sinnes of all the faithfull on him he feared the wrath of his Father yet without any diffidence or distrust He was in a wonderfull perplexity and perturbation as ever any was the power of the deity for a time suppressed thinking himselfe as it were forsaken of his Father God plucked him out of this feare sending an Angell to comfort him and strengthning him himselfe This is no disparagement to CHRIST because hee was a true man It is not in vaine to pray for God will heare us If not ad voluntatem yet ad utilitatem He doth not hearken so much to the externall cry of the throate for Esau cryed but obteined not the blessing Baals Priests cryed from morning to noone but were not heard he hearkens to the internall cryes of his Spirit in his Children 1 Ioh. 5.14 So he heard Anna Hezekiah David the Nine vites when they cryed unto him He heard Daniel Dan 9.23 and Cornelius prayers were in remembrance with God VERSE 8. THe second fruit is his learning by it 1. The Scholler 2. The Lesson 3. The Schoole-master Though he were a Son equall with his Father Phil. 2.6 by those his sufferings hee learned what obedience meant experimento didicit Cajetan hee felt by experience what it was to obey Christ learned as he was man as Luk. 2. ult Afflictions are very profitable for us It is good for me sayes the Psalm that I have beene afflicted that I might learne thy statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qua nocent docent In prosperity we are as Calves Oxen and fat Horses kicking against our master pursuing eagerly after the sinfull pleasures and profits of this world but aduersity makes us to retyre home to God and submit ourselves to him by unfained repentance in their affliction they will seeke me early When a Scholler in the Schoole is under the rod he will cease then to play rex he wil cry peccavi keep in his seat afterwards and apply himselfe to his booke So afflictions will make us to consider our wayes and apply our selves wholly to the obedience of Gods word and will VERSE 9. COnsecrate to God and approved of God Hebr. 2.10 Authour Good workes are the fruits of faith seales of our election and pledges of our salvation but Christ is the Authour Eternall Not as some that are saved from the Gallowes and after dye Vnto all To Lazarus and Abraham Iewes and Gentiles rich and poore c. Obey Not to those that talke of him nor heare him in the preaching of the Gospell as 2 Thes. 1.8 but to those that obey him Why doth hee not say to them that believe because obedience is the touchstone of faith As the tree is knowne by the fruits So faith by obedience As Christ obeyed Verse 8. So must we Our Saviour Christ is the Author of salvation not to all that talke of him c. It is a good thing to come to Church heare the Word receive the Sacraments c. Yet we must not set down our staffe here for if we will obtaine eternall salvation wee must obey him Every one that saith unto me Lord Lord shall not enter into the kingdome of heaven but hee that doth the will of my Father Not the hearers of the law but the doers of it shall be justified Obedience is better than sacrifice As a Physition is the cause of health to those patients that will follow his directions and obey him So CHRIST is the Authour of salvation unto all those that obey him Let us examine our obedience Christ wils us to avoid sins that cause his Gospell to be ill spoken of by good workes to adorne it to stop the mouthes of the adversaries c. Doe we so doth not drunkennesse covetousnesse pride malice and uncleannes abound As they said and promised to Iosua So let us to Christ. Whatsoever thou commandest us we will doe and whither soever thou sendest us we will goe Doth Christ command us to abandon covetousnesse which is Idolatry and the roote of all evill then let us not be glewed to the world Doth he forbid us drunkennesse malice pride c. Let us have no fellowship with these unfruitfull workes of darkenesse but rather reproove them let us forsake father and mother c. and follow him for without obedience there is no salvation How must we obey him 1. Fully The young man in the Gospell most proudly vaunted that he had kept all the Commandements from his youth let us endeavour that wee may say so in truth and sincere heart and as Zachary and Elizabeth let us walke in all the Commandements and ordinances of the Lord blamelesse 2. Cheerefully GOD loves a cheerefull giver I was glad sayes the Psalm When they sayd let us goe up into the house of the Lord Psal. 122.1 3. Constantly A runner hath not the prize till hee come to the Gole A Taylour hath not his wages till the garment bee finished A Traveller hath not his money till he come to his journeys end Here we are as Children 1 Cor. 13. growing higher and higher in knowledge faith love obedience c. Let us hold out to the end running constantly in the way of obedience that we may have eternall salvation VERSE 10. COgnominatus That his sacrifice being finished he hath this glorious title given him of God Perfectly So we are called Priests now but then more justly offring the sacrifice of praise for ever Hitherto of the lawfulnesse of his Priest-hood Now he is to proceede to the excellency of his Priest-hood whereunto that he might the better stirre them up to attention he useth a new preface to prepare their hearts and mindes to it There be two lets that hinder him from an immediate proceeding to it The one in the matter to bee delivered the other in the persons to whom it is to bee delivered In the matter there bee too branches the multiplicity and the difficultie of it In the hearers there is dulnesse which is to bee removed proved by the effects They that have gone long to the Schoole and have profited but little are dull Schollers but yee have gone a long time to Schoole and profited but little which hee proveth first simply then comparatively They that must yet bee taught the principles of Religion have profited but little but you must yet bee taught the principles of Religion 2. They that stand in need of milke and are not capable of strong meat have made small growth in Christianity you neede milke Both the members are severally ratified in the next words by shewing to whom milke appertaineth and to whom strong meat appertaineth VERSE 11. OR in the Neuter Gender of the which thing of Christ being a Priest after the order of Melchizedec Much speech a long speech that can hardly bee shut up in a narrow roome it must have a large field to walke in Concerning the person of Melchizedec and of Christ too what manner of man Melchizedec was and why Christ
adversitie and prosperity too Though wee bee not thrust out of our houses spoyled of our goods banished the Country clapt up into prison carryed to the stake for the profession of the Gospell yet if wee belong to CHRIST wee shall alwayes have our Crosses All that will live godly in Christ Iesus shall suffer persequution If any will be my Disciple let him take up his Crosse. God will exercise us one way or other either he will send us sicknesse or stirre up some rayling Shimeis against us he will evermore be trying of our faith Therefore we have need of patience It is as needfull as our meat and drinke Patience is the foode and nourishment of the soule Therefore the Lord in mercy give patience to us all From hence some conclude that good workes are necessary to salvation Patience is a good worke The Apostle avouches that it is necessary not only ratione praesentiae being good workes they cannot bee separated from faith sed ratione relationis ad salutem for here hee doth not simply say that patience is necessary but with a reference to eternall life that yee might receive the promise Wee grant good workes are necessary to salvation none can be saved without them but how not as meritorious causes of salvation that is CHRIST alone which hath purchased heaven for us with his owne bloud but necessary as fruit for a tree and the way for a passenger to goe by to his house and Country Good workes are the way to heaven and so necessary for us all to walke in In that respect we have need of patience of vertues and good workes VERSE 37. HEre is a remedy against impatiencie taken from the shortnes of the time wherein we are to suffer Thou callest for patience thou wouldest have us to be patient in our afflictions but how long shall we continue in them To that he answers parvum quà m quà m the ingemination of the word augmenteth the signification of it as Toboth Toboth Raagnoth Raagnoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that is the Lord Iesus Christ and deliver you out of all your miseries I he will come but it may be long first Nay he will make no tarrying If wee bee in any kinde of affliction wee thinke the time long though it be never so short As the Saints in the Apoc. 6.10 cry how long Lord So if wee be sicke we say how long Lord how long will it be ere this sicknesse be removed from me how long shall we endure the taunts of the wicked how long shall Christians in some Countries suffer banishment imprisonment losse of goods how long shall the Devill and his instruments tyrannize over them but a very little while even the turning of an hand the twinckling of an eye in respect of eternity What is tenne or twenty yeeres calamity if it should be so long What is thirtie eight or fortie yeeres as Ioh. 5. a man was so long diseased in his feete what is this to life everlasting who would not fight a while that he might have the victorie who would not take physike a while that he might be whole our light affliction which is but for a moment causeth unto us a farre most excellent and an eternall waight of glory Therefore let the shortnesse of our suffering comfort us hee that should come will come in his due and convenient time GOD comes to deliver us three kinde of wayes 1. By plucking us out of the temptations in this world as hee did Saint Paul out of the mouth of the Lion the Emperour of Rome 2. By our particular death he takes us out of the world by death and then there is an end of all our sorrow 3. By his comming at the generall judgement that is not long behold I come quickly Then shall we both in our bodies and soules in heaven where all teares shall be wiped from our eyes for ever Let us be of good comfort yet a very little while and the Lord will come graciously to us one way or other VERSE 38. THe second pillar for sustaining them in afflictions is Faith Where 1. The excellency of Faith 2. The application of it Verse 39. The excellency is 1. Set downe then illustrated Beemunatho Every man must live by his owne faith he cannot live by the faith of another In the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my faith that is by faith in me which is all one Here we see whereby a Christian lives not by the ayre as Camelions doe not by love as we use to say not simply by his meat and drinke by that indeed through Gods blessing the body liveth but the soule lives by faith Gal. 2.20 and they that want faith are dead even while they live as Saint Paul speaketh of the widdow A just holy and righteous man lives by faith I know whom I have believed Wee know what joy is laid up for us in heaven therefore we beare patiently all the afflictions of this present life We doe not only live by faith at our first conversion and justification as Saint Paul disputeth in his Epistle to the Romans but all the dayes of our life we live by faith Therefore let us entreat the Lord to encrease our faith that in all calamities we may live by it in this world and live without it in his kingdome in the world to come This is illustrated by the contrary but if any withdraw himselfe my soule shall have no pleasure in him So the Seventy have it The Hebrew in words is much different from it yet in sence they are all one Gnuphlah hee makes himselfe a tower whose heart is not upright in him He trusts to himselfe not to God that is he withdraweth himselfe from the Lord and if his heart bee not upright in him then God hath no pleasure in him But wee need not busie our selves in the reconciling of these places for Saint Paul doth not of purpose alleadge it as the Prophets testimony but only useth the words of the Scripture in them to commend faith to them If any with-draw himselfe by infidelity and thinke it a better course to sleepe in an whole skinne then to suffer any thing for Christ and his Gospell My soule Either it may be spoken in the person of the Apostle or in the person of GOD neither any good Christian nor GOD Himselfe will take any pleasure in such a one but hee is rather detested of God and man therefore let us live by faith and not withdraw our selves by infidelity VERSE 39. THen followes an application of it to the Hebrewes which is partly negative partly affirmative Though I have spoken of some unfaithfull persons that with-draw themselves or depart from the living God yet I would not have you imagine that I meane you that I put you into that black bill nay you are of another stamp you are birds of another feather yea he includes himselfe in their number that they might conceive the
and the continuance in it Here are many excellent instructions Love is laborious If thou lovest a man thou wilt labour for him thou wilt runne and ride for him thou wilt relieve him in his wants according to that ability wherewith God hath blessed thee Love not in word and tongue only 1 Ioh. 3.18 I will not give any thing for such love as hath nothing but words Shew mee thy love by thy deeds and labour Art thou ready to doe what thou canst for thy brother art thou willing to part with thy mony thy meat and drinke for the relieving of him then thou lovest him hic labor hoc opus est this is the true labour of love indeed doest thou visit him if he be in prison for righteousnesse sake doest thou goe to him and comfort him if he be sicke never prate of love unlesse I may see the labour of thy love Iacob loved Rachel therefore he laboured for her For the glorifying of his name Here we have the end of a good worke which makes it a good work indeed when it is done for the name of Christ. The Pharisees gave almes yet because it was to procure a name to themselves it was not a good worke they have their reward amongst men they shall have none at the hands of God If thou givest to the poore because the statute compells thee or because thou shalt be hardly thought of if thou givest not or that thou mayest bee counted a liberall man and that the world may talke of thee and commend thee it looseth the title of a good worke whatsoever we doe let us doe all to the glory of God and he will recompense us Why what was this work of theirs they ministred to the Saints One speciall good worke is to minister to the Saints There were certaine women that ministred to Christ of their owne substance the woman of Shunem ministred to Elisha prepared a chamber and other necessaries for him Onesiphorus ministred to St. Paul which oft refreshed him and was not ashamed of his chaine Dorcas ministred to the poore widdowes in clothing them Doe good unto all especially to them who are of the household of faith If any Saints are in want minister to them In this sence we must all be Ministers this is a glorious service a worthy ministration in ministring to them wee minister to Christ in as much as yee have done it unto one of the least of these my brethren yee have done it unto mee and let it not grieve us to minister to Christ which hath ministred his own bloud to us The times are hard wherein we live all victualls are at an high rate many poore Saints fare hardly lye hardly goe hardly let us open the bowels of compassion and minister to them This worke above all others shall be recompensed at the day of Iudgement when I was hungry yee fed mee c. Therefore let us occupy our selves in this ministration But what doe they content themselves with their former ministring doe they set downe their staffe there No and yet Minister It is not sufficient to doe well for a time but we must continue in well doing Many soothe up themselves in their former good workes they vaunt of them such and such a thing did I. O how bountifull were we to our Preachers How kind have we beene to them O I but are you kinde still have yee ministred and yet do yee minister have yee beene zealous and yet are yee zealous have yee beene diligent hearers of the Word and yet are yee diligent have yee beene liberall to the poore and yet are yee liberall That is a worthie commendation then are yee good Christians indeed In earthly blessings wee cannot away with was or had hath any great list to bragge I was Rich I had land I had my health wee had rather say an hundred times I am rich I have my health I was good is not so much but I am yet good I am more and more good that is an excellent thing Yet there bee many that have beene good in the praeterperfecttence that are not in the present They were sober they would looke at no Ale-house but now they are common drunkards they were chaste but now are adulterers they were wont to keepe their Church well they would never misse a Sermon but now come seldome to Church every trifle will keepe them from a Sermon they were liberall but now are covetous that is a miserable thing a dolefull tune Let us so behave our selves that it may be affirmed of us we are yet good yet zealous yet religious and let not this yet be given over so long as we live This is an excellent place as any in all the bible to encourage us to good workes God will never forget them As hee puts our teares into his bottle so he puts our good workes into his booke and keepes a register of them all Men may forget the good turnes to them they wryte their injuries in steele and their benefits in water many will not acknowledge them that have beene their benefactors Pharaohs butler quickly forgate Ioseph though he foretold him of his delivery Men are forgetfull but God is not hee neither forgets us nor our workes Can a woman forget her sucking Child that shee should not have compassion on the Sonne of her wombe yea they may forget yet I will not forget thee God remembred the prayer and teares of Hezekiah 2 Reg. 20.5 The almes deeds of Cornelius went up into remembrance before God Acts 10.4 God remembers our prayers our fastings our joyfull hearing of his Word he remembers what money we have given to the poore the Cloath wherewith we have clothed them the kindnesse we have shewed to his Ministers if wee have given but a cup of cold water hee remembers it and will reward it Mat. 10.42 This should make us all zealous of good workes Now a dayes by our preaching faith in CHRIST we have through the corruption of the people preached good workes out of the Church the people nourish this conceit in their hearts we cannot merit heaven by our workes therefore it is not a pins matter though wee doe none I but God will not forget your good workes he will reward them both in this life and in the life to come he will give heaven to your workes as they are the fruits of faith though he give it not for the worthinesse and dignity of your workes therefore be full of them Good workes are not the meritorious causes of heaven yet they are the way to heaven and yee cannot goe to heaven but by the way of good workes therefore make your calling and election sure by them Blessed are the dead which dye in the Lord for they rest from their labours and their workes follow them Your houses and land silver and gold tarry behind when yee bee dead but your workes follow you God will not forget them but
spoken of Love in generall he shewes the nature of Love and gives us some touchstones for the tryal of it Yes with all our hearts God forbid but that wee that bee Christians should love one an other I but if yee have love let it appeare by your fruits 1 Ioh. 3.18 As Saint Iames saith Shew mee thy faith by thy workes so shew mee thy love by thy workes 1. Hospitality Hee doth not say be hospitall but let the love of hospitality continue Wee are ready to forget that which as wee thinke is against our profit or is an empairing of our wealth Now many imagine hospitality to be so Therefore wee invent many shifts and excuses I am decayed in my estate I am not so rich as I have beene I have wife and children to provide for I cannot give that I have to strangers My house is but little my fare meane strangers will not like of it I but for all this be hospitall forget it not These Hebr. 10.34 were spoyled of their goods yet he would not have them to forget hospitalitie Why it is an honourable and commodious office thereby some by being hospitall Hee names them not because hee spake to them that were exercised in the Scripture The people should bee so acquainted with the Scripture as that the Preacher should not neede to name the good men when hee speakes of their vertues Abraham and Lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuerunt whereupon some Schoole-men have it placuerunt whereas the Greeke can import no such thing Others translate it latuerunt Some have lien lurking receiving strangers into their houses They restraine it to Lot the plurall put for the singular Hee lay lurking quietly in his house protected from the rage of the Sodomites because he entertained Angels but this is ridiculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latebat illos they knew them not to be Angels they tooke them to bee meere men as they themselves were yet they received them 1. How were they Angels when as one of them is called Iehovah and the Iudge of the world One of the three was GOD the other two were Angels 2. If they thought them to be men not Angels why then did they worship them It was but a civill adoration or reverence such as Iacob gave to Esau and Abraham to the Shechemits They did not dreame that they were Angels they were perswaded that they were but men yet they entertained them Which amplifies their fact If a great Lord come to thine house like a Lord and thou take him into thine house it is no mervaile but if hee come in a beggers weede and yet thou receive him that is laudable These were Angels Lords of Gods privy Councell yet they came like men for all that Abraham and Lot entertained them and were glad of them See how GOD honoured their hospitality Let us doe the like that God may blesse and honour us In hospitality these things are required 1. That wee doe it frequenter One swallow makes not a spring The receiving of a stranger once makes not an hospitall man Wee must make a dayly use and occupation of it It was the continuall practice of Lot and Abraham as may appeare by their behaviour 2. It must bee celeriter wee must not tarry till strangers offer themselves we must pull them in as Abraham and Lot did Wee must constraine them as Lydia did S. Paul and Silas 3. Hilariter without grudging 1 Pet. 4.9 we must not repine at it speake hardly of them when they be gone 4. Humiliter not receive them after a stately and Lordlike manner but after a meeke manner as if we weare rather beholden to them then they to us They be the brethren of Christ the sonnes of GOD we are not worthy of such guests 5. Abundanter according to that abilitie wherewith God hath blessed us If wee have but a little let them have a little as the widdow of Sarepta dealt with Elias If we have a great portion of Gods blessings let them tast of them 6. Wee must doe it perseveranter be not weary of well doing Hospitalitie is a good thing be not weary of it Let thy house be open to good men all the dayes of thy life But alas this is an hard doctrine who can abide it wee are too much wedded to the world yea they that make a great shew of Christianitie are ready to say with Nabal shall I take my bread and my water and my flesh and give it unto men whom I know not whence they be O forget not this duty Here hee meanes such strangers especially as are compelled to forsake their countrie for the Gospels sake but it is to be extended to all It is an excellent dutie and wee have many spurs to pricke us to it 1. God requires it Isai. 58.7 2. Wee have many examples for it 3. We our selves may be strangers therefore doe as ye would be done to 4. The want of it hath beene grievously punished it was the overthrow of an whole tribe Iud. 20. 5. In receiving men that be strangers we may receive Angels Preachers which be Gods Angels nay Christ himselfe Matt. 25.6 6. It is gainefull for this life and that which is to come Abraham had a Sonne streight after the entertainement of his strangers Lot was delivered from the destruction of Sodom God blessed the house of Obed Edom and hee will blesse those houses that receive strangers Therefore be not forgetfull to lodge strangers receive them into your houses in this life that CHRIST may receive you into the house made without hands in the life to come That may suffice for the entertainement of forrainers now followes our usage of them that be at home with us they are either in bondage or at libertie Out of sight out of minde These were enclosed in the prison wals therefore hee sayes remember Though they be a good way from you yet remember them There be 2. kindes of bondmen Vincti Iesu Christi diaboli Some are in bonds for righteousnesse sake some for unrighteousnesse some for the Gospell some for theft murther treason grosse and notorious vices For the hope of Israel sayes Saint Paul Am I bound with this chaine Some are in bonds for Popery Anabapt for sects and schismes All are to be remembred as occasion serveth though they be in bonds for evill causes yet let us in some sort remember them Let us goe to them if opportunitie serve and give them good counsaile Let us labour to bring them to a sight of their sinnes and so make them Christs free-men that is a worthie worke A theefe was converted at the gallowes therefore there is hope of doing them good in the prison A blessed thing to save such a soule But especially if any are in bonds for the Gospell let us bee mindefull of them Let us repaire to them personally if wee can and not be ashamed
the Church are Christs afflictions 500. who afflicteth and the use of afflâ—ctions 548 549. the difference of afflictions and punishments 549. we must not onely take but endure afflictions 550 two reasons to incite us to endure afflictions ibid c. the benefits of afflictions 555. the sharpenesse sweetnes of afflictions 556. the after-reward 557 afflictions not to be imputed to Planets Dogge-dayes or secondary causes 559 Age old age is to be reverenced Almes It is a singular worke above others 18 19. an excellent example in Nazianzens mother 19 20 Alone the evills of being alone 537 Ambrose Theodosius praise of him for being the onely Bishop 573 Amen what it signifieth 46 Anchor or ancre hope and an ancre compared 243. our angre is in heaven 245 Angels they are inferiour to Christ in divers respects 62 63 65. compared to fire 65. their nature and offices 75 76. God used much their ministery 80. why Christ tooke not on him the nature of Angels but of Man 110. their number order wisedome power and office 574 575 c. whether every one of Gods elect have a particular Angel 577.578 Anger wee must not continue in it 27 28. It should be but like the sting of a Bee but not like the sting of a Serpent 28. who doe provoke God to anger 140 Annointing divers good observations from Christs being annointed 67 68. vid. Oyle or Oyntment Apostacie Wee must beware of it 435 Application It is the propertie of faith to apply God to our selves 11 Arke it is a representation of the Church 334 451 Ashamed We must not be ashamed of our Religion 410. not of our heavenly Father 470.471 Assurance assurance of salvation how had 581 B. BAbes how wee should be babes and wherein strong men 204 Baptismes why the word is used in the plurall number 209. The red-sea and baptismes paraleld 511 512. Bastards many brands of infamie laid on them 551 Beauty it is a good blessing but not too much to be doted on 492 493 c. It is the inward beauty that God accepts of 493 Birth Birth-right Its appurtenances and why so called 564 Blessing it is double 1 proper 2 improper 270. the Papists ascribe too much to the Ministers blessing ibid the Parents blessing is highly to be regarded 483. children should so behave themselves as to obtaine it ibid. Bloud Christs bloud is the price of our Redemption 352. what it teacheth us 353. a double benefit by the bloud of Christ. 356 the bloud sprinkled on the people significant 364. of resisting unto bloud 546. how Christs bloud speaketh better things than the bloud of Abel 588. how wee should prize it 624 Body how our bodies are tabernacles 310 311. so is Christs 349. the bodies of the Saints are holy things 39â— with them we must draw neere to God also 408. the body not to be neglected 637 Boldness Minâ—sters may be bold in the execution of their office 20. the boldnesse of Christians through Christ. 403 Bondmen two kindes of them 599 of what kinde of bondmen we must be mindfull ibid. Booke All the Scriptures make but one booke 392. Christ is to be found onely in that booke 393. excesse of bookes condemned 680 Borne first-borne the Church so called 500. the many dignities of the first borne ibid. Bowels what is meant by the bowels of the Saints 18. a good lessen from them 28. the bowels of Gods Saints are refreshed divers wayes 40 Brother all the faithfull are brethren 4. three duties to wit of love accord and support implied in the word brother 4 5. Donatists were angry with Saint Augustine for calling them brethren â—0 a brother is more than a servant 33 34. the spirituall brotherhood is to be preferred before the naturall 34. Christ hath many brethren and that in a manifold respect 102 103. wee should doe nothing that might shame this brotherhood of Christs 103 Buriall we must not be too curious about our burialls 490 Burthen sinne is a heavie burthen 61 C. CAlling it is most requisite in all things 197. examples of Popes that came into their Popedomes without a calling ibid our calling is 1. of God 2. of the Church ibid. none must praech without a calling 280. a twofold calling 361 Censer the golden censer what it signifieth 330 331 Censure Censurers Wee must beware of rash censuring 517 Ceremony All true Churches agree in substance of Religion though not in ceremony 327 Changing In the world there is nothing but changing 278 Cherefulnesse God loves it in all our doings 30 Cherubins their signification and what they are 335 Child Children All the faithfull are Christs children 105. and so the Preachers that convert them ibid. the use of it 106. God hath a care of his children when they are dead 441. A multitude of children a blessing of God 463. how deare they are to their parents 478. examples ibid. we must take heede of doting on them ibid of their education and wherein it consists 668 Children their education in what it stands 668. they must be catechised ibid c. they must be taught manners 669 Christ described three wayes 1. a dignitate 2. a charitate 3. a Sanctitate 9. All things were made In For By Christ. 58. how he resembles the person of the Father 59. The comforts comming to us by his sitting at the right-hand of God 62.63 six arguments to prove Christ to be above the Angels 63. the proofe of it 62 63. his Throne and Scepter 66 67. Christ is a builder heaven and earth is his workemanship 71. Christs similitude and dissimilitude with a garment 72 73. hee is without change 73. Christ is Lord Iehovah 87 88. his death sufficient to all but efficient onely to beleevers 94. why Christ tasted of death for us 95. he is our onely Sanctifier 100. his Incarnation described and applied 106 107. c. the difference betweene his and our nature 107. how he was like unto us in all things 111. Christ-masse how it is now kept 112. he is our friend in the court of heaven 114. Christ is our Prophet with foure reasons why we should attend his prophesie 114 115. how Christ is denied 673. Christ two inducements to attend to Christ. 116 117. wherein Christ was both alik and unlik above Moses 117 118. the difference betweene Christ and Moses 120. Christs entrance into rest is an assurance of ours 153. how Christ descendeth to the lowest of his brethren 188. an excellent example to great ones to doe like wise 189. hee suffereth with his ibid. how Christ ruleth 252 he is our peace ibid. Christ in his Priesthood excelleth all Priests 274. Christ prefigured by Melchizedec in many circumstances 275. his Priesthood is above all others 276. the use of Christs being called the Lord Christ 282. Christ a Priest after the similitude of Melchizedec how 283 284. Christ is our suretie in the covenant betwixt God and us 294. Christ how hee maketh intercession for us 298
practise that which wee heare And this faith will appeare by working 1 Thes. 2.13 it will worke a change and alteration in your whole man VERSE 3. ON the other side it profits us that believe for we enter into his rest He doth not say shall but doe He that believeth in me hath eternall life he doth not see it a farre off as Moses upon the top of Pisgah viewed the earthly Canaan but enters not into the boyling lead of Purgatory but into spirituall and everlasting rest As infidelity is the bar to keep out unbeleevers So fidelity is the gate or doore whereby we may enter into heaven Act. 16.31 Rom. 3.28 This may seeme to bee unfitly alleadged By consequent it prooves that believers enter in for if unbelievers doe not then by the law of contraries believers doe And if the former words be included in a parenthesis these doe fitly follow as a confirmation of that which was in the latter end of the former verse it profited them not because it was not mingled with faith How prove you that As he said c. thus it doth excellently well agree Hitherto the dehortation hath beene propounded Now hee comes to prevent an objection that the Iewes might make which was indeed the only shelter they had to flye unto This rest that David speaketh of is the land of Canaan which some of our fathers missed of because they would not believe God What is that to us We believe in him and are at this day of a long time seated in the land of Canaan therefore we are none of those unbelievers thou needest not to be so fearefull of us To that he answers nay this rest is a spirituall and an heavenly rest and that he prooves by two divine testimonies one out of Genesis about Gods Sabbath the other out of the Psalme before cited The rest of that Sabbath he introduceth by a narration of the cause why God kept it It is perobscurus locus as Beza well observeth a defective speech something must be supplyed And verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is particula asseverantis as well as adversantis the workes being finished from the foundation of the world this rest that we speake of was fore-signified Here we may behold the end for the which God Himselfe kept a Sabbath namely that we might perpetually commemorate the Creation of the world The Lord might if it had pleased Him have made the world in a moment yet he took sixe dayes to the making of it that we might deliberately consider of his wonderfull workemanship and then rested the seaventh day making it a type of our eternall rest with him in heaven But here a question may be moved whether all Gods workes were finished at the beginning of the world whether all were made within the compasse of these sixe dayes or not 1. What say you to the soules of men Is there not a dayly creation of them they come not ex traduce they are not traduced and conveyed unto us by the seede of our Parents for they are only the fathers of our bodies not of our soules and the spirit returneth to God that gave it God makes soules every day therefore all his workes were not finished from the foundation of the world The answer is easie They were in specie from the beginning though numero they bee augmented every day They were not all created at the first in heaven and put dayly into bodies according unto Gods discretion and appointment but God maketh them continually yet the same species the same kinde of creature was from the beginning 2. What shall wee say to Mules It was a long time many hundred yeeres before they came into the world Gen. 36.24 1. The Hebr. word is ambiguous Iemim of Iam the Sea Hee found waters standing pooles in the wildernesse like to Seas above the expectation of men 2. Let it be translated Mules yet the meaning may be hee was the first that found them in that countrie whereas they might be in the world before 3. Though they were invented by this man yet the matter of them was made by God in the beginning Thirdly what shall we say to those creatures that ryse of putrefaction they were materialiter potentialiter though not actualiter from the beginning All things were either in materia or in specie from the beginning of the world There were no houses no ships no Townes nor Cities at the first yet the matter whereof they be framed was prepared to mans hand by God and he gave man wisedome for the framing of them VERSE 4. HOw doth that appeare For He that is God He is not curious in the naming of the place it was well knowne to the Hebrewes being daily exercised in the Scriptures Now by that was prefigured that rest when we shall rest with God in his kingdome As God for our capacity laboured in the creation of the world rested afterwards delighting himselfe in the contemplation of the workes that he had made So when this life is ended we shall rest from all our labours and enjoy eternall quietnesse with him Therefore this shewes that it is not a carnall but a spirituall not a temporall but an eternall rest that is here entreated of Did God rest from all his workes How is it then that our Saviour saith my father worketh hitherto There be the workes of preservation and of creation The high and eternall God is not idle since he made the world His eyes are over all the ends of it beholding the evill and the good He is the Rector of the Vniversity of the whole world nothing comes to passe without him A Sparrow fals not to the ground without his will He disposeth still of all things and doth whatsoever he will in heaven and earth and in all deepe places but as for the workes of creation he hath rested from them all nothing now is created new Then all things throughout the wide compasse of the world are the workmanship of God He spread the heavens above our heads as a Curtaine he laid the foundation of the earth he made the roaring sea the birds that flie in the ayre the beasts that walke on the earth the fish that play in the Sea the Angels in heaven and men on the earth are his creatures O how wonderfully am I made sayes the Psalmist Therefore let us all glorifie our Creator in whom we have our life breath being and moving We especially that are Lords over GODS creatures let us magnifie him above them all Neverthelesse a lamentable thing to consider we dishonour him above all the Birds of the ayre the Beasts of the field the Sunne Moone and Stars are more dutifull in their kinde than we be O the unthankfulnesse of sinfull Man This place againe which we have in hand doth intimate so much unto us VERSE 6. WHich he proveth first by the event verse 6. Some must enter in because of Gods promise 2 Cor.
an hard father chode sharply now hee stroakes them on the head againe saying wee are perswaded better things of you 2. We must have a good and charitable opinion of them that sit in the lap of the Church that subject themselves to the Ministerie of the Word though there bee some defects and blemishes in them St. Paul judged all in the Church of Philippi to be the elect Children of God Phil. 1.7 We must not be too lavish or too strict in our judgment some have such large consciences as that they are perswaded too well of all that all in the end shall bee saved yea even the Devills themselves that was the dotage of Origen And some at this day cannot bee perswaded that any shall be damned the lappe of their charity is too wide and others is too narrow They are scant perswaded well of any but of themselves they thanke God with the Pharisee they are not as other men all others are naught and they only are good but except there appeare manifest tokens of reprobation except they take an apparant bad course and the very high way to hell we must perswade our selves that they may appertaine to the number of Gods faithfull and elect Children wee are perswaded of our owne salvation judicio fidei and we may be perswaded of the salvation of others scientia charitatis wee must not bee too rash in our sentence as the Barbarians against Saint Paul doubtlesse this man is a murderer Such a one hath these and these faults doubtlesse he is the child of the Devill if they prosesse the Gospell and have any godly care to live accordingly though there be wants in them wee must be well perswaded of them But what was St. Pauls perswasion did hee perswade himselfe that they were honest good natured men and the like Nay more then so that they were in the number of those that should be saved That young man in the Gospell was a man of rare and excellent parts he had kept as he said all the tenne Commandements from his youth and Christ loved him yet there were not things in him that accompanied salvation Thou maiest be a sowre Cato a just and upright Aristides in thy dealings with men and yet have not the infallible markes of salvation It is an excellent thing when there be those vertues in men and women that accompany salvation Hast thou a sharpe and pregnant wit So had Esau that could wittily descant on his brothers name Hast thou a brave and eloquent tongue So had Aeschines Tully and Demosthenes Art thou a faire comely and beautifull man as goodly a man as one shall see in a summers day So was Absalom Hast thou a reaching and a politike head So had Achitophel Art thou a deepe Scholler a profound learned man So was Porphyrie Lucian Iulian that never set a foote in the kingdome of heaven Labour to have those things that accompany salvation faith hope zeale patience humility and other graces of the spirit whereby we may be perswaded that you are the deare Children of God The Lord worke those things in us all that accompany salvation Though the Church be perswaded of thee that thou art a wise man witty learned that is to small purpose So live that both the Preachers and all good people may bee perswaded you have that in you for the which they may judge you to be heyres of salvation Here hee prevents an objection that might be made What Paul hast thou bin so bitter towards us hast thou called us babes and novices in Religion Hast thou set before our eyes such a terrible example of Apostates and backsliders as if we were birds of the same feather and now art thou well perswaded of us thou doest but flatter us wee can hardly thinke so O yes saies St. Paul assure your selves we have a good opinion of you though we thus speake these are but trumpets to waken you out of sin the wounds of a lover to cure you withall they be but spurs of fatherly admonitions to pricke you forwards unto all goodnesse Wee made mention of these men not as if you were such but to warne you that you be not such Though the Preacher be sometimes round and vehement yet the people must not imagine that he is hardly conceited of them A Father loves his child when he chides him a Physician his patient though he give him bitter pils and we love you though we be hot against the corruptions that raigne among you VERSE 10. SAint Pauls perswasion was not grounded on nothing it is not as a castle built in the ayre it hath a sure ground to stand upon you have good workes issuing from faith therefore we are perswaded of your salvation To forget that is both to prosequute and crowne your workes as hee hath begun a good worke in you so he will finish it in this life and reward it in the life to come If God should not doe this he should be unjust but he is not unjust he is not an unrighteous Father that forsakes his Sonne or an unjust builder that leaves his building That this is his meaning is apparant by that which went before and that which followes after unlesse he were perswaded that God would finish the worke begun in them his perswasion could not be firme and in the next Verse he prayes that they may goe on forward to the end and when he hath done so hee will crowne his owne worke The Iesuits say it is a world to see what wrything and wringing the Protestants make to shift off this place whereby it is cleere that good workes are meritorious and causes of salvation If it bee an unrighteous thing with God not to give heaven to our workes then we have it not on meere mercy but of justice Iustum est ut reddat qui debet debet autem qui promisit It is just with God so to doe not in regard of our merit but of his own promise They that came into the vineyard at the last houre had as much as the first yet not of merit but of covenant It is an unrighteous thing for one to break his promise GOD hath promised to reward our workes with eternall life therefore he should be unrighteous if he did it not and in the next words he shewes that wee must not depend on our merits but on Gods promise ratified by an oath But what manner of work is it not an easie work but a labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seco. Such a wearisome labour as cuts the body it may be they went away a mile to visit the Ministers and members of CHRIST they had many discouragements yet they waded through them all it was an hazarding of their life to bee seene in their quarrell to make their part and to relieve them This worke of theirs is illustrated by the manner of it the end the matter
speech for properly to speake God cannot repent Num. 23.19 Men repent of a thing either for want of knowledge and foresight into the thing or by reason of the mutability and inconstancy of their affections neither of these are incident to God hee knowes all things before they come to passe so doe not we therefore we repent and say if I had knowne this I would never have done it GOD knowes all things afore-hand therefore he cannot repent 2. Wee repent because wee are mutable like the Weather-Cocke and like little Children that are wonne with an Apple and lost with a Nutt that makes us repent of many things Everie new Tale carries us away It is not so with GOD hee yesterday and to day the same for ever therefore hee cannot repent When hee is said in Scripture to repent it is spoken for our capacitie for the which cause the Scripture brings him in angrie and chiding as men are wont to doe and yet no anger in GOD as we if we have entertained a man into our service and he proves not according to our minde then we repent that ever we tooke him into our service so the Scripture applying Gods doings to our capacitie introduces God repenting Man that was created after mine owne image is become brutish in his manners more disobedient to mee then any other creature therefore it repenteth me that I made man Saul proves a bad King therefore it repenteth me that I made him King this is spoken for our capacity otherwise God repents not man changes but he is the same still Men may repent being lighter than vanity it selfe moveable and variable weather-Cockes reeds turned about with every mind We may be of one minde to day of another to morrow Amnons hot love is turned into deadly hatred the people that would make Christ a King cry out against him crucifie him wee have no King but Caesar. The Lycaonians that would have worshipped Paul and done sacrifice to him as a God stoned Paul Yea good men oftentimes are changed and altered they repent of the goodnesse that they have done David upon a flattering tale repented of the favour hee shewed to Mephibosheth and gave away his lands to Zibah Often times an honest man of the Parish a true dealing man a pittifull and mercifull man that for a world would not any way offer the least wrong to any by the ungodly perswasion of some politicke Achitophel and churlish Nabal becomes an hard dealing man no constancy in men Yea Kings and Princes many times change and withdraw their affections from their favourites but God never repents of his love Whom he once loveth he loveth to the end and the gifts and calling of God is without repentance God may take away riches beauty strength wit learning from a man but hee never takes away faith and his sanctifying spirit from the faithfull As God here sware and would not repent so God hath sworne to bring us to the kingdome of heaven and hee will never repent of it therefore let us rest confident in Gods Word and oath there is no repentance in God VERSE 22. VPon the former premisses followeth the conclusion In as much as hee was made with an oath they without an oath by so much c. Hee doth not say he is made a better Priest but that which serveth more for our consolation he was made a surety of a better Testament Of a better covenant Sureties are in covenants not in Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus At the making of covenants pledges were put in hand and sureties were provided which did undertake for the performance of the things covenanted even so in the covenant made betweene God and us our Saviour CHRIST is the surety that undertakes for both parts on the behalfe of God the Father hee doth undertake to satisfie his wrath for us on our behalfe he doth undertake to reconcile us to God and to make him our friend A singular comfort to us Wee have sinned we are indebted to God many thousands sinnes and because wee cannot satisfie for them wee must goe to the prison of Hell then CHRIST steps forth saying nay I will bee their surety I will pay the debt for them therefore they shall not goe to hell unspeakeable comfort ô loving surety he payes the debt with no lesse price than his own bloud How are wee beholden to this surety All the Priests in the time of the law could not doe so much for the people therefore Christ is better than they The new Testament is better than the old not in regard of the substance but of diverse circumstances the substance of both is one which is Christ Iesus 1. The Old Testament did but shadow out things to come the new Testament makes a gift and an exhibition of them Col. 2.17 and as the body is better than the shadow so is the New Testament then the Old 2. The Old Testament was dark and obscure this is plain and perspicuous that did darkely speake of Christ this plainely This hath fewer more lively and easie Sacraments That was temporall and therefore not ratified with an oath this is eternall and lasteth for ever For the which cause it was confirmed with an oath So was not that 5. The Mediatour of surety of that was Moses the surety of this is CHRIST therefore many degrees greater and better than that It is a weighty thing that makes GOD sweare as Hebr. 3.11.6 17. here he sweares that CHRIST is a Priest for ever therefore wee are not to call into question the eternity of his Priest-hood The Pope and his skamblings would faine winde themselves into the society of this Priest-hood Christ is a Priest for ever ergo the Pope and his Clergy are Priests for ever I but this is proper to Christ this Priest that is for ever sitteth at the right hand of God Psalm 110.1 So doe not the Pope and his Clergy therefore it makes nothing for them We in the time of the Gospell have all things better than they had in the time of the Law we have a better Priest a better sacrifice a better Testament therefore in reason wee should bee better than they A King deales better with such a man then with many thousands of his subjects therefore he should bee more dutifull to him The King of Kings hath dealt more bountifully with us then with them in the time of the Law therefore we should be more religious more carefull to serve him then they were Yet it is to bee feared we are worse than they Drunkennesse abhominable swearing covetousnesse loathing of the sweete and heavenly Manna of the Word of God hard-hearted dealing one with another all kind of vices flow with a more full streame among us then among them Having all things better wee our selves should bee better yet wee are worse and therefore have the more fearefull account to make at the latter day VERSE 23. THe fourth argument is taken from a
kill our bodies the filthy stincke that issues out of these dead carkasses of sin will kill both body and soule therefore let them be detested by us These dead workes of sinne will poyson us all therefore have nothing to doe with them as wee love our life which is most deere to us all skin for skin and all that a man hath will he give for his life so let us avoide these dead workes that deprive us of eternall life in the world to come 5. Dead things are heavy a dead man So these lye heavy on our consciences Caine Iudas they were not able to beare that intollerable burden Sins may very well be termed dead workes 1. Laedunt vitam naturae they make our naturall life more unpleasant to us in the end they cut the threed of it for the wages of sinne is death if we had never sinned against God we should never have dyed 2. Carent vita gratiae So long as we are dead in our sins we are out of the favour of God 3. Auferunt vitam gloriae they deprive us of the kingdome of heaven in the life to come therefore they are worthily termed dead workes Thirdly the end of our redemption is to serve God we are redeemed from our old conversation not to our old conversation we are bought with the bloud of Christ not to serve the Devill our selves the flesh the world we have served them too much already but from henceforth we must serve God And how must we serve him 1. Integraliter in soule and body not in body alone as hypocrites doe that draw neere to GOD with their lippes but their hearts are farre from him nor in soule alone as some fearefull Christians doe which say they have a good heart to God-ward and yet give their bodyes to the service of the Devill As God by Iesus Christ hath redeemed both soule and body so we must glorifie him with them both 2. Wee must serve God peculiariter him and him alone I am a jealous God Thou shalt have no other Gods besides me We must not make our belly our God as Epicures doe our money our God as covetous misers doe but wee must serve God alone hee must have all our service Matth. 4.10 3. Perseveranter not a while but continually to our lives end bee faithfull to the end and I will give thee the Crowne of life If wee persevere not in his service to our dying day wee shall loose our reward 4. Totaliter all the time of our whole life Wee must serve him not only when wee bee old drie and withered but in our fresh and flourishing yeeres wee must beare the yoke of the LORD when wee are young hee must have the first fruits of our service But alas though wee professe that wee are redeemed by CHRIST yet wee serve our owne lusts and affections wee serve not the living GOD as wee ought to doe Let us have a care to serve the living GOD in this short and transitory world that we may live eternally with this everliving GOD in the world to come There is no fishing to the Sea no service to the Kings nor no service to the King of Kings 1. Some Masters are poore and cannot reward their servants our master is rich heaven and earth are his Hester though a poore mayde yet because she served him he made her a Queene 2. Some masters are churlish and will not reward their servants as Nabal was wee have a kinde and loving master not the least service we doe if we give but a cup of cold water in his name but he will reward it 3. Earthly Masters give but earthly rewards they may give good wages while yee be with them and peradventure bestow a farme on you but our master will give us a kingdome 4. Earthly masters dye Gentlemen Knights Noblemen dye yea Kings themselves dye and then their servants seeke abroad but our master lives for ever Therefore let us serve him with all cheerefulnesse let us serve him in this life and we shall enter into the joy of our Master Will the Son of Iesse give you all Vineyards Our Master will give us all a kingdome We are servants here we shall bee Kings there have palmes in our hands and Crownes on our heads and raigne with him for ever VERSE 15. SEcondly the truth and substance of the Tabernacle is applyed to Christ as to a testatour Where 1. The constitution of the Testament Verse 15. 2. A confirmation of it In the constitution of it there be foure circumstances 1. The legatour 2. The death of the testatour that strengthens the Testament 3. The legatarie every believer 4. The legacie an eternall inheritance The instrumentall cause whereby wee attaine to our legacie was the death of Christ which hath a double use 1. To purchase redemption for us as a Priest we are redeemed by the bloud of Christ from the bonds of sins wherewith we were tyed by vertue of the former Testament 2. To ratifie the covenant and Testament to us as a Testatour he is a Priest in regard of God making an attonement for us with his bloud hee is a Testatour in respect of us bequeathing that to us which hee hath bought with his bloud It is ratified by the death of the Testatour Which is confirmed by two arguments 1. Iure humano Verses 16.17 2. Iure legali Where 1. A generall assertion Ver. 18. 2. A particular explication of it Verse 19.20 Here may seeme to be some contradictions 1. There it is said when Moses had read the booke here it is said when hee had spoken every precept that is appertaining to the booke of the covenant So that there is no jarre but a sweete harmony 2. There is mention only of the bloud of Beeves here of Calves and Goates they are by a Synecdoche comprehended in the other 3. There is nothing said of water wooll and hysop but there he speakes of sprinkling and these were used in all sprincklings 4. It is not said that the booke was sprinckled but that may well bee collected Verse 6. for having made an Altar and set the booke of the covenant on it with halfe of the bloud he sprinckled the Altar and the booke afterwards hee sprinckled the people too 5. There it is said this is the bloud of the Testament which God hath made with you Here which GOD commanded to bee brought to you This in sense is all one it was made according to the booke and being made was brought to them comprised in the booke Exod. 24.9 The force of the argument is this the former Testament was confirmed with bloud by the death of Calves Goats c. therefore it was requisite that the latter Testament should be ratified with bloud namely by the death of Christ the Testatour Because by his owne bloud hee hath purged our consciences which the bloud of beasts could not doe in the Law He by whose meanes and mediation the New
Saul in seeking of his fathers Asses lighted on a kingdome Let us seeke GOD as wee ought to doe by prayer hearing of Sermons receiving of the Sacraments by tendring our service to him in the exequution of his Lawes and he will reward us with an everlasting kingdome But how must we seeke him 1. Only Aut Caesar aut nullus him only shalt thou serve Wee must not sweare by GOD and Malchum we must not with Ahaziah seeke to Baal zebub the God of Ekron but to Iehovah the God of Israel 2. We must seeke him diligently as Saul did his fathers Asses the woman her lost Groat There must be no stone unrol led as the Ninevites who cryed with all their might 3. At all times In health in wealth in honour Hos. 5. ult In their affliction they will seeke me diligently in health as well as in sicknesse If wee have any losses by fire or water let us seeke unto God We will seeke to a man so long as wee need him we need God at all times therefore at all times let us seeke unto him 4. In time as Gal. 6.10 While we have time let us doe good unto all men but especially unto them that are of the household of faith not as the five foolish Virgins who sought too late and could have no admittance into the marriage feast VERSE 7. THe third is Noah which was both before and after the floud Whereupon some paint him like Ianus with two faces the one looking backward to the old world the other forward to the new world the last Patriarcke of the old world and the first of the new In him consider 1. A fact for the demonstration of his faith 2. A commendation of his faith His fact was the making of the Arke illustrated by the procreant cause and end thereof The procreant or impulsive cause is partly externall Gods warning partly internall a reverence he had of it The end proper accidentall the condemning of the world Then the commendation of his faith by it hee was made an heyre of the righteousnesse of Christ and so of the kingdome of heaven Noah of Nuach or Nacham quietem or consolationem his father imponit exponit nomen Genesis 5.29 hee was a type of CHRIST that brings the true peace and comfort to the world Come unto me all yee that labour and I will give you rest Ezek. 14.14 Isai. 54.9 The first motive cause that set him on worke was a warning given of GOD divino oraculo admonitus which is amplified by the object thereof namely of the destruction of the world by water and his owne preservation in the Arke These could not yet be seene because they came not of an hundred yeeres after Gen. 6.13 these things he believed though hee could not see them by his eyes and addressed himselfe to the exequution of them so the comming of CHRIST and the destruction of the world by fire is not yet seene yet because God hath given us warning of it in the Scripture we must believe it there was no likelihood at this time that the world should be drowned yet he believed it 1. It is a propertie of faith to believe the word of God though sense and reason cannot comprehend it Noah had not a foresight and knowledge of the floud by Iudiciall astrologie as Berosus affirmed by the influence of stars and conjunction of planets he had it immediately from God 2. God gives warning of his judgements The other mooving cause was internall hee did not count this a tale of a tub some old wives fable but he had a reverent regard of it ô this is a fearefull punishment which GOD will inflict on mankinde yet undoubtedly it shall come to passe hath hee said it and shall he not doe it Thus with a reverent feare he went to the making of the Arke We feare neither God nor man As a goodly vessell appointed by God Arca ab arcendo because it kept away the waters from comming to them There were three principall things commanded by GOD to bee made the Tabernacle by Moses the Temple by Salomon the Arke by Noah The Arke in sundry respects may bee preferred before the other 1. It was a making an hundred yeeres none of them so long this is probable Gen. 5. ult 7.11 Noah was five hundred yeeres old before then sixe hundred 2. It was the preservation of all the world 3. All creatures came into it of their owne accord by the secret instigation of God Almighty 4. Though they were of diverse kinds some of a more fierce some of a more mild disposition yet they continued quietlie in the Arke an whole yeere together Lions Beares Lambes Hawkes Doves Vultures c. 5. It was guided not by any art or industrie of man but by God Himselfe there was no Pilot to sit at the Sterne no Mast no Sailes no Rudders but God by His unspeakable providence kept it from the violence of the waters The proper end is taken from the deluge to come Gen. 7.1 some of them were wicked men yet they had that temporall salvation for the faith of Noah The word Arke is nearer 2. The Antithesis requires it As he and his house-hold were saved by the Arke So the world was condemned by it he condemned it by his preaching for 2 Pet. 2.5 and by his practise in making the Arke before the eyes of them all which might have brought them to repentance The commendation of his faith is by the fruit of it He was not a purchaser of this righteousnesse but an heyre of it he had it by an inheritance from the meere love and mercy of God Not which is by workes but by faith he had many excellent workes he sequestred himselfe from the world hee walked with God he built the Arke when the whole world laughed at him for his labour yet the building of the Arke nor any worke of his did make him righteous these shewed him to be a righteous man but it was his faith alone that made him a righteous man yet this faith must have workes as ye see in all these examples They are all celebrated for some famous worke or other That faith which brings forth the fruit of good workes makes us righteous Who made the Arke here it is said that Noah prepared it and Genesis 6.14 the conjunction is given to him alone Some thinke it was made by him and his three sonnes alone but there is no likelihood of that It is very probable that he got himselfe skilfull artificers to make it who though they derided the prophesie of the drowning of the world yet for money they were content to be imployed in that worke Some Carpenters Masons Plummers Glaziers may worke in the building of a Church for the enriching of themselves though they care not a halfe penny for a Church and the service of God in it Some made Noahs Arke that were not saved in it and many Ministers may prepare others for
in all yet not perfectly in all and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreproveable before men but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin before God as Iustin Martyr fitly answers it S. Paul sayes Let us that be perfect Phil. 3.15 yet Vers. 12. he professed he was not already perfect It is spoken not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not simply and absolutely but comparatively An old beaten souldier may be said to be a perfect warriour in comparison of a fresh water Souldier Or we may be said to be perfect in voto conatu in desire and endeavour tanquam viatores cursores non assequutione tanquam comprehensores As they that run still in the race with all cheerefulnesse but have not yet attained to the gold Comparatè non absolutè Alas we know in part we beleeve in part like Grammar-schollers that learne their part every day There was a Noble Matrone called Florentina that wrote to Aug. to be resolved of her doubts presuming that he could teach her any thing That holy man was angry with her for it and in the winding up of the Epistle concludes Haec scripsi non ut Doctor perfectus sed cum docendis perficiendus not as a perfect Doctor as it pleaseth you to terme me but as one that is to be perfected with them that are to be taught Let the like humility be in us all Hierome to Eustochium Epist. 27. sayes Hebraeam linguam ab adolescentia summo cum sudore labore ex parte didici She counted him a great Hebrician yet he sayes he learned it with great sweat and labour onely in part We are but Hebricians in part Grecians Latinists in part Philosophers Rhetoricians Logicians Divines but in part Therefore let us be proud of nothing Yet a wonder it is to consider how some have passed their bounds and limits There was one Rontigernus Elguensis a bastard that said he was equall in chastity with the Virgin Mary that is not so much to be admired The Gnostici avouched that they were Apostolis ipso Christo sapientiores Iren. l. 2. c. 54. The Valentinians that they were Deo meliores Aetius that he knew more of God than he himselfe did as Epiphan reporteth of him Some of the Papists say they can perfectly fulfill the Law of God yea they can doe more than the Law commands they can doe workes of supererogation Therefore they may challenge not only a perfection but superperfection to themselves This doth argue that they be too highly concetied of themselves The young Students at their first comming to the Vniversity at Athens seemed to themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men after a while when they looked better into themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome In processe of time they became a peglower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verball Rhetoricians no soundnesse in them In fine that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere fooles and idiots So would it be with us in Christs Schoole if we had a true sight of our selves and our imperfections Alas all that we have is imperfect we know but in part we love but in part our learning in humane sciences in the Scriptures is but in part Semper hic Deus doceat sayes Hierome semper hic homo discat This must be as a hammer to crush in peeces the pride of us all We may thinke highly of our selves for our good actions but the bright eye of GOD's justice beholds many blemishes in our best actions We are like to imperfect buildings something is wanting The holiest of all are like the picture of Venus begun by Apelles but not perfected like coates halfe made and halfe unmade Therfore there is no cause why we should be proud of our selves When we have done the best worke of all let us knock on our brests with the publican and say ô God be mercifull to mee a sinner forgive the manifold imperfections thou findest in my belt actions and bury them in the grave of the obedience of CHRIST IESUS Pythagoras his friends did so admire him that they sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the words of GOD Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely carried by GOD so as none can come neere him These and such like commendations are to be abandoned These may suffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well wisely truely Plut. de aâ—dit We cannot be perfect till we come to heaven when we dye then we shall be perfected and not before Luk. 13.32 We are come to their spirits but where be their bodyes then They sleepe in their graves as in beds but shall bee wakened at the day of judgement then those that sleepe in IESUS will GOD bring with him and then we shall meet with them too Hier. de locis Hebraicis sayes that the foot-steps of CHRIST ascending into Heaven in the Mount of Olives were still to bee seene in his dayes to signifie that as CHRISTS body is in Heaven so ours also shall be there Solus Christus intravit coelu sed totus Christus intrabit coelum Bern. p. 378. B. Securi estote caro sanguis sayes Tertul. Vsurpastis enim coelum in Christo. The Head is in heaven the body shall be there the Vine is in heaven the branches shall be there the first fruits are in heaven the second shall bee there the husband is in heaven the wife shall be there too Let us provide that our spirits first go to heaven where be the spirits of these just and perfect ones and questionlesse our bodyes shall follow after VERSE 24. THE last person to whom we are come yet not the least is our SAVIOUR CHRIST by whom wee have accesse to all the rest Where 1 there is nomen his Name 2. Officium his office 3. Fructus officij the fruit of his office His Name is IESUS dulce nomen Iesus sayes Bern. in Cant. Ser. 15. Mel in ore melos in aure jubilus in corde honey in the mouth melody in the eare joy and exultation in the heart Melius est mihi non esse sayes August medit ca. 39. quà m sine Iesu esse melius est non vivere quà m vivere sine vita I had rather bee in hell with Iesus then in heaven without Iesus if it were possible Let us labour to have our part in Iesus 2 For His office he is the Mediator there is an old covenant and a new they be both graphically described Ierem. 31.31 The old covenant was this hoc fac vive doe this and live Gal. 3.10 cursed is he that continueth not in all things written in the booke of the law to doe them This was a sowre Covenant The new Covenant is Crede in me vive Ioh. 3.18 this is a sweete Covenant Moses was the Mediatour of the law Gal. 3.19 Epiphan and the Greeke Scholiast interpret it of him by his hands the two Tables of the law were transmitted to the