and for this cause alone or chiefely and principally he is a Priest after the order of Melchizedec and in the end having the streame of all the fathers running with them they desire Christ to confound us that strive against it But cannot Christ be a Priest after the similitude of Melchizedec unlesse it be in this Surely then he is not a Priest at all after the similitude of Melchizedec for Melchizedec offered no bread and wine The Hebrew is Hotziah protulit non obtulit as their owne vulgar Interpreter doth translate it and the Septuaginta expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a confirmation of Melchizedec's kingdome not of his Priesthood as a King of his Prince-like liberality he brought forth out of his store-house plenty of bread and wine to refresh Abraham and his men after the battell he brought them forth not to offer them to God but to comfort Abraham and his wearied Souldiers withall Therefore concerning the forged sacrifice of the Masse Christ can be no Priest after the similitude of Melchizedec 1. Melchizedec offered no bread nor wine at all 2. If he did he offered the substance of bread and wine not the shewes alone as the Papists doe therefore in this hee cannot bee a Priest after the similitude of Melchizedec for Melchizedec did never any thing like to this But in sundry other respects hee is a Priest after the similitude of Melchizedec 1. As Melchizedec being a Priest of the most high God blessed Abraham and prayed to God for him So Christ blesseth and prayeth for his Church Verse 25. 2. As Melchizedec is said to live for ever because there is no mention of his death in the Scripture So Christ liveth for ever and of his Priest-hood there is no end 3. As Melchizedec was a Priest yet not made after the manner of other Priests but had an extraordinary calling from God so CHRIST is made a Priest not after the manner of the Leviticall Priest-hood but after a more excellent sort as Melchizedec was 4. As Melchizedec was a King and a Priest too So was our SAVIOUR CHRIST in these sences Hee is a Priest after the similitude of Melchizedec not in that sence which the Papists imagine The man of GOD and dispenser of the Word that is appointed to teach the people whether hee doth it by word of mouth or wryting must make things cleere and evident unto them It was evident by that which hee said in the former Verse that the Priest-hood is changed because the tribe consecrated to the Priest-hood is changed yet not contenting himselfe with that he makes it a great deale more evident in these Verses A mysterie of Religion cannot bee too evident to the people A Preacher must bee as plaine as possible hee can as plaine as a pike-staffe as wee use to speake Hence it is that Preachers are compared to Nurses a Nurse though shee have a fine flowing and eloquent tongue yet shee will speake plainly to the Child So must we to those Children whom God hath put to us to nurse when we deliver the sincere milke of the Word to them Who hath more learning then God the fountaine of all Wisedome yet the Scripture which is his Word is the plainest writing in the world he is the best Preacher and drawes neerest to God Almighty that speakes most plainely to the capacity of the people They in Ezra gave the sense and made the people to understand it as for those that affect obscurity that love to speake in the cloudes that desire rather to be admired for an opinion of learning then to profit and benefit the people they can have no comfort of their labour Heraclitus that was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reproved by the rest of the Philosophers Hereticall teachers have beene darke but the true teachers have beene perspicuous St. Hierome had more adoe to understand Iovinian then to confute him Arrius was obscure in setting downe his heresie whereas St. Aug. had rather speake false Latine to say Ossum for os then hee would not be comprehended by the people Our Apostle here strives to make the alteration of the Priest-hood more and more evident Indeed the Papists holding it the best policy to keepe the people in ignorance are of purpose obscure in their writings and sayings The Rhemes Testament of late yeeres set forth in English is so darke such inck-horne termes so many Latine wordes unenglished as that the common people cannot understand it even as good as Aristotles physickes that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as for us that be sincere Preachers of the Word which seeke Gods glory and the profit of the people more than our owne credite and estimation let us labour to make that evident which we speake VERSE 16. NOw hee sheweth how this is more evident by the manner of creation of this Priest farre different from the creation of Priests in the law Not of the Law of a Carnall Commandement not after the rite and manner of the ceremoniall Law as Aaron and his Sons were The ceremoniall Law is termed the carnall Commandement because it did consist in carnall and outward observations that were not to continue long Hebr. 9.10 Eph. 2.15 At the consecration of Aaron and his Sonnes very costly and glorious apparell was provided which were put on their backes an Ephod a breast plate a miter Exod. 28.1 two Rams and a young Calfe without blemish Exod. 29. were offered up to God for them and a boxe of holy oyle was powred on their heads CHRIST being a Priest after the order of Melchizedec had no such outward solemnity but was annoynted with the oyle of the spirit above his fellowes and cloathed with the white robe of unspotted innocency that was to be found in no Priest in the time of the law therefore his Priest-hood is more excellent then theirs But after the power of an endlesse life that is after that powerfull manner which it pleased God to shew in the Gospell that bringeth with it an endlesse life If he had made a direct opposition it should have beene thus but after the Law of the Spirituall Commandement yet hee speaketh more emphatically Instead of Law hee uses the word power because both our Saviour Christ and the Gospell is the power of God to salvation Ro. 1.
their owne countrey as Themistocles Howsoever God dealeth with us in this world wee shall have an abundant recompence in the life to come therefore let us goe whithersoever Gâ—d shall call us as Abraham did he that forsaketh not father and mother houses and lands nay he that hateth them not for Gods sake is not worthy of him VERSE 9. 1. THe manner of his abode 2. The cause of it 1. Factum the fact 2. Motivum the motive that stirred him to it The land of promise which was so called because it was promised to him by God and that often Hee went not backe againe in a discontented minde but though hee found few outward encouragements to tarry yet hee stayes by it The manner of his abode is set forth 1. By the quality of the place 2. By the forme of his habitation How did he abide in this land not as a Lord and master in it but as a stranger it was a strange Country to him he had no house no land in it no not the breadth of a foot hee was faine to buy a piece of ground to bury his Wife in It was inhabited by a strong and mighty nation that were meere strangers to him This might have shaken his faith Is this the Country that I and my seed shall have what likelihood is there of it yet by faith he abode in it wayting for the accomplishment of Gods promise 2. What was the manner of his dwelling in it he dwelt not in a stately and magnificent Citty in a strong and defenced Castle in a costly and sumptuous house not in a Tower the height whereof reached to heaven as the Tower of Babell did not in one tent but in many remooving his tent hither and thither He dwelt in tents that were soone set up and soone pulled downe againe partly because he might be at Gods call ready to remove when hee would have him as indeed Abraham was a continuall flitter partly also because hee knew his seed should goe into Aegypt and the time was not yet come when he should have a full possession of the land of Canaan Therefore in the meane season he contented himselfe with Tents In commemoration whereof they had the feast of Tents or Tabernacles Yet he kept great hospitality in his Tent a poore house yet a rich house keeper hee sate of purpose daily at his Tent doore as a bell to toll strangers and passengers to him It was wont to be said golden Chalices and wooden Priests so now a dayes it may bee said golden houses wooden house keepers a great house a large house yet little meat in it It may be sufficient for themselves strangers nay neighbours seldome drinke of their cup a great sort of brave chimneys but little smoake in them many a Noble mans house scant smoakes once in a yeere Cornelius a Captaine had no stately house yet his almes were great Gaius had no glorious house yet an hoast to the whole Church wheresoever we dwell though in a Tent or booth yet let us doe good with that which wee have as Abraham did our house shall be the better blessed for it Abraham dwelt in a Tent yet GOD protected him from all enemies and dangers Wee never read that thieves brake into his Tent and spoyled him of that which he had In a tempest thundering and lightning the Tent was not set on fire It is better to bee in a poore cottage under Gods wing than in a magnificent Pallace without his favour Ahaziah dwelt in a sumptuous building yet hee got a fall that cost him his life Michah had a strong house yet the Danites came and tooke all in his house Lot had an house in Sodom Abraham had but a Tent yet Abraham was safer in his Tent then Lot in his house GOD kept Daniel in the Lions denne the three Children in the fiery furnace Ionah in the Whales belly hee preserved Abraham in his Tent and hee will for ever keepe his Children in the meanest Cottage in the world The manner of his dwelling in the land of promise is illustrated by his companions not he alone but Isaac and Iacob Whether he and they dwelt together in Tents at the same time cannot bee defined If wee respect Abrahams age they might for hee lived after Isaac was borne seventy five yeeres and after Iacob was borne fifteene yeeres yet whether that be the meaning of the Holy Ghost or not I dare not affirme they in their time dwelt in Tents as Abraham did in his time because the promise was made to them all to Abraham and his feed They were intailed in the promised land with their father The Canaanites had Cities and beautifull houses to dwell in Abraham Isaac and Iacob dwelt in Tents the wicked may have fairer dwellings in this world then the godly Now wee have sumptuous and magnificent buildings immediately after the floud they erected a Tower the height whereof reached to heaven The Canaanites had townes and Cities that were walled up to heaven Ahab had his Ivory pallace Nebuchadnezar his stately Babel There are many gay buildings in all places but as CHRIST said of marriage from the beginning it was not so What manner of house did Adam and Eve dwell in Abraham Isaac and Iacob these worthy and renowned Patriarcks dwelt in Tents and incommemoration hereof there was instituted among the Iewes a feast of Tents and Tabernacles which was kept with great solemnity by the space of seven dayes they sate in Boothes Let us not be too carefull nor too curious about our dwellings Our Saviour Christ the Lord of all had not an house to hide his head in at his dying day he commended his mother to Saint Iohn who tooke her home to his house There is as free a passage to heaven out of a poore beggarly Cottage as out of a Kings Pallace Let us not spend too much cost about our earthly houses but labour to build up our selves as houses to God in this life that when we must remove out of these buildings be they greater or lesser we may be received up into that house that is made without hands in the life to come GOD doth not immediately performe his promises hee will exercise our faith and patience in the expectation of them This land was Abrahams now by promise yet his seed had not the possession of it many hundred yeares after yet Abraham by faith waited for it he that believeth will not make hast Wee must not be too hasty but tarry Gods leysure So the heavenly Canaan the kingdome of heaven is ours by promise feare not little flocke it is your Fathers pleasure to give you the kingdome yet we must passe through many tribulations into this kingdome Let us with patience beare them all and at the length though it be at a long runne first wee shall bee sure to be partakers of it for heaven and earth shall passe but not one title of Gods Word shall fall to
GOD upon him by his disobedience we pulled the wrath of God on us when he gave place to the suggestions of the Devill we gave place to them when he rebelled against God wee rebelled against him because hee was not to bee considered as a private man but as the roote and fountaine of all mankinde When Adam was created in righteousnesse and true holinesse after the Image of God wee were then created as glorious Creatures as hee When Adams body was framed out of the dust of the earth our bodies were taken out of the earth when Adam received a dominion over the beasts of the field the birds of the ayre the fishes of the Sea we received a Lordship over all creatures when Abraham payd tithes the tribe of Levi payd tithes So we that be Christians may be affirmed to have done many things in Christ when hee did undergoe the burden of his fathers wrath wee sustained it when he fulfilled the law we fulfilled it when hee was crucified on the Crosse wee were crucified to sinne when he dyed we dyed his death was a token of our dying to sin When hee rose againe and ascended into heaven we his members rose againe and ascended into heaven When he payd the debt of sinne we payd it namely by him as by our surety Let us not then think much of the punishments inflicted on us for sinne that we have sicknesses and diseases yea that even poore tender infants of a weeke old are sicke Besides our owne sinnes wherein wee were conceived wherein wee grow up continually wee all sinned in Adam and when the sentence of death was pronounced against him it was pronounced against us all we were all guilty of damnation save that God in mercy hath saved many by his Sonne Christ Iesus CHRIST 's doings are our doings his obedience is our obedience his satisfaction is ours his merits are ours his righteousnesse is ours therefore though we bee poore in our selves yet wee are rich in him though we have nothing of our selves yet in him we possesse all things VERSE 10. HEere the Apostle shewes how Levi paid tithes to Melchizedec lest it might seeme a paradoxe he payd tithes to Melchizedec not in his owne person exclusivè but inclusively in Abraham he was in his loines potentialiter originariè as the Schoolemen speake as all creatures were in materia prima Levi was in the loines of Abraham secundum concupiscentiam carnalem Christus autem secundum solam substantiam corporalem Aug. lib. 10. de Genesi ad literam c. 20. Thom. part 3. q. 31. art 8. in semine est visibilis corpulentia invisibilis ratio in respect of the former Christ was in the loines of Abraham but not in respect of the latter But the soundest answer is Christ in this Antithesis is comprehended under Melchizedec which was a type of him not under Abraham therefore Christ is here considered as a taker of tithes in Melchizedec not as a payer of tithes in Abraham The scope of all is to prove the excellency of Christs Priesthood above the Leviticall Priest-hood wherof the Iewes so greatly gloried the Levits themselves payd tithes to Christ in Melchizedec therefore Christ's Priest-hood is by many degrees more excellent then theirs There was a worthy and glorious Priest-hood in time of the law there was an high-Priest in goodly apparell clothed with a white linnen Ephod that had a Miter on his head a faire breast-plate on his breast on which was written the names of the twelve tribes of Israel he went into the Sanctum Sanctorum once a yeare and offered up the prayers of the people Besides him there were a great number of Priests and Levites throughout all the townes and cities of Israel they offered the sacrifices of the people and made attonement for them before the Lord they taught the people and instructed them in the wayes of the Lord. Yet all these are nothing to our Saviour Christ hee excells them as much as the Sunne doth the Starres or the body the shadow They were all but shadowes of him hee is the true high-Priest which is a Priest for ever after the order of Melchizedec They were but men hee is God and man they sinfull hee without sinne they mortall he immortall their sacrifices were but figures of his sacrifice the bloud of Goats Lambes offered by them took away no sinne his bloud purgeth us from all sinne they received tithes of their brethren but they themselves payd tithes to Christ they prayed for the people in the Temple Christ prayes for us in heaven A most glorious high-Priest worthy to be honoured of us all Let us subject our selves to this high-Priest which hath made us Kings and Priests to God his father that we may reigne with him our Priest and King in the life to come Now if Melchizedec were so great a man how great is our Saviour Christ doth it you good to looke on the Kings picture then what delight would you take in the view of the King himselfe Melchizedec is but the picture Christ is the King and Priest indeed therefore let us all lift up our mindes to him Not Abraham alone not the Priests and Levites alone but all Kings and Princes yea all the Angels in heaven must stoope to Christ. Therefore let us all meditate in his greatnesse which may be a singular comfort to us that we have such a great King and Priest as Christ is who is greater than all creatures in the world Now he comes to Christ prefigured by Melchizedec In whom there is to be considered 1. His calling to the office of the Priest-hood c. 7. and 8.2 His exequution of that office c. 9. and 10. In his calling 1. The person called c. 7.2 The function whereunto he was called cap. 8. In the person called 1. The occasion why hee was called to this excellent Priest-hood ab 11. to 26. 2. A magnificent description of him that was called to it à 26. ad finem The occasion of his calling was the imperfection of the Leviticall Priest-hood Above the which the Priest-hood of Christ is advanced by foure arguments 1. From the change of the one and the firmenesse of the other Verse 11.12 13 14. 2. From the power and utility of the one and the weakenesse and inutility of the other Verse 15.16 17 18 19. 3. From the manner of the institution of them both the one by an oath the other without an oath Verse 20.21 22. The 4th from a difference betweene the Priests of them both they were many he but one they dyed he lives for ever which is amplified by an effect Verse 23.24 25. Then followeth the description of this our high-Priest Where there is a commendation of his person Verse 26.27 and of his Ministery Verse 28. VERSE 11. THe first argument from the change is illustrated by the cause and the manner thereof The cause was because perfection could not be obtained by it If we had been
justified sanctified delivered from sin and damnation and brought to heaven by the Priest-hood of the Levites then why did it not remaine still why was another Priest-hood substituted in the roome of it For the manner of the change the Priest-hood went not away alone but the fall of it was the fall of the law too and when I speake of the Priest-hood I speake of the law too for under it the people received the law Some translate the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto for unto it namely to put us in minde of perfection that was to comeby the Priest-hood of CHRIST The law was established to the people but that is further fetched and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie under as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law that is the ceremoniall law touching sacrifices washing observations of times and meats c. the law was given together with the Priest-hood it was an appendix to the Priest-hood therefore as perfection comes not by the one no more doth it by the other The people were lawified tied and bound with the fetters of the ceremoniall law If perfection had beene by them what needed there a further supply but there came another Priest-hood and an other law too therefore the former were imperfect 1. For the Priest-hood there arose another Priest of another order then the Leviticall Priests were they were of the order of Aaron this of Melchizedec Rise not by haphazard but by Gods owne constitution Deus natura nihil faciunt frustrà the wise and omnipotent GOD doth nothing that is needlesse and unnecessary If it had not beene needefull that another Priest should arise after the order of Melchizedec the Priest-hood of Aaron might have remained still If preaching had not beene necessary GOD would never have instituted preaching If the Sacraments had not beene necessary helpes for the strengthning of our faith God would never have ordained the Sacraments if wee could have beene justified and made righteous by our owne fulfilling of the law God would never have sent his Sonne into the world made of a woman and under the law for our sakes but God sent Christ into the world to fulfill the law for us therefore all our righteousnes is not worth a straw This is the Logick of the Holy Ghost and all wrangling Sophisters in the Church of Rome must yeeld unto it If Aarons Priest-hood could have perfected us Christ's Priest-hood should never have risen up in the roome thereof Wherein wee may behold the supereminent dignity of Christ his Priest-hood above the Aaronicall and Leviticall Priest-hood It cannot be denyed but that Aarons Priest-hood was most glorious As the Psalmist speaketh of the Church so may wee of it many glorious things are spoken of thee thou City of God many glorious things are recorded of the Leviticall Priest-hood There was a costly tabernacle a sumptuous Temple the wonder of the whole world there was an admirable Altar many oblations and sacrifices there were sundry Sabbaths and new Moones diverse festivall dayes the feast of unleavened bread of the blowing of Trumpets of Tabernacles of Dedication c. which were kept with wonderfull solemnity there were many washings and purgings for the clensing of the people Vid. Supra Therefore let us magnifie GOD for this our high Priest by whom wee have an enterance into the kingdome of heaven The high-Priest went into the Holy of Holies himselfe but hee carryed none of the people with him they stood without our high-Priest is not only gone into heaven himselfe but hee hath also brought us thither that high-Priest offered Bulls Calves Lambes for the sinnes of the people this high-Priest offered himselfe for us all Therefore let us honour and reverence this our high-Priest let us subject our selves to him in all things He that would not obey the high-Priest in the time of the Law was cut off And doe ye thinke we may lawfully contemne our high-Priest in the time of the Gospell Let us say to him as the people did to Iosua whatsoever thou commandest us that will wee doe Hee hath made us all Priests to GOD his Father that wee should offer up our selves our soules and bodies as an holy and acceptable sacrifice to him therefore let us shew our selves to bee Priests let us sacrifice the filthy Beast of uncleannesse the ugly and deformed beast of drunkennesse the insatiable Wolfe of covetousnesse the crooked Serpent of Craft and divellish policy the swelling Toade of pride and loftinesse the consuming beasts of envy hatred and malice let us offer up the sacrifice of praise to this our high-Priest all the dayes of our life in this present world that wee may sing praises to him with Saints and Angels for ever in the world to come As wee say Christ is our Priest so let us make use of it to our selves VERSE 12. VPon the change of the Priest-hood necessarily followeth the change of the law too The Iewes were stubborne defenders of the Ceremoniall law above all things they could not abide to heare of any change of it Some might reply and say though the Priest-hood bee gone yet the law may continue still Nay sayes the Apostle these stand and fall together they were instituted together chickens of one hatching therefore they live and dye together The Leviticall Priest-hood and the Ceremoniall law are relatives se mutuò ponunt auferunt He doth not openly say if the Priest hood be abolished then the law is abolished the Iewes being zealous of the law could not as yet indure that Therefore he mollifies his speech using a more soft and gentle terme if the Priest-hood be changed Yet in effect it is all one they changed as Festus and Felix did Felix went out of the countrey and Festus came in his roome So the Leviticall Priest-hood went away gave place to Christ's Priest-hood which is come in the roome thereof transposed put out of place altered Hee doth not say then by all probability there must bee a change of the law but of necessity it cannot be avoyded The morall law remaines still but the ceremoniall law vanisheth away with the Priest-hood As Christ is come into Aarons roome so likewise into Moses roome he is our Lawgiver as well as our Priest The Pope in his Decretalls applies this to himselfe but it is proper to our Saviour Christ. He may as well conclude from hence that hee is a Priest after the order of Melchizedec as that he hath power to make lawes as Moses had In this world there is nothing but changing The world is like the Moone that is ever changing like the Sea that is ebbing and flowing sometimes calme sometimes boisterous it never stands at one stay So the Priest-hood is changed instead of the Leviticall Priest-hood is established the Ministery of the Gospell Kingdomes and nations change The foure mighty Monarchies of the world are changed The famous Churches of Assia to the which Christ writeth that once embraced the